中阿含經 1 |
Medium Discourses 1 |
善法經 |
The Good Teaching |
我聞如是： |
Thus I have heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
One time, the Buddha traveled to the country of Śrāvastī and stayed at Anāthapiṇḍada’s Park in Jeta’s Grove. |
爾時，世尊告諸比丘： |
It was then that the Bhagavān addressed the monks, |
「若有比丘成就七法者，便於賢聖得歡喜樂，正趣漏盡。 |
“If a monk accomplishes seven things, then he’ll attain the happiness of the noble ones, and he’ll be rightly headed for the end of the contaminants. |
云何爲七。 |
What are the seven? |
謂比丘知法，知義，知時，知節，知己，知衆，知人勝如。 |
A monk knows the teaching, knows the meaning, knows the time, knows moderation, knows himself, knows the assembly, and knows the superiority of people. |
「云何比丘爲知法耶。 |
“How does a monk know the teaching? |
謂比丘知正經，歌詠，記説，偈咃，因縁，撰録，本起，此説，生處，廣解，未曾有法，及説義。 |
A monk knows the right sūtras, songs, assurances, verses, circumstances, records, legends, lectures, birth places, extensive discourses, unprecedented things, and explanations of meaning. |
是謂比丘爲知法也。 |
This is called a monk who knows the teaching. |
「若有比丘不知法者，謂不知正經，歌詠，記説，偈咃，因縁，撰録，本起，此説，生處，廣解，未曾有法，及説義。 |
“Suppose a monk doesn’t know the teaching, which is to say that he doesn’t know the right sūtras, songs, assurances, verses, circumstances, records, legends, lectures, birth places, extensive discourses, unprecedented things, and explanations of meaning. |
如是比丘爲不知法。 |
Such a monk doesn’t know the teaching. |
「若有比丘善知法者，謂知正經，歌詠，記説，偈咃，因縁，撰録，本起，此説，生處，廣解，未曾有法，及説義。 |
“Suppose a monk well knows the teaching, which is to say that he knows the right sūtras, songs, assurances, verses, circumstances, records, legends, lectures, birth places, extensive discourses, unprecedented things, and explanations of meaning. |
是謂比丘善知法也。 |
This is called a monk who well knows the teaching. |
「云何比丘爲知義耶。 |
“How does a monk know the meaning? |
謂比丘知彼彼説義是彼義是此義。 |
A monk knows that the meaning of this or that expression is this meaning or that meaning. |
是謂比丘爲知義也。 |
This is called a monk who knows the meaning. |
「若有比丘不知義者，謂不知彼彼説義是彼義是此義。 |
“Suppose a monk doesn’t know the meaning, which is to say that he doesn’t know that the meaning of this or that expression is this meaning or that meaning. |
如是比丘爲不知義。 |
Such a monk doesn’t know the meaning. |
「若有比丘善知義者，謂知彼彼説義是彼義是此義。 |
“Suppose a monk well knows the meaning, which is to say that he knows that the meaning of this or that expression is this meaning or that meaning. |
是謂比丘善知義也。 |
This is called a monk who well knows the meaning. |
「云何比丘爲知時耶。 |
“How does a monk know the time? |
謂比丘知：『是時修下相，是時修高相，是時修捨相。』 |
A monk knows the time to cultivate low appearances, the time to cultivate high appearances, and the time to cultivate indifferent appearances. |
是謂比丘爲知時也。 |
This is called a monk who knows the time. |
「若有比丘不知時者。謂不知：『是時修下相，是時修高相，是時修捨相。』 |
“Suppose a monk doesn’t know the time, which is to say that he doesn’t know the time to cultivate low appearances, the time to cultivate high appearances, and the time to cultivate indifferent appearances. |
如是比丘爲不知時。 |
Such a monk doesn’t know the time. |
「若有比丘善知時者。謂知：『是時修下相，是時修高相，是時修捨相。』 |
“Suppose a monk well knows the time, which is to say that he knows the time to cultivate low appearances, the time to cultivate high appearances, and the time to cultivate indifferent appearances. |
是謂比丘善知時也。 |
This is called a monk who well knows the time. |
「云何比丘爲知節耶。 |
“How does a monk know moderation? |
謂比丘知節若飮，若食，若去，若住，若坐，若臥，若語，若默，若大小便，捐除睡眠，修行正智。 |
It means a monk knows moderation whether he is drinking, eating, departing, standing, sitting, lying down, speaking, being silent, relieving himself, rousing himself when drowsy, or cultivating right knowledge. |
是謂比丘爲知節也。 |
This is called a monk who knows moderation. |
「若有比丘不知節者，謂不知若飮，若食，若去，若住，若坐，若臥，若語，若默，若大小便，捐除睡眠，修行正智。 |
“Suppose a monk doesn’t know moderation, which is to say that he doesn’t know it whether he is drinking, eating, departing, standing, sitting, lying down, speaking, being silent, relieving himself, rousing himself when drowsy, or cultivating right knowledge. |
如是比丘爲不知節。 |
Such a monk doesn’t know moderation. |
「若有比丘善知節者，謂知若飮，若食，若去，若住，若坐，若臥，若語，若默，若大小便，捐除睡眠，修行正智。 |
“Suppose a monk who well knows moderation, which is to say that he well knows it whether he is drinking, eating, departing, standing, sitting, lying down, speaking, being silent, relieving himself, rousing himself when drowsy, or cultivating right knowledge. |
是謂比丘善知節也。 |
This is called a monk who well knows moderation. |
「云何比丘爲知己耶。 |
“How does a monk know himself? |
謂比丘自知： |
It means a monk knows, |
『我有爾所信，戒，聞，施，慧，辯，阿含，及所得。』 |
‘Such are my belief, discipline, learning, generosity, wisdom, eloquence, scriptures, and attainments.’ |
是謂比丘爲知己也。 |
This is called a monk who knows himself. |
「若有比丘不知己者，謂不自知： |
“Suppose a monk doesn’t know himself, which is to say that he doesn’t know, |
『我有爾所信，戒，聞，施，慧，辯，阿含，及所得。』 |
‘Such are my belief, discipline, learning, generosity, wisdom, eloquence, scriptures, and attainments.’ |
如是比丘爲不知己。 |
Such a monk doesn’t know himself. |
「若有比丘善知己者，謂自知： |
“Suppose a monk well knows himself, which is to say that he knows, |
『我有爾所信，戒，聞，施，慧，辯，阿含，及所得。』 |
‘Such are my belief, discipline, learning, generosity, wisdom, eloquence, scriptures, and attainments.’ |
是謂比丘善知己也。 |
This is called a monk who well knows himself. |
「云何比丘爲知衆耶。 |
“How does a monk know the assembly? |
謂比丘知： |
A monk knows: |
『此刹利衆，此梵志衆，此居士衆，此沙門衆。 |
‘This is an assembly of warriors … this is an assembly of priests … this is an assembly of householders … this is an assembly of ascetics. |
我於彼衆應如是去，如是住，如是坐，如是語，如是默。』 |
In that assembly, I should thus depart, thus stand, thus sit, thus speak, and thus be silent.’ |
是謂比丘爲知衆也。 |
This is called a monk who knows the assembly. |
「若有比丘不知衆者，謂不知： |
“Suppose a monk doesn’t know the assembly, which is to say that he doesn’t know: |
『此刹利衆，此梵志衆，此居士衆，此沙門衆。 |
‘This is an assembly of warriors … this is an assembly of priests … this is an assembly of householders … this is an assembly of ascetics. |
我於彼衆應如是去，如是住，如是坐，如是語，如是默。』 |
In that assembly, I should thus depart, thus stand, thus sit, thus speak, and thus be silent.’ |
如是比丘爲不知衆。 |
Such a monk doesn’t know the assembly. |
「若有比丘善知衆者，謂知： |
“Suppose a monk well knows the assembly, which is to say that he well knows: |
『此刹利衆，此梵志衆，此居士衆，此沙門衆。 |
‘This is an assembly of warriors … this is an assembly of priests … this is an assembly of householders … this is an assembly of ascetics. |
我於彼衆應如是去，如是住，如是坐，如是語，如是默。』 |
In that assembly, I should thus depart, thus stand, thus sit, thus speak, and thus be silent.’ |
是謂比丘善知衆也。 |
This is called a monk who well knows the assembly. |
「云何比丘知人勝如。 |
“How does a monk know the superiority of people? |
謂比丘知有二種人：有信，有不信。 |
A monk knows there are two kinds of people: believers and non-believers. |
若信者勝。不信者爲不如也。 |
If someone is a believer, they’re superior; a non-believer is not. |
「謂信人復有二種：有數往見比丘，有不數往見比丘。 |
“Also, there are two kinds of believers: those who frequently go to see the monks and those who don’t frequently go to see the monks. |
若數往見比丘者勝。不數往見比丘者爲不如也。 |
If someone frequently goes to see the monks, they’re superior; someone who doesn’t frequently go to see the monks is not. |
「謂數往見比丘人復有二種：有禮敬比丘，有不禮敬比丘。 |
“Also, there are two kinds of people who frequently go to see the monks: those who revere the monks and those who don’t revere the monks. |
若禮敬比丘者勝。不禮敬比丘者爲不如也。 |
If someone reveres the monks, they’re superior; someone who doesn’t revere the monks is not. |
「謂禮敬比丘人復有二種：有問經，有不問經。 |
“Also, there are two kinds of people who revere the monks: those who have questions about the sūtras and those who don’t have questions about the sūtras. |
若問經者勝。不問經者爲不如也。 |
If someone asks about the sūtras, they’re superior; someone who doesn’t ask about the sūtras is not. |
「謂問經人復有二種：有一心聽經，有不一心聽經。 |
“Also, there are two kinds of people who ask about the sūtras: those who whole-heartedly listen to the sūtras and those who don’t whole-heartedly listen to the sūtras. |
若一心聽經者勝。不一心聽經者爲不如也。 |
If someone whole-heartedly listens to the sūtras, they’re superior; someone who doesn’t whole-heartedly listen to the sūtras is not. |
「謂一心聽經人復有二種：有聞持法，有聞不持法。 |
“Also, there are two kinds of people who whole-heartedly listen to the sūtras: those who hear and retain the teaching and those who hear but don’t retain the teaching. |
若聞持法者勝。聞不持法者爲不如也。 |
If someone hears and retains the teaching, they’re superior; someone who hears but doesn’t retain the teaching is not. |
「謂聞持法人復有二種：有聞法觀義，有聞法不觀義。 |
“Also, there are two kinds of people who hear and retain the teaching: those who hear the teaching and contemplate its meaning and those who hear the teaching but don’t contemplate its meaning. |
若聞法觀義者勝。聞法不觀義者爲不如也。 |
If someone hears the teaching and contemplates its meaning, they’re superior; someone who hears the teaching but doesn’t contemplate its meaning is not. |
「謂聞法觀義人復有二種：有知法，知義，向法次法，隨順於法，如法行之；有不知法，不知義，不向法次法，不隨順法，不如法行。 |
“Also, there are two kinds of people who hear the teaching and contemplate its meaning: those who know the teaching, know its meaning, go from one teaching to the next, conform to the teaching, and conduct themselves according to the teaching and those who don’t know the teaching, don’t know its meaning, don’t go from one teaching to the next, don’t conform to the teaching, and don’t conduct themselves according to the teaching. |
若知法，知義，向法次法，隨順於法，如法行者勝。 |
If someone knows the teaching, knows its meaning, goes from one teaching to the next, conforms to the teaching, and conducts themselves according to the teaching, they’re superior. |
不知法，不知義，不向法次法，不隨順法，不如法行者爲不如也。 |
Someone who doesn’t know the teaching, doesn’t know its meaning, doesn’t go from one teaching to the next, doesn’t conform to the teaching, and doesn’t conduct themselves according to the teaching is not. |
「謂知法，知義，向法次法，隨順於法，如法行人復有二種：有自饒益，亦饒益他，饒益多人，愍傷世間，爲天爲人求義及饒益，求安隱快樂；有不自饒益，亦不饒益他，不饒益多人，不愍傷世間，不爲天不爲人求義及饒益，求安隱快樂。 |
“It also means that there are two kinds of people who know the teaching, know its meaning, go from one teaching to the next, conform to the teaching, and conduct themselves according to the teaching: those who benefit themselves, benefit others, benefit many people, pity the world, seek both meaning and benefit for gods and humans, and seek peace and happiness and those who don’t benefit themselves, don’t benefit others, don’t benefit many people, don’t pity the world, don’t seek both meaning and benefit for gods and humans, and don’t seek peace and happiness. |
若自饒益，亦饒益他，饒益多人，愍傷世間，爲天爲人求義及饒益，求安隱快樂者，此人於彼人中爲極第一。 |
If someone benefits themselves, benefits others, benefits many people, pities the world, seeks both meaning and benefit for gods and humans, and seeks peace and happiness, this person is the very best among people. |
爲大，爲上，爲最，爲勝，爲尊，爲妙。 |
They’re great, higher, exceptional, superior, honored, and marvelous. |
「譬如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精。 |
“It’s just as there’s milk because of the cow, cream because of milk, butter because of cream, refined butter because of butter, and ghee because of refined butter. |
酥精者於彼中爲極第一。 |
Ghee is the very best of those things. |
爲大，爲上，爲最，爲勝，爲尊，爲妙。 |
It’s great, higher, exceptional, superior, honored, and marvelous. |
如是，若人自饒益，亦饒益他，饒益多人，愍傷世間，爲天爲人求義及饒益，求安隱快樂。 |
Such is the person who benefits himself, benefits others, benefits many people, pities the world, seeks both meaning and benefit for gods and humans, and seeks peace and happiness. |
此二人，如上所説，如上分別，如上施設，此爲第一，爲大，爲上，爲最，爲勝，爲尊，爲妙。 |
Of these pairs of people as they’ve been described, as they’ve been discerned, and as they’ve been defined, they’re the best, great, higher, exceptional, superior, honored, and marvelous. |
是謂比丘知人勝如。」 |
This is called a monk who knows the superiority of people.” |
佛説如是。 |
Thus did the Buddha speak. |
彼諸比丘聞佛所説，歡喜，奉行。 |
Those monks who heard what the Buddha taught rejoiced and approved. |
中阿含經 |
Madhyamāgama |
七法品 |
Chapter 1 |
（二）晝度樹經 |
2. The Coral Tree |
（初一日誦） |
我聞如是： |
i have heard thus: |
一時，佛遊舍衛國，在勝林給孤 獨園。 |
One time, the Buddha traveled to the kingdom of Śrāvastī and stayed at Anāthapiṇḍada Park in Jeta Grove. |
爾時，世尊告諸比丘：「若三十三天晝 度樹葉萎黃，是時，三十三天悅樂歡喜，晝度 樹葉不久當落。 |
At that time, the Bhagavān addressed the monks: “If the leaves of the Trāyastriṃśa Heaven’s Pārijāta Tree wither and yellow, then the Trāyastriṃśa gods are delighted and rejoice. It won’t be long before the Pārijāta Tree’s leaves fall. |
復次，三十三天晝度樹葉已 落，是時，三十三天悅樂歡喜，晝度樹葉不 久當還生。 |
“Furthermore, once the leaves of the Trāyastriṃśa Heaven’s Pārijāta Tree have fallen, then the Trāyastriṃśa gods are delighted and rejoice. It won’t be long before the Pārijāta Tree’s leaves will grow back again. |
復次，三十三天晝度樹葉已還生， 是時，三十三天悅樂歡喜，晝度樹不久當生 網。 |
“Furthermore, once the leaves of the Trāyastriṃśa Heaven’s Pārijāta Tree have grown back again, then the Trāyastriṃśa gods are delighted and rejoice. It won’t be long before the Pārijāta Tree grows webs of buds. |
復次，三十三天晝度樹已生網，是時，三十 三天悅樂歡喜，晝度樹不久當生如鳥喙。 |
“Furthermore, once the Trāyastriṃśa Heaven’s Pārijāta Tree has grown webs, then the Trāyastriṃśa gods are delighted and rejoice. It won’t be long before the Pārijāta Tree’s buds grow like bird beaks. |
復次，三十三天晝度樹已生如鳥喙，是時，三 十三天悅樂歡喜，晝度樹不久當開如鉢。 |
“Furthermore, once the Trāyastriṃśa Heaven’s Pārijāta Tree has grown buds like bird beaks, then the Trāyastriṃśa gods are delighted and rejoice. It won’t be long before the Pārijāta Tree’s buds will open like bowls. |
復次，三十三天晝度樹已開如鉢，是時，三十 三天悅樂歡喜，晝度樹不久當盡敷開。 |
“Furthermore, once the buds of Trāyastriṃśa Heaven’s Pārijāta Tree have opened like bowls, then the Trāyastriṃśa gods are delighted and rejoice. It won’t be long before the Pārijāta Tree will be in full bloom. |
若 晝度樹已盡敷開，光所照、色所映、香所熏， 周百由延，是時，三十三天於中夏四月，以 天五欲功德具足而自娛樂，是謂三十三天 於晝度樹下集會娛樂也。 |
“Once the Pārijāta Tree has fully bloomed, the light that it shines, the colors that it reflects, and the fragrance that it produces have a range of a hundred yojanas. During the four months of summer, the Trāyastriṃśa gods then entertain themselves with the five heavenly pleasures and the virtues with which they are endowed. This is called the festival under the Trāyastriṃśa Heaven’s Pārijāta Tree. |
「如是義，聖弟子 亦復爾，思念出家，是時聖弟子名為葉黃， 猶三十三天晝度樹葉萎黃也。 |
“The meaning of the noble-one's-disciple is also so. When he considers leaving home, then the disciple is called ‘leaves turning yellow’ like the withering and yellowing leaves of the Trāyastriṃśa Heaven’s Pārijāta Tree. |
復次，聖弟 子剃除鬚髮，著袈裟衣，至信、捨家、無家、 學道，是時聖弟子名為葉落，猶三十三天 晝度樹葉落也。 |
“Furthermore, the noble-one's-disciple shaves off his beard and hair, puts on the reddish-brown robes, becomes faithful, leaves home, goes homeless, and trains on the path. The noble-one's-disciple then is called ‘falling leaves’ like the leaves falling from the Trāyastriṃśa Heaven’s Pārijāta Tree. |
復次，Fù cì |
“Furthermore, |
聖弟子離欲、 shèng dìzǐ lí yù, |
the noble-one's-disciple parts with desire (欲 kāmehi) |
離惡不 善之法， lí è bùshàn zhī fǎ |
and parts with evil (惡) or un-wholesome (不-善) Dharmas (之法). |
有覺、有觀，yǒu jué, yǒu guān, |
With thought (覺 vitakka) and investigation (觀 vicāra), |
離生喜樂， lí shēng xǐlè, |
this seclusion produces joy (pīti 喜) and happiness (sukha 樂), |
得初禪成就 遊，dé chū chán chéngjiù yóu, |
and he attains the accomplishment of the first meditation (禪 zen, jhāna). |
是時，聖弟子名葉還生，猶三十三天晝度 樹葉還生也。 |
The noble-one's-disciple then is called ‘leaves growing back again’ like the leaves growing back on the Trāyastriṃśa Heaven’s Pārijāta Tree. |
復次，聖弟子 Fù cì, shèng dìzǐ |
“Furthermore, once the noble-one's-disciple’s |
覺觀已息，jué guān yǐ xī |
thought and investigation have stopped, |
內靜、 nèi jìng |
he possesses an inner (內 adjhattam) stillness (靜 sampasadanam) |
一心，yīxīn |
(and) unified (ekodi-bhava) mind (心 cetaso) |
無覺無觀， wú jué wú guān |
without (無) thought (覺 vitakka) or investigation (觀 vicara). |
定生喜樂，dìng shēng xǐlè |
This concentration (定 samadhi) produces (生) joy (喜 piti) and happiness (樂 sukha), |
得第二禪成就 遊，dé dì èr chán chéngjiù yóu |
and he attains the accomplishment of the second meditation (禪 jhāna, zen). |
是時，聖弟子名為生網，猶三十三天晝度 樹生網也。 |
The noble-one's-disciple then is called ‘growing webs of buds’ like the Trāyastriṃśa Heaven’s Pārijāta Tree growing webs of buds. |
復次，聖弟子 Fù cì, shèng dìzǐ |
“Furthermore, the noble-one's-disciple |
離於喜欲，lí yú xǐ yù |
parts with joy and desire, |
捨無求 遊，shě wú qiú yóu |
and he is equanimous (捨 upekkha) without further pursuit. |
正念正智 zhèngniàn zhèngzhì |
With right mindfulness and right knowledge, |
而身覺樂，ér shēn jué lè |
he experiences (覺 patisamvedi) happiness (樂 sukha) with the body (身) |
謂聖所說、 wèi shèng suǒ shuō |
that’s described by the nobles as |
聖所捨、念、 樂住、 shèng suǒ shě, niàn, lè zhù |
the noble’s equanimity (捨), mindfulness, happy (樂) abode, |
空，kōng |
and emptiness. |
得第三禪成就遊， dé dì sān chán chéngjiù yóu |
He attains the accomplishment of the third meditation. |
是時，聖弟子名 生如鳥喙，猶三十三天晝度樹如鳥喙也。 |
The noble-one's-disciple then is called ‘growing buds like bird beaks’ like the Trāyastriṃśa Heaven’s Pārijāta Tree growing buds like bird beaks. |
復 次，聖弟子 Fù cì, shèng dìzǐ |
“Furthermore, the noble-one's-disciple’s |
樂滅、苦滅，lè miè, kǔ miè |
pleasure (sukha) ceases and his pain (dukkha) ceases. |
喜憂本已滅，xǐ yōu běn yǐ miè |
The basis of joy (so-manassa) and sorrow (do-manassa) having ceased, |
不苦不樂、 bù kǔ bù lè |
he is neither (a-dukkham-a-sukham) discomforted nor delighted. |
捨、念、清淨，shě, niàn, qīngjìng |
Equanimous, mindful, and pure (pari-suddhim), |
得第四禪成就遊，dé dì sì chán chéngjiù yóu |
he attains the accomplishment of the fourth meditation. |
是時，聖弟子 名生如鉢，猶三十三天晝度樹如鉢也。 |
The noble-one's-disciple then is called ‘becoming like a bowl’ like the Trāyastriṃśa Heaven’s Pārijāta Tree buds becoming like bowls. |
「復 次，聖弟子諸漏已盡，心解脫、慧解脫，於現 法中自知自覺，自作證成就遊，生已盡，梵 行已立，所作已辦，不更受有，知如真，是時， 聖弟子名盡敷開，猶三十三天晝度樹盡敷 開也。 |
“Furthermore, once the noble-one's-disciple’s contaminants have ended, his mind is liberated, and his wisdom is liberated. In the present, he knows and recognizes for himself the accomplishment of self-realization: ‘Birth has been ended, the religious practice has been established, and the task has been accomplished.’ He is no longer subject to existence and knows it as it really is. The noble-one's-disciple then is called ‘in full bloom’ like the Trāyastriṃśa Heaven’s Pārijāta Tree in full bloom. |
彼為漏盡阿羅訶比丘，三十三天集 在善法正殿，咨嗟稱歎：『某尊弟子於某村 邑剃除鬚髮，著袈裟衣，至信、捨家、無家、學 道，諸漏已盡，心解脫、慧解脫，於現法中 自知自覺，自作證成就遊，生已盡，梵行已立， 所作已辦，不更受有，知如真。 |
“He is an arhat monk whose contaminants have ended. The Trāyastriṃśa gods assemble in the Sudharmā Assembly Hall, sigh admiringly, and praise him, ‘Some worthy disciple at some town shaved off his beard and hair, put on the reddish-brown robes, became faithful, left home, went homeless, and trained on the path. Once his contaminants had ended, his mind was liberated, and his wisdom was liberated. In the present, he knew and recognized for himself the accomplishment of self-realization: “Birth has been ended, the religious practice has been established, and the task has been accomplished.” He is no longer subject to existence and knows is as it really is.’ |
』是謂漏盡阿 羅訶共集會也，如三十三天晝度樹下共集 會也。」 |
“This is called the assembly that coincides with the end of an arhat’s contaminants, which is like the festival held under the Trāyastriṃśa Heaven’s Pārijāta Tree.” |
佛說如是。 |
The Buddha spoke thus. |
彼諸比丘聞佛所說，歡喜 奉行。 |
Those monks who heard what the Buddha had taught rejoiced and handed it down. |
晝度樹經第二竟 （七百五十二字） |
Day Tree Sutra Second (750 words) |
| (derived from Charles D. Patton II trans.) | |
我聞如是： |
i have heard thus: |
一時，佛遊舍衛國，在勝林給孤 獨園。 |
One time, the Buddha traveled to the kingdom of Śrāvastī and stayed at Anāthapiṇḍada Park in Jeta Grove. |
爾時，世尊告諸比丘： |
At that time, the Bhagavān addressed the monks: |
「如王邊城七事 具足，四食豐饒，易不難得，是故王城不為 外敵破，唯除內自壞。 |
“Suppose a king’s border city is fully endowed with seven things and has an abundance of four foods that are easy and not difficult to obtain. Because of this, that king’s city is not defeated by outside enemies but only by internal sabotage. |
「云何王城七事具足？ |
“What are the seven things with which the king’s border city is fully endowed? |
謂王邊城造立樓櫓，築地使堅，不可毀壞， 為內安隱，制外怨敵，是謂王城一事具足。 |
(1) It means the king’s border city erects towers, ramming their beams into the ground to make them sturdy and indestructible. Those inside are made secure, and outside enemies are kept at bay. This is called the first thing with which the king’s city is fully endowed. |
復次，如王邊城掘鑿池壍，極使深廣，修備 可依，為內安隱，制外怨敵，是謂王城二事 具足。 |
(2)“Furthermore, suppose the king’s city digs a moat, making it quite deep and wide, and it’s maintained dependably. Those inside are made secure, and outside enemies are kept at bay. This is called the second thing with which the king’s city is fully endowed. |
復次，如王邊城周匝通道，開除平博， 為內安隱，制外怨敵，是謂王城三事具足。 |
(3)“Furthermore, suppose the king’s border city lays a road around it that’s cleared, level, and wide. Those inside are made secure, and outside enemies are kept at bay. This is called the third thing with which the king’s city is fully endowed. |
復次，如王邊城集四種軍力，象軍、馬軍、車 軍、步軍，為內安隱，制外怨敵，是謂王城四 事具足。 |
(4)“Furthermore, suppose the king’s border city gathers four kinds of troops: elephants, cavalry, charioteers, and infantry. Those inside are made secure, and outside enemies are kept at bay. This is called the fourth thing with which the king’s city is fully endowed. |
復次，如王邊城豫備軍器弓、矢、鉾、 戟，為內安隱，制外怨敵，是謂王城五事具 足。 |
(5)“Furthermore, suppose the king’s border city prepares military supplies, such as bows, arrows, spears, and pikes. Those inside are made secure, and outside enemies are kept at bay. This is called the fifth thing with which the king’s city is fully endowed. |
復次，如王邊城立守門大將，明略智辯， 勇毅奇謀，善則聽入，不善則禁，為內安隱， 制外怨敵，是謂王城六事具足。 |
(6)“Furthermore, suppose the king’s border city appoints a commander to guard its entrances who is resourceful, intelligent, courageous, and shrewd. He permits those who are good to enter and bars those who are not good. Those inside are made secure, and outside enemies are kept at bay. This is called the sixth thing with which the king’s city is fully endowed. |
復次，如王 邊城築立高墻，令極牢固，泥塗堊灑，為內 安隱，制外怨敵，是謂王城七事具足也。 |
(7)“Furthermore, suppose the king’s border city builds a high wall, making it quite strong and coating it with plaster. Those inside are made secure, and outside enemies are kept at bay. This is called the seventh thing with which the king’s city is fully endowed. |
「云 何王城四食豐饒，易不難得？ |
“What is the abundance of four foods in the king’s city, which are easy and not difficult to obtain? |
謂王邊城水草 樵木，資有豫備，為內安隱，制外怨敵，是謂 王城一食豐饒，易不難得。 |
(1) It means the king’s border city provides for a reserve of water, hay, and firewood. Those inside are made secure, and outside enemies are kept at bay. This is called the first abundance of food in the king’s city, which is easy and not difficult to obtain. |
復次，如王邊城多 收稻穀及儲畜麥，為內安隱，制外怨敵，是 謂王城二食豐饒，易不難得。 |
(2) “Furthermore, suppose the king’s border city harvests much rice and stockpiles barley. Those inside are made secure, and outside enemies are kept at bay. This is called the second abundance of food in the king’s city, which is easy and not difficult to obtain. |
復次，如王邊 城多積秥豆及大小豆，為內安隱，制外怨 敵，是謂王城三食豐饒，易不難得。 |
(3) “Furthermore, suppose the king’s border city stockpiles calabash beans, green grams, and lentils. Those inside are made secure, and outside enemies are kept at bay. This is called the third abundance of food in the king’s city, which is easy and not difficult to obtain. |
復次，如 王邊城畜酥油、蜜及甘蔗、餹、魚、鹽、脯肉，一切 具足，為內安隱，制外怨敵，是謂王城四 食豐饒，易不難得。 |
(4) “Furthermore, suppose the king’s border city stores butter, oil, honey, sugarcane, syrup, fish, salt, and dried meat, and they are all plentiful. Those inside are made secure, and outside enemies are kept at bay. This is called the fourth abundance of food in the king’s city, which is easy and not difficult to obtain. |
如是王城七事具足，四 食豐饒，易不難得，不為外敵破，唯除內自 壞。 |
“Thus, the king’s city is fully endowed with seven things and has an abundance of four foods that are easy and not difficult to obtain. It is not defeated by outside enemies but only by internal sabotage. |
「如是，若聖弟子亦得七善法，逮四增上 心，易不難得。 |
“Thus, suppose a noble-ones'-disciple also attains seven good qualities and acquires four progressive mental states that are easy and not difficult to attain. |
是故聖弟子不為魔王之所 得便，亦不隨惡不善之法，不為染污所染， 不復更受生也。 |
Because of this, King Māra doesn’t get an advantage over him, and the noble-ones'-disciple doesn’t follow evil and unwholesome things. Not being stained by defilements, he’s no longer subject to birth. |
「云何聖弟子得七善法？ |
“What are the seven good qualities attained by the noble-ones'-disciple? |
謂 聖弟子得堅固信，深著如來，信根已立，終 不隨外沙門、梵志，若天、魔、梵及餘世間，是謂 聖弟子得一善法。 |
(1) It means the noble-ones'-disciple attains a resolute faith that’s deeply attached to the Tathāgata. Once he has established the faculty of faith, he will never follow outside mendicants and priests, nor gods, Māra, Brahmā, or any other worldly being. This is called the first good quality attained by the noble-ones'-disciple. |
復次，聖弟子常行慚耻， 可慚知慚，惡不善法穢汙煩惱，受諸惡報， 造生死本，是謂聖弟子得二善法。 |
(2) “Furthermore, the noble-ones'-disciple always conducts himself conscientiously. Being conscientious, he knows the shame of evil and unwholesome qualities, defilements, and afflictions, which are the experience of evil’s consequences and create the basis of birth-and-death. This is called the second good quality attained by the noble-ones'-disciple. |
復次，聖 弟子常行羞愧，可愧知愧，惡不善法穢汙煩 惱，受諸惡報，造生死本，是謂聖弟子得三 善法。 |
(3) “Furthermore, the noble-ones'-disciple always conducts himself with modesty. Being modest, he knows the embarrassment of evil and unwholesome qualities, defilements, and afflictions, which are the experience of evil’s consequences and create the basis of birth-and-death. This is called the third good quality attained by the noble-ones'-disciple. |
復次，聖弟子常行精進，斷惡不善，修 諸善法，恒自起意，專一堅固，為諸善本，不 捨方便，是謂聖弟子得四善法。 |
(4) “Furthermore, the noble-ones'-disciple always conducts himself with energy. He stops what’s evil and unwholesome and cultivates good qualities. He constantly motivates himself to be focused and resolute, making roots of goodness and not abandoning the effort. This is called the fourth good quality attained by the noble-ones'-disciple. |
復次，聖弟子 廣學多聞，守持不忘，積聚博聞，所謂法者，初 善、中善、竟亦善，有義有文，具足清淨，顯現 梵行，如是諸法廣學多聞，翫習至千，意所 惟觀，明見深達，是謂聖弟子得五善法。 |
(5) “Furthermore, the noble-ones'-disciple widely learns and is well-versed. He memorizes, doesn’t forget, and accumulates extensive learning about the Dharma that’s good in the beginning, good in the middle, and good in the end. Its meanings and expressions perfectly and purely present the religious practice. He widely learns and is well-versed in such dharmas. He recites them up to a thousand times, investigates them in his mind, and deeply penetrates them with insight. This is called the fifth good quality attained by the noble-ones'-disciple. |
復 次，聖弟子常行於念，成就正念，久所曾習， 久所曾聞，恒憶不忘，是謂聖弟子得六善 法。 |
(6) “Furthermore, the noble-ones'-disciple always conducts himself with mindfulness. He accomplishes right mindfulness, always recollecting and not forgetting what was practiced long ago and what was heard long ago. This is called the sixth good quality attained by the noble-ones'-disciple. |
復次，聖弟子修行智慧，觀興衰法，得如 此智，聖慧明達，分別曉了，以正盡苦，是謂聖 弟子得七善法也。 |
(7) “Furthermore, the noble-ones'-disciple cultivates wisdom. He contemplates the law of arising and passing away, attaining the noble wisdom and insight that accords with this knowledge. He discerns and comprehends it in order to correctly end suffering. This is called the seventh good quality attained by the noble-ones'-disciple. |
「云何聖弟子逮四增上 心，易不難得？ |
“How does a noble-ones'-disciple acquire four progressive mental states, which are easy and not difficult to attain? |
謂聖弟子離欲、離惡不善之 法，有覺、有觀，離生喜樂，逮初禪成就遊，是 謂聖弟子逮初增上心，易不難得。 |
It means the noble-ones'-disciple parts with desire and parts with evil or unwholesome things. With thought and investigation, this seclusion produces joy and happiness, and he acquires the accomplishment of the first meditation. This is called the first progressive mental state acquired by the noble-ones'-disciple, which is easy and not difficult to attain. |
復次，聖 弟子覺、觀已息，內靜、一心，無覺、無觀，定生喜 樂，逮第二禪成就遊，是謂聖弟子逮第二 增上心，易不難得。 |
“Furthermore, once the noble-ones'-disciple’s thought and investigation have stopped, he possesses an inner stillness and unified mind without thought or investigation. This concentration produces joy and happiness, and he acquires the accomplishment of the second meditation. This is called the second progressive mental state acquired by the noble-ones'-disciple, which is easy and not difficult to attain. |
復次，聖弟子離於喜欲， 捨無求遊，正念正智而身覺樂，謂聖所說、聖 所捨、念、樂住、空，逮第三禪成就遊，是謂聖 弟子逮第三增上心，易不難得。 |
“Furthermore, the noble-ones'-disciple parts with joy and desire, and he is equanimous without further pursuit. With right mindfulness and right knowledge, he experiences happiness with the body that’s described by the nobles as the noble’s equanimity, mindfulness, happy abode, and emptiness. He acquires the accomplishment of the third meditation. This is called the third progressive mental state acquired by the noble-ones'-disciple, which is easy and not difficult to attain. |
復次，聖弟子 樂滅、苦滅，喜憂本已滅，不苦不樂、捨、念、清淨， 逮第四禪成就遊，是謂聖弟子逮第四增上 心，易不難得。 |
“Furthermore, the noble-ones'-disciple’s pleasure ceases and his pain ceases. The basis of joy and sorrow having ceased, he is neither discomforted nor delighted. Equanimous, mindful, and pure, he acquires the accomplishment of the fourth meditation. This is called the fourth progressive mental state acquired by the noble-ones'-disciple, which is easy and not difficult to attain. |
「如是，聖弟子得七善法，逮四 增上心，易不難得。 |
“Thus does the noble-ones'-disciple attain seven good qualities and acquire four progressive mental states that are easy and not difficult to attain. |
不為魔王之所得便， 亦不隨惡不善之法，不為染污所染，不復 更受生。 |
King Māra doesn’t get an advantage over him, and he doesn’t follow evil and unwholesome things. Not being stained by defilements, he’s no longer subject to birth. |
如王邊城造立樓櫓，築地使堅，不 可毀壞，為內安隱，制外怨敵。 |
“Suppose the king’s border city erects towers, ramming their beams into the ground to make them sturdy and indestructible. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子 得堅固信，深著如來，信根已立，終不隨外 沙門，梵志，若天、魔、梵及餘世間，是謂聖弟子 得信樓櫓，除惡不善，修諸善法也。 |
Thus, the noble-ones'-disciple attains a resolute faith that’s deeply attached to the Tathāgata. Once he has established the faculty of faith, he will never follow outside mendicants and priests, nor gods, Māra, Brahmā, or any other worldly being. This is called the tower of faith attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊 城掘鑿池塹，極使深廣，修備可依，為內安 隱，制外怨敵。 |
“Suppose the king’s city digs a moat, making it quite deep and wide, and it’s maintained dependably. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子常行慚耻，可慚 知慚，惡不善法穢汙煩惱，受諸惡報，造生 死本，是謂聖弟子得慚池塹，除惡不善，修 諸善法也。 |
Thus, the noble-ones'-disciple always conducts himself conscientiously. Being conscientious, he knows the shame of evil and unwholesome qualities, defilements, and afflictions, which are the experience of evil’s consequences and create the basis of birth-and-death. This is called the moat of conscience attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊城周匝通道，開除平博， 為內安隱，制外怨敵。 |
“Suppose the king’s border city lays a road around it that’s cleared, level, and wide. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子常行羞 愧，可愧知愧，惡不善法穢污煩惱，受諸惡 報，造生死本，是謂聖弟子得愧平道，除惡 不善，修諸善法也。 |
Thus, the noble-ones'-disciple always conducts himself with modesty. Being modest, he knows the embarrassment of evil and unwholesome qualities, defilements, and afflictions, which are the experience of evil’s consequences and create the basis of birth-and-death. This is called the level road of modesty attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊城集四種軍 力，象軍、馬軍、車軍、步軍，為內安隱，制外怨 敵。 |
“Suppose the king’s border city gathers four kinds of troops: elephants, cavalry, charioteers, and infantry. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子常行精進，斷惡不善，修諸 善法，恒自起意，專一堅固，為諸善本，不捨 方便，是謂聖弟子得精進軍力，除惡不善， 修諸善法也。 |
Thus, the noble-ones'-disciple always conducts himself with energy. He stops what’s evil and unwholesome and cultivates good qualities. He constantly motivates himself to be focused and resolute, making roots of goodness and not abandoning the effort. This is called the military strength of energy attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊城豫備軍器弓、矢、 鉾、戟，為內安隱，制外怨敵。 |
“Suppose the king’s border city prepares military supplies, such as bows, arrows, spears, and pikes. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子廣 學多聞，守持不忘，積聚博聞，所謂法者，初善、 中善、竟亦善，有義有文，具足清淨，顯現梵 行。 |
Thus, the noble-ones'-disciple widely learns and is well-versed. He memorizes, doesn’t forget, and accumulates extensive learning about the Dharma that’s good in the beginning, good in the middle, and good in the end. Its meanings and expressions perfectly and purely present the religious practice. He widely learns and is well-versed in such dharmas. |
如是諸法廣學多聞，翫習至千，意所惟 觀，明見深達，是謂聖弟子得多聞軍器，除 惡不善，修諸善法也。 |
He recites them up to a thousand times, investigates them in his mind, and deeply penetrates them with insight. This is called the military supply of being well-versed attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊城立守門大 將，明略智辯，勇毅奇謀，善則聽入，不善則禁， 為內安隱，制外怨敵。 |
“Suppose the king’s border city appoints a commander to guard its entrances who is resourceful, intelligent, courageous, and shrewd. He permits those who are good to enter and bars those who are not good. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子常行於 念，成就正念，久所曾習，久所曾聞，恒憶不 忘，是謂聖弟子得念守門大將，除惡不善， 修諸善法也。 |
Thus, the noble-ones'-disciple always conducts himself with mindfulness. He accomplishes right mindfulness, always recollecting and not forgetting what was practiced long ago and what was heard long ago. This is called the commander of mindfulness who guards the entrances that’s attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊城築立高牆，令極牢 固，泥塗堊灑，為內安隱，制外怨敵。 |
“Suppose the king’s border city builds a high wall, making it quite strong and coating it with plaster. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖 弟子修行智慧，觀興衰法，得如此智，聖慧 明達，分別曉了，以正盡苦，是謂聖弟子得 智慧牆，除惡不善，修諸善法也。 |
Thus, the noble-ones'-disciple cultivates wisdom. He contemplates the law of arising and passing away, attaining the noble wisdom and insight that accords with this knowledge. He discerns and comprehends it in order to correctly end suffering. This is called the wall of wisdom attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊城 水草樵木，資有豫備，為內安隱，制外怨敵。 |
“Suppose the king’s border city provides for a reserve of water, hay, and firewood. Those inside are made secure, and outside enemies are kept at bay. Thus, the noble-ones'-disciple parts with desire and parts with evil or unwholesome things. |
如是，聖弟子離欲、離惡不善之法，有覺、有觀， 離生喜樂，逮初禪成就遊，樂住無乏，安隱 快樂，自致涅槃也。 |
With thought and investigation, this seclusion produces joy and happiness, and he acquires the accomplishment of the first meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally. |
「如王邊城多收稻穀及 儲畜麥，為內安隱，制外怨敵。 |
“Suppose the king’s border city harvests much rice and stockpiles barley. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟 子覺、觀已息，內靜、一心，無覺、無觀，定生喜 樂，逮第二禪成就遊，樂住無乏，安隱快樂，自 致涅槃也。 |
Thus, once the noble-ones'-disciple’s thought and investigation have stopped, he possesses an inner stillness and unified mind without thought or investigation. This concentration produces joy and happiness, and he acquires the accomplishment of the second meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally. |
「如王邊城多積秥豆及大小豆， 為內安隱，制外怨敵。 |
“Suppose the king’s border city stockpiles calabash beans, green grams, and lentils. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子離於 喜欲，捨無求遊，正念正智而身覺樂，謂聖所 說、聖所捨、念、樂住、空，逮第三禪成就遊，樂住 無乏，安隱快樂，自致涅槃也。 |
Thus, the noble-ones'-disciple parts with joy and desire, and he is equanimous without further pursuit. With right mindfulness and right knowledge, he experiences the happiness with the body that’s described by the nobles as the noble’s equanimity, mindfulness, happy abode, and emptiness. He acquires the accomplishment of the third meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally. |
「如王邊城畜 酥油、蜜及甘蔗、餹、魚、鹽、脯肉，一切充足，為 內安隱，制外怨敵。 |
“Suppose the king’s border city stores butter, oil, honey, sugarcane, syrup, fish, salt, and dried meat, and they are all plentiful. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子樂滅、苦滅， 喜、憂本已滅，不苦不樂、捨、念、清淨，逮第四禪 成就遊，樂住無乏，安隱快樂，自致涅槃。」 |
Thus, the noble-ones'-disciple’s pleasure ceases and his pain ceases. The basis of joy and sorrow having ceased, he is neither discomforted nor delighted. Equanimous, mindful, and pure, he acquires the accomplishment of the fourth meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally.” |
佛 說如是。 |
The Buddha spoke thus. |
彼諸比丘聞佛所說，歡喜奉行。 |
The monks who heard what the Buddha had taught rejoiced and handed it down. |
城喻經第三竟 （一千九百二字） |
Cheng Yu Jing No. 3 (1,922 words) |
中阿含經 4 |
Agama Sutra 4 |
水喻經 |
water metaphor |
我聞如是： |
This is what I heard: |
一時，佛遊舍衞國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我當爲汝説七水人。 |
"I shall speak to you of the people of Seven Waters. |
諦聽，諦聽。 |
Listen carefully, listen carefully. |
善思念之。 |
Think of it well. |
「時，諸比丘受教而聽。 |
"At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「云何爲七。 |
"Why is the cloud seven? |
或有一人常臥水中。 |
Or there is a person who often lies in the water. |
或復有人出水，還沒。 |
Maybe someone will come out of the water again, but not yet. |
或復有人出水而住。 |
Maybe there are people living out of the water. |
或復有人出水而住，住已而觀。 |
Perhaps there are people who come out of the water to live and watch. |
或復有人出水而住，住已而觀，觀已而渡。 |
Perhaps there are people who live out of the water. They stay and observe, and after observing, they cross. |
或復有人出水而住，住已而觀，觀已而渡，渡已至彼岸。 |
Perhaps there are people who live out of the water. They stay and observe, observe and cross, and cross to the other side. |
或復有人出水而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已謂住岸人。 |
Perhaps there are people who live out of the water. They live and observe, observe and cross, and cross to the other shore. When they reach the other shore, they are called people who live on the shore. |
「如是，我當復爲汝説七水喩人。 |
"In this case, I will tell you about the Qishui people again. |
諦聽，諦聽。 |
Listen carefully, listen carefully. |
善思念之。」 |
Think of it well. " |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「云何爲七。 |
"Why is the cloud seven? |
或有人常臥。 |
Or someone lies down all the time. |
或復有人出已，還沒。 |
Maybe someone will show up again, but not yet. |
或復有人出已而住。 |
Maybe someone comes out and lives there again. |
或復有人出已而住，住已而觀。 |
Perhaps there are people who have come out to live there, and who have lived there and watched. |
或復有人出已而住，住已而觀，觀已而渡。 |
Perhaps there are people who have come out and stayed, stayed and watched, and watched and crossed. |
或復有人出已而住，住已而觀，觀已而渡，渡已至彼岸。 |
Perhaps there are people who have come out and stayed, stayed and watched, watched and crossed, and crossed to the other side. |
或復有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已謂住岸梵志。 |
Perhaps there are people who have come out to live, who have lived and watched, who have watched and crossed, and who have crossed to the other shore. When they reach the other shore, they are said to be living on the other side of the Brahma. |
「此七水喩人，我略説也。 |
"I will briefly describe this Qishui people. |
如上所説，如上施設，汝知何義。 |
As mentioned above, with the above facilities, you know what it means. |
何所分別。 |
What's the difference? |
有何因縁。」 |
What's the reason? " |
時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「世尊爲法本。 |
"The World Honored One is the foundation of the Dharma. |
世尊爲法主。 |
The World Honored One is the Dharma Master. |
法由世尊。 |
The Dharma comes from the Blessed One. |
唯願説之。 |
I just want to say it. |
我等聞已，得廣知義。」 |
After hearing it, I gained broad knowledge and meaning. " |
佛便告曰： |
The Buddha then said: |
「汝等諦聽，善思念之。 |
"Listen carefully and think carefully about it. |
我當爲汝分別其義。」 |
I shall distinguish their meanings for you. " |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「云何有人常臥。 |
"How can anyone lie down all the time? |
謂或有人爲不善法之所覆蓋。 |
It means that someone may be covered by unwholesome dharma. |
染汙所染，受惡法報，造生死本。 |
Being stained by defilements and receiving evil retribution creates the foundation of life and death. |
「是謂有人常臥。 |
"It means someone is lying down all the time. |
猶人沒溺，臥于水中。 |
The Jews were not drowned but were lying in the water. |
我説彼人亦復如是。 |
I said the same is true for that person. |
是謂初水喩人。 |
It is called the first water lover. |
世間諦如有也。 |
There is truth in the world. |
「云何有人出已，還沒。 |
"Why is it that no one has come out yet? |
謂人既出，得信善法。 |
It is said that once a person is born, he will gain faith in the good Dharma. |
持戒，布施，多聞，智慧，修習善法。 |
Keep the precepts, give alms, learn a lot, be wise, and practice good Dharma. |
彼於後時失信，不固。 |
He later broke his promise and was not solid. |
失持戒，布施，多聞，智慧而不堅固。 |
Disobeying the precepts, giving alms, and learning too much, the wisdom is not strong. |
「是謂有人出已，還沒。 |
"It means someone has come out, but not yet. |
猶人溺水，既出，還沒。 |
A Jew is drowning. He is out but not yet. |
我説彼人亦復如是。 |
I said the same is true for that person. |
是謂第二水喩人。 |
It is called the second water lover. |
世間諦如有也。 |
There is truth in the world. |
「云何有人出已而住。 |
"How can anyone live without me? |
謂人既出，得信善法。 |
It is said that once a person is born, he will gain faith in the good Dharma. |
持戒，布施，多聞，智慧，修習善法。 |
Keep the precepts, give alms, learn a lot, be wise, and practice good Dharma. |
彼於後時信固，不失。 |
Later, his faith was firm and he did not lose it. |
持戒，布施，多聞，智慧，堅固，不失。 |
Keep the precepts, give alms, learn a lot, be wise, be firm, and never lose. |
「是謂有人出已而住。 |
"It means that someone lives outside of themselves. |
猶人溺水，出已而住。 |
The Jews are drowning and living outside themselves. |
我説彼人亦復如是。 |
I said the same is true for that person. |
是謂第三水喩人。 |
It is called the third water lover. |
世間諦如有也。 |
There is truth in the world. |
「云何有人出已而住，住已而觀。 |
"How can anyone stay outside of oneself and observe while staying in oneself? |
謂人既出，得信善法。 |
It is said that once a person is born, he will gain faith in the good Dharma. |
持戒，布施，多聞，智慧，修習善法。 |
Keep the precepts, give alms, learn a lot, be wise, and practice good Dharma. |
彼於後時信固，不失。 |
Later, his faith was firm and he did not lose it. |
持戒，布施，多聞，智慧，堅固，不失。 |
Keep the precepts, give alms, learn a lot, be wise, be firm, and never lose. |
「住善法中，知苦如眞。 |
"Dwell in the virtuous Dharma and know suffering as true. |
知苦習，知苦滅，知苦滅道如眞。 |
Know the habit of suffering, know the cessation of suffering, know the path of suffering is true. |
彼如是知，如是見，三結便盡： |
If he thus knows and sees thus, the three knots will be gone: |
謂身見，戒取，疑。 |
It refers to body view, avoidance, and doubt. |
三結已盡，得須陀洹，不墮惡法。 |
The three knots have been exhausted, and Sotapanna has been obtained, and one will not fall into evil dharma. |
定趣正覺，極受七有。 |
Dingquzheng enlightenment, extremely aware of the seven existences. |
天上人間七往來已，便得苦際。 |
After seven visits between heaven and earth, we will suffer. |
「是謂有人出已而住，住已而觀。 |
"This means that there are people who live outside themselves, and who live in themselves and contemplate. |
猶人溺水，出已而住，住已而觀。 |
Just like a man drowning, he goes out and dwells, and dwells and observes. |
我説彼人亦復如是。 |
I said the same is true for that person. |
是謂第四水喩人。 |
It is called the fourth water lover. |
世間諦如有也。 |
There is truth in the world. |
「云何有人出已而住，住已而觀，觀已而渡。 |
"How can anyone stay outside of oneself, stay while observing, and observe while crossing? |
謂人既出，得信善法。 |
It is said that once a person is born, he will gain faith in the good Dharma. |
持戒，布施，多聞，智慧，修習善法。 |
Keep the precepts, give alms, learn a lot, be wise, and practice good Dharma. |
彼於後時信固，不失。 |
Later, his faith was firm and he did not lose it. |
持戒，布施，多聞，智慧，堅固，不失。 |
Keep the precepts, give alms, learn a lot, be wise, be firm, and never lose. |
「住善法中，知苦如眞。 |
"Dwell in the virtuous Dharma and know suffering as true. |
知苦習，知苦滅，知苦滅道如眞。 |
Know the habit of suffering, know the cessation of suffering, know the path of suffering is true. |
如是知，如是見，三結便盡： |
Thus knowing, thus seeing, the three knots are gone: |
謂身見，戒取，疑。 |
It refers to body view, avoidance, and doubt. |
三結已盡： |
Three knots completed: |
婬，怒，癡薄。 |
Lust, anger, ignorance. |
得一往來天上人間。 |
You have to go back and forth between heaven and earth. |
一往來已，便得苦際。 |
As soon as the exchanges are over, there will be suffering. |
「是謂有人出已而住，住已而觀，觀已而渡。 |
"This means that there are people who stay outside of themselves, who stay while observing, and who observe when they are crossing. |
猶人溺水出已而住，住已而觀，觀已而渡。 |
Just like a person who is drowning, he stays. He stays and observes, and observes and crosses. |
我説彼人亦復如是。 |
I said the same is true for that person. |
是謂第五水喩人。 |
It is called the fifth water lover. |
世間諦如有也。 |
There is truth in the world. |
「云何有人出已而住，住已而觀，觀已而渡，渡已至彼岸。 |
"How can anyone stay outside of themselves, stay while observing, observe while crossing, and cross to the other side? |
謂人既出，得信善法。 |
It is said that once a person is born, he will gain faith in the good Dharma. |
持戒，布施，多聞，智慧，修習善法。 |
Keep the precepts, give alms, learn a lot, be wise, and practice good Dharma. |
彼於後時信固，不失。 |
Later, his faith was firm and he did not lose it. |
持戒，布施，多聞，智慧，堅固，不失。 |
Keep the precepts, give alms, learn a lot, be wise, be firm, and never lose. |
「住善法中，知苦如眞。 |
"Dwell in the virtuous Dharma and know suffering as true. |
知苦習，知苦滅，知苦滅道如眞。 |
Know the habit of suffering, know the cessation of suffering, know the path of suffering is true. |
如是知，如是見，五下分結盡： |
Thus knowing, thus seeing, the five following elements are combined: |
謂貪欲，瞋恚，身見，戒取，疑。 |
It is called greed, anger, body view, abstinence, and doubt. |
五下分結盡已，生於彼間，便般涅槃。 |
The five lower branches and knots have been exhausted, and when you are born there, you will reach nirvana. |
得不退法，不還此世。 |
If you cannot retreat from the Dharma, you will not return to this life. |
「是謂有人出已而住，住已而觀，觀已而渡，渡已至彼岸。 |
"This means that there are people who stay outside themselves, stay while observing, observe while crossing, and cross to the other side. |
猶人溺水出已而住，住已而觀，觀已而渡，渡已至彼岸。 |
Just like a person who is drowning, he stays, he stays and observes, he observes and crosses, and he crosses to the other side. |
我説彼人亦復如是。 |
I said the same is true for that person. |
是謂第六水喩人。 |
This is called the Sixth Water Man. |
世間諦如有也。 |
There is truth in the world. |
「云何有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已謂住岸梵志。 |
"How can anyone stay outside of oneself, stay there and observe, observe and cross, cross to the other shore, and reach the other shore, it is said that they are living on the other side of the Brahma. |
謂人既出，得信善法。 |
It is said that once a person is born, he will gain faith in the good Dharma. |
持戒，布施，多聞，智慧，修習善法。 |
Keep the precepts, give alms, learn a lot, be wise, and practice good Dharma. |
彼於後時信固，不失。 |
Later, his faith was firm and he did not lose it. |
持戒，布施，多聞，智慧，堅固，不失。 |
Keep the precepts, give alms, learn a lot, be wise, be firm, and never lose. |
「住善法中，知苦如眞。 |
"Dwell in the virtuous Dharma and know suffering as true. |
知苦習，知苦滅，知苦滅道如眞。 |
Know the habit of suffering, know the cessation of suffering, know the path of suffering is true. |
如是知，如是見，欲漏心解脱，有漏，無明漏心解脱。 |
Knowing this, seeing this, the mind of desire is liberated, and the mind of ignorance is liberated. |
解脱已，便知解脱： |
Once you are liberated, you will know your liberation: |
『生已盡，梵行已立，所作已辦，不更受有知如眞。』 |
"Life has ended, the holy life has been established, everything has been done, and there is no more knowledge and truth." 』 |
「是謂有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已謂住岸梵志。 |
"This means that there are people who stay out of themselves, stay while observing, observe while crossing, cross to the other shore, and reach the other shore. This is called living on the shore of Brahma. |
猶人溺水出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已謂住岸人。 |
Just like a person who is drowning and lives there, he lives and observes, he observes and crosses, he crosses to the other shore, and when he reaches the other shore, he is said to be a person living on the shore. |
我説彼人亦復如是。 |
I said the same is true for that person. |
是謂第七水喩人。 |
It's called the Seventh Water Man. |
世間諦如有也。 |
There is truth in the world. |
「我向所言，『當爲汝説七水人者，』因此故説。」 |
I said to you, 'I shall speak to you of the people of the Seven Waters,' so I spoke. |
佛説如是。 |
Buddha said so. |
彼諸比丘聞佛所説，歡喜，奉行。 |
When the monks heard what the Buddha said, they rejoiced and followed it. |
中阿含經 5 |
Agama Sutra 5 |
木積喻經 |
Muji Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊拘薩羅，在人間。 |
For a time, the Buddha traveled to Kosala and was in the human world. |
與大比丘衆翼從而行。 |
Along with the great bhikkhu, we will go together with the wings. |
爾時，世尊則於中路忽見一處有大木積洞燃倶熾。 |
At that time, the World Honored One suddenly saw a large wooden hole burning brightly in the middle of the road. |
世尊見已，便下道側，更就餘樹敷尼師檀，結加趺坐 |
When the World-Honored One saw this, he went down to the side of the road, where he found the remaining trees and sat down with the nun Shitan in a knot. |
世尊坐已，告諸比丘： |
The World-Honored One sat down and told the monks: |
「汝等，見彼有大木積洞燃倶熾耶。」 |
"You see, there is a large wooden hole burning brightly." |
時，諸比丘答曰： |
At that time, the monks replied: |
「見也，世尊。」 |
"See you, World Honored One." |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「於汝意云何。 |
"What do you mean? |
謂大木積洞燃倶熾，若抱，若坐，若臥。 |
It is said that the hole in the big wood is burning brightly, whether it is hugging, sitting, or lying down. |
謂刹利女，梵志，居士，工師女，年在盛時，沐浴，香薫，著明淨衣，華鬘，瓔珞嚴飾其身，若抱，若坐，若臥。 |
It is said that she is a Ksriya girl, a Brahma scholar, a layman, and a craftsman girl. When she is in her prime, she takes a bath, wears incense and parsley, wears bright and pure clothes, has a beautiful garland, and is well decorated with necklaces. She can hug, sit, or lie down. |
何者爲樂。」 |
What is joy. " |
時，諸比丘白曰： |
At that time, the monks said: |
「世尊，謂大木積洞燃倶熾。 |
"World Honored One, it is said that the hole in the big tree is burning brightly. |
若抱，若坐，若臥，甚苦世尊。 |
If you hug, if you sit, if you lie down, it will be very painful for you, Lord. |
謂刹利女，梵志，居士，工師女，年在盛時，沐浴，香薫，著明淨衣，華鬘，瓔珞嚴飾其身。 |
It is said that she is a Ksriya girl, a Brahma scholar, a layman, a craftsman girl. When she is in her prime, she takes a bath, wears incense and parsley, wears bright and pure clothes, has a beautiful garland, and adorns her body with necklaces. |
若抱，若坐，若臥，甚樂，世尊。」 |
If you hold me, if you sit, if you lie down, I am very happy, World Honored One. " |
世尊告曰： |
The World Honored One said: |
「我爲汝説，不令汝等學沙門失沙門道。 |
"I say for you, I will not let you imitate the ascetics and lose the way of ascetics. |
汝欲成無上梵行者寧抱木積洞燃倶熾。 |
If you wish to achieve the supreme holy life, you would rather hold a tree and build a cave to burn. |
若坐，若臥，彼雖因此受苦或死，然不以是身壞，命終，趣至惡處，生地獄中。 |
If he sits or lies down, although he suffers or dies because of this, his body will not be destroyed, his life will end, he will end up in a bad place, and he will be reborn in hell. |
「若愚癡人犯戒，不精進，生惡不善法。 |
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise. |
非梵行，稱梵行。 |
If it is not a holy life, it is called a holy life. |
非沙門，稱沙門。 |
Those who are not ascetics are called ascetics. |
「若抱刹利女，梵志，居士，工師女，年在盛時，沐浴，香薫，著明淨衣，華鬘，瓔珞嚴飾其身，若坐，若臥者。 |
"If you hold a Ksriya girl, a Brahma, a layman, or a craftsman girl in your prime, bathing, wearing incense and parsley, wearing bright and pure clothes, wearing a beautiful garland, and adorning her body with necklaces, whether she is sitting or lying down. |
彼愚癡人因是長夜不善，不義，受惡法報。 |
That foolish person has been doing bad deeds and unrighteousness for a long night, and has received evil retribution. |
身壞，命終，趣至惡處，生地獄中。 |
The body breaks down, life ends, the destiny reaches a bad place, and one is reborn in hell. |
「是故，汝等當觀自義，觀彼義，觀兩義。 |
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses. |
當作是念： |
Think of it as: |
『我出家學不虚，不空，有果，有報。 |
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded." |
有極安樂，生諸善處，而得長壽。 |
Have extreme peace and happiness, be born in all good places, and live a long life. |
受人信施衣被，飮食，床褥，湯藥。 |
Recipients of the trust receive clothing, food, bedding, and decoctions. |
令諸施主得大福祐，得大果報，得大光明者。』 |
May all donors receive great blessings, great rewards, and great light. 』 |
當作是學。」 |
Think of it as learning. " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「於意云何。 |
"What do you mean? |
若有力士以緊索毛繩絞勒其𨄔斷皮。 |
If a strong man uses a tight rope to strangle him, his skin will be cut off. |
斷皮已，斷肉。 |
The skin has been cut off, and the flesh has been cut off. |
斷肉已，斷筋。 |
The flesh has been cut off, and the tendons have been cut off. |
斷筋已，斷骨。 |
The tendons are broken and the bones are broken. |
斷骨已，至髓而住。 |
The bones have been broken, and they are still living in the marrow. |
若從刹利，梵志，居士，工師受其信施，按摩身體支節手足。 |
If you receive alms from a Ksriya, a Brahma, a layman, or a craftsman, you can massage the body's joints, hands, and feet. |
何者爲樂。」 |
What is joy. " |
時，諸比丘白曰： |
At that time, the monks said: |
「世尊，若有力士以緊索毛繩絞勒其𨄔斷皮，斷皮已斷肉，斷肉已斷筋，斷筋已斷骨，斷骨已至髓而住，甚苦。 |
"World Honored One, if a strong man strangles his skin with a tight rope, the skin will be broken, the skin will be broken, the flesh will be broken, the tendons will be broken, the bones will be broken, and the bones will be lodged in the marrow, which will be very painful. |
世尊，若從刹利，梵志，居士，工師受其信施，按摩身體支節手足。 |
World-Honored One, if you receive the faith and charity from a Ksriya, a Brahma, a layman, or a craftsman, you can massage the joints, limbs, and limbs of your body. |
甚樂，世尊。」 |
Very happy, World Honored One. " |
世尊告曰： |
The World Honored One said: |
「我爲汝説，不令汝等學沙門失沙門道。 |
"I say for you, I will not let you imitate the ascetics and lose the way of ascetics. |
汝欲成無上梵行者寧令力士以緊索毛繩，絞勒其𨄔斷皮，斷皮已斷肉，斷肉已斷筋，斷筋已斷骨，斷骨已至髓而住。 |
If you wish to achieve the supreme holy life, you would rather have a strong man tighten a woolen rope and twist it to break the skin, break the skin, break the flesh, break the flesh, break the tendons, break the tendons, break the bones, and break the bones to the marrow. |
彼雖因此受苦或死，然不以是身壞，命終，趣至惡處，生地獄中。 |
Although he suffers or dies as a result, his body does not break down and his life ends, he ends up in an evil place and is reborn in hell. |
「若愚癡人犯戒，不精進，生惡不善法。 |
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise. |
非梵行，稱梵行。 |
If it is not a holy life, it is called a holy life. |
非沙門，稱沙門。 |
Those who are not ascetics are called ascetics. |
「從刹利，梵志，居士，工師，受其信施，按摩身體支節手足，彼愚癡人因是長夜不善，不義，受惡法報。 |
"I received alms from the Ksriyas, Brahmas, laymen, and masters of craftsmanship, and massaged the body, joints, and hands and feet. Because of the long night of unwholesome deeds and unrighteousness, those foolish people received evil retributions. |
身壞，命終，趣至惡處，生地獄中。 |
The body breaks down, life ends, the destiny reaches a bad place, and one is reborn in hell. |
「是故，汝等當觀自義，觀彼義，觀兩義。 |
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses. |
當作是念： |
Think of it as: |
『我出家學不虚，不空，有果，有報。 |
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded." |
有極安樂，生諸善處，而得長壽。 |
Have extreme peace and happiness, be born in all good places, and live a long life. |
受人信施衣被，飮食，床褥，湯藥。 |
Recipients of the trust receive clothing, food, bedding, and decoctions. |
令諸施主得大福祐，得大果報，得大光明者。』 |
May all donors receive great blessings, great rewards, and great light. 』 |
當作是學。」 |
Think of it as learning. " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「於意云何。 |
"What do you mean? |
若有力士以瑩磨利刀截斷其髀。 |
If a strong man cuts off his beard with a sharp knife. |
若從刹利，梵志，居士，工師受信施，禮拜，恭敬，將迎。 |
If you receive gifts from Ksriya, Brahma, lay people, or masters of engineering, you will bow and show respect, and you will be welcomed. |
何者爲樂。」 |
What is joy. " |
時，諸比丘白曰： |
At that time, the monks said: |
「世尊，若有力士以瑩磨利刀截斷其髀，甚苦。 |
"World Honored One, if a strong man cuts off his beard with a sharp knife, it will be very painful. |
世尊，若從刹利，梵志，居士，工師受信施禮拜，恭敬，將迎。 |
World-Honored One, if you receive trust from Ksriyas, Brahmas, laymen, and masters of craftsmanship, pay homage, and show respect, you will be welcomed. |
甚樂，世尊。」 |
Very happy, World Honored One. " |
世尊告曰： |
The World Honored One said: |
「我爲汝説，不令汝等學沙門失沙門道。 |
"I say for you, I will not let you imitate the ascetics and lose the way of ascetics. |
汝欲成無上梵行者寧令力士以瑩磨利刀截斷其髀。 |
If you wish to become a supreme holy man, you would rather have a strong man cut off his beard with a sharp sword sharpened by a polished stone. |
彼雖因此受苦或死，然不以是身壞，命終，趣至惡處，生地獄中。 |
Although he suffers or dies as a result, his body does not break down and his life ends, he ends up in an evil place and is reborn in hell. |
「若愚癡人犯戒，不精進，生惡不善法。 |
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise. |
非梵行，稱梵行。 |
If it is not a holy life, it is called a holy life. |
非沙門，稱沙門。 |
Those who are not ascetics are called ascetics. |
「從刹利，梵志，居士，工師，受信施禮拜，恭敬，將迎，彼愚癡人因是長夜不善，不義。 |
"From Ksriyas, Brahmāzhi, laymen, and masters of craftsmanship, I have received my trust, prayed, paid homage, and greeted you, but those foolish people have been doing bad deeds and unrighteousness for a long night. |
受惡法報，身壞，命終，趣至惡處，生地獄中。 |
Suffering the retribution of evil dharma, the body will be destroyed, the life will end, the destiny will be evil, and you will be reborn in hell. |
「是故，汝等當觀自義，觀彼義，觀兩義。 |
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses. |
當作是念： |
Think of it as: |
『我出家學不虚，不空，有果，有報。 |
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded." |
有極安樂，生諸善處，而得長壽。 |
Have extreme peace and happiness, be born in all good places, and live a long life. |
受人信施衣被，飮食，床褥，湯藥。 |
Recipients of the trust receive clothing, food, bedding, and decoctions. |
令諸施主得大福祐，得大果報，得大光明者。』 |
May all donors receive great blessings, great rewards, and great light. 』 |
當作是學。」 |
Think of it as learning. " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「於意云何。 |
"What do you mean? |
若有力士以鐵銅鍱洞燃倶熾纒絡其身。 |
If a powerful man burns a blazing fire in a hole made of iron or copper, it will cover his body. |
若從刹利，梵志，居士，工師受信施衣服。 |
If you receive trust from a Ksriya, a Brahma, a layman, or a craftsman, you will be given clothes. |
何者爲樂。」 |
What is joy. " |
時，諸比丘白曰： |
At that time, the monks said: |
「世尊，若有力士以鐵銅鍱洞燃倶熾纒絡其身，甚苦。 |
"World Honored One, if a strong man burns iron or copper with a blazing dagger all over his body, it will be extremely painful. |
世尊，若從刹利，梵志，居士，工師受信施衣服。 |
World-Honored One, if you receive trust from a Ksriya, a Brahma, a layman, or a craftsman and give you clothes. |
甚樂，世尊。」 |
Very happy, World Honored One. " |
世尊告曰： |
The World Honored One said: |
「我爲汝説，不令汝等學沙門失沙門道。 |
"I say for you, I will not let you imitate the ascetics and lose the way of ascetics. |
汝欲成無上梵行者寧令力士以鐵銅鍱洞燃倶熾纒絡其身。 |
If you wish to become a supreme Brahma, you would rather have a strong man burn a blazing dagger in a hole made of iron and copper to wrap around your body. |
彼雖因此受苦或死，然不以是身壞，命終，趣至惡處，生地獄中。 |
Although he suffers or dies as a result, his body does not break down and his life ends, he ends up in an evil place and is reborn in hell. |
「若愚癡人犯戒，不精進，生惡不善法。 |
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise. |
非梵行，稱梵行。 |
If it is not a holy life, it is called a holy life. |
非沙門，稱沙門。 |
Those who are not ascetics are called ascetics. |
「從刹利，梵志，居士，工師，受信施衣服，彼愚癡人因是長夜不善，不義，受惡法報。 |
"Those who receive trust and give them clothes from Ksriyas, Brahmāzhi, laymen, and masters of craftsmanship, because of their long night of non-virtue and unrighteousness, those foolish people will receive evil retribution. |
身壞，命終，趣至惡處，生地獄中。 |
The body breaks down, life ends, the destiny reaches a bad place, and one is reborn in hell. |
「是故，汝等當觀自義，觀彼義，觀兩義。 |
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses. |
當作是念： |
Think of it as: |
『我出家學不虚，不空，有果，有報。 |
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded." |
有極安樂，生諸善處，而得長壽。 |
Have extreme peace and happiness, be born in all good places, and live a long life. |
受人信施衣被，飮食，床褥，湯藥。 |
Recipients of the trust receive clothing, food, bedding, and decoctions. |
令諸施主得大福祐，得大果報，得大光明者。』 |
May all donors receive great blessings, great rewards, and great light. 』 |
當作是學。」 |
Think of it as learning. " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「於意云何。 |
"What do you mean? |
若有力士以熱鐵鉗鉗開其口，便以鐵丸洞燃倶熾著其口中。 |
If a strong man opens his mouth with hot iron pliers, he will burn the iron pellets in his mouth. |
彼熱鐵丸燒脣。 |
The hot iron balls burned my lips. |
燒脣已，燒舌。 |
My lips are burning, my tongue is burning. |
燒舌已，燒齗。 |
If the tongue is already burning, then the tongue is burning. |
燒齗已，燒咽。 |
It's burning and the throat is burning. |
燒咽已，燒心。 |
Burning throat, heartburn. |
燒心已，燒腸胃。 |
Heartburn already, burnt stomach. |
燒腸胃已，下過。 |
The stomach and intestines have been burned, and the fever has passed. |
若從刹利，梵志，居士，工師，受信施食，無量衆味。 |
If you receive food from Ksriya, Brahma, layman, or master of craftsmanship, there will be countless flavors. |
何者爲樂。」 |
What is joy. " |
時，諸比丘白曰： |
At that time, the monks said: |
「世尊，若有力士以熱鐵鉗鉗開其口，便以鐵丸洞燃倶熾著其口中，彼熱鐵丸燒脣。 |
"World Honored One, if a strong man opens his mouth with hot iron pliers, an iron pellet will burn in his mouth, and the hot iron pellet will burn his lips. |
燒脣已，燒舌。 |
My lips are burning, my tongue is burning. |
燒舌已，燒齗。 |
If the tongue is already burning, then the tongue is burning. |
燒齗已，燒咽。 |
It's burning and the throat is burning. |
燒咽已，燒心。 |
Burning throat, heartburn. |
燒心已，燒腸胃。 |
Heartburn already, burnt stomach. |
燒腸胃已，下過。 |
The stomach and intestines have been burned, and the fever has passed. |
甚苦。 |
Very bitter. |
世尊，若從刹利，梵志，居士，工師，受信施食，無量衆味。 |
World-Honored One, if you receive food from Ksriya, Brahma, layman, or master craftsman, you will receive countless flavors. |
甚樂，世尊。」 |
Very happy, World Honored One. " |
世尊告曰： |
The World Honored One said: |
「我爲汝説，不令汝等學沙門失沙門道。 |
"I say for you, I will not let you imitate the ascetics and lose the way of the ascetics. |
汝欲成無上梵行者寧令力士以熱鐵鉗鉗開其口，便以鐵丸洞燃倶熾著其口中。 |
If you wish to become a supreme holy man, you would rather have a strong man open his mouth with hot iron pliers, and then burn his mouth with iron balls. |
彼熱鐵丸燒脣。 |
The hot iron balls burned my lips. |
燒脣已，燒舌。 |
My lips are burning, my tongue is burning. |
燒舌已，燒齗。 |
If the tongue is already burning, then the tongue is burning. |
燒齗已，燒咽。 |
It's burning and the throat is burning. |
燒咽已，燒心。 |
Burning throat, heartburn. |
燒心已，燒腸胃。 |
Heartburn already, burnt stomach. |
燒腸胃已，下過。 |
The stomach and intestines have been burned, and the fever has passed. |
彼雖因此受苦或死，然不以是身壞，命終，趣至惡處，生地獄中。 |
Although he suffers or dies as a result, his body does not break down and his life ends, he ends up in an evil place and is reborn in hell. |
「若愚癡人犯戒，不精進，生惡不善法。 |
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise. |
非梵行，稱梵行。 |
If it is not a holy life, it is called a holy life. |
非沙門，稱沙門。 |
Those who are not ascetics are called ascetics. |
「從刹利，梵志，居士，工師受信施食，無量衆味，彼愚癡人因是長夜不善，不義，受惡法報。 |
"From Ksriyas, Brahmāzhi, laymen, and masters of craftsmen, I received alms and food from them, and received them in countless ways. Because of their long nights of non-virtue and unrighteousness, those foolish people received evil retributions. |
身壞，命終，趣至惡處，生地獄中。 |
The body breaks down, life ends, the destiny reaches a bad place, and one is reborn in hell. |
「是故，汝等當觀自義，觀彼義，觀兩義。 |
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses. |
當作是念： |
Think of it as: |
『我出家學不虚，不空，有果，有報。 |
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded." |
有極安樂，生諸善處，而得長壽。 |
Have extreme peace and happiness, be born in all good places, and live a long life. |
受人信施衣被，飮食，床褥，湯藥。 |
Recipients of the trust receive clothing, food, bedding, and decoctions. |
令諸施主得大福祐，得大果報，得大光明者。』 |
May all donors receive great blessings, great rewards, and great light. 』 |
當作是學。」 |
Think of it as learning. " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「於意云何。 |
"What do you mean? |
若有力士以鐵銅床洞燃倶熾強逼使人坐臥其上。 |
If a strong man sets a hole in an iron or copper bed and makes it blazing, he forces someone to sit or lie on it. |
若從刹利，梵志，居士，工師受其信施床榻，臥具。 |
If you receive the trust of a Ksriya, a Brahma, a layman, or a craftsman, you will be given beds and bedding. |
何者爲樂。」 |
What is joy. " |
時，諸比丘白曰： |
At that time, the monks said: |
「世尊，若有力士以鐵銅床洞燃倶熾強逼使人坐臥其上，甚苦。 |
"World Honored One, if a strong man sets a bed of iron and copper on fire and forces a person to sit or lie on it, it will be very painful. |
世尊，若從刹利，梵志，居士，工師，受其信施床榻，臥具。 |
World-Honored One, if you receive beds and bedding from the faith of a Ksriya, a Brahma, a layman, or a master craftsman. |
甚樂，世尊。」 |
Very happy, World Honored One. " |
世尊告曰： |
The World Honored One said: |
「我爲汝説，不令汝等學沙門失沙門道。 |
"I say for you, I will not let you imitate the ascetics and lose the way of ascetics. |
汝欲成無上梵行者寧令力士以鐵銅床洞燃倶熾強逼使人坐臥其上。 |
If you wish to become a supreme holy man, you would rather have a strong man burn an iron or copper bed with a hole in it and force people to sit or lie on it. |
彼雖因此受苦或死，然不以是身壞，命終，趣至惡處，生地獄中。 |
Although he suffers or dies as a result, his body does not break down and his life ends, he ends up in an evil place and is reborn in hell. |
「若愚癡人犯戒，不精進，生惡不善法。 |
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise. |
非梵行，稱梵行。 |
If it is not a holy life, it is called a holy life. |
非沙門，稱沙門。 |
Those who are not ascetics are called ascetics. |
「從刹利，梵志，居士，工師受其信施床榻，臥具，彼愚癡人因是長夜不善，不義，受惡法報。 |
"I receive beds and bedding from the Ksriyas, Brahmas, laymen, and craftsmen with their faith. Those foolish people have been doing bad deeds and unrighteousness for a long night, and they have received evil retributions. |
身壞，命終，趣至惡處，生地獄中。 |
The body breaks down, life ends, the destiny reaches a bad place, and one is reborn in hell. |
「是故，汝等當觀自義，觀彼義，觀兩義。 |
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses. |
當作是念： |
Think of it as: |
『我出家學不虚，不空，有果，有報。 |
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded." |
有極安樂，生諸善處，而得長壽。 |
Have extreme peace and happiness, be born in all good places, and live a long life. |
受人信施衣被，飮食，床褥，湯藥。 |
Recipients of the trust receive clothing, food, bedding, and decoctions. |
令諸施主得大福祐，得大果報，得大光明者。』 |
May all donors receive great blessings, great rewards, and great light. 』 |
當作是學。」 |
Think of it as learning. " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「於意云何。 |
"What do you mean? |
若有力士以大鐵銅釜洞燃倶熾撮擧人已，倒著釜中。 |
If a strong man sets a large iron or copper cauldron on fire, he will lift people up and place them upside down in the cauldron. |
若從刹利，梵志，居士，工師受信施房舍，泥治堊灑，窓戸牢密，爐火熅暖。 |
If you receive the trust of a Ksriya, a Brahma, a layman, or a master craftsman, you can donate the house, the mud will be cured and the chalk will be sprinkled, the door will be tight, and the furnace will be warm. |
何者爲樂。」 |
What is joy. " |
時，諸比丘白曰： |
At that time, the monks said: |
「世尊，若有力士以大鐵銅釜洞燃倶熾撮擧人已，倒著釜中，甚苦。 |
"World Honored One, if a strong man sets a large iron or copper cauldron on fire and lifts a person upside down in the cauldron, it will be very painful. |
世尊，若從刹利，梵志，居士，工師受信施房舍，泥治堊灑，窓戸牢密，爐火熅暖。 |
World-Honored One, if you receive trust from Ksriyas, Brahmas, lay people, and master craftsmen to donate houses, the mud will be cured and the dust will be sprinkled, the door will be tight, and the furnace will be warmed. |
甚樂，世尊。」 |
Very happy, World Honored One. " |
世尊告曰： |
The World Honored One said: |
「我爲汝説，不令汝等學沙門失沙門道。 |
"I say for you, I will not let you imitate the ascetics and lose the way of ascetics. |
汝欲成無上梵行者寧令力士以大鐵銅釜洞燃倶熾撮擧人已，倒著釜中。 |
If you wish to become a supreme Brahma, you would rather have a strong man burn a large iron or copper cauldron with a blazing fire, and hold the person upside down in the cauldron. |
彼雖因此受苦或死，然不以是身壞，命終，趣至惡處，生地獄中。 |
Although he suffers or dies as a result, his body does not break down and his life ends, he ends up in an evil place and is reborn in hell. |
「若愚癡人犯戒，不精進，生惡不善法。 |
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise. |
非梵行，稱梵行。 |
If it is not a holy life, it is called a holy life. |
非沙門，稱沙門。 |
Those who are not ascetics are called ascetics. |
「從刹利，梵志，居士，工師受信施房舍，泥治堊灑，窓戸牢密，爐火熅暖，彼愚癡人因是長夜不善，不義，受惡法報。 |
"I received trust from the Ksriyas, Brahmas, laymen, and craftsmen to donate their houses. They used mud to cure the dust, kept the door tight, and kept the fire warm. Because of the long night of unkindness and unrighteousness, those foolish people received evil retributions. |
身壞，命終，趣至惡處，生地獄中。 |
The body breaks down, life ends, the destiny reaches a bad place, and one is reborn in hell. |
「是故，汝等當觀自義，觀彼義，觀兩義。 |
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses. |
當作是念： |
Think of it as: |
『我出家學不虚，不空，有果，有報。 |
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded." |
有極安樂，生諸善處，而得長壽。 |
Have extreme peace and happiness, be born in all good places, and live a long life. |
受人信施衣被，飮食，床褥，湯藥。 |
Recipients of the trust receive clothing, food, bedding, and decoctions. |
令諸施主得大福祐，得大果報，得大光明者。』 |
May all donors receive great blessings, great rewards, and great light. 』 |
當作是學。 |
Think of it as learning. |
「説此法時，六十比丘漏盡，結解。 |
"While preaching this Dharma, the sixty bhikkhus had their outflows cleared up and their knots dissolved. |
六十比丘捨戒，還家。 |
Sixty monks gave up their precepts and returned home. |
所以者何。 |
So what? |
世尊教誡甚深，甚難，學道亦復甚深，甚難。」 |
The World-Honored One's teachings are very profound and very difficult, and learning the Tao is also very profound and very difficult. " |
佛説如是。 |
Buddha said so. |
彼諸比丘聞佛所説，歡喜，奉行。 |
When the monks heard what the Buddha said, they rejoiced and followed it. |
中阿含經 6 |
Agama Sutra 6 |
善人往經 |
Good people go to the scriptures |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我當爲汝説七善人所往至處及無餘涅槃。 |
"I will tell you where the seven virtuous people go and how they reach nirvana. |
諦聽，諦聽。 |
Listen carefully, listen carefully. |
善思念之。」 |
Think of it well. " |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「云何爲七。 |
"Why is the cloud seven? |
比丘行當如是： |
This is how a monk should behave: |
『我者無我亦無我所。 |
"I have neither me nor my place." |
當來無我亦無我所。』 |
There will be no me and no place for me. 』 |
已有便斷，已斷得捨。 |
Once it has been broken, it will be broken, and once it has been broken, it must be given up. |
有樂不染，合會不著。 |
There is no joy, no union. |
如是行者無上息迹慧之所見，然未得證。 |
This is what the practitioner sees with the supreme wisdom of breathing, but it has not yet been realized. |
「比丘行如是往至何所。 |
"Bhikkhu, where are you going in this way? |
譬如燒䴸，纔燃便滅。 |
For example, if you burn something, it will burn out immediately. |
當知比丘亦復如是。 |
You should know that the same is true for monks. |
少慢未盡，五下分結已斷，得中般涅槃。 |
Before the conceit is over, the five knots have been severed, and Nirvana is attained. |
是謂第一善人所往至處。 |
This is where the most virtuous person goes. |
世間諦如有。 |
There is truth in the world. |
「復次，比丘行當如是： |
"Again, a monk should behave like this: |
『我者無我亦無我所。 |
"I have neither me nor my place." |
當來無我亦無我所。』 |
There will be no me and no place for me. 』 |
已有便斷，已斷得捨。 |
Once it has been broken, it will be broken, and once it has been broken, it must be given up. |
有樂不染，合會不著。 |
There is no joy, no union. |
行如是者無上息迹慧之所見，然未得證。 |
Those who do this are seen by the wisdom of the supreme breath, but they have not yet achieved enlightenment. |
「比丘行如是往至何所。 |
"Bhikkhu, where are you going in this way? |
譬若如鐵洞燃倶熾以椎打之，迸火飛空，上已即滅。 |
For example, if an iron hole is burning and blazing, you hit it with a spine, and the fire will fly into the sky, and it will be extinguished immediately. |
當知比丘亦復如是。 |
You should know that the same is true for monks. |
少慢未盡，五下分結已斷，得中般涅槃。 |
Before the conceit is over, the five knots have been severed, and Nirvana is attained. |
是謂第二善人所往至處。 |
This is where the second best person goes. |
世間諦如有。 |
There is truth in the world. |
「復次，比丘行當如是： |
"Again, a monk should behave like this: |
『我者無我亦無我所。 |
"I have neither me nor my place." |
當來無我亦無我所。』 |
There will be no me and no place for me. 』 |
已有便斷，已斷得捨。 |
Once it has been broken, it will be broken, and once it has been broken, it must be given up. |
有樂不染，合會不著。 |
There is no joy, no union. |
行如是者無上息迹慧之所見，然未得證。 |
Those who do this are seen by the wisdom of the supreme breath, but they have not yet achieved enlightenment. |
「比丘行如是往至何所。 |
"Bhikkhu, where are you going in this way? |
譬若如鐵洞燃倶熾以椎打之，迸火飛空。 |
For example, it is like an iron hole burning brightly and hitting it with vertebrae, causing it to burst into flames and fly into the sky. |
從上來還，未至地滅。 |
It has returned from above, but it has not yet reached the end of the earth. |
當知比丘亦復如是。 |
You should know that the same is true for monks. |
少慢未盡，五下分結已斷，得中般涅槃。 |
Before the conceit is over, the five knots have been severed, and Nirvana is attained. |
是謂第三善人所往至處。 |
This is where the third good person goes. |
世間諦如有。 |
There is truth in the world. |
「復次，比丘行當如是： |
"Again, a monk should behave like this: |
『我者無我亦無我所。 |
"I have neither me nor my place." |
當來無我亦無我所。』 |
There will be no me and no place for me. 』 |
已有便斷，已斷得捨。 |
Once it has been broken, it will be broken, and once it has been broken, it must be given up. |
有樂不染，合會不著 行如是者無上息迹慧之所見，然未得證。 |
There is joy but no contamination, no attachment to union. Those who practice like this are seen by the wisdom of the supreme breath, but they have not yet achieved enlightenment. |
「比丘行如是往至何所。 |
"Bhikkhu, where are you going in this way? |
譬若如鐵洞然倶熾以椎打之，迸火飛空，墮地而滅。 |
For example, it is like an iron cave suddenly blazing with vertebrae. It bursts into flames, flies into the air, falls to the ground and is destroyed. |
當知比丘亦復如是。 |
You should know that the same is true for monks. |
少慢未盡，五下分結已斷，得生般涅槃。 |
Before the conceit is over, the five lower knots have been broken, and rebirth-like nirvana is attained. |
是謂第四善人所往至處。 |
This is where the fourth good person goes. |
世間諦如有。 |
There is truth in the world. |
「復次，比丘行當如是： |
"Again, a monk should behave like this: |
『我者無我亦無我所。 |
"I have neither me nor my place." |
當來無我亦無我所。』 |
There will be no me and no place for me. 』 |
已有便斷，已斷得捨。 |
Once it has been broken, it will be broken, and once it has been broken, it must be given up. |
有樂不染，合會不著。 |
There is no joy, no union. |
行如是者無上息迹慧之所見，然未得證。 |
Those who do this are seen by the wisdom of the supreme breath, but they have not yet achieved enlightenment. |
「比丘行如是往至何所。 |
"Bhikkhu, where are you going in this way? |
譬若如鐵洞燃倶熾以椎打之，迸火飛空。 |
For example, it is like an iron hole burning brightly and hitting it with vertebrae, causing it to burst into flames and fly into the sky. |
墮少薪草上，若烟，若燃，燃已便滅。 |
If it falls on the firewood, it will appear like smoke or burning. Once it is burning, it will be extinguished. |
當知比丘亦復如是。 |
You should know that the same is true for monks. |
少慢未盡，五下分結已斷，得行般涅槃。 |
Before the conceit is over, the five lower knots have been broken, and Nirvana is attained. |
是謂第五善人所往至處。 |
This is where the fifth good person goes. |
世間諦如有。 |
There is truth in the world. |
「復次，比丘行當如是： |
"Again, a monk should behave like this: |
『我者無我亦無我所。 |
"I have neither me nor my place." |
當來無我亦無我所。』 |
There will be no me and no place for me. 』 |
已有便斷，已斷得捨。 |
Once it has been broken, it will be broken, and once it has been broken, it must be given up. |
有樂不染，合會不著。 |
There is no joy, no union. |
行如是者無上息迹慧之所見，然未得證。 |
Those who do this are seen by the wisdom of the supreme breath, but they have not yet achieved enlightenment. |
「比丘行如是往至何所。 |
"Bhikkhu, where are you going in this way? |
譬若如鐵洞燃倶熾以椎打之，迸火飛空。 |
For example, it is like an iron hole burning brightly and hitting it with vertebrae, causing it to burst into flames and fly into the sky. |
墮多薪草上，若烟，若燃，燃盡已滅。 |
If it falls on a lot of firewood, it will appear like smoke or burning, but it will burn out and be extinguished. |
當知比丘亦復如是。 |
You should know that the same is true for monks. |
少慢未盡，五下分結已斷，得無行般涅槃。 |
Before the conceit is over, the five knots have been broken, and Nirvana is attained. |
是謂第六善人所往至處。 |
This is where the sixth good person goes. |
世間諦如有。 |
There is truth in the world. |
「復次，比丘行當如是： |
"Again, a monk should behave like this: |
『我者無我亦無我所。 |
"I have neither me nor my place." |
當來無我亦無我所。』 |
There will be no me and no place for me. 』 |
已有便斷，已斷得捨。 |
Once it has been broken, it will be broken, and once it has been broken, it must be given up. |
有樂不染，合會不著。 |
There is no joy, no union. |
行如是者無上息迹慧之所見，然未得證。 |
Those who do this are seen by the wisdom of the supreme breath, but they have not yet achieved enlightenment. |
「比丘行如是往至何所。 |
"Bhikkhu, where are you going in this way? |
譬若如鐵洞燃倶熾以椎打之，迸火飛空 墮多薪草上，若烟若燃。 |
For example, it is like an iron hole that is burning and blazing. If you hit it with a spine, it will burst into flames and fly into the air. It will fall on many firewood grasses, like smoke and burning. |
燃已便燒，村邑，城郭，山，林，曠野。 |
Once it is burned, it burns down villages, towns, cities, mountains, forests, and wilderness. |
燒村邑，城郭，山，林，曠野已，或至道，至水，至平地滅。 |
Burning villages, towns, cities, mountains, forests, and wilderness, they may destroy roads, rivers, or even plains. |
當知比丘亦復如是。 |
You should know that the same is true for monks. |
少慢未盡，五下分結已斷，得上流阿迦膩吒般涅槃。 |
Before the young conceit is over, the five lower knots have been severed, and you can reach the upper level Aga Nitsa-like nirvana. |
是謂第七善人所往至處。 |
This is where the seventh good person goes. |
世間諦如有。 |
There is truth in the world. |
「云何無餘涅槃。 |
"Why is there no nirvana left? |
比丘行當如是： |
This is how a monk should behave: |
『我者無我亦無我所。 |
"I have neither me nor my place." |
當來無我亦無我所。』 |
There will be no me and no place for me. 』 |
已有便斷，已斷得捨。 |
Once it has been broken, it will be broken, and once it has been broken, it must be given up. |
有樂不染，合會不著。 |
There is no joy, no union. |
行如是者，無上息迹慧之所見，而已得證。 |
Those who act like this will be seen by the supreme breath-taking wisdom and have attained enlightenment. |
「我説彼比丘不至東方，不至西方，南方，北方，四維，上，下。 |
"I say that this bhikkhu does not go to the east, nor to the west, nor to the south, nor to the north, nor to the four dimensions, above or below. |
便於現法中，息迹滅度。 |
It is convenient for the present Dharma to disappear and disappear. |
「我向所説，『七善人所往至處及無餘涅槃者，』因此故説。」 |
I said to you, 'Wherever the seven virtuous people go, there will be no remnants of nirvana.' That is why I say it. |
佛説如是。 |
Buddha said so. |
彼諸比丘聞佛所説，歡喜，奉行。 |
When the monks heard what the Buddha said, they rejoiced and followed it. |
中阿含經 7 |
Agama Sutra 7 |
世間福經 |
Worldly Blessings |
我聞如是： |
This is what I heard: |
一時，佛遊拘舍彌，在瞿沙羅園。 |
At one time, the Buddha was visiting Kosami in the Kusala Garden. |
爾時，尊者摩訶周那則於晡時從宴坐起，往詣佛所。 |
At that time, the Venerable Mahasūna rose from his seat at the banquet in the afternoon and went to the Buddha's place. |
到已作禮，却坐一面 白曰： |
When he arrived to perform the ceremony, he sat down and said: |
「世尊，可得施設世間福耶。」 |
"World Honored One, you can bring blessings to the world." |
世尊告曰： |
The World Honored One said: |
「可得，周那。 |
"Yes, Zhou Na. |
有七世間福，得大福祐得大果報，得大名譽，得大功徳。 |
There are seven worldly blessings, great blessings, great rewards, great fame, and great merits. |
云何爲七。 |
Why is seven? |
周那，有信族姓男，族姓女施比丘衆房舍，堂閣。 |
In Zhou Na, there is a man with a surname of Xin and a woman with a surname of Xin. They give bhikkhus houses and pavilions. |
周那，是謂第一世間之福得大福祐，得大果報，得大名譽，得大功徳。 |
Zhou Na means that the first worldly blessing is great blessing, great retribution, great reputation, and great merit. |
「復次，周那，有信族姓男，族姓女於房舍中施與床座，氍𭯫，𣯾𣰆，氈褥，臥具。 |
"Furthermore, in Zhou Na, a man and a woman of the Xin clan gave bed seats, rugs, felt mattresses, and bedding in the house. |
周那，是謂第二世間之福得大福祐，得大果報，得大名譽，得大功徳。 |
Zhou Na means that in the second world, you will receive great blessings, great rewards, great fame, and great merits. |
「復次，周那，有信族姓男，族姓女於房舍中施與一切新淨妙衣。 |
"Furthermore, Zhou Na, a man of the Xin tribe and a woman of the Xin tribe gave away all new and pure clothes in the house. |
周那，是謂第三世間之福得大福祐，得大果報，得大名譽，得大功徳。 |
Zhou Na means that the blessings in the third world are great blessings, great rewards, great fame, and great merits. |
「復次，周那，有信族姓男，族姓女於房舍中常施於衆朝粥，中食。 |
"Furthermore, Zhou Na, there is a man named Xin and a woman named Xin who are always serving porridge and eating to everyone in the house. |
又，以園民供給使令，若風雨寒雪，躬往園所増施，供養。 |
In addition, the people in the garden provide the envoys with orders. If it is windy, rainy, cold or snowy, they will go to the garden to bring alms and offerings. |
諸比丘衆食已，不患風雨寒雪沽漬衣服。 |
Monks, you have all eaten, and you will not suffer from wind, rain, cold, snow, or stains on your clothes. |
晝夜安樂禪寂，思惟。 |
Live in peaceful Zen silence day and night, thinking. |
周那，是謂第七世間之福得大福祐，得大果報，得大名譽，得大功徳。 |
Zhou Na means that in the seventh world, you will receive great blessings, great rewards, great fame, and great merits. |
「周那，信族姓男，族姓女已得此七世間福者若去若來，若立若坐，若眠若覺，若晝若夜，其福常生，轉増轉廣。 |
"Zhou Na, if men and women of the Xin clan have obtained these seven worldly blessings, whether they come or go, whether they stand or sit, whether they sleep or wake up, whether day or night, their blessings will always be there, growing and spreading. |
「周那，譬如恒伽水從源流出入于大海，於其中間，轉深轉廣。 |
"Jona, it is like the Ganga water flowing from its source into the ocean, and in the middle it becomes deeper and wider. |
周那，如是，信族姓男，族姓女已得此七世間福者。 |
Zhou Na, in this case, those who believe in a male with a clan name and a female with a clan name have obtained the blessings of these seven worlds. |
若去若來，若立若坐，若眠若覺，若晝若夜，其福常生，轉増轉廣。」 |
If you come or go, if you stand or sit, if you sleep or if you are awake, if it is day or night, your blessings will always be there, growing and spreading. " |
於是，尊者摩訶周那即從坐起，偏袒右肩，右膝著地，長跪叉手。 |
Then the Venerable Mahasūna stood up from his seat, raised his right shoulder, put his right knee on the ground, and knelt down with his hands folded. |
白曰： |
Bai said: |
「世尊，可得施設出世間福耶。」 |
"World Honored One, you may be able to confer transcendental blessings." |
世尊告曰： |
The World Honored One said: |
「可得，周那。 |
"Yes, Zhou Na. |
更有七福出於世間得大福祐，得大果報，得大名譽，得大功徳。 |
There are also seven blessings that come out of the world and receive great blessings, great rewards, great reputations, and great merits. |
云何爲七。 |
Why is seven? |
周那，有信族姓男，族姓女聞如來，如來弟子遊於某處。 |
In Zhouna, there is a man whose surname is believed to be a man, and a woman who is a woman whose surname is the Tathagata. The disciples of the Tathagata are wandering somewhere. |
聞已，歡喜，極懷踊躍。 |
After hearing this, I am happy and extremely excited. |
周那，是謂第一出世間福得大福祐，得大果報，得大名譽，得大功徳。 |
Zhou Na is the first person to obtain great blessings, great rewards, great fame, and great merits in this world. |
「復次，周那，有信族姓男，族姓女聞如來，如來弟子欲從彼至此。 |
"Furthermore, Zhou Na, there is a man whose surname is believed to be a man, and a woman whose surname is the believer who hears the Tathagata, and the disciples of the Tathagata want to come here from them. |
聞已，歡喜，極懷踊躍。 |
After hearing this, I am happy and extremely excited. |
周那，是謂第二出世間福得大福祐，得大果報，得大名譽，得大功徳。 |
Zhou Na means that the second transcendental blessing is great blessing, great retribution, great reputation, and great merit. |
「復次，周那，有信族姓男，族姓女聞如來，如來弟子已從彼至此。 |
"Furthermore, Zhou Na, there is a man whose surname is believed to be a man, and a woman whose surname is the believer who has heard of the Tathagata, and the disciples of the Tathagata have come here from them. |
聞已，歡喜，極懷踊躍。 |
After hearing this, I am happy and extremely excited. |
以清淨心躬往奉見，禮敬，供養。 |
With a pure heart, bow down to see, pay homage, and make offerings. |
既供養已，受三自歸於佛，法，及比丘衆而受禁戒。 |
Having made offerings, the three selves are returned to the Buddha, the Dharma, and the monks, and they receive the prohibition. |
周那，是謂第七出世間福得大福祐，得大果報，得大名譽，得大功徳。 |
Zhou Na means that in the seventh world, you will receive great blessings, great rewards, great fame, and great merits. |
「周那，信族姓男，族姓女，若得此七世間之福及更有七出世間福者，其福不可數。 |
"Zhou Na, if your surname is male and your surname is female, if you receive these seven worldly blessings and seven more transcendental blessings, your blessings will be incalculable. |
有爾所福，爾所福果，爾所福報唯不可限，不可量，不可得，大福之數。 |
There are blessings you have received, fruits you have blessed, and blessings you have received. The number of great blessings is limitless, immeasurable, and unattainable. |
「周那，譬如從閻浮洲有五河流： |
"Jona, for example, there are five rivers from Jamfu Island: |
一曰恒伽，二曰搖尤那，三曰舍勞浮，四曰阿夷羅婆提，五曰摩企。 |
The first is called Ganga, the second is called Yao Yuna, the third is called Sarafu, the fourth is called Ayiravati, and the fifth is called Moqi. |
流入大海，於其中間，水不可數。 |
It flows into the sea, and in the middle there is countless water. |
有爾所升斛唯不可限，不可量，不可得，大水之數。 |
The number of Dendrobium trees you have raised is incalculable, immeasurable, and unattainable, as great as a large amount of water. |
「周那，如是，信族姓男，族姓女，若得此七世間之福及更有七出世間福者，其福不可數。 |
"Zhou Na, in this case, if a person with a male family name and a female family name receive these seven worldly blessings and seven more transcendental blessings, their blessings will be incalculable. |
有爾所福，爾所福果，爾所福報唯不可限，不可量，不可得，大福之數。 |
There are blessings you have received, fruits you have blessed, and blessings you have received. The number of great blessings is limitless, immeasurable, and unattainable. |
「爾時，世尊而説頌曰： |
"At that time, the World-Honored One spoke and said: |
「恒伽之河 |
"River of Ganga |
清淨易渡； |
Clean and easy to cross; |
海多珍寶 |
Many treasures in the sea |
衆水中王。 |
King of all waters. |
猶若河水， |
Like river water, |
世人敬奉； |
Worshiped by the world; |
諸川所歸 |
Return of Zhuchuan |
引入大海。 |
Introducing the sea. |
如是人者 |
Such a person |
施衣飮食 |
Shi Yishengshi |
床榻茵褥 |
bed mattress |
及諸坐具。 |
And all the seats. |
無量福報 |
immeasurable blessings |
將至妙處； |
The wonderful place is coming; |
猶若河水 |
Just like river water |
引入大海。」 |
Introducing the sea. " |
佛説如是。 |
Buddha said so. |
尊者摩訶周那及諸比丘聞佛所説，歡喜，奉行。 |
When the Venerable Mahasuna and all the bhikkhus heard what the Buddha said, they rejoiced and followed it. |
中阿含經 8 |
Agama Sutra 8 |
七日經 |
Seven Days Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊鞞舍離，在㮈氏樹園。 |
At one time, the Buddha was wandering around in the garden of Yu's tree. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「一切行無常。 |
"Everything is impermanent. |
不久住法速變易法不可猗法。 |
Soon the law will change quickly and the law will not change. |
如是諸行不當樂著，當患厭之。 |
Such activities should not be enjoyed, but should be disliked. |
當求捨離，當求解脱。 |
Seek renunciation, seek liberation. |
所以者何。 |
So what? |
「有時不雨當不雨時，一切諸樹，百穀，藥，木，皆悉枯槁，摧碎，滅盡。 |
"Sometimes it doesn't rain, and when it doesn't rain, all the trees, grains, medicines, and trees are all withered, broken to pieces, and destroyed. |
不得常住。 |
Not allowed to live permanently. |
是故，一切行無常。 |
Therefore, everything is impermanent. |
不久住法，速變易法，不可猗法。 |
Live in the Dharma soon, change the Dharma quickly, and cannot change the Dharma. |
如是諸行不當樂著，當患厭之。 |
Such activities should not be enjoyed, but should be disliked. |
當求捨離，當求解脱。 |
Seek renunciation, seek liberation. |
「復次，有時二日出世。 |
"Again, sometimes a person is born on the second day. |
二日出時，諸溝渠，川流皆悉竭盡。 |
At sunrise on the second day, all ditches and rivers were exhausted. |
不得常住。 |
Not allowed to live permanently. |
是故，一切行無常 不久住法，速變易法，不可猗法。 |
Therefore, all actions are impermanent. They live in the Dharma for a short time, change the Dharma quickly, and cannot escape the Dharma. |
如是諸行不當樂著，當患厭之。 |
Such activities should not be enjoyed, but should be disliked. |
當求捨離，當求解脱。 |
Seek renunciation, seek liberation. |
「復次，有時三日出世。 |
"Again, sometimes a person is born in three days. |
三日出時，諸大江河皆悉竭盡。 |
When the third sun rises, all the great rivers will be exhausted. |
不得常住。 |
Not allowed to live permanently. |
是故，一切行無常。 |
Therefore, everything is impermanent. |
不久住法，速變易法，不可猗法。 |
Live in the Dharma soon, change the Dharma quickly, and cannot change the Dharma. |
如是諸行不當樂著，當患厭之。 |
Such activities should not be enjoyed, but should be disliked. |
當求捨離，當求解脱。 |
Seek renunciation, seek liberation. |
「復次，有時四日出世。 |
"Again, sometimes a person is born on the fourth day. |
四日出時，諸大泉源從閻浮洲五河所出： |
At sunrise on the fourth day, all the great springs come from the five rivers of Jamfu Island: |
一曰恒伽，二曰搖尤那，三曰舍牢浮，四曰阿夷羅婆提，五曰摩企。 |
The first is Ganga, the second is Yao Yuna, the third is Sa Lao Fu, the fourth is Ayi Luo Poti, and the fifth is Mo Chi. |
彼大泉源皆悉竭盡。 |
All the great springs have been exhausted. |
不得常住。 |
Not allowed to live permanently. |
是故，一切行無常。 |
Therefore, everything is impermanent. |
不久住法，速變易法，不可猗法。 |
Live in the Dharma soon, change the Dharma quickly, and cannot change the Dharma. |
如是諸行不當樂著，當患厭之。 |
Such activities should not be enjoyed, but should be disliked. |
當求捨離，當求解脱。 |
Seek renunciation, seek liberation. |
「復次，有時五日出世。 |
"Again, sometimes a person is born in five days. |
五日出時，大海水減一百由延，轉減乃至七百由延。 |
When the fifth sun rises, the sea water decreases by one hundred yoyans, then decreases to seven hundred yoyans. |
五日出時，海水餘有七百由延，轉減乃至一百由延。 |
At sunrise on the fifth day, there were seven hundred yoyans left in the sea water, which gradually decreased to one hundred yoyans. |
五日出時，大海水減一多羅樹，轉減乃至七多羅樹。 |
At sunrise on the fifth day, the sea water will be reduced to one toluo tree, and then it will be reduced to seven toluo trees. |
五日出時，海水餘有七多羅樹，轉減乃至一多羅樹。 |
When the sun rises on the fifth day, there are seven more trees in the sea, but the number has decreased to one. |
五日出時，海水減一人，轉減乃至七人。 |
At sunrise on the fifth day, the sea water was reduced to one person, then reduced to seven people. |
五日出時，海水餘有七人，轉減乃至一人。 |
At sunrise on the fifth day, there were seven people left in the sea, and the number dropped to one person. |
五日出時，海水減至頸，至肩，至腰，至䐀，至膝，至踝。 |
At sunrise on the fifth day, the sea water has reduced to the neck, shoulders, waist, elbows, knees, and ankles. |
有時海水消盡不足沒指。 |
Sometimes the sea water disappears and is not enough. |
是故，一切行無常。 |
Therefore, everything is impermanent. |
不久住法，速變易法，不可猗法。 |
Live in the Dharma soon, change the Dharma quickly, and cannot change the Dharma. |
如是諸行不當樂著，當患厭之。 |
Such activities should not be enjoyed, but should be disliked. |
當求捨離，當求解脱。 |
Seek renunciation, seek liberation. |
「復次，有時六日出世。 |
"Again, sometimes he is born on the sixth day. |
六日出時，一切大地，須彌山王皆悉烟起， 合爲一烟。 |
When the sixth sun rises, smoke rises from all over the earth and the King of Mount Sumeru, and merges into one smoke. |
譬如陶師始爨窖時， 皆悉烟起合爲一烟。 |
For example, when the pottery master starts to cook the cellar, he notices that the smoke rises and merges into one smoke. |
如是，六日出時，一切大地須彌山王皆悉烟起，合爲一烟。 |
In this way, when the sixth sun rises, all the kings of Mount Sumeru on the earth will rise up and merge into one smoke. |
是故，一切行無常。 |
Therefore, everything is impermanent. |
不久住法，速變易法，不可猗法。 |
Live in the Dharma soon, change the Dharma quickly, and cannot change the Dharma. |
如是諸行不當樂著，當患厭之。 |
Such activities should not be enjoyed, but should be disliked. |
當求捨離，當求解脱。 |
Seek renunciation, seek liberation. |
「復次，有時七日出世。 |
"Again, sometimes a person is born in seven days. |
七日出時，一切大地須彌山王洞燃倶熾，合爲一㷿。 |
When the seventh sun rises, all the king's caves in Mount Sumeru on the earth will burn brightly and merge into one. |
如是，七日出時，一切大地須彌山王洞燃倶熾，合爲一㷿，風吹火㷿乃至梵天。 |
In this way, when the seventh sun rises, the King's Cave of Mount Sumeru in all the earth will burn brightly and merge into one, and the wind will blow the fire even to the Brahma sky. |
是時晃𦸸諸天始生天者不諳世間成敗，不見世間成敗，不知世間成敗。 |
At that time, those who were reborn in the heavens did not know the success or failure of the world, did not see the success or failure of the world, and did not know the success or failure of the world. |
見大火已，皆恐怖毛竪而作是念： |
Seeing the fire, everyone's hair stood on end with fear and they thought: |
『火不來至此耶。 |
"The fire will not come here." |
火不來至此耶。』 |
The fire won't come here. 』 |
「前生諸天諳世間成敗，見世間成敗，知世間成敗。 |
“The gods in the previous life were familiar with the success and failure in the world, saw the success and failure in the world, and knew the success and failure in the world. |
見大火已，慰勞諸天曰： |
Seeing that the fire was over, he comforted the heavens and said: |
『莫得恐怖。 |
"Don't be afraid. |
火法齊彼，終不至此。』 |
The fire method is the same as the other, but it will not end here. 』 |
「七日出時，須彌山王百由延崩，散壞，滅盡。 |
"When the seventh sun rises, the king of Mount Sumeru, Baiyouyan, will collapse, scatter, and be destroyed. |
二百由延，三百由延，乃至七百由延崩，散壞，滅盡。 |
Two hundred yoyans, three hundred yoyans, and even seven hundred yoyans collapsed, dispersed, and were destroyed. |
七日出時，須彌山王及此大地燒壞，消滅，無餘栽燼，如燃酥油煎熬，消盡，無餘烟墨。 |
When the seventh sun rises, the king of Mount Sumeru and the earth will be burned up and destroyed, leaving no embers, just like burning butter, which will burn and burn away, leaving no smoke or ink. |
如是，七日出時，須彌山王及此大地無餘烖燼。 |
In this way, when the seventh sun rises, there will be no embers left on King Sumeru and the earth. |
是故，一切行無常。 |
Therefore, everything is impermanent. |
不久住法，速變易法，不可猗法。 |
Live in the Dharma soon, change the Dharma quickly, and cannot change the Dharma. |
如是諸行不當樂著，當患厭之。 |
Such activities should not be enjoyed, but should be disliked. |
當求捨離，當求解脱。 |
Seek renunciation, seek liberation. |
「我今爲汝説須彌山王當崩壞盡。 |
"I tell you now that the king of Mount Sumeru will be completely destroyed. |
誰有能信。 |
Who can believe it. |
唯見諦者耳。 |
Only the ears of those who see the truth. |
我今爲汝説大海水當竭消盡。 |
Now I say to you that the great sea must be exhausted. |
誰有能信。 |
Who can believe it. |
唯見諦者耳。 |
Only the ears of those who see the truth. |
我今爲汝説一切大地當燒燃盡。 |
I say to you now that all the earth must be burned up. |
誰有能信。 |
Who can believe it. |
唯見諦者耳。 |
Only the ears of those who see the truth. |
所以者何。 |
So what? |
「比丘。 |
"Bhikkhu. |
昔有大師名曰善眼，爲外道仙人之所師宗。 |
In the past, there was a master named Shanyan, who was the sect of the heretic sages. |
捨離欲愛，得如意足。 |
Give up desire and love, and get what you want. |
善眼大師有無量百千弟子。 |
Master Shanyan has countless disciples. |
善眼大師爲諸弟子説梵世法。 |
Master Shanyan taught the Dharma of the Brahma to his disciples. |
若善眼大師爲説梵世法時，諸弟子等有不具足奉行法者，彼命終已，或生四王天，或生三十三天，或生㷿摩天，或生兜率哆天，或生化樂天，或生他化樂天。 |
If Master Shanyan is preaching the Dharma in the Brahma world, and any of his disciples are not qualified enough to follow the Dharma, he will be born in the Four Kings Heaven, or in the Thirty-three Heavens, or in the Tushita Heaven at the end of his life. , or be born and transformed into Lotte, or be born into another Lotte. |
若善眼大師爲説梵世法時，諸弟子等設有具足奉行法者，彼修四梵室，捨離於欲。 |
If Master Shanyan is preaching the Dharma of the Brahma world, and there are disciples who are qualified to practice the Dharma, they will cultivate the four Brahma chambers and give up on desires. |
彼命終已，得生梵天。 |
At the end of his life, he was reborn in Brahma. |
「彼時，善眼大師而作是念： |
"At that time, Master Shanyan thought: |
『我不應與弟子等同倶至後世共生一處。 |
"I should not be the same as my disciples and live together in the next life. |
我今寧可更修増上慈。 |
Now I would rather practice more compassion. |
修増上慈已，命終，得生晃𦸸天中。』 |
Cultivate and increase compassion, and at the end of your life, you will be reborn in the heavens. 』 |
彼時，善眼大師則於後時更修増上慈。 |
At that time, Master Shanyan practiced more compassion later. |
修増上慈已，命終，得生晃𦸸天中。 |
Cultivate and increase compassion, and at the end of your life, you will be reborn in the heavens. |
善眼大師及諸弟子學道不虚， 得大果報。 |
Master Shanyan and his disciples have learned the Tao well and have achieved great results. |
「諸比丘，於意云何。 |
"Bhikkhus, what do you mean? |
昔善眼大師爲外道仙人之所師宗捨離欲愛，得如意足者，汝謂異人耶。 |
In the past, Master Shanyan was the disciple of the heretic immortals. If you give up your desire and love and achieve what you want, you call him a stranger. |
莫作斯念； |
Mo Zuosi Nian; |
當知即是我也。 |
You should know that it is me. |
「我於爾時名善眼大師爲外道仙人之所師宗，捨離欲愛，得如意足。 |
"At that time, I was known as Master Shanyan. I was the sect of the heretic immortals. I gave up desire and love and achieved contentment. |
我於爾時有無量百千弟子。 |
At that time I had countless disciples. |
我於爾時爲諸弟子説梵世法。 |
At that time, I taught the Dharma of the Brahma to all my disciples. |
我説梵世法時，諸弟子等有不具足奉行法者，彼命終已，或生四王天，或生三十三天，或生㷿摩天，或生兜率哆天，或生化樂天，或生他化樂天。 |
When I teach the Dharma of the Brahma world, if any of my disciples are not qualified enough to follow the Dharma, at the end of their lives, they may be reborn in the Four Kings Heaven, or in the Thirty-three Heavens, or in the Motian Heaven, or in the Tusita Heaven, or in the Happy Heaven. , or give birth to others and transform into Lotte. |
我説梵世法時，諸弟子等設有具足奉行法者，修四梵室，捨離於欲。 |
When I teach the Dharma of the Brahma world, all disciples who are qualified to practice the Dharma should cultivate the four Brahma chambers and be free from desires. |
彼命終已，得生梵天。 |
At the end of his life, he was reborn in Brahma. |
「我於爾時而作是念： |
"At that time I thought: |
『我不應與弟子等同倶至後世共生一處。 |
"I should not be the same as my disciples and live together in the next life. |
我今寧可更修増上慈。 |
Now I would rather practice more compassion. |
修増上慈已，命終，得生晃𦸸天中。 |
Cultivate and increase compassion, and at the end of your life, you will be reborn in the heavens. |
我於後時更修増上慈。 |
I later practiced and increased my loving-kindness. |
修増上慈已，命終，得生晃𦸸天中。』 |
Cultivate and increase compassion, and at the end of your life, you will be reborn in the heavens. 』 |
我於爾時及諸弟子學道不虚， 得大果報。 |
At that time, I and my disciples learned the Tao in vain and received great rewards. |
「我於爾時親行斯道爲自饒益，亦饒益他，饒益多人，愍傷世間，爲天爲人求義及饒益，求安隱快樂。 |
"At that time, I personally followed this path to benefit myself, others, and many people. I felt sorry for the world, seeking justice and benefit for heaven and mankind, and seeking peace and happiness. |
爾時，説法不至究竟，不究竟白淨，不究竟梵行，不究竟梵行訖。 |
At that time, the Dharma will not reach the ultimate, the ultimate purity will not be reached, the ultimate holy life will not be completed, and the ultimate holy life will not be completed. |
爾時，不離生，老，病，死，啼哭，憂慼，亦未能得脱一切苦。 |
At that time, despite birth, old age, illness, death, crying, and sorrow, there is no escape from all suffering. |
「比丘，我今出世如來，無所著，等正覺，明行成，爲善逝，世間解，無上士，道法御，天人師，號佛，衆祐。 |
"Bhikkhu, I am the Tathagata who has now emerged from the world, possessing nothing, waiting for perfect enlightenment, attaining enlightenment and conduct, a good deed, an understander of the world, a supreme scholar, a ruler of the Tao and Dharma, a teacher of gods and humans, named Buddha, and blessed by all. |
我今自饒益，亦饒益他，饒益多人，愍傷世間，爲天爲人求義及饒益，求安隱快樂。 |
Now I am benefiting myself, benefiting others, and benefiting many people. I am sorry for the world, seeking justice and benefit for God and people, and seeking peace and happiness. |
我今説法得至究竟，究竟白淨，究竟梵行，究竟梵行訖。 |
Now I have reached the ultimate level of Dharma, the ultimate purity, the ultimate holy life, and the ultimate holy life. |
我今已離生，老，病，死，啼哭，憂慼。 |
I am now free from birth, old age, sickness, death, crying, and sorrow. |
我今已得脱一切苦。」 |
I am now free from all suffering. " |
佛説如是。 |
Buddha said so. |
彼諸比丘聞佛所説，歡喜，奉行。 |
When the monks heard what the Buddha said, they rejoiced and followed it. |
中阿含經 9 |
Agama Sutra 9 |
七車經 |
Seven Chariots |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林精舍。 |
At one time, the Buddha was traveling in the city of Rajagaha and was in the Bamboo Grove Vihara. |
與大比丘衆共受夏坐。 |
Receive summer sitting together with the great monks. |
尊者滿慈子亦於生地受夏坐。 |
Venerable Mancizi also received Xia Si in the place of his birth. |
是時，生地諸比丘受夏坐，訖過三月已。 |
At that time, all the bhikkhus in the birthplace were sitting in summer, and the third month had passed. |
補治衣竟，攝衣持鉢，從生地出向王舍城。 |
He mended his clothes, took his clothes and took his alms bowl, and went out from the place of birth to the city of Rajagaha. |
展轉，進前至王舍城，住王舍城，竹林精舍。 |
After turning around, proceed to Rajagaha and stay at the Bamboo Grove Abode in Rajagaha. |
是時，生地諸比丘詣世尊所，稽首作禮，却坐一面。 |
At that time, all the bhikkhus from the birthplace came to where the World Honored One was, bowed their heads and made obeisances, but they sat on one side. |
世尊問曰： |
The World Honored One asked: |
「諸比丘，從何所來。 |
"Bhikkhus, where do you come from? |
何處夏坐。」 |
Where does summer sit? " |
生地諸比丘白曰： |
The bhikkhus in the birthplace said: |
「世尊，從生地來。 |
"World Honored One, you come from the land of birth. |
於生地夏坐。」 |
Sitting in the summer where he was born. " |
世尊問曰： |
The World Honored One asked: |
「於彼生地諸比丘中，何等比丘爲諸比丘所共稱譽自少欲知足，稱説少欲知足。 |
"Among the bhikkhus in that birthplace, such a bhikkhu is universally praised by all the bhikkhus for being content with a little desire, saying that he is content with a little desire. |
自閑居，稱説閑居。 |
Zi Xianju, said Xianju. |
自精進，稱説精進。 |
Self-improvement refers to self-improvement. |
自正念，稱説正念。 |
Self-righteousness is called righteousness. |
自一心，稱説一心。 |
Since one heart, one heart is said to be one heart. |
自智慧，稱説智慧。 |
Self-wisdom, saying wisdom. |
自漏盡，稱説漏盡。 |
Since the leakage has been exhausted, it is said that the leakage has been exhausted. |
自勸發，渇仰，成就歡喜，稱説勸發，渇仰，成就歡喜。」 |
Self-encouragement and admiration will lead to joy; praise and exhortation will lead to joy. " |
生地諸比丘白曰： |
The bhikkhus in the birthplace said: |
「世尊，尊者滿慈子於彼生地爲諸比丘所共稱譽自少欲知足，稱説少欲知足。 |
"World Honored One, the Venerable Manci Son was praised by all monks in his birthplace for being content with few desires. He said that he was content with few desires. |
自閑居，稱説閑居。 |
Zi Xianju, said Xianju. |
自精進，稱説精進。 |
Self-improvement refers to self-improvement. |
自正念，稱説正念。 |
Self-righteousness is called righteousness. |
自一心，稱説一心。 |
Since one heart, one heart is said to be one heart. |
自智慧，稱説智慧。 |
Self-wisdom, saying wisdom. |
自漏盡，稱説漏盡。 |
Since the leakage has been exhausted, it is said that the leakage has been exhausted. |
自勸發，渇仰，成就歡喜，稱説勸發，渇仰，成就歡喜。」 |
Self-encouragement and admiration will lead to joy; praise and exhortation will lead to joy. " |
是時，尊者舍梨子在衆中坐。 |
At that time, the Venerable Sariputta was sitting among the crowd. |
尊者舍梨子作如是念： |
The Venerable Sāliputta thought as follows: |
「世尊如事問彼生地諸比丘輩，生地諸比丘極大稱譽賢者滿慈子自少欲知足，稱説少欲知足。 |
"The World-Honored One asked the bhikkhus of that birthplace the same thing, and the bhikkhus of that birthplace greatly praised the virtuous Mancizi, who has been satisfied with his desires since he was young, and praised him for being content with his little desires. |
自閑居，稱説閑居。 |
Zi Xianju, said Xianju. |
自精進，稱説精進。 |
Self-improvement refers to self-improvement. |
自正念，稱説正念。 |
Self-righteousness is called righteousness. |
自一心，稱説一心。 |
Since one heart, one heart is said to be one heart. |
自智慧，稱説智慧。 |
Self-wisdom, saying wisdom. |
自漏盡，稱説漏盡。 |
Since the leakage has been exhausted, it is said that the leakage has been exhausted. |
自勸發，渇仰，成就歡喜，稱説勸發，渇仰，成就歡喜。」 |
Self-encouragement and admiration will lead to joy; praise and exhortation will lead to joy. " |
尊者舍梨子復作是念： |
The Venerable Sāliko repeated these thoughts: |
「何時當得與賢者滿慈子共聚集會。 |
"When should we gather together with the sage Mancizi? |
問其少義，彼或能聽我之所問。」 |
If I ask him about his righteousness, he may be able to listen to my question. " |
爾時，世尊於王舍城受夏坐，訖過三月已。 |
At that time, the World Honored One was in the city of Rajagaha for the summer, and the third month had passed. |
補治衣竟，攝衣持鉢，從王舍城出向舍衞國。 |
After patching up the clothes, taking the clothes and holding the alms bowl, he went out from the city of Rajagaha to the country of Savatthi. |
展轉，進前至舍衛國，即住勝林給孤獨園。 |
After turning around, we went forward to Savatthi State, where we lived in the lonely garden of Shenglin. |
尊者舍梨子與生地諸比丘於王舍城共住少日，攝衣持鉢，向舍衞國。 |
The Venerable Sāliputta and all the bhikkhus from the birthplace stayed together in the city of Rajagaha for a few days, took their robes and alms bowl, and headed towards the country of Sāvasti. |
展轉，進前至舍衞國，共住勝林給孤獨園。 |
Turn around and go to Sravasti, where they live together in the solitude of the forest. |
是時，尊者滿慈子於生地受夏坐，訖過三月已。 |
At that time, the Venerable Mancizi was in the summer seat in his birthplace, and it was already past three months. |
補治衣竟，攝衣持鉢，從生地出向舍衞國。 |
He mended his clothes, took his clothes and held his bowl, and went out from the place of his birth to the country of Sravasti. |
展轉，進前至舍衞國，亦住勝林給孤獨園。 |
Afterwards, he advanced to the state of Savatthi, where he also stayed in the lonely garden of Shenglin. |
尊者滿慈子詣世尊所，稽首作禮，於如來前敷尼師檀，結加趺坐。 |
The venerable, full of kindness, went to the presence of the World Honored One, bowed his head and bowed before the Tathagata. |
時，尊者舍梨子問餘比丘： |
At that time, the Venerable Sāriputta asked Bhikkhu: |
「諸賢，何者是賢者滿慈子耶。」 |
"All sages, who is the sage who is full of kindness?" |
諸比丘白尊者舍梨子： |
Bhikkhus, Venerable Sāriputta: |
「唯然，尊者在如來前坐。 |
"Yei Ran, the Venerable One is sitting before the Tathagata. |
白皙，隆鼻如鸚鵡𠿘，即其人也。」 |
He is fair-skinned and has a nose as big as a parrot, which is who he is. " |
時，尊者舍梨子知滿慈子色貎已，則善記念。 |
At that time, the Venerable Master gave up his pear and realized that his loving son had already become a child, so he remembered it well. |
尊者滿慈子過夜，平旦，著衣持鉢，入舍衛國而行乞食。 |
The Venerable Mancizi spent the night, put on his clothes and held an alms bowl, went to his house to defend the country and went begging. |
食訖中後，還擧衣鉢，澡洗手足 以尼師檀著於肩上，至安陀林，經行之處。 |
After finishing the meal, he raised his robe and bowl, washed his hands, and put the nun's sandalwood on his shoulders, and went to the Anda Forest where he was walking. |
尊者舍梨子亦過夜，平旦，著衣持鉢，入舍衛國而行乞食。 |
The Venerable also spent the night at Pear, wearing clothes and holding an alms bowl, went to his house to defend the country and begged for food. |
食訖中後，還擧衣鉢，澡洗手足。 |
After eating, he raised his bowl and bathed his hands and feet. |
以尼師檀著於肩上，至安陀林，經行之處。 |
Wearing the nun's sandalwood on his shoulders, he went to the Anda Forest wherever he was walking. |
時，尊者滿慈子到安陀林，於一樹下敷尼師檀，結加趺坐。 |
At that time, the Venerable Mancizi went to Anduo Forest and sat down under a tree to make nuns and masters. |
尊者舍梨子亦至安陀林，離滿慈子不遠，於一樹下敷尼師檀，結加趺坐。 |
The Venerable Sāliputta also went to the Anda Forest, not far from Mancizi, and sat down under a tree to make nuns and masters. |
尊者舍梨子則於晡時從燕坐起，往詣尊者滿慈子所，共相問訊，却坐一面。 |
The Venerable Shelizi got up from his seat in the afternoon and went to the Venerable Mancizi's place. They asked each other, but they sat on one side. |
則問尊者滿慈子曰： |
Then I asked the Venerable Mancizi: |
「賢者，從沙門瞿曇修梵行耶。」 |
"Sage, practice the holy life from Samana Kutan." |
答曰： |
Answer: |
「如是。」 |
"That's right." |
「云何賢者。 |
"What a sage. |
以戒淨故從沙門瞿曇修梵行耶。」 |
In order to be pure in morality, I followed the ascetic Qutan to practice the holy life. " |
答曰： |
Answer: |
「不也。」 |
"No." |
「以心淨故。 |
"Because the heart is pure. |
以見淨故。 |
To see the pure reason. |
以疑蓋淨故。 |
Just cover it up with doubts. |
以道非道知見淨故。 |
Because the Tao is not the Tao, knowledge and seeing are pure. |
以道迹知見淨故。 |
Because of the pure knowledge and traces of the Tao. |
以道迹斷智淨故從沙門瞿曇修梵行耶。」 |
He cut off his wisdom and purification by the traces of the path, so he practiced the holy life from the ascetic Qutan. " |
答曰： |
Answer: |
「不也。」 |
"No." |
又，復問曰： |
And, he asked again: |
「我向問賢者，『從沙門瞿曇修梵行耶，』則言： |
"I asked the sage, 'How should I practice the holy life from Samana Kutan?' He said: |
『如是。』 |
"That's right. 』 |
今問賢者，『以戒淨故從沙門瞿曇修梵行耶，』便言： |
Now I asked the sage, "Because of the purity of the precepts, I followed the ascetic Kutan to practice the holy life." He said: |
『不也。』 |
"No. 』 |
『以心淨故。 |
"Because the heart is pure." |
以見淨故。 |
To see the pure reason. |
以疑蓋淨故。 |
Just cover it up with doubts. |
以道非道知見淨故。 |
Because the Tao is not the Tao, knowledge and seeing are pure. |
以道迹知見淨故。 |
Because of the pure knowledge and traces of the Tao. |
以道迹斷智淨故從沙門瞿曇修梵行耶，』便言： |
Because he has cut off his wisdom and purity through the traces of the path, he follows the ascetic Kutan to practice the holy life." Then he said: |
『不也。』 |
"No. 』 |
然以何義。 |
So what's the point? |
從沙門瞿曇修梵行耶。」 |
Practice the holy life from Samana Qutan. " |
答曰： |
Answer: |
「賢者，以無餘涅槃故。」 |
"Wise man, it is because he has attained nirvana without any residue." |
又，復問曰： |
And, he asked again: |
「云何賢者。 |
"What a sage. |
以戒淨故沙門瞿曇施設無餘涅槃耶。」 |
To purify oneself through precepts, the ascetic Qutan offers nirvana without any residue. " |
答曰： |
Answer: |
「不也。」 |
"No." |
「以心淨故。 |
"Because the heart is pure. |
以見淨故。 |
To see the pure reason. |
以疑蓋淨故。 |
Just cover it up with doubts. |
以道非道知見淨故。 |
Because the Tao is not the Tao, knowledge and seeing are pure. |
以道迹知見淨故。 |
Because of the pure knowledge and traces of the Tao. |
以道迹斷智淨故。 |
It is because of the traces of the Tao that we can cut off the wisdom. |
沙門瞿曇施設無餘涅槃耶。」 |
The ascetic Qutan has created nirvana without leaving anything behind. " |
答曰： |
Answer: |
「不也。」 |
"No." |
又，復問曰： |
And, he asked again: |
「我向問仁： |
"I asked Wenren: |
『云何賢者。 |
What a sage. |
以戒淨故沙門瞿曇施設無餘涅槃耶。』 |
To purify oneself through precepts, the ascetic Qutan offers nirvana without any residue. 』 |
賢者言： |
The wise say: |
『不。』 |
"No. 』 |
『以心淨故。 |
"Because the heart is pure." |
以見淨故。 |
To see the pure reason. |
以疑蓋淨故。 |
Just cover it up with doubts. |
以道非道知見淨故。 |
Because the Tao is not the Tao, knowledge and seeing are pure. |
以道迹知見淨故。 |
Because of the pure knowledge and traces of the Tao. |
以道迹斷智淨故沙門瞿曇施設無餘涅槃耶，』賢者言： |
By using the traces of the path to cut off the knowledge and purify it, the ascetic Qutan has created nirvana without any residue." The sage said: |
『不。』 |
"No. 』 |
賢者所説爲是何義。 |
What does the wise man mean? |
云何得知。」 |
Yunhe knew. " |
答曰： |
Answer: |
「賢者，若以戒淨故世尊沙門瞿曇施設無餘涅槃者，則以有餘稱説無餘。 |
"Wise man, if the World Honored Samana Kutan is able to achieve Nirvana without any residue through the purification of precepts, then he will be called "with more than enough" and "without any residue". |
以心淨故。 |
Because the heart is pure. |
以見淨故。 |
To see the pure reason. |
以疑蓋淨故。 |
Just cover it up with doubts. |
以道非道知見淨故。 |
Because the Tao is not the Tao, knowledge and seeing are pure. |
以道迹知見淨故。 |
Because of the pure knowledge and traces of the Tao. |
以道迹斷智淨故世尊沙門瞿曇施設無餘涅槃者，則以有餘稱説無餘。 |
Because the path traces are used to cut off the wisdom and purify the world, the World Honored Samana Qutan who has achieved nirvana without any residue is called "with surplus" and said that there is "no residue". |
「賢者，若離此法世尊施設無餘涅槃者，則凡夫亦當般涅槃，以凡夫亦離此法故。 |
"Sir, if the Blessed One can achieve nirvana without leaving this Dharma, then ordinary people should also achieve parinirvana, because ordinary people have also left this Dharma. |
「賢者，但以戒淨故得心淨。 |
"Wise man, you can only achieve a pure mind by practicing pure precepts. |
以心淨故得見淨。 |
Because the mind is pure, the vision is pure. |
以見淨故得疑蓋淨。 |
Seeing is pure, so doubts are covered. |
以疑蓋淨故得道非道知見淨。 |
The way is obtained by covering it up with doubts. It is not the way that knowledge and seeing are pure. |
以道非道知見淨故得道迹知見淨。 |
Because the Tao is not the Tao, knowledge and seeing are pure, so the traces of the Tao, knowledge and seeing are pure. |
以道迹知見淨故得道迹斷智淨。 |
Knowing and seeing the traces of the Tao is pure, so we can obtain the pure wisdom of cutting off the traces of the Tao. |
以道迹斷智淨故世尊沙門瞿曇施設無餘涅槃也。 |
By using the traces of the path to cut off the wisdom and purify it, the World-Honored Recluse Qutan has created nirvana without any residue. |
「賢者，復聽。 |
"Sage, listen again. |
昔拘薩羅王波斯匿在舍衞國，於婆雞帝有事。 |
In the past, King Persia of Kosala was hiding in Savatthi State and had affairs with Emperor Poji. |
彼作是念： |
He thought: |
『以何方便令一日行從舍衞國至婆雞帝耶。』 |
"How convenient is it to travel from Savatthi to Pojitiya in one day?" 』 |
復作是念： |
The repetition is to read: |
『我今寧可從舍衞國至婆雞帝於其中間布置七車。』 |
"I would rather arrange seven chariots from Savatthi to Pojidi in the middle. 』 |
「爾時，即從舍衞國至婆雞帝於其中間布置七車。 |
"At that time, seven chariots were arranged in the middle from Savatthi to Pojidi. |
布七車已，從舍衞國出至初車。 |
The seven chariots have been laid out and they have arrived at the first chariot from Sravasti. |
乘初車至第二車，捨初車。 |
Take the first car to the second car and abandon the first car. |
乘第二車至第三車，捨第二車。 |
Take the second car to the third car and abandon the second car. |
乘第三車至第四車，捨第三車。 |
Take the third car to the fourth car and abandon the third car. |
乘第四車至第五車，捨第四車。 |
Take the fourth car to the fifth car and abandon the fourth car. |
乘第五車至第六車，捨第五車。 |
Take the fifth car to the sixth car and leave the fifth car. |
乘第六車至第七車，捨第六車。 |
Take the sixth car to the seventh car and leave the sixth car. |
乘第七車於一日中，至婆雞帝。 |
Taking the seventh car in the middle of the day, we arrived at Pojidi. |
「彼於婆雞帝辦其事已，大臣圍繞坐王正殿。 |
"He was doing his business with Emperor Poji, and the ministers were sitting around him in the main hall of the king. |
群臣白曰： |
The ministers Bai said: |
『云何天王。 |
"Yunhe Tianwang." |
以一日行從舍衞國至婆雞帝耶。』 |
It takes one day to travel from Savatthi to Pojitiye. 』 |
「王曰： |
"The king said: |
『如是。』 |
"That's right. 』 |
「『云何天王。 |
"'King Yunhe. |
乘第一車一日從舍衞國至婆雞帝耶。』 |
Take the first bus from Sravasti to Pojidiye in one day. 』 |
「王曰： |
"The king said: |
『不也。』 |
"No. 』 |
「『乘第二車乘，第三車，至第七車從舍衞國至婆雞帝耶。』 |
'Take the second car, then the third car, and then the seventh car from Sravasti to Pojidiya. |
「王曰： |
"The king said: |
『不也。』 |
"No. 』 |
「云何賢者。 |
"What a sage. |
拘薩羅王波斯匿群臣復問，當云何説。 |
King Pasasi of Kosala and his ministers asked again, "What should I say?" |
王答群臣： |
The king answered his ministers: |
『我在舍衞國，於婆雞帝有事。 |
"I am in Savatthi State and have something to do with Emperor Poji. |
我作是念： |
I am thinking: |
『以何方便。 |
"How convenient." |
令一日行從舍衞國至婆雞帝耶。』 |
He was ordered to travel from Sravasti to Pojidiye in one day. 』 |
我復作是念： |
I repeat it by reading: |
『我今寧可從舍衞國至婆雞帝，於其中間布置七車。 |
"Now I would rather go from Savatthi to Pojidi and arrange seven chariots in the middle. |
「我時即從舍衞國至婆雞帝於其中間布置七車。 |
"I immediately arranged seven chariots from Savatthi to Pojidi. |
布七車已，從舍衞國出，至初車。 |
The seven chariots have been laid out and they have left the country of Sravasti and arrived at the first chariot. |
乘初車至第二車，捨初車。 |
Take the first car to the second car and abandon the first car. |
乘第二車至第三車，捨第二車。 |
Take the second car to the third car and abandon the second car. |
乘第三車至第四車，捨第三車。 |
Take the third car to the fourth car and abandon the third car. |
乘第四車至第五車，捨第四車。 |
Take the fourth car to the fifth car and abandon the fourth car. |
乘第五車至第六車，捨第五車。 |
Take the fifth car to the sixth car and leave the fifth car. |
乘第六車至第七車，捨第六車。 |
Take the sixth car to the seventh car and leave the sixth car. |
乘第七車於一日中至婆雞帝。』 |
Take the seventh car and arrive at Pojidi in the middle of the day. 』 |
「如是，賢者，拘薩羅王波斯匿答對群臣所問如是。 |
"In this way, sage, King Pasenadi of Kosala responded to the question asked by his ministers. |
如是，賢者，以戒淨故得心淨。 |
In this way, a sage can achieve purity of mind through purity of precepts. |
以心淨故得見淨。 |
Because the mind is pure, the vision is pure. |
以見淨故得疑蓋淨。 |
Seeing is pure, so doubts are covered. |
以疑蓋淨故得道非道知見淨。 |
The way is obtained by covering it up with doubts. It is not the way that knowledge and seeing are pure. |
以道非道知見淨故得道迹知見淨。 |
Because the Tao is not the Tao, knowledge and seeing are pure, so the traces of the Tao, knowledge and seeing are pure. |
以道迹知見淨故得道迹斷智淨。 |
Knowing and seeing the traces of the Tao is pure, so we can obtain the pure wisdom of cutting off the traces of the Tao. |
以道迹斷智淨故世尊施設無餘涅槃。」 |
By using the traces of the path to cut off wisdom and purify it, the World-Honored One can achieve Nirvana without any residue. " |
於是尊者舍梨子問尊者滿慈子： |
Then the Venerable Sāliputta asked the Venerable Manciputta: |
「賢者名何等。 |
"What is the name of a wise man? |
諸梵行人云何稱賢者耶。」 |
How can all Brahma practitioners call them sages? " |
尊者滿慈子答曰： |
Venerable Mancizi replied: |
「賢者，我號滿也。 |
"Sage, my name is full. |
我母名慈，故諸梵行人稱我爲滿慈子。」 |
My mother's name is Ci, so all Brahma practitioners call me Son of Manci. " |
尊者舍梨子歎曰： |
The Venerable Sālizi sighed and said: |
「善哉，善哉。 |
"That's good, that's good. |
賢者滿慈子爲如來弟子所作智辯，聰明，決定。 |
The sage Mancizi made wise arguments, wisdom, and decisions for the disciples of Tathagata. |
安隱，無畏，成就，調御。 |
Peace, fearlessness, achievement, control. |
逮大辯才，得甘露幢，於甘露界，自作證成就遊。 |
If you catch a great eloquent person, you will get a nectar tower. In the nectar world, you will realize your own achievements. |
以問賢者甚深義盡能報故。 |
Repay the good deeds as best you can by asking wise men for their profound meaning. |
「賢者滿慈子，諸梵行人爲得大利得値賢者滿慈子，隨時往見，隨時禮拜。 |
"The wise man is full of loving children, and the Brahma practitioners strive to gain great benefits. The wise men are full of loving children. They go to see them at any time and worship them at any time. |
我今亦得大利隨時往見，隨時禮拜。 |
I have gained great benefits now and can go see him at any time and worship him at any time. |
諸梵行人應當縈衣頂上，戴賢者滿慈子，爲得大利。 |
All Brahma practitioners should wear sages and benevolent disciples on their heads, in order to gain great benefits. |
我今亦得大利隨時往見，隨時禮拜。」 |
I have gained great benefits now and can go see him at any time and worship him at any time. " |
尊者滿慈子問尊者舍梨子： |
The Venerable Mancizi asked the Venerable Sāliputta: |
「賢者名何等。 |
"What is the name of a wise man? |
諸梵行人云何稱賢者耶。」 |
How can all Brahma practitioners call them sages? " |
尊者舍梨子答曰： |
Venerable Sāliputta replied: |
「賢者，我字優波鞮舍。 |
"Sage, my name is Upadhashe. |
我母名舍梨，故諸梵行人稱我爲舍梨子。」 |
My mother's name is Sāli, so all the Brahma people call me Sālizi. " |
尊者滿慈子歎曰： |
Venerable Man Cizi sighed and said: |
「我今與世尊弟子共論而不知。 |
"I am discussing this with the World Honored One's disciples but I don't know. |
第二尊共論而不知。 |
The second one talks about it but doesn’t know it. |
法將共論而不知。 |
Dharma generals discuss it but do not know it. |
轉法輪復轉弟子共論而不知。 |
The disciples who turn the wheel of Falun Dafa all discuss it without knowing it. |
若我知尊者舍梨子者，不能答一句。 |
If I knew that the Venerable gave up the pear, I would not be able to answer a single question. |
況復爾所深論。 |
Kuang Fu'er discussed it deeply. |
「善哉，善哉。 |
"That's good, that's good. |
尊者舍梨子爲如來弟子所作智辯，聰明，決定。 |
The Venerable Sāriputta made wise arguments, wisdom and decisions for the disciples of Tathagata. |
安隱，無畏，成就，調御。 |
Peace, fearlessness, achievement, control. |
逮大辯才，得甘露幢，於甘露界，自作證成就遊。 |
If you catch a great eloquent person, you will get a nectar tower. In the nectar world, you will realize your own achievements. |
以尊者甚深甚深問故。 |
The reason why the venerable one asks so deeply is so profound. |
「尊者舍梨子，諸梵行人爲得大利得値尊者舍梨子，隨時往見，隨時禮拜。 |
"The Venerable One has given up the pear seed, and all the Brahmacharyas, in order to gain great benefits, have given up the Venerable One's pear seed. They can visit him at any time and worship him at any time. |
我今亦得大利隨時往見，隨時禮拜。 |
I have gained great benefits now and can go to see you at any time and worship at any time. |
諸梵行人應當縈衣頂上，戴尊者舍梨子，爲得大利。 |
All Brahma practitioners should wear the pear seeds of the Venerable Lord on the top of their clothes in order to gain great benefits. |
我今亦得大利隨時往見，隨時禮拜。」 |
I have gained great benefits now and can go to see you at any time and worship at any time. " |
如是，二賢更相稱説。 |
If so, the two sages are even more proportionate. |
更相讃善已，歡喜，奉行。 |
More praise each other's good deeds, rejoice, and practice them. |
即從坐起，各還所止。 |
That is, from sitting up, everyone returns to where they left off. |
中阿含經 10 |
Agama Sutra 10 |
漏盡經 |
Missing the entire meridian |
我聞如是： |
This is what I heard: |
一時，佛遊拘樓痩，在劍磨瑟曇拘樓都邑。 |
At one time, the Buddha traveled to Kulou, and was in the city of Kulou, Jianmo Setan. |
爾時世尊告諸比丘： |
At that time the World-Honored One told the monks: |
「以知以見故諸漏得盡，非不知非不見也。 |
"Through knowledge and seeing, all outflows are eliminated. It is neither ignorance nor non-seeing. |
云何以知以見故諸漏得盡耶。 |
How can one know and see so that all outflows can be eliminated? |
「有正思惟，不正思惟。 |
“There are right thoughts and wrong thoughts. |
若不正思惟者未生欲漏而生，已生便増廣。 |
If a person who thinks improperly has desires and outflows before they are born, they will increase in size once they are born. |
未生有漏，無明漏而生，已生便増廣。 |
There is no leakage before it is born. It arises without clear leakage. Once it is born, it increases. |
「若正思惟者未生欲漏而不生，已生便滅。 |
“If the person who is thinking rightly has not yet experienced the outflow of desire, it will cease to exist once it has arisen. |
未生有漏，無明漏而不生，已生便滅。 |
There is an outflow before it arises; an outflow of ignorance does not arise; it ceases once it arises. |
「然，凡夫愚人不得聞正法，不値眞知識，不知聖法。 |
"However, ordinary people and fools cannot hear the true Dharma, do not have true knowledge, and do not know the holy Dharma. |
不調御聖法，不知如眞法。 |
If you don't adjust the holy law, you won't know the true law. |
「不正思惟者未生欲漏而生，已生便増廣。 |
"Those who think improperly are born before the desire for leakage is born. Once it is born, it increases. |
未生有漏，無明漏而生，已生便増廣。 |
There is no leakage before it is born. It arises without clear leakage. Once it is born, it increases. |
「正思惟者未生欲漏而不生，已生便滅。 |
"Those who are thinking rightly have desires and outflows that do not arise before they arise; they cease once they arise. |
未生有漏，無明漏而不生，已生便滅。 |
There is an outflow before it arises; an outflow of ignorance does not arise; it ceases once it arises. |
「不知如眞法故，不應念法而念，應念法而不念。 |
"Because I don't know the true Dharma, I should recite the Dharma when I shouldn't, and don't recite the Dharma when I should. |
以不應念法而念，應念法而不念故，未生欲漏而生，已生便増廣。 |
Because you should recite the Dharma when you shouldn't, and don't recite the Dharma when you should, the desire leakage will arise before it arises, and it will increase after it arises. |
未生有漏，無明漏而生，已生便増廣。 |
There is no leakage before it is born. It arises without clear leakage. Once it is born, it increases. |
「多聞聖弟子得聞正法，値眞知識。 |
"Disciples of the Holy Sage who have heard a lot can hear the true Dharma and have true knowledge. |
調御聖法，知如眞法。 |
Tune in the holy dharma and know it as the true dharma. |
「不正思惟者未生欲漏而生，已生便増廣。 |
"Those who think improperly are born before the desire for leakage is born. Once it is born, it increases. |
未生有漏，無明漏而生，已生便増廣。 |
There is no leakage before it is born. It arises without clear leakage. Once it is born, it increases. |
「正思惟者未生欲漏而不生，已生便滅。 |
"Those who are thinking rightly have desires and outflows that do not arise before they arise; they cease once they arise. |
未生有漏，無明漏而不生，已生便滅。 |
There is an outflow before it arises; an outflow of ignorance does not arise; it ceases once it arises. |
「知如眞法已，不應念法不念，應念法便念。 |
"Knowing that the Dharma is true, you should not recite the Dharma without reciting it; you should recite the Dharma when you should recite the Dharma. |
以不應念法不念，應念法便念故，未生欲漏而不生，已生便滅。 |
Because the Dharma should not be recited, it should not be recited, and if the Dharma should be recited, it should be recited. Therefore, desire leakage does not arise before it arises, and it disappears once it arises. |
未生有漏，無明漏而不生，已生便滅也。 |
There is an outflow before it arises; an outflow of ignorance does not arise; it disappears once it has arisen. |
「有七斷漏，煩惱，憂慼法。 |
"There are seven ways to cut off outflows, worries, and sorrows. |
云何爲七。 |
Why is seven? |
有漏從見斷，有漏從護斷，有漏從離斷，有漏從用斷，有漏從忍斷，有漏從除斷，有漏從思惟斷。 |
If there is leakage, it is cut off by seeing. If there is leakage, it is cut off by protecting. If there is leakage, it is cut off by separation. If there is leakage, it is cut off by using. If there is leakage, it is cut off by enduring. If there is leakage, it is cut off by removing it. If there is leakage, it is cut off by thinking. |
「云何有漏從見斷耶。 |
How can there be any leakage that can only be cut off by seeing it? |
凡夫愚人不得聞正法，不値眞知識，不知聖法。 |
Ordinary fools cannot hear the true Dharma, do not have true knowledge, and do not know the holy Dharma. |
不調御聖法，不知如眞法 不正思惟故，便作是念： |
If you don’t adjust to the Holy Dharma, you don’t know the true Dharma. Therefore, if you don’t think correctly, you will think like this: |
『我有過去世。』 |
"I have a past life. 』 |
『我無過去世。』 |
"I have no past life. 』 |
『我何因過去世。』 |
"Why did I die in the past?" 』 |
『我云何過去世耶。』 |
"How can I live in the past?" 』 |
『我有未來世。』 |
"I have a future life. 』 |
『我無未來世。』 |
“I have no future life. 』 |
『我何因未來世。』 |
"Why should I live in the future?" 』 |
『我云何未來世耶。』 |
"What do I think of the future life?" 』 |
「自疑己身： |
"Doubt yourself: |
『何謂。』 |
"What does it mean?" 』 |
『是云何是耶。』 |
"It's so true." 』 |
『今此衆生從何所來。』 |
"Where do all these living beings come from?" 』 |
『當至何所。』 |
"Where to go. 』 |
『本何因有。』 |
"Why does this exist?" 』 |
『當何因有。』 |
"Why should there be a reason?" 』 |
「彼作如是不正思惟。 |
"He is thinking in such a wrong way. |
於六見中。 |
In six views. |
隨其見生而生： |
Born as he sees it: |
『眞有神。』 |
"There is a real God." 』 |
此見生而生： |
This vision is born: |
『眞無神。』 |
"True Godless." 』 |
此見生而生： |
This vision is born: |
『神見神。』 |
"God meets God." 』 |
此見生而生： |
This vision is born: |
『神見非神。』 |
"God sees not God." 』 |
此見生而生： |
This vision is born: |
『非神見神。』 |
"Non-gods meet gods." 』 |
此見生而生： |
This vision is born: |
『此是神能語，能知，能作，教，作起，教起。 |
“This is God who can speak, know, do, teach, do and teach. |
生彼彼處，受善惡報。』 |
Born in that place, receive good and evil retribution. 』 |
『定無所從來。 |
"There is nothing that can never be settled." |
定不有。 |
Definitely not. |
定不當有。』 |
Definitely not. 』 |
「是謂見之弊，爲見所動，見結所繋。 |
"This is called the disadvantage of seeing, being moved by seeing, and tied to seeing. |
凡夫愚人以是之故便受生，老，病，死苦也。 |
Ordinary fools suffer from birth, old age, illness and death because of this. |
「多聞聖弟子得聞正法，値眞知識。 |
"Disciples of the Holy Sage who have heard a lot can hear the true Dharma and have true knowledge. |
調御聖法，知如眞法。 |
Tune in the holy dharma and know it as the true dharma. |
知苦如眞。 |
Know the suffering as true. |
知苦習，知苦滅，知苦滅道如眞。 |
Know the habit of suffering, know the cessation of suffering, know the path of suffering is true. |
「如是知如眞已，則三結盡： |
"If you know yourself truly, then the three knots will be completed: |
身見，戒取，疑。 |
See the body, avoid taking, and doubt. |
三結盡已，得須陀洹。 |
After the three knots are completed, Sotapanna is obtained. |
不墮惡法，定趣正覺。 |
Do not fall into evil dharmas, and settle down to achieve enlightenment. |
極受七有。 |
Extremely affected by seven things. |
天上人間七往來已，便得苦際。 |
After seven visits between heaven and earth, we will suffer. |
「若不知見者，則生煩惱，憂慼。 |
"If you don't see it, you will be troubled and worried. |
知見則不生煩惱，憂慼。 |
With knowledge and understanding, there will be no worries or sorrows. |
是謂有漏從見斷也。 |
This means that if there is leakage, it will be cut off. |
「云何有漏從護斷耶。 |
How can there be any leakage? I will protect it. |
比丘，眼見色，護眼根者以正思惟不淨觀也。 |
Bhikkhu, if you see form with your eyes, those who protect your eyes and faculties will have impure contemplation with correct thoughts. |
不護眼根者不正思惟以淨觀也。 |
Those who do not protect their eyesight will not have correct thoughts and pure vision. |
若不護者，則生煩惱，憂慼。 |
If you don't protect them, you will suffer from troubles and sorrow. |
護，則不生煩惱，憂慼。 |
If you protect it, you will not have troubles or worries. |
如是，耳，鼻，舌，身，意知法。 |
In this way, the ears, nose, tongue, body, and mind know the Dharma. |
護意根者以正思惟不淨觀也。 |
Those who protect the mind's faculties must have correct thoughts and impure contemplation. |
不護意根者不正思惟以淨觀也。 |
Those who do not protect the mind faculties do not have correct thoughts and pure contemplation. |
若不護者，則生煩惱，憂慼。 |
If you don't protect them, you will suffer from troubles and sorrow. |
護，則不生煩惱憂慼。 |
If you protect it, you will not have worries or worries. |
是謂有漏從護斷也。 |
This means that if there is leakage, it must be protected. |
「云何有漏從離斷耶。 |
How can there be any leakage or separation? |
比丘，見惡象，則當遠離， 惡馬，惡牛，惡狗，毒蛇，惡道，溝，坑，屏，厠，江河，深泉，山，巖，惡知識，惡朋友，惡異道，惡閭里，惡居止。 |
Bhikkhu, when you see an evil sight, you should stay away from evil horses, evil cows, evil dogs, poisonous snakes, evil paths, ditches, pits, screens, toilets, rivers, deep springs, mountains, rocks, evil knowledge, evil friends, and evil heretics. , in the evil house, the evil will stop. |
若諸梵行與其同處，人無疑者而使有疑，比丘者應當離。 |
If the holy life coexists with it, and a person has no doubts about it and causes doubts, the bhikkhu should stay away. |
若不離者，則生煩惱，憂慼。 |
If you don't leave, you will have troubles and sorrow. |
離，則不生煩惱，憂慼。 |
If you are separated, you will not have troubles or worries. |
是謂有漏從離斷也。 |
This means that there is leakage and separation. |
「云何有漏從用斷耶。 |
How can there be any leakage? It can be cut off by using it. |
比丘，若用衣服非爲利故，非以貢高故，非爲嚴飾故。 |
Bhikkhu, if you use clothes not for profit, not to pay tribute, not for decoration. |
但爲蚊虻風，雨，寒，熱故，以慚愧故也。 |
But it’s because of mosquitoes, flies, wind, rain, cold, and heat, and I feel ashamed. |
「若用飮食，非爲利故，非以貢高故，非爲肥悦故。 |
"If you use food, it's not for profit, it's not for high tribute, it's not for fattening and pleasure. |
但爲令身久住，除煩惱，憂慼故，以行梵行故，欲令故，病斷新病不生故，久住安隱，無病故也。 |
But in order to make the body stay for a long time, to get rid of worries and sorrows, to practice the holy life, to make the body want to stay, to cure diseases and new diseases will not occur, to live in peace and tranquility for a long time, and to have no disease. |
「若用居止，房舍，床褥，臥具，非爲利故，非以貢高故，非爲嚴飾故。 |
"If you use the residence, the house, the mattress, and the bedding, it is not for profit, it is not for paying tribute, and it is not for decoration. |
但爲疲惓得止息故，得靜坐故也。 |
But in order to stop being tired, you have to sit quietly. |
「若用湯藥，非爲利故，非以貢高故，非爲肥悦故。 |
"If you use decoction, it is not for profit, not for high tribute, not for fattening and pleasure. |
但爲除病惱故，攝御命根故，安隱無病故。 |
But in order to eliminate illness and annoyance, and to control the root of life, there is no illness or illness. |
若不用者，則生煩惱，憂慼。 |
If it is not used, it will lead to troubles and sorrow. |
用，則不生煩惱，憂慼。 |
If you use it, you will not have troubles or worries. |
是謂有漏從用斷也。 |
This means that if there is any leakage, it must be cut off. |
「云何有漏從忍斷耶。 |
"How can there be any leakage that can only be overcome by forbearance? |
比丘，精進斷惡不善，修善法故，常有起想。 |
Bhikkhu, be diligent in cutting off evil and unwholesome deeds, and practice good deeds, so you should always have thoughts. |
專心精勤。 |
Be attentive and diligent. |
身體皮，肉，筋，骨，血，髓，皆令乾竭，不捨精進。 |
The skin, flesh, tendons, bones, blood, and marrow of the body are all dried up, and energy cannot be given up. |
要得所求乃捨精進。 |
To get what you want, you have to work hard. |
「比丘，復，當堪忍飢渇，寒熱，蚊虻，蠅蚤虱，風日所逼，惡聲。 |
"Bhikkhu, you must endure hunger, cold and heat, mosquitoes, flies, fleas, lice, wind and sun, and evil noises. |
捶杖，亦能忍之。 |
Even if you beat the stick, you can endure it. |
身遇諸病，極爲苦痛，至命欲絶，諸不可樂皆能堪忍。 |
When the body encounters various diseases, it is extremely painful, even to the point of death, all unpleasantness can be endured. |
若不忍者，則生煩惱，憂慼。 |
If you don't tolerate it, you will have troubles and sorrows. |
忍，則不生煩惱，憂慼。 |
If you are patient, you will not have troubles or worries. |
是謂有漏從忍斷也。 |
This means that if there is any leakage, it must be endured. |
「云何有漏從除斷耶。 |
How can there be any leakage that cannot be eliminated? |
比丘，生欲念，不除斷，捨離。 |
Bhikkhu, when you have desires, you don’t get rid of them and let them go. |
生恚念，害念，不除斷，捨離。 |
When thoughts of hatred and harm arise, they should not be eradicated and abandoned. |
若不除者，則生煩惱，憂慼。 |
If it is not eliminated, troubles and sorrow will arise. |
除，則不生煩惱，憂慼。 |
If it is eliminated, there will be no worries or worries. |
是謂有漏從除斷也。 |
This means that if there is leakage, it must be eliminated. |
「云何有漏從思惟斷耶。 |
"How can there be any leakage? It can be judged by thinking. |
比丘，思惟初念覺支，依離，依無欲，依於滅盡，起至出要。 |
Bhikkhu, think about the enlightenment factor of first thoughts, dependence on detachment, dependence on non-desire, dependence on cessation, and the key to emergence. |
法，精進，喜，息，定，思惟第七捨覺支，依離，依無欲，依於滅盡，趣至出要。 |
Dharma, energy, joy, rest, concentration, meditate on the seventh equanimity enlightenment factor, dependence on detachment, dependence on non-desire, dependence on cessation, and the key to escape. |
若不思惟者，則生煩惱憂慼。 |
If you don't think about it, you will be troubled and worried. |
思惟，則不生煩惱，憂慼。 |
If you think about it, you will not have troubles or worries. |
是謂有漏從思惟斷也。 |
This means that if there is any leakage, it should be cut off by thinking. |
「若使比丘有漏從見斷，則以見斷。 |
"If a bhikkhu has a leakage and it is cut off by seeing, then it will be cut off by seeing. |
有漏從護斷，則以護斷。 |
If there is leakage, then protect it and break it. |
有漏從離斷，則以離斷。 |
If there is leakage from separation, then it should be separated. |
有漏從用斷，則以用斷。 |
If there is any leakage, it should be cut off by using it. |
有漏從忍斷，則以忍斷。 |
If there is any leakage, it must be cut off with patience. |
有漏從除斷，則以除斷。 |
If there is any leakage, it should be removed. |
有漏從思惟斷，則以思惟斷。 |
If there is any leakage that can be stopped by thinking, then stop it by thinking. |
是謂比丘一切漏盡諸結已解。 |
This means that all the outflows of the bhikkhu have been eliminated and all knots have been resolved. |
能以正智而得苦際。」 |
Ability to achieve suffering through correct wisdom. " |
佛説如是。 |
Buddha said so. |
彼諸比丘聞佛所説，歡喜，奉行。 |
When the monks heard what the Buddha said, they rejoiced and followed it. |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 2 業相應品 |
Chapter 2 Industry corresponding products |
11. The Parable of Salt （一一）鹽喻經 |
11. The Parable of Salt (11) The Parable of Salt |
業相應品第二（有十經）（初一日誦） |
The second product of corresponding karma (there are ten sutras) (recited on the first day of the lunar month) |
中阿含經卷第三 |
The third volume of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
鹽喻、惒破、度 羅云、思、伽藍 |
Salt Yu, Xie Po, Du Luo Yun, Si, Jialan |
伽彌尼、師子 尼乾、波羅牢 |
Gamini, Shizi, Nigan, Paralao |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「隨人所作業則受其報。 |
"If you follow others' actions, you will receive their rewards. |
如是，不行梵行不得盡苦，若作是說，隨人所作業則受其報。 |
In this way, if you do not practice the holy life, you will not be able to suffer all the suffering. If you do this, you will receive the retribution according to what others do. |
如是，修行梵行便得盡苦。 |
In this case, practicing the holy life will lead to all kinds of suffering. |
所以者何？ |
So what? |
若使有人作不善業，必受苦果地獄之報。 |
If someone does bad deeds, they will suffer the consequences of hell. |
云何有人作不善業，必受苦果地獄之報？ |
How can anyone who does bad deeds have to suffer the consequences of hell? |
謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。 |
It is said that there is a person who does not cultivate his body, morals, mind, and wisdom, and his life span is very short. This means that someone who does bad deeds will suffer the consequences of hell. |
猶如有人以一兩鹽投少水中，欲令水鹹不可得飲。 |
It is like someone throwing a ounce of salt into a small amount of water, making the water so salty that it cannot be drunk. |
於意云何？ |
What do you mean? |
此一兩鹽，能令少水鹹叵飲耶？」 |
Can this one or two salt make the water salty and unpalatable to drink? " |
答曰： |
Answer: |
「如是。 |
"That's right. |
世尊！所以者何？ |
World Honored One! So what? |
鹽多水少，是故能令鹹不可飲。」 |
There is more salt and less water, so it can be made salty and inedible. " |
「如是，有人作不善業，必受苦果地獄之報。 |
"If someone does bad deeds, he will suffer the consequences of hell. |
云何有人作不善業，必受苦果地獄之報？ |
How can anyone who does bad deeds have to suffer the consequences of hell? |
謂有一人不修身、不修戒、不修心、不修慧、壽命甚短，是謂有人作不善業，必受苦果地獄之報。」 |
It is said that there is a person who does not cultivate his body, morals, mind, and wisdom, and his life span is very short. This means that if someone does bad deeds, he will suffer the consequences of hell. " |
「復次，有人作不善業，必受苦果現法之報。 |
"Again, if someone does bad deeds, they will be repaid with suffering and consequences. |
云何有人作不善業，必受苦果現法之報？ |
How can anyone who has done bad deeds be punished by the consequences of suffering? |
謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報。 |
It is said that there is a person who cultivates his body, morals, mind, and wisdom, and his life span is extremely long. This means that if someone does bad deeds, he will suffer the consequences of suffering. |
猶如有人以一兩鹽投恒水中，欲令水鹹不可得飲。 |
It is like someone throwing a ounce of salt into eternal water, making it so salty that it cannot be drunk. |
於意云何？ |
What do you mean? |
此一兩鹽，能令恒水鹹叵飲耶？」 |
Can these one ounce of salt make the Hengshui salty enough to drink? " |
答曰： |
Answer: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
恒水甚多，一兩鹽少，是故不能令鹹叵飲。」 |
There is a lot of water in Hengda, but only one ounce of salt is scarce, so it is impossible to drink salty water. " |
「如是，有人作不善業，必受苦果現法之報。 |
"In this case, if someone does bad deeds, he will be repaid with suffering and consequences. |
云何有人作不善業，必受苦果現法之報？ |
How can anyone who has done bad deeds be punished by the consequences of suffering? |
謂有一人修身、修戒、修心、修慧、壽命極長，是謂有人作不善業，必受苦果現法之報。 |
It is said that there is a person who cultivates his body, moral precepts, mind, and wisdom, and his life span is extremely long. This means that if someone does bad deeds, he will surely suffer the consequences of his actions. |
「復次，有人作不善業，必受苦果地獄之報。 |
"Again, if someone does bad deeds, they will suffer the consequences of hell. |
云何有人作不善業，必受苦果地獄之報？ |
How can anyone who does bad deeds have to suffer the consequences of hell? |
謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。 |
It is said that there is a person who does not cultivate his body, morals, mind, and wisdom, and his life span is very short. This means that someone who does bad deeds will suffer the consequences of hell. |
猶如有人奪取他羊。 |
It's like someone taking away his sheep. |
云何有人奪取他羊？ |
Why would anyone take away his sheep? |
謂奪羊者，或王、王臣，極有威勢，彼羊主者，貧賤無力，彼以無力故便種種承望，叉手求索而作是說： |
It is said that the one who takes the sheep, or the king or his ministers, is very powerful, but the person who owns the sheep is poor and powerless. Because he is powerless, he looks forward to it in various ways, crosses his hands and searches for it, and says this: |
『尊者！可見還羊，若見與直。』 |
"Your Majesty! It can be seen that the sheep is returned, if it is seen and straight. 』 |
是謂有人奪取他羊。 |
It means that someone took away his sheep. |
如是，有人作不善業，必受苦果地獄之報。 |
In this case, if someone does bad deeds, they will suffer the consequences of hell. |
云何有人作不善業，必受苦果地獄之報？ |
How can anyone who does bad deeds have to suffer the consequences of hell? |
謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。 |
It is said that there is a person who does not cultivate his body, morals, mind, and wisdom, and his life span is very short. This means that someone who does bad deeds will suffer the consequences of hell. |
「復次，有人作不善業，必受苦果現法之報。 |
"Again, if someone does bad deeds, they will be repaid with suffering and consequences. |
云何有人作不善業，必受苦果現法之報？ |
How can anyone who has done bad deeds be punished by the consequences of suffering? |
謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報。 |
It is said that there is a person who cultivates his body, morality, mind, and wisdom, and his life span is extremely long. This means that if someone commits bad deeds, he will suffer the consequences of suffering. |
猶如有人雖竊他羊，主還奪取。 |
Just as someone steals his sheep, but the Lord takes it away again. |
云何有人雖竊他羊，主還奪取？ |
Why is it that even though someone steals his sheep, the Lord still takes it away? |
謂竊羊者貧賤無勢，彼羊主者或王、王臣，極有威力，以有力故收縛竊者，還奪取羊。 |
It is said that the person who steals the sheep is poor and has no power, but the owner of the sheep, perhaps a king or a royal minister, is very powerful. Because of his strength, he restrains the thief and takes the sheep. |
是謂有人雖竊他羊，主還奪取。 |
This means that although someone steals his sheep, the Lord will take it away. |
如是，有人作不善業，必受苦果現法之報。 |
In this case, if someone does bad deeds, they will be repaid with suffering and consequences. |
云何有人作不善業，必受苦果現法之報？ |
How can anyone who has done bad deeds be punished by the consequences of suffering? |
謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報。 |
It is said that there is a person who cultivates his body, morality, mind, and wisdom, and his life span is extremely long. This means that if someone commits bad deeds, he will suffer the consequences of suffering. |
「復次，有人作不善業，必受苦果地獄之報。 |
"Again, if someone does bad deeds, they will suffer the consequences of hell. |
云何有人作不善業，必受苦果地獄之報？ |
How can anyone who does bad deeds have to suffer the consequences of hell? |
謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。 |
It is said that there is a person who does not cultivate his body, morals, mind, and wisdom, and his life span is very short. This means that someone who does bad deeds will suffer the consequences of hell. |
猶如有人負他五錢，為主所縛，乃至一錢亦為主所縛。 |
Just as someone who bears five coins is bound to the Lord, even one coin is bound to the Lord. |
云何有人負他五錢，為主所縛，乃至一錢亦為主所縛？ |
How can anyone be bound to the Lord by being deprived of five coins, or even one coin is bound to the Lord? |
謂負債人貧無力勢，彼貧無力故，負他五錢，為主所縛，乃至一錢亦為主所縛。 |
It is said that the debtor is poor and has no power. Therefore, if he is poor and has no power, he will be bound to the Lord if he bears five coins. Even one coin is also bound to the Lord. |
是謂有人負他五錢，為主所縛，乃至一錢亦為主所縛。 |
This means that someone who owes him five coins is bound to the Lord, and even one coin is also bound to the Lord. |
如是有人作不善業，必受苦果地獄之報。 |
If someone does bad deeds, they will suffer the consequences of hell. |
云何有人作不善業，必受苦果地獄之報？ |
How can anyone who does bad deeds have to suffer the consequences of hell? |
謂有一人不修身、不修戒、不修心、不修慧，壽命甚短，是謂有人作不善業，必受苦果地獄之報。 |
It is said that there is a person who does not cultivate his body, morals, mind, and wisdom, and his life span is very short. This means that someone who does bad deeds will suffer the consequences of hell. |
「復次，有人作不善業，必受苦果現法之報。 |
"Again, if someone does bad deeds, they will be repaid with suffering and consequences. |
云何有人作不善業，必受苦果現法之報？ |
How can anyone who has done bad deeds be punished by the consequences of suffering? |
謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報。 |
It is said that there is a person who cultivates his body, morality, mind, and wisdom, and his life span is extremely long. This means that if someone commits bad deeds, he will suffer the consequences of suffering. |
猶如有人雖負百錢，不為主所縛，乃至千萬亦不為主所縛。 |
Just like a person who is burdened with a hundred coins is not bound to the Lord, or even if he is burdened with tens of millions of coins, he is not bound by the Lord. |
云何有人雖負百錢，不為主所縛，乃至千萬亦不為主所縛？ |
Why is there anyone who is not bound to the Lord even if he has a hundred coins, or even tens of millions of coins? |
謂負債人產業無量，極有勢力，彼以是故，雖負百錢，不為主所縛，乃至千萬亦不為主所縛。 |
It is said that the debtor's property is immeasurable and he is extremely powerful. For this reason, even if he owes a hundred coins, he will not be bound to the Lord, nor will he be bound to the Lord even if he owes tens of millions. |
是謂有人雖負百錢，不為主所縛，乃至千萬亦不為主所縛。 |
This means that even if someone is burdened with a hundred coins, he is not bound by the Lord, and even if he is burdened with tens of millions, he is not bound by the Lord. |
如是，有人作不善業，必受苦果現法之報。 |
In this case, if someone does bad deeds, they will be repaid with suffering and consequences. |
云何有人作不善業，必受苦果現法之報？ |
How can anyone who has done bad deeds be punished by the consequences of suffering? |
謂有一人修身、修戒、修心、修慧，壽命極長，是謂有人作不善業，必受苦果現法之報，彼於現法設受善惡業報而輕微也。」 |
It is said that there is a person who cultivates his body, moral principles, mind, and wisdom, and his life span is extremely long. This means that if someone does bad deeds, he will suffer the consequences of the consequences in the present Dharma. If he receives the retribution of good and evil deeds in the present Dharma, it will be slight. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
鹽喻經第一竟（千三百五十一字） |
The First Principle of the Salt Metaphor Sutra (1,351 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 2 業相應品 |
Chapter 2 Industry corresponding products |
12. To Vappa （一二）惒破經 |
12. To Vappa |
我聞如是： |
This is what I heard: |
一時，佛遊釋羇瘦迦維羅衛，在尼拘類園。 |
At one time, the Buddha was visiting Sakyamuni Kaviravastu in the Nikulei Garden. |
爾時，尊者大目乾連與比丘眾俱，於中食後有所為故，集坐講堂。 |
At that time, the Venerable Mahamoggallana and all the monks gathered together in the lecture hall for some reason after lunch. |
是時，尼乾有一弟子，釋種，名曰惒破，中後彷徉至尊者大目乾連所，共相問訊，却坐一面。 |
At that time, Nigan had a disciple, Shizhong, named Xippo. He was wandering in the back, and the Supreme Lord Damogan was joined by him. They asked each other, but they sat on one side. |
於是，尊者大目乾連問如此事： |
Then, the Venerable Mahamokugan asked about this matter: |
「於惒破意云何？ |
"What do you mean by Yu Xipo? |
若有比丘身、口、意護，汝頗見是處，因此生不善漏，令至後世耶？」 |
If there is a bhikkhu who protects the body, speech and mind, you can see that this is the case. As a result, unwholesome outflows will occur in future generations? " |
惒破答曰： |
Xippo replied: |
「大目乾連！若有比丘身、口、意護，我見是處，因此生不善漏令至後世。 |
"Da Moganlian! If a bhikkhu protects you with your body, speech, and mind, I see that this is the case, and unwholesome consequences will arise in future lives. |
大目乾連！若有前世行不善行，因此生不善漏令至後世。」 |
Big Eye Ganlian! If you have performed unwholesome deeds in the past life, your unwholesome deeds will be passed down to future lives. " |
後時，世尊靜處宴坐，以淨天耳出過於人，聞尊者大目乾連與尼乾弟子釋惒破共論如是。 |
Later, the World Honored One was sitting quietly at a banquet, using his pure heavenly ears to transcend people. He heard that the Venerable Mahamoggan Lian and his disciple Shi Xippo discussed this. |
世尊聞已，則於晡時從宴坐起，往詣講堂比丘眾前，敷座而坐。 |
When the World Honored One heard this, he got up from his seat at the banquet in the afternoon, went to the lecture hall, and sat down in front of the monks. |
世尊坐已，問曰： |
The World-Honored One sat down and asked: |
「目乾連！向與尼乾弟子釋惒破共論何事？ |
"Moganlian! What do you want to discuss with Nigan's disciple Shi Zhipo? |
復以何事集坐講堂？」 |
Why sit in the lecture hall again? " |
尊者大目乾連白曰： |
Venerable Damu Ganlianbai said: |
「世尊！我今日與比丘眾俱，於中食後有所為故，集坐講堂，此尼乾弟子釋惒破中後彷徉來至我所，共相問訊，却坐一面，我問如是： |
"World Honored One! Today, I and all the other bhikkhus were sitting together in the lecture hall for some reason after lunch. This disciple of Nigan, Shi Xippo, wandered over to me and asked us about it together. However, we were sitting on one side. I asked this question. : |
『於惒破意云何？ |
What do you mean by Yu Xipo? |
若有比丘身、口、意護，汝頗見是處，因此生不善漏令至後世耶？』 |
If there is a bhikkhu who protects the body, speech and mind, you can see that this is the case. As a result, unwholesome defilements will occur in future generations? 』 |
尼乾弟子釋惒破即答我言： |
Nigan’s disciple Shi Xupo immediately answered me: |
『若有比丘身、口、意護，我見是處，因此生不善漏令至後世。 |
If a bhikkhu protects you with your body, speech, and mind, I see that this is the place where unwholesome defilements will occur and will be passed on to future lives. |
大目乾連！若有前世行不善行，因此生不善漏令至後世。』 |
Big Eye Ganlian! If you have performed unwholesome deeds in the past life, your unwholesome deeds will be passed down to future lives. 』 |
世尊！向與尼乾弟子釋惒破共論如是，以此事故，集坐講堂。」 |
World Honored One! Xiang and Nigan's disciples, Shi Xippo, discussed this with each other. Taking this incident, they gathered together in the lecture hall. " |
於是，世尊語尼乾弟子釋惒破曰： |
Then, the World-Honored One spoke to Nikan's disciple Shi Xippo: |
「若我所說是者，汝當言是，若不是者，當言不是，汝有所疑，便可問我： |
"If what I say is true, you should say it is, and if it is not, you should say it is not. If you have any doubts, you can ask me: |
『沙門瞿曇！此有何事，此有何義？』 |
"Sramana Kutan!" What's the matter, what's the meaning of this? 』 |
隨我所說，汝若能受者，我可與汝共論此事。」 |
Whatever I say, if you can accept it, I can discuss this matter with you. " |
惒破答曰： |
Xippo replied: |
「沙門瞿曇！若所說是，我當言是，若不是者，當言不是，我若有疑，當問瞿曇： |
"Recluse Qu Tan! If what you say is true, I should say yes. If it is not true, I should say no. If I have any doubts, I should ask Qu Tan: |
『瞿曇！此有何事，此有何義？』 |
"Qu Tan!" What's the matter, what's the meaning of this? 』 |
隨沙門瞿曇所說，我則受持，沙門瞿曇但當與我共論此事。」 |
As the recluse Qutan said, I will accept it and the recluse should discuss this matter with me. " |
世尊問曰： |
The World Honored One asked: |
「於惒破意云何？ |
"What do you mean by Yu Xipo? |
若有比丘生不善身行、漏、煩熱、憂慼，彼於後時不善身行滅，不更造新業，棄捨故業，即於現世便得究竟而無煩熱，常住不變，謂聖慧所見、聖慧所知也。 |
If a bhikkhu develops unwholesome body conduct, discharge, troublesome heat, and sorrow, and his unwholesome body conduct disappears in the future, he does not create new karma, and abandons the old karma, he will achieve the ultimate in the present life without troublesome heat, and will remain unchanged forever. It is said that what the Holy Wisdom sees and what the Holy Wisdom knows. |
身生不善、口行不善、意行不善無明行、漏、煩熱、憂慼，彼於後時不善無明行滅，不更造新業，棄捨故業，即於現世便得究竟而無煩熱，常住不變，謂聖慧所見、聖慧所知。 |
If the body is born with bad deeds, the speech is not good, the mind is not good or ignorant, leaks, irritability, heat, and sorrow, those unwholesome and ignorant deeds will disappear in the future, if they do not create new karma, abandon the old karma, they will achieve the ultimate goal in this life. It is free from troubles and heats and remains unchanged forever. It is said to be seen and understood by the Holy Wisdom. |
云何，惒破！如是比丘身、口、意護，汝頗見是處，因此生不善漏令至後世耶？」 |
What a shame! It's so shocking! Such a bhikkhu protects his body, speech, and mind. You can see that this is the case. As a result, he will have unwholesome consequences and will be passed down to future generations. " |
惒破答曰： |
Xippo replied: |
「瞿曇！若有比丘如是身、口、意護，我不見是處，因此生不善漏令至後世。」 |
Qu Tan! If a bhikkhu were to protect his body, speech, and mind like this, I would not see it, and he would suffer unwholesome consequences in future generations. |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！惒破！云何，惒破！若有比丘無明已盡，明已生，彼無明已盡，明已生，生後身覺便知生後身覺，生後命覺便知生後命覺，身壞命終，壽已畢訖，即於現世一切所覺便盡止息，當知至竟冷。 |
"Excellent! Embarrassing! How can I say that? Embarrassing! If there is a bhikkhu whose ignorance has been exhausted and enlightenment has arisen, then if his ignorance has been exhausted and enlightenment has arisen, he will be aware of body awareness after birth, and he will be aware of body awareness after birth. Later, when you realize that your body has broken down and your life has ended, all your experiences in this world will cease. You should know that it is extremely cold. |
猶如惒破，因樹有影，若使有人持利斧來斫彼樹根，段段斬截，破為十分，或為百分，火燒成灰，或大風吹，或著水中。 |
It's like breaking a tree. Because the tree has a shadow, if someone comes with a sharp ax to cut off the roots of the tree and chop it off in sections, it will be broken into 10% or 100%. It will be burnt to ashes by fire, blown by strong wind, or caught in the water. |
於惒破意云何？ |
What does Yu Xipo mean? |
影因樹有，彼影從是已絕其因，滅不生耶？」 |
There is a shadow on the tree, but the shadow has already eliminated its cause. It is destroyed and cannot be reborn? " |
惒破答曰： |
Xippo replied: |
「如是。 |
"That's right. |
瞿曇！」 |
Qu Tan! " |
「惒破！當知比丘亦復如是，無明已盡，明已生，彼無明已盡，明已生，生後身覺便知生後身覺，生後命覺便知生後命覺，身壞命終，壽已畢訖，即於現世一切所覺便盡止息，當知至竟冷。 |
"Surprise! You should know that this is also the case, bhikkhu. Ignorance has been exhausted, awareness has arisen. That ignorance has been exhausted, awareness has arisen. After birth, you will know the body awareness after birth. After birth, you will know the awareness of life after birth. Body awareness. When the bad life ends and the life span is over, all the things you feel in this world will cease. You should know that it is extremely cold. |
惒破！比丘如是正心解脫，便得六善住處，云何為六？ |
Break! If a bhikkhu has a correct mind and is liberated, he will obtain the abode of the six virtues. Why are they six? |
惒破！比丘眼見色，不喜不憂，捨求無為，正念正智，惒破！比丘如是正心解脫，是謂得第一善住處。 |
Break! A bhikkhu sees color with his eyes, is neither happy nor worried, gives up his pursuit and does nothing, has right mindfulness and wisdom, and is shocked! A bhikkhu who has such a correct mind and is liberated is said to have obtained the first good abode. |
如是，耳、鼻、舌、身、意知法，不喜不憂，捨求無為，正念正智，惒破！比丘如是正心解脫，是謂得第六善住處，惒破！比丘如是正心解脫，得此六善住處。」 |
In this way, the ears, nose, tongue, body, and mind know the Dharma. They are neither happy nor worried. A bhikkhu who has such a correct mind is liberated, which means he has attained the sixth good abode. A bhikkhu with such a correct mind can achieve liberation and obtain this abode of the six virtues. " |
惒破白曰： |
Xie Pobai said: |
「如是，瞿曇！多聞聖弟子如是正心解脫，得六善住處。 |
"In this way, Qu Tan! The disciples of the saints who have heard so much are liberated with a correct mind and can attain the abode of the Six Good Things. |
云何為六？ |
Why is it six? |
瞿曇！多聞聖弟子眼見色，不喜不憂，捨求無為，正念正智，瞿曇！多聞聖弟子如是正心解脫，是謂得第一善住處。 |
Qu Tan! The disciples of the saints who have heard much see colors with their eyes. They are neither happy nor worried. They give up their pursuits and do nothing. They are mindful and wise. Qu Tan! The disciples of the saintly disciples of Hearing are liberated with a correct mind in this way, which is said to have obtained the first good abode. |
如是，耳、鼻、舌、身、意知法，不喜不憂，捨求無為，正念正智。 |
In this way, the ears, nose, tongue, body, and mind know the Dharma. They are neither happy nor worried. They give up pursuit and do nothing, and are mindful and wise. |
如是，瞿曇！多聞聖弟子如是正心解脫，是謂得第六善住處。 |
If so, Qu Tan! The disciples of the saintly disciples of Hearing are thus liberated with a correct mind, which is said to have achieved the sixth good abode. |
如是，瞿曇！多聞聖弟子如是正心解脫，得此六善住處。」 |
If so, Qu Tan! The disciples of the saintly disciples of Hearing are thus liberated with a correct mind and can obtain this abode of the Six Good Deeds. " |
於是，惒破白世尊曰： |
Then, the World-Honored One said: |
「瞿曇！我已知，善逝，我已解。 |
"Qu Tan! I have known that the good deeds have passed away, and I have understood it. |
瞿曇猶明目人，覆者仰之，覆者發之，迷者示道，暗中施明，若有眼者便見於色； |
Qu Tan is like a person with clear eyes. Those who are blinded will look up to them, those who are blinded will be exposed, those who are confused will be shown the way, and those who are blind will be given light. If they have eyes, they will see the form; |
沙門瞿曇亦復如是，為我無量方便說法現義，隨其諸道。 |
The recluse Qutan is also like this, explaining the present meaning for me with immeasurable expediency and following his various paths. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
「世尊！猶如有人養不良馬，望得其利，徒自疲勞而不獲利。 |
"World Honored One, I am like a man who raises a bad horse in the hope of profiting from it, but only tires himself out and does not make any profit. |
世尊！我亦如是，彼愚癡尼乾不善曉了，不能解知，不識良田而不自審，長夜奉敬供養禮事，望得其利，唐苦無益。 |
World Honored One! The same is true for me. That foolish nun is not good at understanding, cannot understand knowledge, does not know the fertile land and does not examine himself. He spends long nights worshiping and offering rituals in the hope of benefit, and is suffering in vain. |
世尊！我今再自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
「世尊！我本無知，於愚癡尼乾有信有敬，從今日斷。 |
"World Honored One! I am ignorant, but I have faith and respect for the foolish niggan. I will end it from today. |
所以者何？ |
So what? |
欺誑我故。 |
You lied to me. |
世尊！我今三自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
釋惒破及諸比丘聞佛所說，歡喜奉行。 |
Shichuppo and other bhikkhus heard what the Buddha said and followed it happily. |
惒破經第二竟（一千五百二字） |
The Second Principle of the Sutra (1,520 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 2 業相應品 |
Chapter 2 Industry corresponding products |
13. Transcended （一三）度經 |
13. Transcended |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三度處，異姓、異名、異宗、異說，謂有慧者善受、極持而為他說，然不獲利。 |
"There are three realms with different surnames, names, sects, and teachings. It is said that a wise person is good at receiving and adhering to it, but he or she will not benefit from it. |
云何為三？ |
Why is the cloud three? |
或有沙門、梵志如是見、如是說，謂人所為一切皆因宿命造； |
There may be some ascetics and brahmins who see and say this, saying that everything humans do is caused by fate; |
復有沙門、梵志如是見、如是說，謂人所為一切皆因尊祐造； |
Again, there are recluses and Brahmās who see and speak in this way, saying that everything that people do is created by the blessing of respect; |
復有沙門、梵志如是見、如是說，謂人所為一切皆無因無緣。 |
Again, there are ascetics and Brahmāzhi who see and speak in this way, saying that everything a person does has no cause or destiny. |
「於中若有沙門、梵志如是見、如是說，謂人所為一切皆因宿命造者，我便往彼，到已，即問： |
"If there is a recluse or a Brahma among us who sees and speaks like this, saying that everything a person does is caused by fate, I will go there, and when I arrive, I will ask: |
『諸賢！實如是見、如是說，謂人所為一切皆因宿命造耶？』 |
"All sages!" Really, if you see it this way and say it this way, do you mean that everything human beings do is caused by fate? 』 |
彼答言： |
He replied: |
『爾。』 |
"you. 』 |
我復語彼： |
I replied to him: |
『若如是者，諸賢等皆是殺生。 |
If this is the case, all the sages are killing living beings. |
所以者何？ |
So what? |
以其一切皆因宿命造故。 |
Because everything is caused by fate. |
如是，諸賢皆是不與取、邪婬、妄言，乃至邪見。 |
In this way, all sages are unwilling to take things, engage in adultery, lie, and even have wrong views. |
所以者何？ |
So what? |
以其一切皆因宿命造故。 |
Because everything is caused by fate. |
諸賢！若一切皆因宿命造，見如真者，於內因內，作以不作，都無欲、無方便。 |
All sages! If everything is created by fate, if you see it as true, within the internal cause, you will have no desire or convenience whether you do it or not do it. |
諸賢！若於作以不作，不知如真者，便失正念、無正智，則無可以教，如沙門法如是說者，乃可以理伏彼沙門、梵志。』 |
All sages! If you don't do it and don't know what is true, you will lose your right mind and have no correct wisdom, and there will be nothing to teach. For example, if the recluse Dharma says this, it can be explained by the recluse and the Brahma Zhi. 』 |
「於中若有沙門、梵志如是見、如是說，謂人所為一切皆因尊祐造者，我便往彼，到已，即問： |
"If there is a recluse or a Brahma in there who sees and says that all things done by man are due to respect for the Creator, I will go there, and when I arrive, I will ask: |
『諸賢！實如是見、如是說，謂人所為一切皆因尊祐造耶？』 |
"All sages!" Is it really true to see and say this that everything humans do is created by respect and blessing? 』 |
彼答言： |
He replied: |
『爾。』 |
"you. 』 |
我復語彼： |
I replied to him: |
『若如是者，諸賢等皆是殺生。 |
If this is the case, all the sages are killing living beings. |
所以者何？ |
So what? |
以其一切皆因尊祐造故。 |
Because everything is created by Zunyou. |
如是，諸賢皆是不與取、邪婬、妄言，乃至邪見。 |
In this way, all sages are unwilling to take things, engage in adultery, lie, and even have wrong views. |
所以者何？ |
So what? |
以其一切皆因尊祐造故。 |
Because everything is created by Zunyou. |
諸賢！若一切皆因尊祐造，見如真者，於內因內，作以不作，都無欲、無方便。 |
All sages! If everything is created by respect and blessing, and if you see it as true, there will be no desire or convenience within the internal cause, whether you do it or not do it. |
諸賢！若於作以不作，不知如真者，便失正念、無正智，則無可以教，如沙門法如是說者，乃可以理伏彼沙門、梵志。』 |
All sages! If you don't do it and don't know what is true, you will lose your right mind and have no correct wisdom, and there will be nothing to teach. For example, if the recluse Dharma says this, it can be explained by the recluse and the Brahma Zhi. 』 |
「於中若有沙門、梵志如是見、如是說，謂人所為一切皆無因無緣者，我便往彼，到已，即問： |
"If there is a Samana or a Brahma among us who sees and speaks like this, saying that everything a person does has no cause or condition, I will go there, and when I arrive, I will ask: |
『諸賢！實如是見、如是說，謂人所為一切皆無因無緣耶？』 |
"All sages!" Is it really true to see and say that everything a person does has no cause or fate? 』 |
彼答言： |
He replied: |
『爾。』 |
"you. 』 |
我復語彼： |
I replied to him: |
『若如是者，諸賢等皆是殺生。 |
If this is the case, all the sages are killing living beings. |
所以者何？ |
So what? |
以其一切皆無因無緣故。 |
Because everything is without cause or reason. |
如是，諸賢皆是不與取、邪婬、妄言，乃至邪見。 |
In this way, all sages are unwilling to take things, engage in adultery, lie, and even have wrong views. |
所以者何？ |
So what? |
以其一切皆無因無緣故。 |
Because everything is without cause or reason. |
諸賢！若一切皆無因無緣，見如真者，於內因內，作以不作，都無欲、無方便。 |
All sages! If everything has no cause or condition, if you see it as true, within the internal cause, whether you do it or not do it, there will be no desire or convenience. |
諸賢！若於作以不作，不知如真者，便失正念、無正智，則無可以教，如沙門法如是說者，乃可以理伏彼沙門、梵志。』 |
All sages! If you don't do it and don't know what is true, you will lose your right mind and have no correct wisdom, and there will be nothing to teach. For example, if the recluse Dharma says this, it can be explained by the recluse and the Brahma Zhi. 』 |
「我所自知、自覺法，為汝說者，若沙門、梵志，若天、魔、梵及餘世間皆無能伏，皆無能穢，皆無能制。 |
"The Dharma that I know and understand for you is expounded to you by the ascetics and Brahma, gods, demons, Brahma and the rest of the world. |
云何我所自知、自覺法為汝說，非為沙門、梵志，若天、魔、梵及餘世間所能伏、所能穢、所能制？ |
How come I know and understand the Dharma for you, but it is not for the ascetics and Brahma's will, if gods, demons, Brahma and the rest of the world can subdue, defile and control them? |
謂有六處法，我所自知、自覺為汝說，非為沙門、梵志，若天、魔、梵及餘世間所能伏、所能穢、所能制。 |
It is said that there are six dharmas, which I myself know and consciously explain to you. They are not subject to any recluse or Brahma, nor can gods, demons, Brahmas and the rest of the world be able to subjugate, defile or control them. |
復有六界法，我所自知、自覺為汝說，非為沙門、梵志，若天、魔、梵及餘世間所能伏、所能穢、所能制。 |
Again, there are six realms of Dharma, which I know and speak to you consciously, and they are not subject to any recluse or Brahma, nor can gods, demons, Brahmas, and the rest of the world be able to subjugate, defile, or control them. |
「云何六處法，我所自知、自覺為汝說？ |
"Why are the six bases of teachings that I know and explain to you? |
謂眼處，耳、鼻、舌、身、意處，是謂六處法，我所自知、自覺為汝說也。 |
It refers to the eyes, ears, nose, tongue, body, and mind. These are the six bases. I know them by myself and explain them to you consciously. |
云何六界法，我所自知、自覺為汝說？ |
What are the laws of the six realms that I know and explain to you? |
謂地界，水、火、風、空、識界，是謂六界法，我所自知、自覺為汝說也。 |
It is called the realm of earth, water, fire, wind, space, and consciousness. These are the laws of the six realms. I know them by myself and explain them to you consciously. |
「以六界合故，便生母胎，因六界便有六處，因六處便有更樂，因更樂便有覺。 |
"Because the six realms are united, the mother's womb is born. Because of the six realms, there are six places. Because of the six places, there is more happiness. Because of the more happiness, there is awareness. |
比丘！若有覺者便知苦如真，知苦習、知苦滅、知苦滅道如真。 |
Bhikkhu! If one is enlightened, he will know that suffering is real, that the habit of suffering is real, that he knows the cessation of suffering, and that the path to suffering is real. |
云何知苦如真？ |
How do you know that suffering is real? |
謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦，是謂知苦如真。 |
It is said that the pain of birth, the pain of old age, the pain of illness, the pain of death, the pain of meeting resentments and hatreds, the pain of being separated from love, the pain of not getting what you want, and the pain of the five overflowing yin are the sufferings of knowing the true nature of suffering. |
云何知苦習如真？ |
How do you know that hard work is true? |
謂此愛受當來有，樂欲共俱，求彼彼有，是謂知苦習如真。 |
It is said that this kind of love and feeling should be there, and that pleasure and desire are all there. Seeking for the existence of this and that, it is said that the practice of suffering is true. |
云何知苦滅如真？ |
How do you know that the end of suffering is real? |
謂此愛受當來有，樂欲共俱，求彼彼有斷無餘、捨、吐、盡、無欲、滅、止、沒，是謂知苦滅如真。 |
It is said that this kind of love and feeling should come, and there are all pleasures and desires. Seeking that there will be no more, no more, no more, no more, no more desire, no more, no more, no more, no desire, no more, no more, no more. This is to know that the cessation of suffering is true. |
云何知苦滅道如真？ |
How do you know that the Kuru Tao is true? |
謂八支聖道，正見乃至正定，是為八，是謂知苦滅道如真。 |
It is said that the Eight-branch Noble Path, right view and even right concentration, is eight, and it is said that the path of knowing suffering and suffering is true. |
比丘！當知苦如真，當斷苦習，當苦滅作證，當修苦滅道。 |
Bhikkhu! You should know that suffering is real, you should break the habit of suffering, you should witness the cessation of suffering, and you should cultivate the path of suffering. |
若比丘知苦如真，斷苦習，苦滅作證，修苦滅道者，是謂比丘一切漏盡，諸結已解，能以正智而得苦際。」 |
If a bhikkhu knows that suffering is real, breaks the habit of suffering, has witnessed the cessation of suffering, and cultivates the path of suffering, then it means that the bhikkhu has eliminated all outflows, resolved all knots, and can attain the realm of suffering with correct wisdom. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
度經第三竟（千一百八十四字） |
The third chapter of the Sutra (one thousand one hundred and eighty-four words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 2 業相應品 |
Chapter 2 Industry corresponding products |
14. To Rāhula （一四）羅云經 |
14. To Rāhula (14) Luo Yun Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林迦蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Jialanduo Garden in the Bamboo Grove. |
爾時，尊者羅云亦遊王舍城溫泉林中。 |
At that time, the Venerable Luo Yun was also visiting the hot spring forest of Rajagaha. |
於是，世尊過夜平旦，著衣持鉢入王舍城而行乞食，乞食已竟，至溫泉林羅云住處。 |
So the World-Honored One spent the night on Pingdan, put on his clothes and took an alms bowl and went to the city of Rajagaha to beg for alms. After finishing his begging, he arrived at Luoyun's residence in the hot spring forest. |
尊者羅云遙見佛來，即便往迎，取佛衣鉢，為敷坐具，汲水洗足，佛洗足已，坐羅云座。 |
Venerable Luo Yun saw the Buddha coming from afar, so he immediately went to greet him. He took the Buddha's robe and bowl, used it as a seat, and fetched water to wash his feet. After the Buddha had washed his feet, he sat on Luo Yun's throne. |
於是，世尊即取水器，瀉留少水已，問曰： |
Then, the World-Honored One took the water container and poured out a small amount of water, and asked: |
「羅云！汝今見我取此水器，瀉留少水耶？」 |
Luo Yun! You see me taking this water vessel now, but it leaves little water behind? |
羅云答曰： |
Luo Yun replied: |
「見也。 |
"See you. |
世尊！」 |
World Honored One! " |
佛告羅云： |
The Buddha told Luo Yun: |
「我說彼道少，亦復如是，謂知已妄言，不羞不悔，無慚無愧，羅云！彼亦無惡不作。 |
"I said that he has little knowledge, and the same is true. He knows that he has spoken falsely, but he has no shame or regret, no shame and no guilt, Luo Yun! He also does all kinds of evil. |
是故，羅云！當作是學，不得戲笑妄言。」 |
That’s why, Luo Yun! Take it as a matter of learning, and don’t make fun of or make lies. " |
世尊復取此少水器，盡瀉棄已，問曰： |
The World-Honored One picked up the little water container again, drained it all and threw it away, and asked: |
「羅云！汝復見我取少水器，盡瀉棄耶？」 |
Luo Yun! Will you see me take out the water container again and throw it all away? |
羅云答曰： |
Luo Yun replied: |
「見也。 |
"See you. |
世尊！」 |
World Honored One! " |
佛告羅云： |
The Buddha told Luo Yun: |
「我說彼道盡棄，亦復如是，謂知已妄言，不羞不悔，無慚無愧，羅云！彼亦無惡不作。 |
"I said that he had given up all his ways, and it was like this. He knew that he had spoken falsely, but he had no shame or regret, no guilt, Luo Yun! He also did all evil. |
是故，羅云！當作是學，不得戲笑妄言。」 |
That’s why, Luo Yun! Take it as a matter of learning, and don’t make fun of or make lies. " |
世尊復取此空水器，覆著地已，問曰： |
The World-Honored One took the empty water vessel again, covered it on the ground, and asked: |
「羅云！汝復見我取空水器，覆著地耶？」 |
Luo Yun! Have you ever seen me take out an empty water container and cover it on the ground? |
羅云答曰： |
Luo Yun replied: |
「見也。 |
"See you. |
世尊！」 |
World Honored One! " |
佛告羅云： |
The Buddha told Luo Yun: |
「我說彼道覆，亦復如是，謂知已妄言，不羞不悔，無慚無愧，羅云！彼亦無惡不作。 |
"I said that he was wrong, and the same is true. He knew that he had spoken falsely, but he had no shame or regret, no shame and no guilt, Luo Yun! He also did all evil. |
是故羅云！當作是學，不得戱笑妄言。」 |
That’s why Luo Yun! Take it as a lesson and don’t laugh or talk nonsense. " |
世尊復取此覆水器，發令仰已，問曰： |
The World-Honored One took the water-covering vessel again, looked up at it and asked: |
「羅云！汝復見我取覆水器，發令仰耶？」 |
Luo Yun! Will you see me pick up the water-covering vessel again and issue an order? |
羅云答曰： |
Luo Yun replied: |
「見也。 |
"See you. |
世尊！」 |
World Honored One! " |
佛告羅云： |
The Buddha told Luo Yun: |
「我說彼道仰，亦復如是，謂知已妄言，不羞不悔，不慚不愧，羅云！彼亦無惡不作。 |
"I said that the Tao Yang is also like this. He knows that he has spoken falsely. He has no shame or regret, no shame and no shame. Luo Yun! He also does all kinds of evil. |
是故，羅云！當作是學，不得戲笑妄言。 |
That’s why, Luo Yun! Take it as a matter of learning, and don’t make fun of or make lies. |
「羅云！猶如王有大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙，一切皆用，唯護於鼻，象師見已，便作是念： |
"Luo Yun! Just like when the king has an elephant entering the formation, it uses its front feet, hind feet, tail, iliac bones, spine, flanks, neck, forehead, ears, and teeth. All of them are used except for the trunk. When the elephant master sees it, he Think about it: |
『此王大象猶故惜命。 |
This king, the elephant, still cherishes his life. |
所以者何？ |
So what? |
此王大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙，一切皆用，唯護於鼻。』 |
When the king's elephant enters the formation, it uses its front legs, hind legs, tail, iliac bones, spine, flanks, neck, forehead, ears, and teeth, all of which are used except for its nose. 』 |
羅云！若王大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙、鼻，一切盡用，象師見已，便作是念： |
Luo Yun! If a king's elephant enters the battle formation and uses its front feet, hind feet, tail, iliac bones, spine, flanks, neck, forehead, ears, teeth, and nose, all of them are used. When the elephant master sees this, he will think: |
『此王大象不復惜命。 |
This king, the elephant, no longer cares about his life. |
所以者何？ |
So what? |
此王大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙、鼻，一切盡用。』 |
When this king's elephant enters the formation, it uses its front feet, hind feet, tail, iliac bones, spine, flanks, neck, forehead, ears, teeth, and nose. 』 |
羅云！若王大象入陣鬪時，用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙、鼻，一切盡用，羅云！我說此王大象入陣鬪時，無惡不作。 |
Luo Yun! If a king's elephant enters the battle formation and uses its front feet, hind feet, tail, iliac bones, spine, flanks, neck, forehead, ears, teeth, and nose, all of them are used, Luo Yun! I say that this king, the elephant, does all kinds of evil when he goes into battle. |
如是，羅云！謂知已妄言，不羞不悔，無慚無愧，羅云！我說彼亦無惡不作。 |
If so, Luo Yun! It is said that I know I have lied, but I have no shame or regret, no shame, Luo Yun! I said he has done all kinds of evil. |
是故，羅云！當作是學，不得戲笑妄言。」 |
That’s why, Luo Yun! Take it as a matter of learning, and don’t make fun of or make lies. " |
於是，世尊即說頌曰： |
Then, the World-Honored One uttered this hymn: |
「人犯一法， 謂妄言是， |
"People violate one law and say it's true. |
不畏後世， 無惡不作。 |
Don't be afraid of future generations and do all kinds of evil. |
寧噉鐵丸， 其熱如火， |
It is better to eat iron pills, which are as hot as fire, |
不以犯戒， 受世信施。 |
Don't break the precepts, accept the world and trust in charity. |
若畏於苦， 不愛念者， |
If you are afraid of suffering and do not love to think, |
於隱顯處， 莫作惡業。 |
Do not do evil deeds in hidden places. |
若不善業， 已作今作， |
If you don’t do good deeds and have already done this, |
終不得脫， 亦無避處。」 |
There is no way to escape, and there is no place to escape. " |
佛說頌已，復問羅云： |
After the Buddha finished praising him, he asked Luo Yun again: |
「於意云何？ |
"What do you mean? |
人用鏡為？」 |
What do people use mirrors for? " |
尊者羅云答曰： |
Venerable Luo Yun replied: |
「世尊！欲觀其面，見淨不淨。」 |
World Honored One! If you want to look at his face, you will see the purity and impurity. |
「如是。 |
"That's right. |
羅云！若汝將作身業，即觀彼身業： |
Luo Yun! If you are about to perform physical actions, observe the physical actions: |
『我將作身業，彼身業為淨、為不淨，為自為、為他？』 |
"I am going to do physical deeds. Are they pure or impure, for myself or for others?" 』 |
羅云！若觀時則知，我將作身業，彼身業淨，或自為，或為他，不善與苦果受於苦報。 |
Luo Yun! If you observe the time, you will know that I will do physical karma, and the karma of that body will be pure, either for myself or for others, and I will suffer the consequences of unwholesome deeds and suffering. |
羅云！汝當捨彼將作身業。 |
Luo Yun! You should abandon this person's personal deeds. |
羅云！若觀時則知，我將作身業，彼身業不淨，或自為，或為他，善與樂果受於樂報。 |
Luo Yun! If you observe the time, you will know that I will do physical karma, and the physical karma will be impure, either for myself or for others, and I will receive happy rewards for good and happy results. |
羅云！汝當受彼將作身業。 |
Luo Yun! You should accept the deeds that will be done to you. |
「羅云！若汝現作身業，即觀此身業： |
"Luo Yun! If you are performing body actions, observe this body action: |
『若我現作身業，此身業為淨、為不淨，為自為、為他？』 |
"If I appear to perform body karma, is this body karma pure or impure, for myself or for others?" 』 |
羅云！若觀時則知，我現作身業，此身業淨，或自為，或為他，不善與苦果受於苦報。 |
Luo Yun! If you observe the time, you will know that I am doing body karma, and this body karma is pure, either for myself or for others, and I have suffered unwholesome consequences and suffering. |
羅云！汝當捨此現作身業。 |
Luo Yun! You should give up this appearance and do your body work. |
羅云！若觀時則知，我現作身業，此身業不淨，或自為，或為他，善與樂果受於樂報。 |
Luo Yun! If you observe the time, you will know that I am doing body karma. This body karma is impure, either for myself or for others, and I will receive happy rewards for good and happy results. |
羅云！汝當受此現作身業。 |
Luo Yun! You should accept this manifestation as your physical karma. |
「羅云！若汝已作身業，即觀彼身業： |
"Luo Yun! If you have done some physical deeds, then observe those physical deeds: |
『若我已作身業，彼身業已過去、滅盡、變易，為淨、為不淨，為自、或為他？』 |
"If I have done some body karma, that body karma has passed away, ceased, changed, is it pure or impure, for myself or for others? 』 |
羅云！若觀時則知，我已作身業，彼身業已過去、滅盡、變易，彼身業淨，或自為，或為他，不善與苦果受於苦報。 |
Luo Yun! If you look at the time, you will know that I have done physical karma, and the physical karma has passed, disappeared, and changed. The physical karma is pure, either for myself or for others, and I have suffered the consequences of unwholesome deeds and suffering. |
羅云！汝當詣善知識、梵行人所，彼已作身業，至心發露，應悔過說，慎莫覆藏，更善持護。 |
Luo Yun! You should go to the place of good teachers and holy people. They have done your body deeds and revealed your sincerity. You should repent and say, be careful not to hide it, and better protect it. |
羅云！若觀時則知，我已作身業，彼身業已過去滅盡變易，彼身業不淨，或自為，或為他，善與樂果受於樂報。 |
Luo Yun! If you look at the time, you will know that I have done physical karma, and the physical karma has passed away and changed. The physical karma is impure, either for myself or for others, and I will receive happy rewards for good and happy results. |
羅云！汝當晝夜歡喜，住正念正智，口業亦復如是。 |
Luo Yun! You should rejoice day and night, live in righteous thoughts and righteous wisdom, and your speech and deeds should also be like this. |
「羅云！因過去行故，已生意業，即觀彼意業： |
"Luo Yun! Due to past deeds, I have already created karma, so I will observe the karma of my mind: |
『若因過去行故，已生意業，彼意業為淨、為不淨，為自為、為他？』 |
"If you have done something because of past deeds, do you think it is pure or impure, for yourself or for others?" 』 |
羅云！若觀時則知，因過去行故，已生意業，彼意業已過去、滅盡、變易，彼意業淨，或自為，或為他，不善與苦果受於苦報。 |
Luo Yun! If you look at the time, you will know that due to past deeds, you have already created karma. The karma of your mind has passed, disappeared, and changed. The karma of your mind is pure, either for yourself or for others, and you have suffered unwholesome consequences and suffering. |
羅云！汝當捨彼過去意業，羅云！若觀時則知，因過去行故，已生意業已過去、滅盡、變易，彼意業不淨，或自為，或為他，善與樂果受於樂報。 |
Luo Yun! You should put aside your past mental karma, Luo Yun! If you look at the time, you will know that due to past actions, the past karma has passed, disappeared, and changed. The karma of the mind is impure, either for yourself or for others, and you will receive happy rewards for good and happy results. |
羅云！汝當受彼過去意業。 |
Luo Yun! You should accept that past intention and karma. |
「羅云！因未來行故，當生意業，即觀彼意業： |
"Luo Yun! Because of your future actions, you should pay attention to your karma, that is, observe the karma of your mind: |
『若因未來行故，當生意業，彼意業為淨、為不淨，為自為、為他？』 |
"If you do something due to future actions, do you think the action is pure or impure, for yourself or for others?" 』 |
羅云！若觀時則知，因未來行故，當生意業，彼意業淨，或自為，或為他，不善與苦果受於苦報。 |
Luo Yun! If you look at the time, you will know that due to future deeds, you will have deeds, and those deeds will be pure, either for yourself or for others, and you will suffer the consequences of unwholesome deeds and suffering. |
羅云！汝當捨彼未來意業。 |
Luo Yun! You should give up your future intentions. |
羅云！若觀時則知，因未來行故，當生意業，彼意業不淨，或自為，或為他，善與樂果受於樂報。 |
Luo Yun! If you look at the time, you will know that due to future actions, when you do your deeds, your deeds will be impure, either for yourself or for others, and you will receive happy rewards for your good deeds and happy results. |
羅云！汝當受彼未來意業。 |
Luo Yun! You should accept his future intentions. |
「羅云！因現在行故，現生意業，即觀此意業： |
"Luo Yun! Because of the present action, the present body karma is to observe this mind karma: |
『若因現在行故，現生意業，此意業為淨、為不淨，為自為、為他？』 |
"If there is a present karma due to current actions, is this intentional karma pure or impure, for oneself or for others?" 』 |
羅云！若觀時則知，因現在行故，現生意業，此意業淨，或自為，或為他，不善與苦果受於苦報。 |
Luo Yun! If you look at the time, you will know that due to the current actions, there are karma in the present life. This karma is pure, either for yourself or for others, and you suffer the consequences of bad deeds and suffering. |
羅云！汝當捨此現在意業。 |
Luo Yun! You should give up this present mental karma. |
羅云！若觀時則知，因現在行故，現生意業，此意業不淨，或自為，或為他，善與樂果受於樂報。 |
Luo Yun! If you look at the time, you will know that due to the current actions, the present karma is not pure, either for yourself or for others, and you will receive happy rewards for good and happy results. |
羅云！汝當受此現在意業。 |
Luo Yun! You should accept this present intention. |
「羅云！若有過去沙門、梵志，身、口、意業，已觀而觀，已淨而淨，彼一切即此身、口、意業，已觀而觀，已淨而淨。 |
"Luo Yun! If there are any past ascetics and Brahma-jīs whose actions of the body, speech, and mind have been meditated on, and they have been purified, then all these are the actions of the body, speech, and mind, which have been meditated and meditated on, and they have been purified. |
羅云！若有未來沙門、梵志，身、口、意業，當觀而觀，當淨而淨，彼一切即此身、口、意業，當觀而觀，當淨而淨，羅云！若有現在沙門、梵志，身、口、意業，現觀而觀，現淨而淨，彼一切即此身、口、意業，現觀而觀，現淨而淨。 |
Luo Yun! If there is a future ascetic or Brahma, the karma of the body, speech, and mind should be observed and observed, and it should be pure and pure. All these are the karma of the body, speech, and mind. It should be observed and observed, and it should be pure and pure, Luo Yun! If there is a recluse or a Brahma in the present, the karma of the body, speech, and mind appears to be contemplative and pure, and it appears to be pure and pure. |
羅云！汝當如是學，我亦即此身、口、意業，現觀而觀，現淨而淨。」 |
Luo Yun! You should learn in this way, I am also the karma of the body, speech, and mind. I am observing and observing, and I am pure and pure. " |
於是，世尊復說頌曰： |
Then, the World-Honored One spoke the hymn again and said: |
「身業、口業、 意業，羅云！ |
"Body karma, verbal karma, and mental karma, Luo Yun! |
善不善法， 汝應常觀。 |
You should always observe the good and bad Dharma. |
知已妄言， 羅云莫說， |
If you know you are lying, Luo Yun should not say it. |
禿從他活， 何可妄言？ |
If you live under him, why can you speak nonsense? |
覆沙門法， 空無真實， |
Overturning the Samana Dharma, there is no reality, |
謂說妄言， 不護其口。 |
It is said that he speaks lies and does not protect his mouth. |
故不妄言， 正覺之子， |
Therefore do not lie, O son of perfect enlightenment, |
是沙門法， 羅云當學。 |
This is the Samana Dharma, Luo Yun should learn it. |
方方豐樂， 安隱無怖， |
Fangfang is full of joy, peaceful and fearless, |
羅云至彼， 莫為害他。」 |
When Luo Yun gets there, don't do anything to harm him. " |
佛說如是。 |
Buddha said so. |
尊者羅云及諸比丘，聞佛所說，歡喜奉行。 |
Venerable Luo Yun and other monks heard what the Buddha said and followed it with joy. |
羅云經第四竟（一千八百三十二字） |
The Fourth Principle of the Luo Yun Sutra (1,832 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 2 業相應品 |
Chapter 2 Industry corresponding products |
15. Intention （一五）思經 |
15. Intention (15) Thinking about the Scriptures |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有故作業，我說彼必受其報，或現世受，或後世受； |
"If there is a reason for the deed, I say he will receive its retribution, either in this life or in the hereafter; |
若不故作業，我說此不必受報。 |
If you don't do your homework for no reason, I say you don't need to be rewarded. |
於中，身故作三業，不善與苦果受於苦報； |
In it, the body dies and commits three karma, and suffers the consequences of bad deeds and suffering; |
口有四業，意有三業，不善與苦果受於苦報。 |
The mouth has four karma, the mind has three karma, and unwholesome and bitter consequences will result in suffering. |
「云何身故作三業，不善與苦果受於苦報？ |
"How come you have committed three kinds of deeds and suffered the consequences of bad deeds and suffering? |
一曰殺生，極惡飲血，其欲傷害，不慈眾生，乃至蜫蟲。 |
One is to kill living beings, to drink blood, to harm all living beings, and to be unkind to even insects. |
二曰不與取，著他財物以偷意取。 |
The second is not to give away, but to steal other people's property. |
三曰邪婬，彼或有父所護，或母所護，或父母所護，或姉妹所護，或兄弟所護，或婦父母所護，或親親所護，或同姓所護，或為他婦女，有鞭罰恐怖，及有名假賃至華鬘，親犯如此女。 |
The third is sexual immorality, which may be protected by the father, the mother, the parents, the sisters, the brothers, the wife’s parents, the relatives, the same surname, or the Other women were flogged and frightened, and even famous people were rented to Hua Huan under false pretenses. I personally offended such a woman. |
是謂身故作三業，不善與苦果受於苦報。 |
This means that when the body dies, it commits three karma and suffers the consequences of bad deeds and suffering. |
「云何口故作四業，不善與苦果受於苦報？ |
"How can I pretend to do the four deeds and suffer the consequences of bad deeds and suffering? |
一曰妄言，彼或在眾，或在眷屬，或在王家，若呼彼問，汝知便說，彼不知言知，知言不知，不見言見，見言不見，為己為他，或為財物，知已妄言。 |
One is to say lies. He may be in the crowd, or among his family members, or in the king's house. If you call him and ask him, you will tell him that he does not know what he knows. For property, I know I have spoken nonsense. |
二曰兩舌，欲離別他，聞此語彼，欲破壞此，聞彼語此，欲破壞彼，合者欲離，離者復離，而作群黨，樂於群黨，稱說群黨。 |
The second is two tongues. They want to separate from each other. They hear this and speak about that. They want to destroy this. They hear the other and speak this and want to destroy that. Those who join together want to separate. Those who separate will separate again. They become a group, enjoy the group, and praise the group. . |
三曰麤言，彼若有言，辭氣麤獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，說如是言。 |
The third is rough language. If the person speaks in a rough and rough tone, it is offensive to the ears, disliked by everyone, disliked by everyone, makes him distressed, and makes him uncertain, he says such words. |
四曰綺語，彼非時說，不真實說，無義說，非法說，不止息說，又復稱歎不止息事，違背於時而不善教，亦不善訶。 |
The fourth term is idle speech, which is said out of season, untruthful, meaningless, illegal, and non-stop. It is also called sighing and does not stop, goes against the time, is not good at teaching, and is not good at teaching. |
是謂口故作四業，不善與苦果受於苦報。 |
This means that the four deeds caused by speaking falsely will result in unwholesome and painful consequences. |
「云何意故作三業，不善與苦果受於苦報？ |
"Why do you deliberately commit three deeds, suffer unwholesome consequences, and suffer the consequences of suffering? |
一曰貪伺，見他財物諸生活具，常伺求望，欲令我得。 |
One is covetousness. When I see other people’s property and living utensils, I always look for them, hoping that I can get them. |
二曰嫉恚，意懷憎嫉而作是念： |
The second is jealousy, which means thinking with hatred and jealousy: |
『彼眾生者，應殺、應縛、應收、應免、應逐擯出。』 |
"Those living beings should be killed, bound, captured, spared, and expelled." 』 |
其欲令彼受無量苦。 |
He wants to make him suffer immeasurably. |
三曰邪見，所見顛倒，如是見、如是說： |
The third is wrong view, seeing things upside down, seeing like this, saying like this: |
無施、無齋、無有呪說，無善惡業，無善惡業報，無此世彼世，無父無母，世無真人往至善處、善去、善向，此世彼世，自知、自覺、自作證成就遊。 |
There is no charity, no fasting, no existence, no good or bad deeds, no good or bad deeds, no this world or that world, no father or mother, no real person in this world who goes to a good place, good deeds, and good deeds, in this world and that world. , self-knowledge, self-awareness, and self-testimony to achieve success. |
是謂意故作三業，不善與苦果受於苦報。 |
This means that if you intentionally commit three deeds, you will suffer unwholesome and painful consequences. |
「多聞聖弟子捨身不善業，修身善業，捨口、意不善業，修口、意善業。 |
"The disciples of the saints who have learned a lot give up the unwholesome deeds of the body and cultivate the good deeds of the body. They give up the unwholesome deeds of the mouth and mind and cultivate the good deeds of the mouth and mind. |
彼多聞聖弟子如是具足精進戒德，成就身淨業，成就口、意淨業，離恚離諍，除去睡眠，無調貢高，斷疑、度慢，正念正智，無有愚癡，彼心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
That disciple of the Holy Master, who is diligent and diligent in virtue, has achieved pure karma of body, has achieved pure karma of speech and mind, is free from anger and dissension, has got rid of sleep, has no high-spirited attitude, has given up doubts, is restrained from contemplation, has right mindfulness and wisdom, and is free from foolishness and delusion. The heart is endowed with kindness, and it pervades all directions. It is two, three, four, four-dimensional, up and down, pervading everything. The heart is endowed with kindness. It has no knots, no grudges, no hatred, no quarrels. It is extremely broad and vast. It has immeasurable good practices and pervades everything. Worldly achievement travel. |
彼作是念： |
He thought: |
『我本此心少不善修，我今此心無量善修。』 |
"My original mind was rarely bad at cultivating it, but my current mind is infinitely good at cultivating it." 』 |
多聞聖弟子其心如是無量善修，若本因惡知識，為放逸行，作不善業，彼不能將去，不能穢汙，不復相隨。 |
The disciples of the saintly disciples of Hearing and Learning have such immeasurable good practices in their hearts. If they are originally caused by evil knowledge, wandering, and doing unwholesome deeds, they will not be able to pass away, will not become filthy, and will no longer be with them. |
若有幼少童男、童女，生便能行慈心解脫者，而於後時，彼身、口、意寧可復作不善業耶？」 |
What if there is a young boy or girl who can practice loving-kindness and emancipation at birth, but later on, would his body, speech, and mind be willing to commit unwholesome deeds again? " |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
自不作惡業，惡業何由生？」 |
If you don’t do bad karma, how can it arise? " |
「是以男女在家、出家，常當勤修慈心解脫，若彼男女在家、出家修慈心解脫者，不持此身往至彼世，但隨心去此。 |
"Therefore, men and women who are at home or monastic should always diligently cultivate the liberation of loving-kindness. If those men and women, whether at home or monastic, cultivate the liberation of loving-kindness, they will not go to the other world with this body, but will go here as they wish. |
比丘應作是念： |
A bhikkhu should think: |
『我本放逸，作不善業，是一切今可受報，終不後世。』 |
"I was careless and committed bad deeds. I will be rewarded now, but I will never be rewarded in the hereafter." 』 |
若有如是行慈心解脫無量善修者，必得阿那含，或復上得。 |
If there is such a person who practices the immeasurable good practice of loving-kindness and liberation, he will surely achieve Anagami, or even achieve it again. |
如是，悲、喜、心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊，彼作是念： |
In this way, with sadness, joy, and equanimity, no knots or resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practices, pervading all the worlds and attaining success, he thinks like this: |
『我本此心少不善修，我今此心無量善修。』 |
"My original mind was rarely bad at cultivating it, but my current mind is infinitely good at cultivating it." 』 |
多聞聖弟子其心如是無量善修，若本因惡知識，為放逸行，作不善業，彼不能將去，不能穢汙，不復相隨。 |
The disciples of the saintly disciples of Hearing and Learning have such immeasurable good practices in their hearts. If they are originally caused by evil knowledge, wandering, and doing unwholesome deeds, they will not be able to pass away, will not become filthy, and will no longer be with them. |
若有幼少童男、童女，生便能行捨心解脫者，而於後時，彼身、口、意寧可復作不善業耶？」 |
What if a young boy or girl is able to practice equanimity and be liberated during his or her lifetime, but later on, would his body, speech, and mind be willing to commit unwholesome deeds again? " |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
自不作惡業，惡業何由生？」 |
If you don’t do bad karma, how can it arise? " |
「是以男女在家、出家，常當勤修捨心解脫。 |
"Therefore, men and women, both at home and as monks, should always diligently cultivate the mind of equanimity for liberation. |
若彼男女在家、出家修捨心解脫者，不持此身往至彼世，但隨心去此。 |
If those men and women, whether at home or as monks, practice the liberation of equanimity, they will not go to the other world with this body, but will go here as they please. |
比丘應作是念： |
A bhikkhu should think: |
『我本放逸，作不善業，是一切今可受報，終不後世。』 |
"I was careless and committed bad deeds. I will be rewarded now, but I will never be rewarded in the hereafter." 』 |
若有如是行捨心解脫無量善修者，必得阿那含，或復上得。」 |
If there is such a person who practices equanimity and is liberated by immeasurable good practices, he will surely achieve Anagami, or even achieve it again. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
思經第五竟（千一百七十四字） |
The Fifth Principle of Meditation on the Classics (1,174 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 2 業相應品 |
Chapter 2 Industry corresponding products |
16. To the Kālāmas （一六）伽藍經 |
16. To the Kālāmas (16) Kalam Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊伽藍園，與大比丘眾俱，至羇舍子，住羇舍子村北尸攝惒林中。 |
At one time, the Buddha was visiting Jialan Garden, and together with the great monks, they went to Xiangshezi and lived in the Shishexi Forest in the north of Xiangshezi Village. |
爾時，羇舍子伽藍人聞沙門瞿曇釋種子捨釋宗族，出家學道，遊伽藍園，與大比丘眾俱，來至此羇舍子，住羇舍子村北尸攝惒林中。 |
At that time, the people of Jialan in Xiangshezi heard that the monk Qu Tanshi had left home and studied Taoism. They visited Jialan Garden and, together with the great monks, came to Xishezi and lived in the Shishexi forest in the north of Xishezi village. |
彼沙門瞿曇有大名稱，周聞十方，沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
The recluse Qutan has a great name, and is heard in the ten directions. The recluse Qutan Tathagata, the unattached, the perfect enlightenment, the accomplished person of clear conduct, the good passerby, the understander of the world, the supreme scholar, the ruler of the Tao and Dharma, the teacher of gods and humans, is called Buddha. , Zhongyou. |
彼於此世，天及魔、梵，沙門、梵志，從人至天，自知自覺，自作證成就遊。 |
In this world, gods, demons, Brahman, ascetics, and Brahma aspirants, from humans to gods, know and realize themselves, and attain enlightenment and attainment. |
彼若說法，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行，若見如來、無所著、等正覺，尊重禮拜，供養承事者，快得善利。 |
If he preaches the Dharma, which is good in the beginning, good in the middle, and good in the end, has meaning and writing, is pure and pure, and manifests the holy life, if he sees the Tathagata, has no attachments, and is fully enlightened, respects and worships, makes offerings to and performs the work, he will quickly gain good benefits. |
我等應共往見沙門瞿曇，禮事供養。 |
We should go together to see the ascetic Qutan and make offerings and offerings. |
羇舍子伽藍人聞已，各與等類眷屬相隨從羇舍子出，北行至尸攝惒林，欲見世尊禮事供養。 |
When the Jialan people of Xishezi heard about it, they all left Xishezi with their family members and went north to Xishexi Forest, hoping to see the World Honored One and make offerings to him. |
往詣佛已，彼伽藍人或稽首佛足，却坐一面； |
When he went to visit the Buddha, the Jialan might be looking at the Buddha's feet, but he was sitting on one side. |
或問訊佛，却坐一面； |
Or you may inquire about the Buddha, but sit on one side; |
或叉手向佛，却坐一面； |
Or with folded hands facing the Buddha, but sitting on one side; |
或遙見佛已，默然而坐。 |
Or you may see the Buddha in the distance and sit silently. |
彼時，伽藍人各坐已定，佛為說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。 |
At that time, the people of Jialan were all sitting in meditation. The Buddha was preaching the Dharma to them, urging them to arouse thirst and achieve joy. The immeasurable expedients were able to preach the Dharma to them, exhorting them to arouse thirst and achieve joy. They stayed in silence. |
時，伽藍人，佛為說法，勸發渴仰，成就歡喜已，各從坐起，偏袒著衣，叉手向佛，白世尊曰： |
At that time, the people of Jialan, the Buddha was preaching the Dharma, exhorting people to be thirsty and achieve joy. They all stood up from their seats, with their clothes exposed, crossed their hands and faced the Buddha, and said to the World Honored One: |
「瞿曇！有一沙門梵志來詣伽藍！但自稱歎己所知見，而呰毀他所知所見。 |
"Qu Tan! A Samana Brahma came to visit Jialan! But he claimed that he was sorry for what he had seen, but he destroyed what he knew and saw. |
瞿曇！復有一沙門梵志來詣伽藍，亦自稱歎己所知見，而呰毀他所知所見。 |
Qu Tan! Another ascetic Brahma came to visit Jialan and claimed that he lamented what he had seen and then destroyed what he knew and saw. |
瞿曇！我等聞已，便生疑惑： |
Qu Tan! When I heard this, I became confused: |
『此沙門梵志何者為實，何者為虛？』 |
"Which of these ascetics' Brahma aspirations is true and which is false?" 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「伽藍！汝等莫生疑惑。 |
"Jialan! Don't have any doubts among yourselves. |
所以者何？ |
So what? |
因有疑惑，便生猶豫。 |
Because of doubts, hesitation arises. |
伽藍！汝等自無淨智，為有後世，為無後世？ |
Galan! You have no pure wisdom, why will there be a future life, or will there be no future life? |
伽藍！汝等亦無淨智，所作有罪，所作無罪？ |
Galan! You also have no pure wisdom. What you do is sinful and what you do is not guilty? |
伽藍！當知諸業有三，因習本有。 |
Galan! You should know that there are three kinds of karma, which are due to habits. |
云何為三？ |
Why is the cloud three? |
伽藍！謂貪是諸業，因習本有。 |
Galan! It is said that greed is a kind of karma, and it is due to habit. |
伽藍！恚及癡是諸業，因習本有。 |
Galan! Hate and delusion are all karma, which are inherent in habits. |
伽藍！貪者為貪所覆，心無厭足，或殺生，或不與取，或行邪婬，或知已妄言，或復飲酒。 |
Galan! A greedy person is overtaken by greed and has an insatiable mind. He may kill, or refuse to take, or engage in sexual immorality, or may know that he has lied, or may drink alcohol again. |
伽藍！恚者為恚所覆，心無厭足，或殺生，或不與取，或行邪婬，或知已妄言，或復飲酒。 |
Galan! A person who is angry is overwhelmed by anger and has an insatiable mind. He may kill, or refuse to take, or engage in sexual immorality, or may know that he has told lies, or may drink alcohol again. |
伽藍！癡者為癡所覆，心無厭足，或殺生，或不與取，或行邪婬，或知已妄言，或復飲酒。 |
Galan! A demented person is covered by delusion and has an insatiable mind. He or she kills, or refuses to take, or engages in sexual immorality, or knows that he has lied, or drinks alcohol again. |
「伽藍！多聞聖弟子離殺斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切，乃至蜫蟲，彼於殺生淨除其心。 |
"Jialan! I have heard that the saintly disciples refrain from killing, abandon their swords and sticks, feel guilty and compassionate, and benefit everything, even insects. They purify their minds about killing. |
伽藍！多聞聖弟子離不與取，斷不與取，與之乃取，樂於與取，常好布施，歡喜無悋，不望其報，彼於不與取淨除其心。 |
Galan! The disciples of the Holy Master who have learned a lot are free from taking, never give up, take in what is given, be willing to take, always like to give, are joyful without being sluggish, do not expect retribution, and they have purified their minds of not giving and taking. |
伽藍！多聞聖弟子離非梵行，斷非梵行，勤修梵行，精勤妙行，清淨無穢，離欲斷婬，彼於非梵行淨除其心。 |
Galan! The disciples of the holy disciples of Hearing and Learning renounce the non-Brahma life, renounce the non-Brahma life, diligently practice the Brahma life, practice diligently and sublimely, become pure and free from impurity, abstain from desires and abstain from sexual immorality, and purify their minds from the non-Brahma life. |
伽藍！多聞聖弟子離妄言，斷妄言，真諦言，樂真諦，住真諦不移動，一切可信，不欺世間，彼於妄言淨除其心。 |
Galan! A disciple of the saintly disciple of Hearer abstains from false talk, puts an end to false talk, speaks the true truth, rejoices in the true truth, abides in the true truth without moving, is trustworthy in everything, and does not deceive the world. He purifies his mind from false talk. |
「伽藍！多聞聖弟子離兩舌，斷兩舌，行不兩舌，不破壞他，不聞此語彼，欲破壞此，不聞彼語此，欲破壞彼，離者欲合，合者歡喜，不作群黨，不樂群黨，不稱群黨，彼於兩舌淨除其心。 |
"Jialan! The disciples of the saints who have heard a lot separate from two tongues, cut off two tongues, practice without two tongues, and do not destroy him. He does not hear this and that, and wants to destroy this. He does not hear the other and wants to destroy that. Those who are separated want to unite and unite. He who is happy, does not join the party, does not enjoy the party, does not call himself a party, he will purify his mind from both tongues. |
伽藍！多聞聖弟子離麤言，斷麤言，若有所言，辭氣麤獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，斷如是言。 |
Galan! A disciple of the Holy Master, Hearer, abstains from harsh words and refrains from speaking harshly. If he speaks in a harsh tone, is offensive to the ears, is disliked by everyone, is disliked by everyone, makes him distressed, and makes him uncertain, he should refrain from such words. |
若有所說，清和柔潤，順耳入心，可喜可愛，使他安樂，言聲具了，不使人畏，令他得定，說如是言，彼於麤言淨除其心。 |
If something is said, it is clear, gentle, and pleasant to the ear and enters the heart, it is pleasant and lovely, makes him happy, the words are clear and sound, does not frighten others, and makes him calm. If he speaks such words, he will purify his mind from rough words. |
伽藍！多聞聖弟子離綺語，斷綺語，時說、真說、法說、義說、止息說，樂止息說，事順時得宜，善教善訶，彼於綺語淨除其心。 |
Galan! The disciples of the saints who have heard much, abstain from frivolous speech, cut off frivolous speech, explain the time, truth, dharma, righteousness, cessation and cessation, and enjoy the cessation of speech. When things go well and at the right time, they are good at teaching and teaching, and they purify their minds from the frivolous words. |
伽藍！多聞聖弟子離貪伺，斷貪伺，心不懷諍，見他財物諸生活具，不起貪伺，欲令我得，彼於貪伺淨除其心。 |
Galan! The disciples of the saintly disciples who have learned a lot are free from greed and clinging, and their minds are free from hostility. When they see their property and daily necessities, they are not greedy for it, and they want to get it for me. They purify their minds from clinging to clinging. |
「伽藍！多聞聖弟子離恚，斷恚，有慚有愧，有慈悲心，饒益一切，乃至蜫虫，彼於嫉恚淨除其心。 |
"Jialan! I have heard that the saintly disciples are free from jealousy, have no regrets, and have a compassionate heart. They benefit everyone, even insects. They purify their hearts of jealousy and jealousy. |
伽藍！多聞聖弟子離邪見，斷邪見，行於正見而不顛倒，如是見，如是說，有施有齋，亦有呪說，有善惡業報，有此世彼世，有父有母； |
Galan! The disciples of the holy disciples of Hearing Abandon erroneous views, break away from erroneous views, and walk in righteous views without being deviant. Such a view, such a saying, there are alms and fasting, there are also people saying, there are good and evil karma, there is this world and that, there is a father. There is a mother; |
世有真人往至善處、善去、善向，此世彼世，自知、自覺、自作證成就遊，彼於邪見淨除其心。 |
There are real people in this world who go to the most good places, go to good places, and do good things. In this world and the other, they are self-aware, self-aware, and have attained enlightenment. They purify their minds from wrong views. |
「如是，伽藍！多聞聖弟子成就身淨業，成就口、意淨業，離恚離諍，除去睡眠，無調貢高，斷疑、度慢，正念正智，無有愚癡，彼心與慈俱，遍滿一方成就遊。 |
"In this way, Jialan! The disciples of the saintly disciples of Hearing have achieved pure karma of body, pure karma of speech and mind, have been free from anger and dissension, have got rid of sleep, have no high tune, have no doubts, have restrained conceit, have right mindfulness and wisdom, and have no foolishness. Compassion is all over the place, achieving success. |
如是，二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
In this way, the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practices, pervading all the worldly achievements. |
如是，悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
In this way, compassion and joy are combined with equanimity, no knots or resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practices, pervading all the worldly achievements. |
「如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，便得四安隱住處。 |
"In this way, Jialan! If a disciple of the Holy Master has no knots and no grudges, no hatred and no objections, he will find a peaceful abode in the four corners of the world. |
云何為四？ |
Why is the cloud four? |
有此世彼世，有善惡業報，我得此正見相應業，受持具足，身壞命終，必至善處，乃生天上。 |
There will be good and evil karma in this world and the next. If I have the right view and the corresponding karma, I will be able to accept and uphold it, and when my body is destroyed and my life is over, I will reach a good place and be reborn in heaven. |
如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得第一安隱住處。 |
So, Galan! The disciples of the saintly disciples of Tao Wen have no knots, no grudges, no hatred and no objections. This is the first place of peace and tranquility. |
復次，伽藍！無此世彼世，無善惡業報，如是我於現法中，非以此故為他所毀，但為正智所稱譽，精進人、正見人說其有。 |
Again, Garan! There is neither this world nor another, no good or bad karma, so in the present Dharma, I will not be destroyed by others for this reason, but will be praised by the right wisdom, and people who are diligent and right will say that I have it. |
如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得第二安隱住處。 |
So, Galan! The disciples of the saintly disciples of Tao Wen have no knots or resentments in their hearts, no hatred and no criticism. This is called the second peaceful abode. |
復次，伽藍！若有所作，必不作惡，我不念惡。 |
Again, Garan! If I do something, I will not do evil. I will not think evil. |
所以者何？ |
So what? |
自不作惡，苦何由生？ |
If you don't do evil, how can suffering arise? |
如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得第三安隱住處。 |
So, Galan! The disciples of the saintly disciples of Tao Wen have no knots, no grudges, no hatred and no objections. This is said to have achieved the third peaceful abode. |
復次，伽藍！若有所作，必不作惡，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅。 |
Again, Garan! If I do something, I will not do evil. I will not commit any fear or fear of the world. I will always be kind and compassionate to all the world. My heart will not be at odds with all living beings, and I will have no filthy joy. |
如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得第四安隱住處。 |
So, Galan! The disciples of the saintly disciples of Hearing have no knots, no grudges, no hatred and no quarrels in their hearts. This is said to have achieved the fourth peaceful abode. |
如是，伽藍！多聞聖弟子心無結無怨，無恚無諍，是謂得四安隱住處。」 |
So, Galan! The disciples of the saintly disciples who have heard a lot have no knots or resentments in their hearts, no hatred and no objections. This is said to have achieved the four peaceful abodes. " |
伽藍白世尊曰： |
Lord Jialanbai said: |
「如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，得四安隱住處。 |
"That's it, Qu Tan! The disciples of the Holy Master, He Wen, have no knots or resentments in their hearts, no hatred and no quarrels, and they have found the four peaceful abodes. |
云何為四？ |
Why is the cloud four? |
有此世彼世，有善惡業報，我得此正見相應業，受持具足，身壞命終，必至善處，乃至天上。 |
There will be good and evil karma in this world and the next. If I gain this correct view and have corresponding karma, I will be able to accept and uphold it, and when my body is destroyed and my life is over, I will definitely reach a good place, even in heaven. |
如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得第一安隱住處。 |
If so, Qu Tan! The disciples of the saintly disciples of Tao Wen have no knots, no grudges, no hatred and no objections. This is the first place of peace and tranquility. |
復次，瞿曇！若無此世彼世，無善惡業報，我於現法中，非以此故為他所毀，但為正智所稱譽，精進人、正見人說其有。 |
Again, Qu Tan! If there were no good or bad karma in this world or that, in the present Dharma, I would not be destroyed by others for this reason, but I would be praised by the right wisdom, and people who are diligent and right would say that I have it. |
如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得第二安隱住處。 |
If so, Qu Tan! The disciples of the saintly disciples of Tao Wen have no knots, no resentments, no hatred and no objections. This is called the second peaceful abode. |
復次，瞿曇！若有所作，必不作惡，我不念惡。 |
Again, Qu Tan! If I do something, I will not do evil. I will not think evil. |
所以者何？ |
So what? |
自不作惡，苦何由生？ |
If you don't do evil, how can suffering arise? |
如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得第三安隱住處。 |
If so, Qu Tan! The disciples of the saintly disciples of Tao Wen have no knots, no resentments, no hatred and no quarrels in their hearts. This is said to have achieved the third peaceful abode. |
復次，瞿曇！若有所作，必不作惡，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅。 |
Again, Qu Tan! If I do something, I will not do evil. I will not commit any fear or fear of the world. I will always be kind and compassionate to all the world. My heart will not be at odds with all living beings, and I will have no filthy joy. |
如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得第四安隱住處。 |
If so, Qu Tan! The disciples of the saintly disciples of Tao Wen have no knots, no resentments, no hatred and no objections. This is said to have achieved the fourth peaceful abode. |
如是，瞿曇！多聞聖弟子心無結無怨，無恚無諍，是謂得四安隱住處。 |
If so, Qu Tan! The disciples of the saintly disciples who have heard a lot have no knots or resentments in their hearts, no hatred and no quarrels. This means they have attained the four peaceful abodes. |
瞿曇！我已知，善逝，我已解。 |
Qu Tan! I have known that good things pass away, and I have understood them. |
世尊！我等盡自歸佛、法及比丘眾，唯願世尊受我等為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! We have returned to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept us as Upasakas. From today on, we will return to ourselves for the rest of our lives until the end of our lives. " |
佛說如是。 |
Buddha said so. |
一切伽藍人及諸比丘，聞佛所說，歡喜奉行。 |
All Jialan people and monks heard what the Buddha said and followed it with joy. |
伽藍經第六竟（一千九百八十七字） |
The sixth chapter of the Jialan Sutra (one thousand nine hundred and eighty-seven words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 2 業相應品 |
Chapter 2 Industry corresponding products |
To Gāmaṇi （一七）伽彌尼經 |
To Gāmaṇi (17) Gamini Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊那難陀園，在墻村捺林。 |
At one time, the Buddha was visiting the Nananda Garden and was in the forest at the Wall Village. |
爾時，阿私羅天有子名伽彌尼，色像巍巍，光耀煒曄，夜將向旦，往詣佛所，稽首佛足，却住一面。 |
At that time, there was a son named Kamini from the Asara Heaven. He had a majestic appearance and was shining brightly. At the end of the night, he went to the Buddha's place, looked at the Buddha's feet, and stayed on one side. |
阿私羅天子伽彌尼白曰： |
Kamini, the emperor of Asara, said: |
「世尊！梵志自高，事若干天，若眾生命終者，彼能令自在往來善處，生於天上，世尊為法主，唯願世尊使眾生命終得至善處，生於天中。」 |
World Honored One! The Brahma will be high and serve for a few days. If all lives end, he can make them go freely to the good place and be born in heaven. The World Honored One is the Dharma Lord. I only hope that the World Honored One can make all lives finally reach the best place and be born in heaven. |
世尊告曰： |
The World Honored One said: |
「伽彌尼！我今問汝，隨所解答。 |
"Gamini! I'm asking you now, and I'll answer it as you please. |
伽彌尼！於意云何？ |
Gamini! What do you mean? |
若村邑中或有男女，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪婬、妄言，乃至邪見，彼命終時，若眾人來，各叉手向稱歎求索，作如是語： |
If there are men and women in the village who are not diligent and practice evil, and have accomplished the ten kinds of unwholesome karma, including killing, not taking, sexual misconduct, lying, and even wrong views, when they die, if everyone comes, they will cross their hands and greet them. Praise and seek, say something like this: |
『汝等男女，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪婬、妄言，乃至邪見，汝等因此緣此，身壞命終，必至善處，乃生天上。』 |
"You men and women, if you are lazy and unrestrained, you will practice evil and achieve ten kinds of unwholesome karma, including killing, not taking, sexual misconduct, lying, and even wrong views. Due to this, you will die in body and end in a good place. You will be reborn in a good place." Heaven. 』 |
如是，伽彌尼！彼男女等，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪婬、妄言，乃至邪見，寧為眾人各叉手向稱歎求索，因此緣此，身壞命終，得至善處，生天上耶？」 |
So, Gamini! Those men and women, who are not diligent and diligent, practice evil dharma and achieve ten kinds of unwholesome karma, including killing, not taking, sexual misconduct, lying, and even wrong views. They would rather be praised and praised by everyone with their hands folded, so for this reason, their bodies will be destroyed. At the end of your life, you will reach the perfect place and be reborn in heaven? " |
伽彌尼答曰： |
Gamini replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！伽彌尼！所以者何？ |
"Excellent! Gamini! What is this? |
彼男女等，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪婬、妄言，乃至邪見，若為眾人各叉手向稱歎求索，因此緣此，身壞命終，得至善處，乃生天上者，是處不然。 |
Those men and women who are lazy and unrestrained and do evil deeds and achieve ten kinds of unwholesome karma, such as killing, not taking, sexual misconduct, lying, and even wrong views, if everyone folds their hands and praises them, their bodies will be destroyed. At the end of one's life, one reaches the best place and is reborn in heaven. This is not the case here. |
伽彌尼！猶去村不遠有深水淵，於彼有人以大重石擲著水中，若眾人來，各叉手向稱歎求索，作如是語： |
Gamini! Not far from the village, there was a deep abyss of water. Someone was throwing heavy stones into the water there. When people came, they all crossed their hands and asked for help, saying something like this: |
『願石浮出。』 |
"May the stone float out." 』 |
伽彌尼！於意云何？ |
Gamini! What do you mean? |
此大重石寧為眾人各叉手向稱歎求索，因此緣此，而當出耶？」 |
Everyone is praying for this heavy stone with folded hands, so why should it come out? " |
伽彌尼答曰： |
Gamini replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「如是。 |
"That's right. |
伽彌尼！彼男女等，懈不精進，而行惡法，成就十種不善業道，殺生、不與取、邪婬、妄言，乃至邪見，若為眾人各叉手向稱歎求索，因此緣此，身壞命終，得至善處，生天上者，是處不然。 |
Gamini! Those men and women who are lazy and unrestrained and do evil deeds and achieve ten kinds of unwholesome karma, such as killing, not taking, sexual misconduct, lying, and even wrong views, if everyone folds their hands and praises them, their bodies will be destroyed. At the end of your life, you will reach the perfect place and be reborn in heaven. This is not the case. |
所以者何？ |
So what? |
謂此十種不善業道，黑有黑報，自然趣下，必至惡處。 |
It is said that these ten kinds of unwholesome karma have black consequences and will naturally lead to evil places. |
「伽彌尼！於意云何？ |
"Gamini! What do you mean? |
若村邑中或有男女，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取、邪婬、妄言，乃至離邪見，斷邪見，得正見，彼命終時，若眾人來，各叉手向稱歎求索，作如是語： |
If there are men and women in the village who diligently practice and practice the wonderful Dharma, and achieve the ten good deeds, they will abstain from killing, abstain from killing, refrain from taking, engage in sexual misconduct, speak falsely, and even abstain from wrong views, abandon wrong views, and gain the right view, then their destiny will be At the end, if everyone comes, they will cross their hands and say something like this: |
『汝男女等，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取、邪婬、妄言，乃至離邪見，斷邪見，得正見，汝等因此緣此，身壞命終，當至惡處，生地獄中。』 |
"You men and women, if you practice diligently and diligently, practice the wonderful Dharma, and achieve the ten good deeds, you can avoid killing, stop killing, refrain from taking, sexual misconduct, lying, and even break away from wrong views, break away from wrong views, and obtain the right views. This is the reason for you. After this, the body will be destroyed and life will end, and you will end up in an evil place and be reborn in hell. 』 |
伽彌尼！於意云何？ |
Gamini! What do you mean? |
彼男女等，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取、邪婬、妄言，乃至離邪見，斷邪見，得正見，寧為眾人各叉手向稱歎求索，因此緣此，身壞命終，得至惡處，生地獄中耶？」 |
Those men and women, if they practice diligently and diligently, practice the wonderful Dharma, and achieve the ten good deeds, they will abstain from killing, abstain from killing, not giving and taking, sexual misconduct, lying, and even abstain from wrong views. The hand seeks to praise and sigh, so due to this, the body will be destroyed and life will end, and it will be in a bad place, and it will be reborn in hell? " |
伽彌尼答曰： |
Gamini replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！伽彌尼！所以者何？ |
"Excellent! Gamini! What is this? |
伽彌尼！彼男女等，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取、邪婬、妄言，乃至離邪見，斷邪見，得正見，若為眾人各叉手向稱歎求索，因此緣此，身壞命終，得生惡處，生地獄中者，是處不然。 |
Gamini! Those men and women who practice diligently and diligently practice wonderful Dharma and achieve the ten virtuous paths of karma, abstain from killing, refraining from killing, not giving and taking, sexual misconduct, lying, and even abandoning wrong views, abandoning wrong views, and attaining the right view, if everyone is different. The hand seeks to praise and sigh. Therefore, due to this, the body will be destroyed and life will end. Those who are reborn in evil places and hells are not like this. |
所以者何？ |
So what? |
伽彌尼！謂此十善業道，白有白報，自然昇上，必至善處。 |
Gamini! It is said that these ten good karma paths will be rewarded in vain, and they will naturally rise to a good place. |
伽彌尼！猶去村不遠有深水淵，於彼有人以酥油瓶投水而破，滓瓦沈下，酥油浮上。 |
Gamini! There was a deep abyss not far from the village. Someone poured a butter bottle into it and broke it. The tiles sank and the butter floated up. |
如是，伽彌尼！彼男女等，精進勤修，而行妙法，成十善業道，離殺、斷殺、不與取，邪婬、妾言乃至離邪見，斷邪見，得正見。 |
So, Gamini! Those men and women, if they practice diligently and diligently, practice the wonderful Dharma, and achieve the ten good deeds, they will abstain from killing, stop killing, refrain from taking, engage in sexual misconduct, talk about concubines, and even abandon wrong views, stop wrong views, and gain the right view. |
彼命終時，謂身麤色四大之種從父母生，衣食長養，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法； |
At the end of his life, it is said that the four elements of the body, gross and material, are born from the parents, nourished by food and clothing, sitting and lying down for massage, bathing and forbearing, this is the Dharma of destruction, the Dharma of annihilation, the Dharma of separation; |
彼命終後，或烏鳥啄，或虎狼食，或燒或埋，盡為粉塵，彼心、意、識常為信所熏，為精進、多聞、布施、智慧所熏，彼因此緣此，自然昇上，生於善處。 |
After his death, he may be pecked by crows, eaten by tigers and wolves, burned or buried, and turned into dust. His heart, mind, and consciousness are always smoked by faith, smoked by diligence, extensive knowledge, charity, and wisdom. He has this condition. This naturally rises and is born in a good place. |
伽彌尼！彼殺生者，離殺、斷殺，園觀之道、昇進之道、善處之道。 |
Gamini! He who kills living beings, abstains from killing, stops killing, is the way of garden view, the way of advancement, and the way of good deeds. |
伽彌尼！不與取、邪婬、妄言，乃至邪見者，離邪見，得正見，園觀之道、昇進之道、善處之道。 |
Gamini! Those who do not accept, engage in sexual immorality, speak falsely, and even have wrong views should abandon wrong views and gain right views, the way of garden contemplation, the way of advancement, and the way of good places. |
伽彌尼！復有園觀之道、昇進之道、善處之道。 |
Gamini! There is again the way of gardening, the way of advancement, and the way of good deeds. |
伽彌尼！云何復有園觀之道、昇進之道、善處之道？ |
Gamini! How can there be a way to view gardens, a way to advance, a way to be good? |
謂八支聖道，正見乃至正定，是為八。 |
It is said that the eight branches of the noble path, right view and even right concentration, are eight. |
伽彌尼！是謂復有園觀之道、昇進之道、善處之道。」 |
Gamini! This means that there is a way of gardening, a way of advancement, and a way of being good. " |
佛說如是。 |
Buddha said so. |
伽彌尼及諸比丘，聞佛所說，歡喜奉行。 |
Kamini and other monks heard what the Buddha said and followed it with joy. |
伽彌尼經第七竟（千二百一十三字） |
The Seventh Principle of the Gamini Sutra (1,213 words) |
中阿含經卷第三（一萬二百四十七字） |
The third volume of the Central Agama Sutra (1247 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 2 業相應品 |
Chapter 2 Industry corresponding products |
18. To Sīha （一八）師子經 |
18. To Sīha (18) Shizi Sutra |
中阿含經卷第四 |
The fourth volume of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊鞞舍離，在獼猴水邊高樓臺觀。 |
At one time, the Buddha wandered away from his home and was watching from a high tower by the Macaque Water. |
爾時，眾多鞞舍離麗掣集在聽堂，數稱歎佛，數稱歎法及比丘眾。 |
At that time, many monks and monks gathered in the auditorium and praised the Buddha, the Dharma and the monks. |
彼時，尼乾弟子師子大臣亦在眾中。 |
At that time, Ni Gan's disciples, teachers, ministers and ministers were also among the crowd. |
是時，師子大臣欲往見佛，供養禮事，師子大臣則先往詣諸尼乾所，白尼乾曰： |
At that time, the master, son, and minister wanted to go to see the Buddha and make offerings to the Buddha. The master, son, and minister first went to visit the nuns, and said to the nuns: |
「諸尊！我欲往見沙門瞿曇。」 |
Everyone! I want to see the ascetic Qutan. |
彼時，尼乾訶師子曰： |
At that time, Master Niganha said: |
「汝莫欲見沙門瞿曇。 |
"Don't you wish to see the ascetic Qutan. |
所以者何？ |
So what? |
沙門瞿曇宗本不可作，亦為人說不可作法。 |
The ascetic Qutan can't do it, and people say it can't be done. |
師子！若見宗本不可作則不吉利，供養禮事亦不吉利。」 |
Master! It is unlucky to see that the ancestor cannot be performed, and it is also unlucky to make offerings and rituals. " |
彼眾多鞞舍離麗掣再三集在聽堂，數稱歎佛，數稱歎法及比丘眾。 |
Many of them gathered in the auditorium again and again and praised the Buddha, the Dharma and the monks. |
彼時，尼乾弟子師子大臣亦再三在彼眾中。 |
At that time, Nigan's disciples, teachers, ministers and ministers were also among them again and again. |
時，師子大臣亦復再三欲往見佛，供養禮事。 |
At that time, the master, disciples and ministers also wanted to see the Buddha again and again to make offerings and rituals. |
師子大臣便不辭尼乾，即往詣佛，共相問訊，却坐一面，而作是語： |
The master, disciples, and ministers then went to the Buddha without leaving their duties, and asked each other, but they sat on one side and said this: |
「我聞沙門瞿曇宗本不可作，亦為人說不可作法。 |
"I heard that the ascetic Qu Tan Zong cannot do it originally, and others say it cannot be done. |
瞿曇！若如是說，沙門瞿曇宗本不可作，亦為人說不可作法，彼不謗毀沙門瞿曇耶？ |
Qu Tan! If it is said in this way that the ascetic Qutan cannot practice it originally, but also for others to say that it cannot be done, then he does not slander the ascetic Qutan? |
彼說真實耶？ |
Is he telling the truth? |
彼說是法耶？ |
He said it was Faye? |
彼說法如法耶？ |
Does he speak the Dharma as Dharma? |
於如法無過、無難詰耶？」 |
Is there no fault or difficulty in questioning the Dharma? " |
世尊答曰： |
The World Honored One replied: |
「師子！若如是說，沙門瞿曇宗本不可作，亦為人說不可作法，彼不謗毀沙門瞿曇！彼說真實，彼說是法，彼說如法，於法無過，亦無難詰。 |
"Master! If it is said that the Dharma cannot be practiced by the ascetic Qutan, and it is also said by others that the Dharma cannot be practiced, he will not slander the recluse Qutan! He speaks the truth, he says this Dharma, he says it is according to the Dharma, there is nothing wrong with the Dharma, and there is no difficulty. scold. |
所以者何？ |
So what? |
師子！有事因此事故，於如實法不能謗毀，沙門瞿曇宗本不可作，亦為人說不可作法。 |
Master! If something happens due to an accident, the true Dharma cannot be slandered. The ascetic Qutan Zong cannot do it originally, and people say that it cannot be done. |
師子！復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本可作，亦為人說可作之法。 |
Master! If something happens due to an accident, the truthful Dharma cannot be slandered. The ascetic Kutan Sect could have done it, and it has also been taught to others how it can be done. |
師子！復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本斷滅，亦為人說斷滅之法。 |
Master! If something happens due to an accident, and the true Dharma cannot be slandered, the sect of the Ascetic Qutan will be eradicated, and he will also teach others the method of eradicating it. |
師子！復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本可惡，亦為人說可憎惡法。 |
Master! If something happens due to an accident, the true Dharma cannot be slandered. The ascetic Qu Tan Zong is originally abhorrent, and he also preaches the abominable Dharma to others. |
師子！復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本法、律，亦為人說法、律之法。 |
Master! If something happens due to an accident, the true Dharma cannot be slandered. This Dharma and Vinaya of the Recluse Qutan are also the Dharma and Dharma for people. |
師子！復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本苦行，亦為人說苦行之法。 |
Master! If something happens due to an accident, the truthful Dharma cannot be slandered. The ascetic monk Qutan was originally an ascetic, and he also taught people the method of asceticism. |
師子！復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本不入於胎，亦為人說不入胎法。 |
Master! If something happens due to an accident, the true Dharma cannot be slandered. The Sect of the Recluse Qutan is not reborn in the womb, and it is also the Dharma that is not reborn in the womb. |
師子！復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本安隱，亦為人說安隱之法。 |
Master! If something happens due to an accident, the true Dharma cannot be slandered. The ascetic Qu Tan Sect is safe and sheltered, and he also teaches people the Dharma of peace and quiet. |
「師子！云何有事因此事故，於如實法不能謗毀，沙門瞿曇宗本不可作，亦為人說不可作法？ |
"Teacher! Why is it that because of an accident, the truthful Dharma cannot be slandered? The ascetic Qutan Sect cannot do it, and why others say it cannot be done? |
師子！我說身惡行不可作，口、意惡行亦不可作。 |
Master! I say that you must not do evil deeds with your body, and you must not do evil deeds with your mouth or mind. |
師子！若如是比無量不善穢污之法，為當來有本、煩熱苦報、生老病死因。 |
Master! If this is compared to countless unwholesome and filthy dharma, it will be the cause of future suffering, troubles, heat, and suffering, as well as birth, old age, illness, and death. |
師子！我說此法盡不可作。 |
Master! I said this method should never be done. |
師子！是謂有事因此事故，於如實法不能謗毀，沙門瞿曇宗本不可作，亦為人說不可作法。 |
Master! This means that if something happens due to an accident, the true Dharma cannot be slandered. The ascetic Qutan Sect cannot do it originally, and it is also said that it cannot be done. |
「師子！云何復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本可作，亦為人說可作之法？ |
"Teacher! Why should something happen because of an accident? The truthful Dharma cannot be slandered. What the ascetic Qutan Sect can do, and how can others say it can be done? |
師子！我說身妙行可作，口、意妙行亦可作。 |
Master! I say that you can do wonderful things with your body, and you can also do wonderful things with your speech and mind. |
師子！若如是比無量善法與樂果，受於樂報，生於善處而得長壽。 |
Master! If this is compared to countless good deeds and happy fruits, you will receive happy rewards, be born in a good place and live a long life. |
師子！我說此法盡應可作。 |
Master! I say this method can be done. |
師子！是謂有事因此事故，不能謗毀，沙門瞿曇宗本可作，亦為人說可作之法。 |
Master! This means that if something happened due to an accident, it cannot be slandered. The ascetic Qu Tan Zong could have done it, and he also told others how to do it. |
「師子！云何復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本斷滅，亦為人說斷滅之法？ |
"Teacher, how can it be that because of an accident, the truthful Dharma cannot be slandered, and the sect of the ascetic Qutan is completely eliminated, why should he also teach others the method of annihilation? |
師子！我說身惡行應斷滅，口、意惡行亦應斷滅。 |
Master! I say that evil deeds of the body should be eradicated, and evil deeds of speech and mind should also be eradicated. |
師子！若如是比無量不善穢汙之法，為當來有本、煩熱苦報、生老病死因。 |
Master! If this is compared to countless unwholesome and filthy dharma, it will be the cause of future suffering, troubles, heat, and suffering, as well as birth, old age, illness, and death. |
師子！我說此法盡應斷滅。 |
Master! I say this method should be eradicated. |
師子！是謂有事因此事故，於如實法不能謗毀，沙門瞿曇宗本斷滅，亦為人說斷滅之法。 |
Master! This means that if something happens due to an accident, the true Dharma cannot be slandered. The sect of the Recluse Qutan will be eradicated, and he also teaches people the method of eradicating it. |
「師子！云何復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本可惡，亦為人說可憎惡法？ |
"Teacher! Why should something happen because of an accident? The truthful Dharma cannot be slandered. The ascetic Qu Tan Zong is originally abhorrent, but he also preaches the abominable Dharma to others? |
師子！我說身惡行可憎惡，口、意惡行亦可憎惡。 |
Master! I say that evil deeds of the body are abhorrent, and evil deeds of speech and mind are also abhorrent. |
師子！若如是比無量不善穢汙之法，為當來有本、煩熱苦報、生老病死因。 |
Master! If this is compared to countless unwholesome and filthy dharma, it will be the cause of future suffering, troubles, heat, and suffering, as well as birth, old age, illness, and death. |
師子！我說此法盡可憎惡。 |
Master! I say this method is absolutely abominable. |
師子！是謂有事因此事故，於如實法不能謗毀，沙門瞿曇宗本可惡，亦為人說可憎惡法。 |
Master! This means that if something happens due to an accident, the true Dharma cannot be slandered. The ascetic Kutan Sect is originally abhorrent, and he also speaks of the abominable Dharma for others. |
「師子！云何復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本法、律，亦為人說法、律之法？ |
Teacher! Why should something happen because of an accident? The truthful Dharma cannot be slandered. This Dharma and Vinaya of the Ascetic Qutan Sect are also the Dharma and Vinaya for people? |
師子！我為斷貪婬故而說法、律，斷瞋恚、愚癡故而說法、律。 |
Master! I teach the Dharma and the law to put an end to greed and sexual immorality. I give the Dharma and the law to put an end to anger, hatred and ignorance. |
師子！若如是比無量不善穢汙之法，為當來有本、煩熱苦報、生老病死因。 |
Master! If this is compared to countless unwholesome and filthy dharma, it will be the cause of future suffering, troubles, heat, and suffering, as well as birth, old age, illness, and death. |
師子！我為斷彼故而說法、律。 |
Master! In order to cut him off, I gave the Dharma and the law. |
師子！是謂有事因此事故，於如實法不能謗毀，沙門瞿曇宗本法、律，亦為人說法、律之法。 |
Master! This means that if something happens due to an accident, the true Dharma cannot be slandered. The original Dharma and Vinaya of the Sramana Qutan Sect are also the Dharma and Dharma for people. |
「師子！云何復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本苦行，亦為人說苦行之法？ |
"Teacher! Why should something happen because of an accident? The truthful Dharma cannot be slandered. The ascetic Qutan sect was practicing asceticism and also taught people the method of asceticism? |
師子！或有沙門、梵志裸形無衣，或以手為衣，或以葉為衣，或以珠為衣，或不以瓶取水，或不以魁取水，不食刀杖劫抄之食，不食欺妄食，不自往，不遣信，不來尊、不善尊、不住尊。 |
Master! There may be some ascetics and brahmas who are naked without clothes, or use their hands as clothes, or use leaves as clothes, or use beads as clothes, or do not use bottles to get water, or do not use kui to get water, and do not eat food that is stolen with knives and sticks. Not eating, cheating, not going, not sending messages, not coming to respect, not being kind to respect, and not staying in respect. |
若有二人食，不在中食，不懷妊家食，不畜狗家食，設使家有糞蠅飛來，便不食也。 |
If there are two people eating, and they are not eating in the middle, if they are not pregnant, they are eating, and if they are not raising dogs, they will not eat if there are dung flies flying into the house. |
不噉魚，不食肉，不飲酒，不飲惡水，或都無所飲，學無飲行； |
Not to eat fish, not to eat meat, not to drink alcohol, not to drink bad water, or not to drink at all, and to learn and practice without drinking; |
或噉一口，以一口為足，或二口、三、四，乃至七口，以七口為足； |
Or take one mouthful, and one mouthful is enough; or two, three, four, or even seven mouthfuls, seven mouthfuls is enough; |
或食一得，以一得為足，或二、三、四，乃至七得，以七得為足； |
Either one food is enough, and one food is enough; or two, three, four, or even seven food is enough, and seven food is enough; |
或日一食，以一食為足，或二、三、四、五、六、七日、半月、一月一食，以一食為足； |
Or one eclipse per day, one food is enough; or one eclipse every two, three, four, five, six, seven days, half a month, or one month, one food is enough; |
或食菜茹，或食稗子，或食穄米，或食雜［麩－夫＋廣］，或食頭頭邏食，或食麤食； |
Some eat vegetables, some eat tares, some eat boiled rice, some eat miscellaneous food [bran-fu+guang], some eat head-to-head food, some eat coarse food; |
或至無事處，依於無事，或食根，或食果，或食自落果，或持連合衣，或持毛衣，或持頭舍衣，或持毛頭舍衣，或持全皮，或持穿皮，或持全穿皮； |
Or go to a place where there is nothing, rely on nothing, or eat roots, or eat fruits, or eat fallen fruits, or hold on to the joint clothes, or to hold the sweater, or to hold the head and shed the clothes, or to hold the hair head and shed the clothes, or to hold the whole body. Skin, either holding through the skin, or holding completely through the skin; |
或持散髮，或持編髮，或持散編髮，或有剃髮，或有剃鬚，或剃鬚髮，或有拔髮，或有拔鬚，或拔鬚髮； |
Either the hair is loose, or the hair is braided, or the hair is loosely braided, or the hair is shaved, or the hair is shaved, or the hair is shaved, or the hair is plucked, or the beard is plucked, or the beard is plucked; |
或住立斷坐，或修蹲行，或有臥刺，以刺為床，或有臥果，以果為床，或有事水，晝夜手抒，或有事火，竟昔然之，或事日、月、尊祐大德，叉手向彼，如此之比受無量苦，學煩熱行。 |
Some may sit upright, some practice squatting, some may lie on thorns, using the thorns as a bed, some may lie on fruits, and use the fruits as a bed, some may have water, which can be expressed with hands day and night, some may have fire, and they have been there before, or some have The sun and the moon respect the great virtue and cross their hands towards him. In this way, they suffer immeasurable suffering and learn to be tired and hot. |
師子！有此苦行我不說無。 |
Master! I would not say that there is no such thing as asceticism. |
師子！然此苦行為下賤業，至苦至困，凡人所行，非是聖道。 |
Master! However, this ascetic behavior is a despicable karma, leading to suffering and hardship. What ordinary people do is not the holy path. |
師子！若有沙門、梵志，彼苦行法知斷滅盡，拔絕其根，至竟不生者，我說彼苦行。 |
Master! If there is a recluse or a Brahma who practices asceticism and his knowledge of the Dharma is completely destroyed, and his roots are uprooted to the point where he is no longer reborn, I say he is practicing asceticism. |
師子！如來、無所著、等正覺，彼苦行法知斷滅盡，拔絕其根，至竟不生，是故我苦行。 |
Master! The Tathagata, who is unattached and fully enlightened, practices asceticism and his knowledge of the Dharma is completely destroyed, uprooting its root, and ultimately no longer arises. This is why I practice asceticism. |
師子！是謂有事因此事故，於如實法不能謗毀，沙門瞿曇宗本苦行，亦為人說苦行之法。 |
Master! This means that if something happens due to an accident, the truthful Dharma cannot be slandered. The ascetic Sect of Shaman Qutan also taught people the method of asceticism. |
「師子！云何復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本不入於胎，亦為人說不入胎法？ |
"Teacher! Why should something happen because of an accident? The true Dharma cannot be slandered. The Ascetic Qu Tan Sect is not born in the womb, and why is it said that the Dharma is not born in the womb? |
師子！若有沙門、梵志當來胎生，知斷滅盡，拔絕其根，至竟不生者，我說彼不入於胎。 |
Master! If there is a recluse or a Brahma who is born in the womb, but knows that it is completely destroyed and his roots are uprooted, so that he will not be born, I say that he will not be born in the womb. |
師子！如來、無所著、等正覺，當來有胎生知斷滅盡，拔絕其根，至竟不生，是故我不入於胎。 |
Master! The Tathagata, who is unattached and fully enlightened, will know that when a womb is born, it will be destroyed, and its root will be uprooted, so that it will not be born. Therefore, I will not be born in the womb. |
師子！是謂有事因此事故，於如實法不能謗毀，沙門瞿曇宗本不入於胎，亦為人說不入胎法。 |
Master! This means that if something happens due to an accident, the true Dharma cannot be slandered. The Sect of Recluse Qutan is not born in the womb, and it is also said to be the Dharma of not being born in the womb. |
「師子！云何復有事因此事故，於如實法不能謗毀，沙門瞿曇宗本安隱，亦為人說安隱之法？ |
"Teacher! Why should something happen because of an accident? The truthful Dharma cannot be slandered. The Ascetic Qu Tan Sect was originally safe and sheltered, and he also taught people the Dharma of peace and safety? |
師子！族姓子所有剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，唯無上梵行訖，我於現法自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真，我自安隱，亦安隱他比丘、比丘尼、優婆塞、優婆夷。 |
Master! All the members of the clan have shaved off their beards and hair, put on cassocks and robes, have faith, left home, have no home, and are followers of the Tao. Only when the Supreme Brahma has completed, I know myself in the present Dharma, realize the attainments of my own mind, and my life is over. The action has been established, the work has been done, and there is no more feeling. Knowing this is true, I am safe for myself, and I am safe for other bhikkhus, bhikshunis, Upasakas and Upasikas. |
我已安彼，便為生法，眾生於生法解脫，老法、病法、死法、憂慼染汙法，眾生於憂慼染污法解脫。 |
Having settled there, I created the Dharma of life, and sentient beings are liberated from the Dharma of birth. The Dharma of old age, the Dharma of illness, the Dharma of death, and the Dharma of sorrow and defilement, all sentient beings are liberated from the Dharma of sorrow and defilement. |
師子！是謂有事因此事故，於如實法不能謗毀，沙門瞿曇宗本安隱，亦為人說安隱之法。」 |
Master! This means that if something happens due to an accident, the truthful Dharma cannot be slandered. The ascetic Qu Tan Sect originally lived in peace and tranquility, and he also taught people the Dharma of peace and tranquility. " |
師子大臣白世尊曰： |
Master Shizun Bai Shizun said: |
「瞿曇！我已知。 |
"Qu Tan! I already know. |
善逝！我已解。 |
Good death! I have solved it. |
瞿曇！猶明目人，覆者仰之，覆者發之，迷者示道，闇中施明，若有眼者，便見於色。 |
Qu Tan! For those who have clear eyes, those who are blind will look up to them, those who are blind will be enlightened, those who are confused will be shown the way, and those who are confused will be given light in the dark. If they have eyes, they will see the form. |
沙門瞿曇亦復如是，為我無量方便說法、現義，隨其諸道。 |
The recluse Qutan is also like this. He explains and expresses the meaning for me with immeasurable expediency, following his various paths. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
世尊！猶如有人養不良馬，望得其利，徒自疲勞而不獲利。 |
World Honored One! It is like a man who raises a bad horse in the hope of profiting from it, but only tires himself out and does not make any profit. |
世尊！我亦如是，彼愚癡尼乾不善曉了，不能自知，不識良田而不自審，長夜奉敬，供養禮事，望得其利，唐苦無益。 |
World Honored One! The same is true for me. That foolish nun is not good at understanding, cannot know himself, does not know the fertile land, and does not examine himself. He spends long nights worshiping, offering rituals, hoping to benefit from it, and is suffering to no avail. |
世尊！我今再自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
世尊！我本無知，於愚癡尼乾有信有敬，從今日斷。 |
World Honored One! I am ignorant, but I have faith and respect for the foolish niggan, and I will end it from today. |
所以者何？ |
So what? |
欺誑我故。 |
You lied to me. |
世尊！我今三自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
師子大臣及諸比，丘聞佛所說，歡喜奉行。 |
Masters, ministers, and monks heard what the Buddha said and followed it with joy. |
師子經第八竟（二千四百一十三字） |
The Eighth Principle of the Master's Sutra (2,413 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 2 業相應品 |
Chapter 2 Industry corresponding products |
To the Nigaṇṭhas （一九）尼乾經 |
To the Nigaṇṭhas (19) Niga Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊釋羇瘦，在天邑中。 |
At one time, the Buddha was traveling in Tianyi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諸尼乾等如是見、如是說，謂人所受皆因本作，若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊。 |
"Nikans and others have seen and said this, saying that what a person suffers is due to his original work. If his old karma is destroyed due to ascetic practice and no new one is created, then all karma will be exhausted. If all karma is exhausted, suffering will be exhausted. Suffering will be exhausted. If you do it all, you will suffer. |
我便往彼，到已，即問： |
I went there and when I arrived, I asked: |
『尼乾！汝等實如是見、如是說，謂人所受皆因本作，若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊耶？』 |
"Nigan!" You have actually seen and said this, saying that what a person suffers is due to his original work. If his old karma is destroyed due to ascetic practice and no new ones are created, then all karma will be exhausted. If all karma is exhausted, then suffering will be exhausted. Suffering will be exhausted. , will you suffer the consequences? 』 |
彼答我言： |
He answered me: |
『如是。 |
"That's right. |
瞿曇！』我復問彼尼乾： |
Qu Tan! ’ I asked Penican again: |
『汝等自有淨智，我為本有，我為本無，我為本作惡，為不作惡，我為爾所苦盡，為爾所苦不盡，若盡已，便得盡，即於現世斷諸不善，得眾善法，修習作證耶？』 |
"You have your own pure wisdom. I am my original being. I am my original non-being. I do evil for my own sake. I do not do evil for my own sake. I have suffered all my sufferings for you. My sufferings for you are endless. If I have exhausted them, I will be exhausted. That is, In this world, we must cut off all the bad deeds, acquire all the good Dharma, and practice it to prove it? 』 |
彼答我言： |
He answered me: |
『不也。 |
"No. |
瞿曇！』 |
Qu Tan! 』 |
「我復語彼尼乾： |
"I replied to Penican: |
『汝等自無淨智，我為本有，我為本無，我為本作惡，為不作惡，我為爾所苦盡，為爾所苦不盡，若盡已，便得盡，即於現世斷諸不善，得眾善法，修習作證，而作是說，謂人所受皆因本作，若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊。 |
"You yourself have no pure wisdom. I am inherently existent. I am inherently non-existent. I do evil for my own sake. I do not do evil for my own sake. I have suffered all the suffering for you. The suffering for you is endless. If I have exhausted it, I will be exhausted. That is, In the present world, we must cut off all the bad deeds, acquire many good dharma, practice and testify, and say this, saying that everything a person suffers is due to his original work. If his old karma is destroyed due to hard work and no new ones are created, then all karma will be exhausted. If you have already suffered, you will have the end of suffering; if you have exhausted the suffering, you will have the edge of suffering. |
尼乾！若汝等自有淨智，我為本有，我為本無，我為本作惡，為不作惡，我為爾所苦盡，為爾所苦不盡，若盡已，便得盡，即於現世斷諸不善，得眾善法，修習作證。 |
Nigan! If you have your own pure wisdom, I am my original being, I am my original non-being, I do evil for my own sake, and I do not do evil for my own sake, and I have suffered all the suffering for you, and the suffering for you is endless. If I have exhausted it, I will be exhausted, that is, Cut off all bad deeds in this world, obtain all the good Dharma, and practice it to prove it. |
尼乾！汝等可得作是說，謂人所受皆因本作，若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊。』 |
Nigan! You can do this, saying that what a person suffers is due to his original work. If his old karma is destroyed due to ascetic practice and no new ones are created, then all karma will be exhausted. If all karma is exhausted, then suffering will be exhausted. Suffering will be exhausted. Then you will suffer. 』 |
「尼乾！猶如有人身被毒箭，因被毒箭則生極苦，彼為親屬憐念愍傷，欲饒益安隱故，即呼拔箭金醫。 |
"Ni Gan! It's like a person who was struck by a poisonous arrow. Because of the poisonous arrow, his life was extremely painful. He felt pity for his injury as a relative and wanted to benefit from it, so he called for the golden doctor who pulled the arrow. |
箭金醫來，便以利刀而為開瘡，因開瘡時，復生極苦，既開瘡已，而求箭金，求箭金時，復生極苦，求得金已，即便拔出，因拔出時，復生極苦，拔金出已，薄瘡纏裹，因裹瘡時，復生極苦，彼於拔箭金後，得力無患，不壞諸根，平復如故。 |
When the doctor came, he used a sharp knife to open the sore. Because when the sore was opened, it was extremely painful to revive. After the sore was opened, he asked for arrow gold. , because when it is pulled out, the rebirth is extremely painful. When the gold is pulled out, thin sores are wrapped around it. Because when the sore is wrapped, the rebirth is extremely painful. After pulling out the arrow gold, it is strong and has no trouble, and the roots are not damaged, and they are as normal as before. |
尼乾！彼人自有淨智，便作是念： |
Nigan! That person has pure wisdom, so he thinks like this: |
『我本被毒箭，因被毒箭，則生極苦，我諸親屬見憐念愍傷，欲饒益安隱我故，即呼拔箭金醫，箭金醫來，便以利刀為我開瘡，因開瘡時，復生極苦，既開瘡已，而求箭金，求箭金時，復生極苦，求得金已，即便拔出，因拔出時，復生極苦，拔金出已，薄瘡纏裹，因裹瘡時，復生極苦，我於拔箭金後，得力無患，不壞諸根，平復如故。』 |
"I was struck by a poisonous arrow. Because of the poisonous arrow, my life was extremely miserable. Seeing that my relatives felt pity for my injury and wanted to help me, they called for the Arrow-Gold Doctor. When the Arrow-Gold Doctor came, he used a sharp knife to save me." Opening a sore, because when the sore is opened, the rebirth is extremely painful. After the sore has been opened, it is extremely painful to resurrect the sore. When the sore is asked for arrow gold, the rebirth is extremely painful. When the gold is obtained, it is difficult to pull it out. Because when the sore is pulled out, the rebirth is extremely painful. Pulling out After the gold came out, the thin sores were wrapped around it. Because when the sores were covered, the rebirth was extremely painful. After I pulled out the gold from the arrow, I gained strength and no trouble, and the roots were not damaged, and they were as normal as before. 』 |
「如是，尼乾！若汝等自有淨智，我為本有，我為本無，我為本作惡，為不作惡，我為爾所苦盡，為爾所苦不盡，若盡已，便得盡，即於現世斷諸不善，得眾善法，修習作證。 |
"So, Nigan! If you have your own pure wisdom, I am the original being, I am the original non-being, I do evil for the original reason, I do not do evil for the original reason, I have suffered all the suffering for you, and the suffering for you will never be exhausted. If it is exhausted, , then it will be accomplished, that is, in the present world, all bad deeds will be eliminated, all good dharma will be obtained, and practice will prove it. |
尼乾！汝等可得作是說，謂人所受皆因本作，若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊，我問如是，不見諸尼乾能答我言： |
Nigan! You can do this, saying that what a person suffers is due to his original work. If his old karma is destroyed due to ascetic practice and no new ones are created, then all karma will be exhausted. If all karma is exhausted, then suffering will be exhausted. Suffering will be exhausted. Then I will be on the verge of suffering. I asked this question, but no nuns were able to answer me: |
『瞿曇！如是，不如是。』 |
"Qu Tan!" If so, it is better to be so. 』 |
「復次，我問諸尼乾曰： |
"Again, I asked Niqian: |
『若諸尼乾有上斷、上苦行，爾時諸尼乾生上苦耶？』 |
"If all the nuns are cut off and undergo ascetic practices, then will all the nuns be in a state of suffering?" 』 |
彼答我言： |
He answered me: |
『如是。 |
"That's right. |
瞿曇！』『若有中斷、中苦行，爾時諸尼乾生中苦耶？』 |
Qu Tan! "If there is a break in the ascetic practice, will all the nuns be in a state of suffering during their lives?" 』 |
彼答我言： |
He answered me: |
『如是，瞿曇！』『若有下斷、下苦行，爾時諸尼乾生下苦耶？』 |
"That's right, Qu Tan!" "If there is a break and austerity, then the nuns will give birth to suffering?" 』 |
彼答我言： |
He answered me: |
『如是，瞿曇！』是為諸尼乾有上斷、上苦行，爾時諸尼乾則生上苦； |
"That's right, Qu Tan!" ’ This is because all the nuns are suffering from severe pain and suffering. |
有中斷、中苦行，爾時諸尼乾則生中苦； |
There are interruptions and periods of asceticism, and at that time all nuns will suffer in their lives; |
有下斷、下苦行，爾時諸尼乾則生下苦。 |
When there is discontinuation and ascetic practice, all the nuns will suffer from it. |
若使諸尼乾有上斷、上苦行，爾時諸尼乾止息上苦； |
If all the nuns are allowed to undergo severe hardships and perform severe austerities, then all the nuns will cease their upper sufferings; |
有中斷、中苦行，爾時諸尼乾止息中苦； |
If there is an interruption or intermediate ascetic practice, then the nuns will cease their intermediate suffering; |
有下斷、下苦行，爾時諸尼乾止息下苦。 |
When there is a break and austerity, all the nuns will cease the suffering. |
若如是作、不如是作，止息極苦甚重苦者，當知諸尼乾即於現世作苦。 |
If you do it this way, it is better to do it this way, to end extreme and severe suffering, you should know that nuns are suffering in this life. |
但諸尼乾為癡所覆，為癡所纏，而作是說： |
But all the niggas were covered by delusion and entangled in delusion, so they said: |
『謂人所受皆因本作，若其故業因苦行滅，不造新者，則諸業盡，諸業盡已，則得苦盡，得苦盡已，則得苦邊。』 |
"It is said that what a person suffers is due to his original work. If his old karma is destroyed due to ascetic practice and no new ones are created, then all karma will be exhausted. If all karma is exhausted, then suffering will be exhausted. If suffering is exhausted, then suffering will be on the edge. 』 |
我問如是，不見諸尼乾能答我言： |
I asked this question, but no niggan could answer me: |
『瞿曇！如是，不如是。』 |
"Qu Tan!" If so, it is better to be so. 』 |
「復次，我問諸尼乾曰： |
"Again, I asked Niqian: |
『諸尼乾！若有樂報業，彼業寧可因斷、因苦行，轉作苦報耶？』 |
"Junigan!" If there is a happy karma, why should it be turned into a bitter karma due to cessation and austerity? 』 |
彼答我言： |
He answered me: |
『不也。 |
"No. |
瞿曇！』『諸尼乾！若有苦報業，彼業寧可因斷、因苦行，轉作樂報耶？』 |
Qu Tan! "Zhun Nigan!" If there is a karma that brings suffering, why would it be better to stop that karma and turn it into a happy one due to asceticism? 』 |
彼答我言： |
He answered me: |
『不也。 |
"No. |
瞿曇！』『諸尼乾！若有現法報業，彼業寧可因斷、因苦行，轉作後生報耶？』 |
Qu Tan! "Zhun Nigan!" If there is a karma that is caused by the present Dharma, should that karma be cut off and turned into retribution in the next life due to asceticism? 』 |
彼答我言： |
He answered me: |
『不也。 |
"No. |
瞿曇！』『諸尼乾！若有後生報業，彼業寧可因斷、因苦行，轉作現法報耶？』 |
Qu Tan! "Zhun Nigan!" If there is any retributive karma in the future, would it be better to cut off the karma and turn it into the present dharma retribution due to ascetic practices? 』 |
彼答我言： |
He answered me: |
『不也。 |
"No. |
瞿曇！』『諸尼乾！若有不熟報業，彼業寧可因斷、因苦行，轉作熟報耶？』 |
Qu Tan! "Zhun Nigan!" If there are unripe karma, why should those karma be turned into ripe karma due to cessation and austerity? 』 |
彼答我言： |
He answered me: |
『不也。 |
"No. |
瞿曇！』『諸尼乾！若有熟報業，彼業寧可因斷、因苦行，轉作異耶？』 |
Qu Tan! "Zhun Nigan!" If there is a karma that is ripe for retribution, would it rather be cut off and transformed into a different karma due to asceticism? 』 |
彼答我言： |
He answered me: |
『不也。 |
"No. |
瞿曇！』『諸尼乾！是為樂報業，彼業不可因斷、因苦行，轉作苦報。 |
Qu Tan! "Zhun Nigan!" This is a karma for happiness, and this karma cannot be turned into a bitter reward due to cessation or austerity. |
諸尼乾！苦報業，彼業不可因斷、因苦行，轉作樂報。 |
Zhu Ni Gan! Suffering is the reward of karma, but that karma cannot be turned into happy reward due to cessation or austerity. |
諸尼乾！現法報業，彼業不可因斷、因苦行，轉作後生報。 |
Zhu Ni Gan! The present Dharma repays karma, and that karma cannot be turned into retribution in future lives due to cessation or austerity. |
諸尼乾！後生報業，彼業不可因斷、因苦行，轉作現法報。 |
Zhu Ni Gan! The retributive karma of future generations cannot be turned into the present dharma retribution due to cessation or austerity. |
諸尼乾！不熟業，彼業不可因斷、因苦行，轉作熟報。 |
Zhu Ni Gan! Unskilled karma cannot be turned into mature rewards due to cessation or austerity. |
諸尼乾！熟報業，彼業不可因斷、因苦行，轉作異者。 |
Zhu Ni Gan! Familiar retributive karma, that karma cannot be changed into something different due to cessation or asceticism. |
以是故，諸尼乾！虛妄方便，空斷無獲。』 |
Therefore, all nuns! False convenience, empty and empty. 』 |
「彼諸尼乾便報我言： |
"The nigan then repaid me and said: |
『瞿曇！我有尊師，名親子尼乾，作如是說： |
"Qu Tan!" I have a respected teacher named Zhenzi Nigan, who said this: |
「諸尼乾！汝等若本作惡業，彼業皆可因此苦行而得滅盡，若今護身、口、意，因此不復更作惡業也。」 |
Niggas! If you have committed bad karma, all that karma can be eliminated by practicing asceticism. If you protect your body, speech, and mind now, you will not do any more bad karma. |
』我復問彼諸尼乾曰： |
’ I asked him again: |
『汝等信尊師親子尼乾，不疑惑耶？』 |
"You believe in your respected master and his son Nigan, don't you have any doubts?" 』 |
彼答我言： |
He answered me: |
『瞿曇！我信尊師親子尼乾，無有疑惑。』 |
"Qu Tan!" I believe in my respected master, my own son, nigan, and I have no doubts. 』 |
我復語彼諸尼乾曰： |
I said to him again: |
『有五種法現世二報，信、樂、聞、念、見善觀，諸尼乾！人自有虛妄言，是可信、可樂、可聞、可念、可見善觀耶？』 |
"There are five kinds of dharma that appear in this world and two rewards, faith, happiness, hearing, thought, and seeing good views, all nuns!" People have their own falsehoods, but are they trustworthy, enjoyable, audible, readable, and can be seen to be good? 』 |
彼答我言： |
He answered me: |
『如是。 |
"That's right. |
瞿曇！』我復語彼諸尼乾曰： |
Qu Tan! ’ I said to him again: |
『是虛妄言，何可信，何可樂，何可聞，何可念，何可善觀？ |
How can these false words be trusted, how can they be enjoyed, how can they be heard, how can they be thought of, how can they be observed well? |
謂人自有虛妄言，有信、有樂、有聞、有念、有善觀。』 |
It is said that people have false words, faith, happiness, hearing, thoughts, and good views. 』 |
「若諸尼乾作是說者，於如法中得五詰責，為可憎惡。 |
"If a nun is a speaker like this, he will be criticized five times according to the Dharma, and he will be considered abhorrent. |
云何為五？ |
Why is the cloud five? |
今此眾生所受苦樂皆因本作，若爾者，諸尼乾等本作惡業。 |
The sufferings and joys of all sentient beings today are all due to this deed. If so, all nuns and others have done bad deeds. |
所以者何？ |
So what? |
因彼故，諸尼乾於今受極重苦，是謂尼乾第一可憎惡。 |
Because of this, all the niggas are suffering extremely severely now, which is why nigans are the most detestable person. |
復次，眾生所受苦樂皆因合會，若爾者，諸尼乾等本惡合會。 |
Again, the suffering and happiness of all sentient beings are due to union. If so, niggas and others are inherently evil. |
所以者何？ |
So what? |
因彼故，諸尼乾於今受極重苦，是謂尼乾第二可憎惡。 |
Because of this, all the niggas are suffering extremely severely now, which is said to be the second most detestable thing about niggan. |
復次，眾生所受苦樂皆因為命，若爾者，諸尼揵等本惡為命。 |
Furthermore, the suffering and happiness of all sentient beings are all due to fate. If so, nuns and others are originally evil because of fate. |
所以者何？ |
So what? |
因彼故，諸尼乾於今受極重苦，是謂尼乾第三可憎惡。 |
Because of this, all the niggas are suffering extremely severely now, which is called the third abomination to the nigans. |
復次，眾生所受苦樂皆因見也。 |
Again, the suffering and happiness of all sentient beings are all due to seeing. |
若爾者，諸尼乾等本有惡見。 |
If so, all the nuns and others have evil views. |
所以者何？ |
So what? |
因彼故，諸尼乾於今受極重苦，是謂尼乾第四可憎惡。 |
Because of this, all the niggas are suffering extremely severely now, which is called the fourth abomination to niggan. |
復次，眾生所受苦樂皆因尊祐造，若爾者，諸尼乾等本惡尊祐。 |
Furthermore, the suffering and happiness of all sentient beings are all caused by respect and protection. If you are like this, all the niggas and others are inherently evil. |
所以者何？ |
So what? |
因彼故，諸尼乾於今受極重苦，是謂尼乾第五可憎惡。 |
Because of this, all the niggas are suffering extremely severely now, which is called the fifth abomination to niggan. |
若諸尼乾因本所作惡業、惡合會、惡為命、惡見、惡尊祐，為惡尊祐所造，因彼故，諸尼乾於今受極重苦，是謂因彼事故，諸尼乾等為可憎惡。 |
If all the nuns have done bad deeds, bad associations, bad fates, bad views, bad respects and blessings, and were created by evil deities and blessings, because of that, all the nuns are suffering extremely severely now, this is said to be because of that. Accidents, nuns, etc. are abominable. |
「我所自知、自覺法為汝說者，若沙門、梵志，若天、魔、梵及餘世間皆無能伏，皆無能穢，皆無能制。 |
"I know that the Dharma of my self-consciousness is expounded to you by ascetics and Brahma, as well as gods, demons, Brahma and the rest of the world. |
云何我所自知、自覺法為汝說者，非為沙門、梵志，若天、魔、梵及餘世間所能伏、所能穢、所能制？ |
How can it be that I, who know myself and know that the Dharma is expounded by you, are not the ascetics and brahmans who can be subdued, defiled, and controlled by gods, demons, brahmans, and the rest of the world? |
若有比丘捨身不善業，修身善業，捨口、意不善業，修口、意善業，彼於未來苦，便自知我無未來苦，如法得樂而不棄捨。 |
If a bhikkhu abandons unwholesome deeds of the body, cultivates good deeds of the body, and abandons unwholesome deeds of speech and mind, and cultivates wholesome deeds of speech and mind, and he suffers in the future, he will know that he will have no future suffering, and he will gain happiness according to the Dharma without giving up. |
彼或欲斷苦因，行欲，或欲斷苦因，行捨欲，彼若欲斷苦因，行欲者，即修其行欲，已斷者，苦便得盡。 |
He may want to cut off the cause of suffering and practice desire, or he may want to cut off the cause of suffering and practice renunciation. If he wants to cut off the cause of suffering and practice desire, he will cultivate his desire. If he has eliminated the cause, suffering will be ended. |
彼若欲斷苦因，行捨欲者，即修其行捨欲，已斷者，苦便得盡。 |
If he wants to eliminate the cause of suffering and practice equanimity, he should cultivate his desire to practice equanimity. Once the cause of suffering is eliminated, suffering will be ended. |
若彼比丘便作是念： |
If that bhikkhu thought this: |
『隨所為、隨所行，不善法生而善法滅，若自斷苦，不善法滅而善法生，我今寧可自斷其苦。』 |
"According to what you do and what you do, unwholesome dharmas arise and good dharmas disappear. If you put an end to suffering by yourself, if unwholesome dharmas disappear and good dharmas arise, I would rather put an end to your suffering now." 』 |
便自斷苦。 |
Then he will stop suffering. |
自斷苦已，不善法滅而善法生，不復斷苦。 |
Once suffering has been eliminated, unwholesome dharmas will disappear and wholesome dharmas will arise, and suffering will no longer be eradicated. |
所以者何？ |
So what? |
比丘！本所為者，其義已成，若復斷苦，是處不然。 |
Bhikkhu! What you did originally has its meaning fulfilled. If you end suffering again, it will not be the case. |
「比丘！猶如箭工用檢撓箭，其箭已直，不復用檢。 |
"Bhikkhu! It's like an archer who uses a checker to check his arrow. The arrow has already been straightened and there is no need to check it again. |
所以者何？ |
So what? |
彼人本所為者，其事已成，若復用檢，是處不然。 |
What that person did was accomplished, but if he were to use it again, it would not be the case. |
如是，比丘便作是念： |
In this case, the bhikkhu thought: |
『隨所為、隨所行，不善法生而善法滅，若自斷苦，不善法滅而善法生，我今寧可自斷其苦。』 |
"According to what you do and what you do, unwholesome dharmas arise and good dharmas disappear. If you put an end to suffering by yourself, if unwholesome dharmas disappear and good dharmas arise, I would rather put an end to your suffering now." 』 |
便自斷苦。 |
Then he will stop suffering. |
自斷苦已，不善法滅而善法生，不復斷苦。 |
Once suffering has been eliminated, unwholesome dharmas will disappear and wholesome dharmas will arise, and suffering will no longer be eradicated. |
所以者何？ |
So what? |
本所為者，其義已成，若復斷苦，是處不然。 |
What you did originally has its meaning fulfilled. If you end suffering again, it will not be the case. |
比丘！猶如有人愛念、染著、敬待彼女，然彼女人更與他語，共相問訊，往來止宿，其人因是身心生苦惱，極憂慼耶？」 |
Bhikkhu! It's like if someone loves, loves, and respects that woman, but that woman even talks to him, inquires about each other, and spends the night together. Because of this, the man is suffering physically and mentally, and is extremely sad? " |
比丘答曰： |
The bhikkhu replied: |
「如是。 |
"That's right. |
世尊！所以者何？ |
World Honored One! So what? |
其人於女愛念、染著，極相敬待，而彼女人更與他語，共相問訊，往來止宿，其人身心何得不生苦惱憂慼？」 |
This man is obsessed with his woman, and treats him with great respect, and the woman even talks to him, inquires about him, and spends the night together. How can this man not suffer from pain and sorrow in his body and mind? " |
「比丘！若使其人而作是念： |
"Bhikkhu, if you ask someone to think like this: |
『我唐愛念、敬待彼女，然彼女人更與他語，共相問訊，往來止宿，我今寧可因自苦自憂故，斷為彼女愛念、染著耶？』 |
"I loved and treated that girl with respect, but she even talked to him, asked about each other, and stayed together. Now I would rather stop loving and being attached to that girl because I suffer and worry about myself?" 』 |
其人於後因自苦自憂故，便斷為彼女愛念、染著。 |
Later, because he was suffering and worrying about himself, he stopped being in love with and attached to the girl. |
若彼女人故與他語，共相問訊，往來止宿，其人於後，身心寧當復生苦惱，極憂慼耶？」 |
If that woman were to talk to him, inquire about each other, come and go, and spend the night together, would his body and mind be reborn in distress and be extremely sad? " |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
其人於女無復愛念、染著之情，若彼女人故與他語，共相問訊，往來止宿，若使其人因此身心復生苦惱極憂慼者，是處不然。」 |
This person has no more love and affection for the woman. If the woman talks to him, inquires about each other, and spends the night together, if the woman is reborn in body and mind, distressed and extremely distressed, this is not the case. " |
「如是，比丘便作是念： |
"In this case, the bhikkhu thought: |
『隨所為、隨所行，不善法生而善法滅，若自斷其苦，不善法滅而善法生，我今寧可自斷其苦。』 |
"According to what you do and what you do, unwholesome dharmas arise and good dharmas disappear. If you can put an end to your suffering, if unwholesome dharmas disappear and good dharmas arise, I would rather put an end to your suffering." 』 |
便自斷苦。 |
Then he will stop suffering. |
自斷苦已，不善法滅而善法生，不復斷苦。 |
Once suffering has been eliminated, unwholesome dharmas will disappear and wholesome dharmas will arise, and suffering will no longer be eradicated. |
所以者何？ |
So what? |
本所為者，其義已成，若復斷苦，是處不然。 |
What you did originally has its meaning fulfilled. If you end suffering again, it will not be the case. |
「彼復作是念： |
"He thought again: |
『若有所因，斷其苦者，我便已斷，然我於欲猶故未斷，我今寧可求斷於欲。』 |
"If there is a reason to put an end to the suffering, I have already put an end to it. However, I still have not given up my desire. Now I would rather seek an end to my desire." 』 |
便求斷欲。 |
Then I asked for an end to desire. |
彼為斷欲故，獨住遠離，在無事處，或至樹下空安靜處，山巖石室、露地穰積，或至林中，或在塚間，彼已在無事處，或至樹下空安靜處，敷尼師檀，結加趺坐，正身正願，反念不向，斷除貪伺，心無有諍，見他財物諸生活具不起貪伺，欲令我得，彼於貪伺淨除其心。 |
In order to renounce desire, he lives alone and far away, in a quiet place under a tree, in a rock house on a mountain, or on the open ground, or in a forest, or among a tomb. He is already in a quiet place, or in a quiet place. In an empty and quiet place under the tree, Puni Master Tan sits in a knot, with his body upright and his aspiration correct. His thoughts are not directed toward him. He has given up greed and attachment. His mind has no ambiguity. When he sees his property and other living things, he cannot be greedy for them and wants to make them available to me. He purifies his mind from greed. |
如是，瞋恚、睡眠、掉悔，斷疑、度惑，於諸善法無有猶豫，彼於疑惑淨除其心。 |
In this way, he will be free from anger, sleep, and regret; he will eliminate doubts and overcome doubts; he will not hesitate in all virtuous dharma; he will purify his mind from doubts. |
「彼已斷此五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就遊。 |
"He has cut off the five hindrances, the impurity of mind, and the weakness of wisdom, has given up desire, has given up evil and unwholesome dharmas, and has attained the fourth jhāna. |
彼得如是定，心清淨，無穢無煩，柔軟善住，得不動心，趣向漏盡智通作證，彼便知此苦如真，知此苦習、知此苦滅、知此苦滅道如真，亦知此漏如真，知此漏習、知此漏滅、知此漏滅道如真，彼如是知、如是見已，則欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Peter is thus calm, his mind is pure, free from impurities and troubles, he lives softly and well, and his mind is unmoved. He is willing to bear witness to the wisdom of the end of outflows. He will know that this suffering is real, he will know this painful habit, he will know the cessation of suffering, and he will know that this suffering will lead to the path. Really, you also know that these outflows are true, you know this outflow habit, you know that these outflows are eliminated, you know that the way of outflows is true. If you know it and see it like this, you will be liberated from the desire for outflows, and you will be liberated from the outflow mind of ignorance. Once you have been liberated, you will know that you are liberated. Life has ended. The holy life has been established. What you have done has been done. There is no more feeling. You know it is true. |
「如來如是正心解脫，得五稱譽，如法無諍，可愛可敬。 |
"The Tathagata is so upright and liberated, and he is praised as five things: he is like the Dharma and has no objections, he is lovely and respectable. |
云何為五？ |
Why is the cloud five? |
彼眾生者，所受苦樂皆因本作，若爾者，如來本有妙業，因彼故，如來於今聖無漏樂，寂靜止息而得樂覺，是謂如來得第一稱譽。 |
The sufferings and joys of all sentient beings are all due to this work. If so, the Tathagata originally had wonderful karma, and because of that, the Tathagata has now attained the joy of being holy and has no leakage, and is still and peaceful. This means that the Tathagata has received the first praise. |
復次，眾生所受苦樂皆因合會，若爾者，如來本妙合會，因彼故，如來於今聖無漏樂，寂靜止息而得樂覺，是謂如來得第二稱譽。 |
Again, the sufferings and joys of all sentient beings are all due to the union. If so, the Tathagata originally wonderfully united. Because of that, the Tathagata has now holy and undisturbed joy. He is still and peaceful, and has attained happiness. This means that the Tathagata has received the second praise. |
復次，眾生所受苦樂皆因為命，若爾者，如來本妙為命，因彼故，如來於今聖無漏樂，寂靜止息而得樂覺，是謂如來得第三稱譽。 |
Again, the suffering and happiness of all sentient beings are all due to fate. If so, the original beauty of the Tathagata is fate. Because of this, the Tathagata enjoys holy and undisturbed joy today, and attains blissful awareness by being still and peaceful. This means that the Tathagata has received the third praise. |
復次，眾生所受苦樂皆因見也，若爾者，如來本妙見，因彼故，如來於今聖無漏樂，寂靜止息而得樂覺，是謂如來得第四稱譽。 |
Again, the suffering and happiness of all sentient beings are all due to seeing. If so, the Tathagata has original wonderful seeing. Because of this, the Tathagata has now holy and undisturbed joy, and attains blissful awareness by being still and peaceful. This is the fourth praise of the Tathagata. |
復次，眾生所受苦樂皆因尊祐造，若爾者，如來本妙尊祐，因彼故，如來於今聖無漏樂，寂靜止息而得樂覺，是謂如來得第五稱譽。 |
Again, the suffering and happiness of all sentient beings are all caused by the protection of the Tathagata. Therefore, the Tathagata has the original wonderful protection of the Tathagata. Because of this, the Tathagata has holy and undisturbed music, and is still and peaceful. This is the fifth praise of the Tathagata. |
是為如來本妙業、妙合會、妙為命、妙見、妙尊祐，為妙尊祐所造，因彼故，如來於今聖無漏樂，寂靜止息而得樂覺，以此事故，如來於今得五稱譽。 |
This is created by the Tathagata's original wonderful karma, wonderful union, wonderful life, wonderful views, and wonderful blessings. Because of this, the Tathagata has now attained the bliss of pure and undisturbed joy. He has attained blissful enlightenment by resting peacefully. Unfortunately, the Tathagata has received five praises now. |
「有五因緣，心生憂苦。 |
"There are five causes and conditions that cause suffering in the heart. |
云何為五？ |
Why is the cloud five? |
婬欲纏者，因婬欲纏故，心生憂苦。 |
Those who are entangled in lust will suffer from sorrow in their hearts because of their entanglement in lust. |
如是，瞋恚、睡眠、掉悔、疑惑纏者，因疑惑纏故，心生憂苦。 |
In this way, those who are entangled in anger, sleep, regrets, and doubts will suffer from sorrow in their hearts. |
是謂五因緣，心生憂苦。 |
This means that due to the five causes and conditions, the mind is suffering. |
有五因緣，心滅憂苦。 |
There are five causes and conditions to eliminate sorrow and suffering in the mind. |
云何為五？ |
Why is the cloud five? |
若婬欲纏者，因婬欲纏故，心生憂苦，除婬欲纏已，憂苦便滅，因婬欲纏，心生憂苦，於現法中而得究竟，無煩無熱，常住不變，是聖所知、聖所見。 |
If a person is entangled in lust, his mind will be filled with sorrow and suffering because of the entanglement of lust. Once he is rid of the entanglement of lust, the sorrow and suffering will disappear. If he is entangled in lust and his mind will be filled with sorrow and suffering, he will find the ultimate truth in the present Dharma. He will have no troubles or heat, and will remain unchanged forever. , is known and seen by the Holy Ones. |
如是，瞋恚、睡眠、掉悔，若疑惑纏者，因疑惑纏故，心生憂苦，除疑惑纏已，憂苦便滅，因疑惑纏，心生憂苦，於現法中而得究竟，無煩無熱，常住不變，是聖所知、聖所見。 |
In this way, if anger, sleep, regret, and doubts are entangled, the mind will be distressed because of the entanglement of doubts. If doubts are entangled, the distress will disappear. Because of the entanglement of doubts, the mind will be distressed, and the ultimate truth will be found in the present Dharma. , without trouble or heat, always abiding and unchanging, this is what the sages know and see. |
是謂五因緣，心滅憂苦。 |
This is called the five causes and conditions, and the mind is free from sorrow and suffering. |
「復次，更有現法而得究竟，無煩無熱，常住不變，是聖所知、聖所見。 |
"Furthermore, the ultimate reality is achieved by manifesting the Dharma. It is free from troubles and heat, and always remains unchanged. This is what the sages know and see. |
云何更有現法而得究竟，無煩無熱，常住不變，是聖所知、聖所見？ |
How can it be that the Dharma is manifested to obtain the ultimate, without trouble or heat, ever-lasting and unchanging, which is known and seen by the sages? |
謂八支聖道，正見乃至正定，是為八。 |
It is said that the eight branches of the noble path, right view and even right concentration, are eight. |
是謂更有現法而得究竟，無煩無熱，常住不變，是聖所知、聖所見。」 |
This means that the ultimate reality can be obtained through the more manifest method. It is free from troubles and heat, and it always remains unchanged. This is what the sages know and see. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
尼乾經第九竟（三千六百） |
Ninth chapter of the Nikan Sutra (three thousand six hundred) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 2 業相應品 |
Chapter 2 Industry corresponding products |
To Pāṭaliya （二〇）波羅牢經 |
To Pāṭaliya (20) Parala Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊拘麗瘦，與大比丘眾俱，往至北村，住北村北尸攝惒林中。 |
At one time, the Buddha traveled to Beicun, a beautiful and thin man, and went to Beicun together with the great monks. He lived in the forest of corpses in the north of Beicun. |
爾時，波羅牢伽彌尼聞沙門瞿曇釋種子，捨釋宗族，出家學道，遊拘麗瘦，與大比丘眾俱，至此北村，住北村北尸攝惒林中。 |
At that time, Paraluo Gamini heard that the ascetic Qu Tan released the seeds, gave up his clan, became a monk and studied Taoism, traveled around, was beautiful and thin, and joined the great bhikkhus. He came to the North Village and lived in the Shisheshe Forest in the north of the North Village. |
彼沙門瞿曇有大名稱，周聞十方，沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
The recluse Qutan has a great name, and is heard in the ten directions. The recluse Qutan Tathagata, the unattached, the perfect enlightenment, the accomplished person of clear conduct, the good passerby, the understander of the world, the supreme scholar, the ruler of the Tao and Dharma, the teacher of gods and humans, is called Buddha. , Zhongyou. |
彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊，彼若說法，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行。 |
In this world, gods, demons, Brahmas, ascetics, and brahmans, from humans to gods, know and realize themselves, and attain enlightenment. If they preach the Dharma, they will be good at first, good in the middle, and good at the end. They will have meaning and writing, and they will be complete. Purity reveals the holy life. |
若見如來、無所著、等正覺，尊重禮拜，供養承事者，快得善利。 |
If you see the Tathagata, who has no attachments, and is fully enlightened, and respects and bows to him, makes offerings to him, and performs his duties, you will quickly gain good benefits. |
彼作是念： |
He thought: |
「我應往見沙門瞿曇！禮事供養。」 |
I should go to see the ascetic Qutan! Make offerings and make offerings. |
波羅牢伽彌尼聞已，從北村出，北行至尸攝惒林，欲見世尊禮事供養。 |
After hearing this, Paraluo Gamini left Beicun and walked north to Shishexi Forest, hoping to see the Blessed One and make offerings to him. |
波羅牢伽彌尼遙見世尊在林樹間，端正姝好，猶星中月，光曜暐曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默。 |
Paraluo Gamini saw the World Honored One among the trees in the distance, upright and graceful, like the moon among the stars, shining brightly like a golden mountain, full of appearance, majestic and majestic, all roots calm and unobstructed, accomplished. Regulate your control and keep your mind quiet. |
波羅牢伽彌尼遙見佛已，前至佛所，共相問訊，却坐一面，白世尊曰： |
Paraluo Kamini saw the Buddha in the distance, went to the Buddha's place, and asked each other, but he sat on one side and said to the World Honored One: |
「我聞沙門瞿曇知幻是幻，瞿曇！若如是說，沙門瞿曇知幻是幻，彼不謗毀沙門瞿曇耶？ |
"I heard that the ascetic Qutan knew that illusion was an illusion, Qutan! If it is said that the ascetic Qutan knew that illusion was an illusion, wouldn't he slander the ascetic Qutan? |
彼說真實耶？ |
Is he telling the truth? |
彼說是法耶？ |
He said it was Faye? |
彼說法如法耶？ |
Does he speak the Dharma as Dharma? |
於如法無過、無難詰耶？」 |
Is there no fault or difficulty in questioning the Dharma? " |
世尊答曰： |
The World Honored One replied: |
「伽彌尼！若如是說，沙門瞿曇知幻是幻，彼不謗毀沙門瞿曇！彼說真實，彼說是法，彼說法如法，於法無過，亦無難詰。 |
"Kamini! If it is said like this, the ascetic Kotan knows that illusion is an illusion, he will not slander the ascetic Kotan! He speaks the truth, he speaks the Dharma, he preaches according to the Dharma, he has no fault in the Dharma, and there is no difficulty in questioning him. |
所以者何？ |
So what? |
伽彌尼！我知彼幻，我自非幻。」 |
Gamini! I know that it is an illusion, and I myself am not an illusion. " |
波羅牢說曰： |
Polo said: |
「彼沙門、梵志所說真實，而我不信彼說沙門瞿曇知幻是幻。」 |
What the recluse and Brahma said is true, but I don't believe what he said. The recluse Qutan knows that illusion is just an illusion. |
世尊告曰： |
The World Honored One said: |
「伽彌尼！若知幻者，即是幻耶？」 |
Gamini! If you know the illusion, is it an illusion? |
波羅牢白曰： |
Polo Laobai said: |
「如是。 |
"That's right. |
世尊！如是。 |
World Honored One! If so. |
善逝！」 |
Good death! " |
世尊告曰： |
The World Honored One said: |
「伽彌尼！汝莫自誤，謗毀於我，若謗毀我者，則便自損。 |
"Gamini! Don't make mistakes and slander me. If you slander me, you will be harming yourself. |
有諍有犯，聖賢所惡，而得大罪。 |
There are quarrels and crimes, and the sages and sages are evil and suffer serious sins. |
所以者何？ |
So what? |
此實不如汝之所說。 |
This is not what you said. |
伽彌尼！汝聞拘麗瘦有卒耶？」 |
Gamini! Have you heard that there is a pawn in Ku Li Shou? " |
答曰： |
Answer: |
「聞有。」 |
I heard it. |
「伽彌尼！於意云何？ |
"Gamini! What do you mean? |
拘麗瘦用是卒為？」 |
Is it a good idea to keep beauty and slim down? " |
答曰： |
Answer: |
「瞿曇！通使殺賊，為此事故，拘麗瘦畜是卒也。」 |
Qu Tan! The general envoy killed the thief. Because of this accident, the beautiful and thin animals are the pawns. |
「伽彌尼！於意云何？ |
"Gamini! What do you mean? |
拘麗瘦卒為有戒，為無戒耶？」 |
Is it true that a handsome and thin soldier has a precept, or does he have no precepts? " |
答曰： |
Answer: |
「瞿曇！若世間有無戒德者，無過拘麗瘦卒。 |
"Qu Tan! If there are people in the world who are unethical, they will not be guilty of being beautiful and thin. |
所以者何？ |
So what? |
拘麗瘦卒極犯禁戒，唯行惡法。」 |
The beautiful and thin soldier violated the prohibitions and only practiced evil laws. " |
復問： |
Further question: |
「伽彌尼！汝如是見、如是知，我不問汝，若他問汝： |
"Gamini! You see and know this. I will not ask you. If he asks you: |
『波羅牢伽彌尼知拘麗瘦卒極犯禁戒，唯行惡法，因此事故，波羅牢伽彌尼極犯禁戒，唯行惡法。』 |
"Paralog Kamini knew that the beautiful and thin soldier violated the forbidden precepts and only performed evil dharma. Therefore, due to the accident, Paraluo Gamini violated the forbidden precepts and only performed evil dharma. 』 |
若如是說，為真說耶？」 |
If so, is it true? " |
答曰： |
Answer: |
「非也。 |
"No. |
瞿曇。 |
Qu Tan. |
所以者何？ |
So what? |
拘麗瘦卒見異、欲異，所願亦異，拘麗瘦卒極犯禁戒，唯行惡法； |
The skinny and beautiful soldiers see different things, have different desires, and their wishes are also different. The skinny and beautiful soldiers violate the prohibitions and only practice evil laws; |
我極持戒，不行惡法。」 |
I strictly adhere to the precepts and do not do evil things. " |
復問： |
Further question: |
「伽彌尼！汝知拘麗瘦卒極犯禁戒，唯行惡法，然不以此為犯禁戒，唯行惡法； |
"Gamini! You know that the skinny soldier of Kouli violates the forbidden precepts and only performs evil dharma. However, you do not use this as a violation of the forbidden precepts and only performs evil dharma. |
如來何以不得知幻而自非幻？ |
How come the Tathagata does not know illusion and is not illusion? |
所以者何？ |
So what? |
我知幻，知幻人，知幻報，知斷幻。 |
I know illusions, I know illusionary people, I know the rewards of illusions, I know how to eliminate illusions. |
伽彌尼！我亦知殺生，知殺生人，知殺生報，知斷殺生。 |
Gamini! I also know about killing, I know about killing people, I know about the retribution of killing, I know about how to stop killing. |
伽彌尼！我知不與取，知不與取人，知不與取報，知斷不與取。 |
Gamini! I know not to give, I know not to take, I know not to give, I know not to take, I know not to give. |
伽彌尼！我知妄言，知妄言人，知妄言報，知斷妄言。 |
Gamini! I know lies, I know the people who speak lies, I know the consequences of lying, I know how to stop lying. |
伽彌尼！我如是知、如是見。 |
Gamini! I know thus and see thus. |
若有作是說，沙門瞿曇知幻即是幻者，彼未斷此語，聞彼心、彼欲、彼願、彼聞、彼念、彼觀，如屈伸臂頃，命終生地獄中。」 |
If it is said that the ascetic Kutan knows that illusion is illusion, and he does not stop saying this, but if he hears his mind, desires, wishes, hearings, thoughts, and views, he will be destined to hell for the rest of his life, just as he bends and stretches his arms. . " |
波羅牢伽彌尼聞已，怖懼戰慄，身毛皆竪，即從坐起，頭面禮足，長跪叉手，白世尊曰： |
After hearing this, Paraluo Gamini trembled with fear, and all the hair on his body stood up. He immediately stood up from his seat, bowed his head, face and feet, knelt down and crossed his hands, and said to the World Honored One: |
「悔過，瞿曇！自昔，善逝！如愚、如癡、如不定、如不善。 |
"Repent, Qu Tan! Since the past, good things have passed away! Like foolishness, like delusion, like uncertainty, and like bad deeds. |
所以者何？ |
So what? |
我以妄說沙門瞿曇是幻，唯願瞿曇受我悔過，見罪發露，我悔過已，護不更作。」 |
I falsely said that Qu Tan, a recluse, was an illusion. I only hope that Qu Tan will accept my repentance and see that my sin is exposed. I have already repented and protected him from doing anything else. " |
世尊告曰： |
The World Honored One said: |
「如是，伽彌尼！汝實如愚、如癡、如不定、如不善。 |
"So, Kamini! You are indeed foolish, foolish, uncertain, and unwholesome. |
所以者何？ |
So what? |
謂汝於如來、無所著、等正覺妄說是幻。 |
It is an illusion to say that you have nothing to do with the Tathagata and are fully enlightened. |
然汝能悔過，見罪發露，護不更作。 |
However, you can repent and see your sin exposed, but you will not do it again. |
如是，伽彌尼！若有悔過，見罪發露，護不更作者，則長養聖法而無有失。」 |
So, Gamini! If you repent, see your sin exposed, and protect the author, you will cultivate the holy Dharma without any loss. " |
於是，波羅牢伽彌尼叉手向佛，白世尊曰： |
Then Paragamini crossed his hands and turned to the Buddha, and said to the World Honored One: |
「瞿曇！有一沙門梵志如是見、如是說： |
"Qu Tan! There is a Samana Brahma who saw this and said this: |
『若有殺生者，彼一切即於現法受報，因彼生憂苦； |
"If there is a person who kills a living being, he will be punished in the present state, and he will suffer from sorrow; |
若有不與取、妄言，彼一切即於現法受報，因彼生憂苦。』 |
If there is any non-compliance or false talk, all these will be repaid in the present state, and sorrow and suffering will arise because of them. 』 |
沙門瞿曇！於意云何？」 |
Samana Qutan! What do you mean? " |
世尊告曰： |
The World Honored One said: |
「伽彌尼！我今問汝，隨所解答。 |
"Gamini! I'm asking you now, and I'll answer it as you please. |
伽彌尼！於意云何？ |
Gamini! What do you mean? |
若村邑中，或有一人，頭冠華鬘，雜香塗身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王。 |
Suppose there is a person in a village who wears a beautiful wand on his head and paints his body with incense. He performs music, sings and dances for his own entertainment. He only acts as a prostitute and is as happy as a king. |
若有問者： |
If anyone has any questions: |
『此人本作何等，今頭冠華鬘，雜香塗身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王？』 |
"What is the nature of this person? Now he wears a gorgeous wand on his head, paints his body with incense, performs music, sings and dances for his own entertainment, and only acts as a prostitute, enjoying himself like a king?" 』 |
或有答者： |
Or those who answered: |
『此人為王殺害怨家，王歡喜已，即與賞賜，是以此人頭冠華鬘，雜香塗身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王。』 |
"This person kills a rival family for the king. The king is happy and gives him a reward. This person wears a beautiful wand on his head, paints his body with incense, and engages in music. He sings and dances for his own entertainment. He only works as a prostitute, and he is as happy as the king." 』 |
伽彌尼！汝如是見、如是聞不？」 |
Gamini! Do you see and hear this? " |
答曰： |
Answer: |
「見也。 |
"See you. |
瞿曇！已聞、當聞。」 |
Qu Tan! Already heard, should be heard. " |
「伽彌尼！又復見王收捕罪人，反縛兩手，打鼓唱令，出南城門，坐高標下而梟其首。 |
"Gamini! I saw the king again arresting criminals, binding his hands behind his back, beating drums and singing orders, going out of the south gate, sitting under a high mark and looking down at their heads. |
若有問者： |
If anyone has any questions: |
『此人何罪，為王所戮？』 |
"What crime did this man commit that he was killed by the king?" 』 |
或有答者： |
Or those who answered: |
『此人枉殺王家無過之人，是以王教如是行刑。』 |
"This man killed a member of the Wang family who had no fault in vain, so he was punished as taught by the king." 』 |
伽彌尼！汝如是見、如是聞不？」 |
Gamini! Do you see and hear this? " |
答曰： |
Answer: |
「見也。 |
"See you. |
瞿曇！已聞、當聞。」 |
Qu Tan! Already heard, should be heard. " |
「伽彌尼！若有沙門、梵志如是見、如是說： |
"Gamini! If any recluse or Brahma sees this and says this: |
『若有殺生，彼一切即於現法受報，因彼生憂苦。』 |
"If you kill a living being, you will receive retribution in the present state, and you will suffer from it." 』 |
彼為真說，為虛妄言？」 |
Is he telling the truth or lying? " |
答曰： |
Answer: |
「妄言。 |
"False words. |
瞿曇！」 |
Qu Tan! " |
「若彼說妄言，汝意信不？」 |
If he tells lies, do you believe it? |
答曰： |
Answer: |
「不信也。 |
"You don't believe it. |
瞿曇！」 |
Qu Tan! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！伽彌尼！」復問： |
"Good! Good! Gamini!" asked again: |
「伽彌尼！於意云何？ |
"Gamini! What do you mean? |
若村邑中，或有一人，頭冠華鬘，雜香塗身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王。 |
Suppose there is a person in a village who wears a beautiful wand on his head and paints his body with incense. He engages in music, sings and dances to amuse himself, and only acts as a prostitute. He is as happy as a king. |
若有問者： |
If anyone has any questions: |
『此人本作何等，今頭冠華鬘，雜香塗身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王？』 |
"What is this person's true nature? Now he wears a gorgeous wand on his head, paints his body with incense, performs music, sings and dances for his own entertainment, and only acts as a prostitute, enjoying himself like a king?" 』 |
或有答者： |
Or those who answered: |
『此人於他國中而不與取，是以此人頭冠華鬘，雜香塗身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王。』 |
"This person is in another country and does not take it from him. He wears a beautiful garland on his head, paints his body with mixed incense, and engages in music, singing and dancing to entertain himself. He only works as a prostitute, and is as happy as a king." 』 |
伽彌尼！汝如是見、如是聞不？」 |
Gamini! Do you see and hear this? " |
答曰： |
Answer: |
「見也。 |
"See you. |
瞿曇！已聞、當聞。」 |
Qu Tan! Already heard, should be heard. " |
「伽彌尼！又復見王收捕罪人，反縛兩手，打鼓唱令，出南城門，坐高標下而梟其首。 |
"Gamini! I saw the king again arresting criminals, binding his hands behind his back, beating drums and chanting orders, going out of the south gate, sitting under a high mark and looking down at their heads. |
若有問者： |
If anyone has any questions: |
『此人何罪，為王所戮？』 |
"What crime did this man commit that he was killed by the king?" 』 |
或有答者： |
Or those who answered: |
『此人於王國而不與取，是以王教如是行刑。』 |
"This person refuses to take anything from the kingdom, so he will be punished in this way according to the king's teachings." 』 |
伽彌尼！汝如是見、如是聞不？」 |
Gamini! Do you see and hear this? " |
答曰： |
Answer: |
「見也。 |
"See you. |
瞿曇！已聞、當聞。」 |
Qu Tan! Already heard, should be heard. " |
「伽彌尼！若有沙門、梵志如是見、如是說： |
"Gamini! If any recluse or brahman sees this and says this: |
『若有不與取，彼一切即於現法受報，因彼生憂苦。』 |
"If there is anything that is not given, everything will be repaid in the present state, and sorrow and suffering will arise because of it." 』 |
彼為真說，為虛妄言？」 |
Is he telling the truth or lying? " |
答曰： |
Answer: |
「妄言。 |
"False words. |
瞿曇！」 |
Qu Tan! " |
「若彼說妄言，汝意信不？」 |
If he tells lies, do you believe it? |
答曰： |
Answer: |
「不信也。 |
"You don't believe it. |
瞿曇！」 |
Qu Tan! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！伽彌尼！」復問： |
"Good! Good! Gamini!" asked again: |
「伽彌尼！於意云何？ |
"Gamini! What do you mean? |
若村邑中，或有一人，頭冠華鬘，雜香塗身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王。 |
Suppose there is a person in a village who wears a beautiful wand on his head and paints his body with incense. He performs music, sings and dances for his own entertainment. He only acts as a prostitute and is as happy as a king. |
若有問者： |
If anyone has any questions: |
『此人本作何等，今頭冠華鬘，雜香塗身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王？』 |
"What is the nature of this person? Now he wears a gorgeous wand on his head, paints his body with incense, performs music, sings and dances for his own entertainment, and only acts as a prostitute, enjoying himself like a king?" 』 |
或有答者： |
Or those who answered: |
『此人作妓，能戲調笑，彼以妄言令王歡喜，王歡喜已，即與賞賜，是以此人頭冠華鬘，雜香塗身，而作倡樂，歌舞自娛，唯作女妓，歡樂如王。』 |
"This person is a prostitute and is good at making jokes. She makes the king happy with her lies. When the king is happy, she will give her a reward. So she wears a beautiful garland on her head, paints her body with mixed fragrances, and engages in music. She entertains herself with singing and dancing. She only acts as a girl. Whore, happy as a king. 』 |
伽彌尼！汝如是見、如是聞不？」 |
Gamini! Do you see and hear this? " |
答曰： |
Answer: |
「見也。 |
"See you. |
瞿曇！已聞、當聞。」 |
Qu Tan! Already heard, should be heard. " |
「伽彌尼！又復見王收捕罪人，用棒打殺，盛以木檻，露車載之，出北城門，棄著壍中。 |
"Gamini! I saw the king again arresting the criminals, beating them to death with sticks, placing them on a wooden sill, uncovering them, and carrying them on a cart. They left the north city gate and left them in their coffins. |
若有問者： |
If anyone has any questions: |
『此人何罪，為王所殺？』 |
"What is this man's crime? He was killed by the king?" 』 |
或有答者： |
Or those who answered: |
『此人在王前妄有所證，彼以妄言欺誑於王，是以王教取作如是。』 |
"This man falsely proved himself before the king. He deceived the king with false words. This is what he did based on the king's teachings." 』 |
伽彌尼！汝如是見、如是聞不？」 |
Gamini! Do you see and hear this? " |
答曰： |
Answer: |
「見也。 |
"See you. |
瞿曇！已聞、當聞。」 |
Qu Tan! Already heard, should be heard. " |
「伽彌尼！於意云何？ |
"Gamini! What do you mean? |
若有沙門、梵志如是見、如是說： |
If there is a recluse or Brahma who sees this and says: |
『若有妄言，彼一切即於現法受報，因彼生憂苦。』 |
"If you speak falsely, you will be repaid in the present state, and you will suffer from it." 』 |
彼為真說，為虛妄言？」 |
Is he telling the truth or lying? " |
答曰： |
Answer: |
「妄言。 |
"False words. |
瞿曇！」 |
Qu Tan! " |
「若彼說妄言，汝意信不？」 |
If he tells lies, do you believe it? |
答曰： |
Answer: |
「不信也。 |
"You don't believe it. |
瞿曇！」 |
Qu Tan! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！伽彌尼！」 |
Good! Good! Gamini! |
於是，波羅牢伽彌尼即從坐起，偏袒著衣，叉手向佛，白世尊曰： |
Then Paraluo Gamini stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said to the World Honored One: |
「甚奇！瞿曇所說極妙，善喻善證。 |
"It's amazing! Qu Tan's words are extremely wonderful and can be well explained and demonstrated. |
瞿曇！我於北村中造作高堂，敷設床褥，安立水器，然大明燈，若有精進沙門、梵志來宿高堂，我隨其力，供給所須。 |
Qu Tan! I built a high hall in the north village, laid out the beds, set up water vessels, and set up a large bright lamp. If any diligent ascetics or Brahmacharyas come to stay in the high hall, I will follow their power and provide what they need. |
有四論士，所見各異，更相違反，來集高堂。 |
Four commentators, all of whom had different views and contradicted each other, gathered in the high hall. |
於中論士如是見、如是說，無施無齋，無有呪說，無善惡業，無善惡業報，無此世彼世，無父無母，世無真人往至善處，善去善向，此世彼世，自知自覺，自作證成就遊。 |
The commentators in the middle see and say this: there is no charity, no fasting, no gossip, no good or bad deeds, no good or bad deeds, no this world and that, no father and no mother, no real person in the world who goes to the perfect place and is good. Go towards good deeds, be aware of yourself in this world and that of the other, and be able to achieve success by yourself. |
「第二論士而有正見，反第一論士所見、所知，如是見、如是說，有施有齋，亦有呪說，有善惡業，有善惡業報，有此世彼世，有父有母，世有真人往至善處，善去善向，此世彼世，自知自覺，自作證成就遊。 |
"The second commentator has a right view, but what the first commentator sees and knows is that he sees and says this, there are alms and fasts, there are also people who say, there are good and bad karma, there are the consequences of good and evil karma, there is this In this world and the next, there is a father and a mother. There are real people in this world who go to the highest good place and do good deeds. In this world and the other, they know themselves and are self-conscious, and they have achieved enlightenment. |
「第三論士如是見、如是說，自作、教作，自斷、教斷，自煮、教煮，愁煩憂慼，搥胸懊惱，啼哭愚癡，殺生、不與取、邪婬、妄言、飲酒，穿牆開藏，至他巷劫，害村壞邑，破城滅國； |
"The third commentator thus sees and speaks thus: he makes and teaches to make, he judges and teaches to judge, he cooks and teaches to cook, he is troubled and troubled, he beats his breast in frustration, he cries of ignorance, he kills, he refuses to take, he commits adultery, he talks nonsense, he drinks alcohol , break through the wall to hide, go to other lanes to rob, harm the village, destroy the town, destroy the city and destroy the country; |
作如是者，為不作惡。 |
Those who do this do not do evil. |
又以鐵輪利如剃刀，彼於此地一切眾生，於一日中斫截斬剉，剝裂剬割，作一肉段，一分一積，因是無惡業，因是無惡業報。 |
And using the iron wheel as sharp as a razor, he cuts and chops, cuts and slices all living beings in this place in one day, and makes pieces of flesh, dividing and accumulating them one by one. This is because there is no evil karma, and there is no evil karma. |
恒水南岸殺、斷、煮去，恒水北岸施與、作齋、呪說而來，因是無罪無福，因是無罪福報。 |
From the south bank of the Hengshui, people are killed, cut off, and boiled. From the north bank of the Hengshui, they are given, given, fasted, and murmured. This is because they are sinless and have no blessings, and because they are sinless and blessed. |
施與、調御、守護、攝持、稱譽、饒益，惠施、愛言、利及等利，因是無福，因是無福報。 |
Giving, regulating, guarding, supporting, praising, benefiting, giving, loving words, benefiting and other benefits are not blessed because they are not rewarded with blessings. |
「第四論士而有正見，反第三論士所知、所見，如是見、如是說，自作、教作，自斷、教斷，自煮、教煮，愁煩憂慼，搥胸懊惱，啼哭愚癡，殺生、不與取、邪婬、妄言、飲酒，穿墻開藏，至他巷劫，害村壞邑，破城滅國； |
"The fourth commentator has a right view, but the third commentator knows and sees like this. He sees and talks like this. He does it by himself and teaches him to do it. He judges himself and teaches him to judge. He cooks himself and teaches him to cook. He is worried and beats his chest. Annoyed, crying and ignorant, killing, refusing to take, engaging in adultery, lying, drinking, hiding through walls, plundering other people's lanes, harming villages and towns, destroying cities and destroying countries; |
作如是者，實為作惡。 |
Those who do this are actually doing evil. |
又以鐵輪利如剃刀，彼於此地一切眾生，於一日中斫截斬剉，剝裂剬割，作一肉段，一分一積，因是有惡業，因是有惡業報。 |
And using the iron wheel as sharp as a razor, he cuts and chops, cuts and slices all living beings in this place in one day, and makes pieces of flesh, dividing and accumulating them one by one. Because of this, there is bad karma, and because of this there is bad karma and retribution. |
恒水南岸殺、斷、煮去，恒水北岸施與、作齋、呪說而來，因是有罪有福，因是有罪福報。 |
The people on the south bank of Hengshui are killed, cut off, and boiled, and the people on the north bank of Hengshui are given, made fast, and murmured, because they have sinned and are blessed, and because they have sinned and are rewarded with blessings. |
施與、調御、守護、攝持、稱譽、饒益，惠施、愛言、利及等利，因是有福，因是有福報。 |
Giving, regulating, guarding, sustaining, praising, benefiting, giving, loving words, benefiting and other benefits, because they are blessed, because they are blessed. |
瞿曇！我聞是已，便生疑惑： |
Qu Tan! When I heard this, I became confused: |
此沙門、梵志，誰說真實，誰說虛妄？」 |
Who among these Samanas and Brahmins says that they are true and who says that they are false? " |
世尊告曰： |
The World Honored One said: |
「伽彌尼！汝莫生疑惑。 |
"Gamini! Don't have any doubts. |
所以者何？ |
So what? |
因有疑惑便生猶豫。 |
Hesitation arises out of doubt. |
伽彌尼！汝自無淨智，為有後世，為無後世？ |
Gamini! You have no pure wisdom, why do you have a future life, or do you have no future life? |
伽彌尼！汝又無淨智，所作為惡，所作為善？ |
Gamini! You don’t have pure wisdom, do you do evil or do good? |
伽彌尼！有法之定，名曰遠離，汝因此定，可得正念，可得一心。 |
Gamini! There is the concentration of Dharma, which is called staying away. With this concentration, you can obtain righteous thoughts and single-mindedness. |
如是，汝於現法便斷疑惑，而得昇進。」 |
In this way, you will end your doubts about the present Dharma and make progress. " |
於是，波羅牢伽彌尼復從坐起，偏袒著衣，叉手向佛，白世尊曰： |
So Paragamini stood up from his seat, with his clothes exposed, crossed his hands and faced the Buddha, and said to the World Honored One: |
「瞿曇！云何法定，名曰遠離，令我因此可得正念，可得一心，如是我於現法便斷疑惑，而得昇進？」 |
Qu Tan! Why is there a law called staying away, so that I can achieve righteous thoughts and single-mindedness, so that I can eliminate doubts about the present Dharma and advance? |
世尊告曰： |
The World Honored One said: |
「伽彌尼！多聞聖弟子離殺斷殺，斷不與取、邪婬、妄言，至斷邪見，得正見，彼於晝日教田作耕稼，至暮放息，入室坐定，過夜曉時而作是念： |
"Gamini! I have heard that the saintly disciples have given up killing and killing, and have given up non-acquisition, sexual immorality, and false talk. When they have given up wrong views and gained the right views, they cultivate crops in the fields during the day. At dusk, they rest, sit down in their rooms, and spend the night. At dawn, I think: |
『我離殺斷殺，斷不與取、邪婬、妄言，至斷邪見，得正見。』 |
"I have given up killing, stopped taking, giving up, engaging in sexual misconduct, and lying, until I have given up wrong views and gained right views. 』 |
彼便自見，我斷十惡業道，念十善業道。 |
He will see for himself that I have eliminated the ten evil karma paths and recited the ten virtuous karma paths. |
彼自見斷十惡業道，念十善業道已，便生歡悅，生歡悅已，便生於喜，生於喜已，便止息身，止息身已，便身覺樂，身覺樂已，便得一心。 |
When he sees that he has cut off the ten evil karma paths and thinks about the ten good karma paths, he will feel joy. When he feels joy, he will feel joy. When he feels joy, he will stop his body. When he stops his body, he will feel happy in his body. He will feel happy in his body. Already, you have one mind. |
伽彌尼！多聞聖弟子得一心已，則心與慈俱，遍滿一方成就遊。 |
Gamini! If a disciple of the Holy Master who has learned a lot has one mind, then his mind will be filled with compassion, and he will be able to achieve success. |
如是，二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
In this way, the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practices, pervading all the worldly achievements. |
彼作是念： |
He thought: |
『若有沙門、梵志如是見、如是說，無施無齋，無有呪說，無善惡業，無善惡業報，無此世彼世，無父無母，世無真人往至善處，善去善向，此世彼世，自知自覺，自作證成就遊。 |
"If any recluse or Brahma sees and says this, there is no alms, no fasting, no murmurs, no good or bad deeds, no good or bad deeds, no this world or that, no father or mother, no real person in the world. Good places, good deeds, good deeds, self-awareness in this world and the other, self-proven and successful travel. |
若彼沙門、梵志所說真實者，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅。 |
If what the ascetics and Brahmāzhi say is true, I will not be afraid of the world and will not be afraid of it. I will always be kind and sympathetic to all the world. My heart will not be at odds with all living beings, and I will have no filthy joy. |
我今得無上人上之法，昇進得安樂居，謂遠離法定。 |
Now I have obtained the supreme Dharma, and I have advanced to live in peace and happiness, which is said to be far away from the law. |
彼沙門、梵志所說，不是不非。』 |
What the ascetics and Brahmana said is not wrong. 』 |
不是不非已，得內心止。 |
It’s not nothing, it’s about stopping in your heart. |
伽彌尼！是謂法定，名曰遠離，汝因此定，可得正念，可得一心，如是汝於現法便斷疑惑，而得昇進。 |
Gamini! This is called the law, and it is called staying away. Through this concentration, you can obtain righteous thoughts and single-mindedness. In this way, you will eliminate doubts about the present Dharma and advance. |
「復次，伽彌尼！多聞聖弟子離殺斷殺，斷不與取、邪婬、妄言，至斷邪見，得正見，彼於晝日教田作耕稼，至暮放息，入室坐定，過夜曉時而作是念： |
"Again, Gamini! I have heard that the disciples of the Holy Sage abstain from killing, refrain from taking things, engage in sexual immorality, and speak falsely. When they have given up wrong views and gained the right views, they will cultivate crops in the fields during the day. At dusk, they will rest and sit in their homes. Meditate and think like this at dawn: |
『我離殺斷殺，斷不與取、邪婬、妄言，至斷邪見，得正見。』 |
"I have given up killing, stopped taking, giving up, engaging in sexual misconduct, and lying, until I have given up wrong views and gained right views. 』 |
彼便自見，我斷十惡業道，念十善業道。 |
He will see for himself that I have eliminated the ten evil karma paths and recited the ten virtuous karma paths. |
彼自見斷十惡業道，念十善業道已，便生歡悅，生歡悅已，便生於喜，生於喜已，便止息身，止息身已，便身覺樂，身覺樂已，便得一心。 |
When he sees that he has cut off the ten evil karma paths and thinks about the ten good karma paths, he will feel joy. When he feels joy, he will feel joy. When he feels joy, he will stop his body. When he stops his body, he will feel happy in his body. He will feel happy in his body. Already, you have one mind. |
伽彌尼！多聞聖弟子得一心已，則心與悲俱，遍滿一方成就遊。 |
Gamini! If the disciple of the Holy Master who has learned a lot has one mind, then his mind will be filled with compassion, and he will achieve success. |
如是，二三四方、四維上下，普周一切，心與悲俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
In this way, two, three, four directions, four dimensions up and down, pervading everything, with a heart full of compassion, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practice, pervading all the worldly achievements. |
彼作是念： |
He thought: |
『若沙門、梵志如是見、如是說，有施有齋，亦有呪說，有善惡業，有善惡業報，有此世彼世，有父有母，世有真人往至善處，善去善向，此世彼世，自知自覺，自作證成就遊。 |
"If the ascetics and Brahmāzhi see and say this, there are alms and fasts, and there are also people who say, there are good and bad karma, there are good and bad karma retributions, there is this world and that, there is a father and a mother, there is a real person in the world who goes to the ultimate good place. , do good deeds, go to good deeds, know this world and the other, self-knowledge, self-testimony and achievement. |
若彼沙門、梵志所說真實者，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅。 |
If what the ascetics and Brahmāzhi say is true, I will not be afraid of the world and will not be afraid of it. I will always be kind and sympathetic to all the world. My heart will not be at odds with all living beings, and I will have no filthy joy. |
我得無上人上之法，昇進得安樂居，謂遠離法定。 |
I have obtained the supreme Dharma, and I have advanced to live in peace and contentment, which means I am far away from the law. |
彼沙門、梵志所說不是不非。』 |
What the ascetics and Brahmana said is not right. 』 |
不是不非已，得內心止。 |
It’s not nothing, it’s about stopping in your heart. |
伽彌尼！是謂法定，名曰遠離，汝因此定，可得正念，可得一心，如是於現法便斷疑惑，而得昇進。 |
Gamini! This is called the law, and it is called staying away. Through this concentration, you can obtain righteous thoughts and single-mindedness. In this way, you will eliminate doubts about the present Dharma and advance. |
「復次，伽彌尼！多聞聖弟子離殺斷殺，斷不與取、邪婬、妄言，至斷邪見，得正見，彼於晝日教田作耕稼，至暮放息，入室坐定，過夜曉時而作是念： |
"Again, Gamini! I have heard that the disciples of the Holy Sage abstain from killing, refrain from taking things, engage in sexual immorality, and speak falsely. When they have given up wrong views and gained the right views, they will cultivate crops in the fields during the day. At dusk, they will rest and sit in their homes. Meditate and think like this at dawn: |
『我離殺斷殺，斷不與取、邪婬、妄言，至斷邪見，得正見。』 |
"I have given up killing, stopped taking, giving up, engaging in sexual misconduct, and lying, until I have given up wrong views and gained right views. 』 |
彼便自見，我斷十惡業道，念十善業道。 |
He will see for himself that I have eliminated the ten evil karma paths and recited the ten virtuous karma paths. |
彼自見斷十惡業道，念十善業道已，便生歡悅，生歡悅已，便生於喜，生於喜已，便止息身，止息身已，便身覺樂，身覺樂已，便得一心。 |
When he sees that he has cut off the ten evil karma paths and thinks about the ten good karma paths, he will feel joy. When he feels joy, he will feel joy. When he feels joy, he will stop his body. When he stops his body, he will feel happy in his body. He will feel happy in his body. Already, you have one mind. |
伽彌尼！多聞聖弟子得一心已，則心與喜俱，遍滿一方成就遊。 |
Gamini! If the disciple of the Holy Master who has learned a lot has one mind, then his mind will be filled with joy and he will achieve success. |
如是，二三四方、四維上下，普周一切，心與喜俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
In this way, the two, three, four directions, the four dimensions up and down, pervading everything, the heart is full of joy, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practice, pervading all the worldly achievements. |
彼作是念： |
He thought: |
『若有沙門、梵志如是見、如是說，自作、教作，自斷、教斷，自煮、教煮，愁煩憂慼，搥胷懊惱，啼哭愚癡，殺生、不與取、邪婬、妄言、飲酒，穿墻開藏，至他巷劫，害村壞邑，破城滅國； |
"If there is a recluse or a Brahma who sees and speaks like this, he does it himself and teaches him to do it, he cuts it off and teaches him to cut it off, he cooks it and teaches him to cook it, he is troubled and worried, he beats his crotch and is upset, he cries and is ignorant, kills, refuses to take, commits adultery and talks nonsense. , drink alcohol, hide through walls, rob others in alleys, harm villages and towns, destroy cities and destroy countries; |
作如是者，實為不作惡。 |
Those who do this actually do not do evil. |
又以鐵輪利如剃刀，彼於此地一切眾生，於一日中斫截斬剉，剝裂剬割，作一肉段，一分一積，因是無惡業，因是無惡業報。 |
And using the iron wheel as sharp as a razor, he cuts and chops, cuts and slices all living beings in this place in one day, and makes pieces of flesh, dividing and accumulating them one by one. This is because there is no evil karma, and there is no evil karma. |
恒水南岸殺、斷、煮去，恒水北岸施與、作齋、呪說而來，因是無罪無福，因是無罪福報。 |
From the south bank of the Hengshui, people are killed, cut off, and boiled. From the north bank of the Hengshui, they are given, given, fasted, and murmured. This is because they are sinless and have no blessings, and because they are sinless and blessed. |
施與、調御、守護、攝持、稱譽、饒益，惠施、愛言、利及等利，因是無福，因是無福報。 |
Giving, regulating, guarding, supporting, praising, benefiting, giving, loving words, benefiting and other benefits are not blessed because they are not rewarded with blessings. |
若沙門、梵志所說真實者，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅。 |
If what the ascetics and Brahmāzhi say is true, I will not be afraid of the world and will not be afraid of it. I will always be compassionate to all the world. My heart will not be at odds with all living beings, and I will have no filthy joy. |
我今得無上人上之法，昇進得安樂居，謂遠離法定。』 |
Now I have obtained the supreme Dharma, and I have advanced to live in peace and happiness, which is said to be far away from the law. 』 |
彼於沙門、梵志所說不是不非，不是不非已，內得心止。 |
He said in Shamen and Vanzhi. |
伽彌尼！是謂法定，名曰遠離，汝因此定，可得正念，可得一心，如是汝於現法便斷疑惑，而得昇進。 |
Gamini! This is called the law, and it is called staying away. Through this concentration, you can obtain righteous thoughts and single-mindedness. In this way, you will eliminate doubts about the present Dharma and advance. |
「復次，伽彌尼！多聞聖弟子離殺斷殺，斷不與取、邪婬、妄言，至斷邪見，得正見，彼於晝日教田作耕稼，至暮放息，入室坐定，過夜曉時而作是念： |
"Again, Gamini! I have heard that the disciples of the Holy Sage abstain from killing, refrain from taking things, engage in sexual immorality, and speak falsely. When they have given up wrong views and gained the right views, they will cultivate crops in the fields during the day. At dusk, they will rest and sit in their homes. Meditate and think like this at dawn: |
『我離殺斷殺，斷不與取、邪婬、妄言，至斷邪見，得正見。』 |
"I have given up killing, stopped taking, giving up, engaging in sexual misconduct, and lying, until I have given up wrong views and gained right views. 』 |
彼便自見，我斷十惡業道，念十善業道。 |
He will see for himself that I have eliminated the ten evil karma paths and recited the ten virtuous karma paths. |
彼自見斷十惡業道，念十善業道已，便生歡悅，生歡悅已，便生於喜，生於喜已，便止息身，止息身已，便身覺樂，身覺樂已，便得一心。 |
When he sees that he has cut off the ten evil karma paths and thinks about the ten good karma paths, he will feel joy. When he feels joy, he will feel joy. When he feels joy, he will stop his body. When he stops his body, he will feel happy in his body. He will feel happy in his body. Already, you have one mind. |
伽彌尼！多聞聖弟子得一心已，則心與捨俱，遍滿一方成就遊。 |
Gamini! When the disciples of the Holy Master who have learned a lot have one mind, then the mind and equanimity will be all over the place and achieve success. |
如是，二三四方、四維上下，普周一切，心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
In this way, the two, three, four directions, the four dimensions up and down, pervading everything, the heart and equanimity, no knots and no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practice, pervading all the worldly achievements. |
彼作是念： |
He thought: |
『若有沙門、梵志如是見、如是說，自作、教作，自斷、教斷，自煮、教煮，愁煩憂慼，搥胸懊惱，啼哭愚癡，殺生、不與取、邪婬、妄言、飲酒，穿墻開藏，至他巷劫，害村壞邑，破城滅國； |
"If there is a recluse or a Brahma who sees and speaks like this, he does it himself, teaches him to do it, cuts it off himself, teaches him to cut it off, cooks it, teaches him to cook it, he is worried, he beats his chest, he is upset, he cries out, he is ignorant, he kills, he refuses to take, he commits adultery, he talks nonsense. , drink alcohol, hide through walls, rob others in alleys, harm villages and towns, destroy cities and destroy countries; |
作如是者，實為作惡。 |
Those who do this are actually doing evil. |
又以鐵輪利如剃刀，彼於此地一切眾生，於一日中斫截斬剉，剝裂剬割，作一肉段，一分一積，因是有惡業，因是有惡業報，恒水南岸殺、斷、煮去，恒水北岸施與、作齋、呪說而求，因是有罪有福，因是有罪福報。 |
And with the iron wheel as sharp as a razor, all living beings in this place will cut and chop, peel and cut, and make pieces of flesh in one day, dividing and accumulating. Because of this, there will be bad karma, because there will be bad karma, and the consequences will be permanent. On the south bank of the water, people are killed, cut off, and boiled. On the north bank of the Hengshui, people give, eat, pray, and pray. Because they are sinful, they are blessed. Because they are sinful, they are blessed. |
施與、調御、守護、攝持、稱譽、饒益，惠施、愛言、利及等利，因是有福，因是有福報。 |
Giving, regulating, guarding, sustaining, praising, benefiting, giving, loving words, benefiting and other benefits, because they are blessed, because they are blessed. |
若沙門、梵志所說真實者，我不犯世怖與不怖，常當慈愍一切世間，我心不與眾生共諍，無濁歡悅，我得無上人上之法，昇進得樂居，謂遠離法定。』 |
If what the ascetics and Brahmāzhi say is true, I will not be afraid of the world and will not be afraid of it. I will always be compassionate to all the world. My heart will not be at odds with all living beings. I will have no filthy joy. I will obtain the supreme Dharma and advance to live in happiness. , which means far away from the law. 』 |
彼於沙門、梵志所說不是不非，不是不非已，得內心止。 |
He said in Shamen and Vanzhi that it was not or not, nor or not, but inner heart. |
伽彌尼！是謂法定，名曰遠離，汝因此定，可得正念，可得一心，如是於現法便斷疑惑，而得昇進。」 |
Gamini! This is called the law, and it is called staying away. Through this concentration, you can obtain righteous thoughts and single-mindedness. In this way, you can eliminate doubts about the present Dharma and advance. " |
說此法時，波羅牢伽彌尼遠塵離垢，諸法淨眼生。 |
When this Dharma is preached, Paralao Gamini is far away from dust and dirt, and all dharmas are pure to the eyes. |
於是，波羅牢伽彌尼見法、得法，覺白淨法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏。 |
Therefore, Paralukamini saw the Dharma, obtained the Dharma, became aware of the pure Dharma, put an end to doubts and doubts, no longer followed him, had no hesitation, had attained fruition, and was fearless in the Blessed One's Dharma. |
即從坐起，稽首佛足，白曰： |
He stood up from his seat, looked at the Buddha's feet, and said: |
「世尊！我今自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only wish that the World Honored One will accept me as an Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
佛說如是。 |
Buddha said so. |
波羅牢伽彌尼及諸比丘，聞佛所說，歡喜奉行。 |
Paralukamini and other bhikkhus heard what the Buddha said and followed it with joy. |
波羅牢經第十竟（四千八百） |
The tenth chapter of the Parala Sutra (four thousand eight hundred) |
中阿含經卷第四（一萬八百十三字） |
The fourth volume of the Central Agama Sutra (18,13 words) |
中阿含業相應品第二竟（二萬一千六十字）（初一日誦） |
The Second Ultimate Product of the Chinese Agama's Karma (Twenty-one Thousand Six Crosses) (Recited on the first day of the Lunar New Year) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 3 舍梨子相應品 |
Chapter 3 Corresponding products for discarding pears |
21. On an Even Mind （二一）等心經 |
21. On an Even Mind (二一) Waiting for the Heart Sutra |
舍梨子相應品第三（有十一經）（初一日誦） |
The third corresponding product of Shelizi (there are eleven sutras) (recited on the first day of the lunar month) |
中阿含經卷第五 |
The fifth volume of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
等心、得戒、智、師子 水喻、瞿尼、陀然梵 |
Equal Mind, Gaining Precepts, Wisdom, Master Shui Yu, Kuni, Tuoran Brahma |
教病、拘絺、象跡喻 分別四諦最在後 |
Teaching illness, restraint, signs and metaphors, distinguishing the Four Noble Truths comes last |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者舍梨子與比丘眾夜集講堂，因內結、外結，為諸比丘分別其義： |
At that time, the Venerable Sāriputta and all the monks gathered in the lecture hall at night, and differentiated the meanings of internal knots and external knots for the monks: |
「諸賢！世實有二種人。 |
"Sages! There are actually two kinds of people in this world. |
云何為二？ |
Why is the cloud two? |
有內結人阿那含，不還此間，有外結人非阿那含，還來此間。 |
There are people from the inner circle, Anagami, who do not return here. There are people from the outer circle, who are not Anagami, but return here. |
諸賢！云何內結人阿那含，不還此間？ |
All sages! How can I not return to this place if I have married Anagami? |
若有一人修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具。 |
If there is a person who practices the precepts and has no flaws, no filth, no turbidity, many and no difficulties, he will be praised in the holy place and be good at practicing good things. |
彼因修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具故，復學厭欲、無欲、斷欲。 |
Because he practices fasting, has no flaws, no filth, no turbidity, has many problems, is praised in holy places, and is good at practicing good things, he resumes learning to be disgusted with desires, to have no desires, and to give up desires. |
因學厭欲、無欲、斷欲故，得息、心解脫。 |
Because you learn to be weary of desires, have no desires, and cut off desires, you will gain rest and your mind will be liberated. |
得已樂中，愛惜不離，於現法中不得究竟智，身壞命終，過摶食天，生餘意生天中。 |
In the joy that has been gained, cherish it and never leave it. In the present Dharma, you can't get the ultimate wisdom. When your body breaks down and your life ends, you will pass away and eat in the heaven, and your remaining thoughts will be reborn in the heaven. |
既生彼已，便作是念： |
Now that he is born, think this: |
『我本為人時，修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具。 |
When I was a human being, I practiced the precepts without any flaws, without any filth or turbidity. I had many and no difficulties. I was praised in holy places and practiced good things. |
因修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具故，復學厭欲、無欲、斷欲。 |
Because of the practice of the precepts, there is no wear and tear, no filth and no turbidity, there are many and no difficulties, and the holy place is praised and practiced well. Therefore, I resume learning to be disgusted with desire, have no desire, and give up desire. |
因學厭欲、無欲、斷欲故，得息、心解脫。 |
Because you learn to be weary of desires, have no desires, and cut off desires, you will gain rest and your mind will be liberated. |
得已樂中，愛惜不離，於現法中不得究竟智，身壞命終，過摶食天，生餘意生天在於此中。』 |
In the joy that has been gained, cherish it and never leave it. In the present Dharma, you can't get the ultimate wisdom. The body will be destroyed and your life will end. You will be able to live in the heaven of food, and the rest of your mind will be reborn in the heaven. 』 |
「諸賢！復有一人修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具。 |
"All sages, there is a person who practices the precepts without any defects, without any filth or turbidity. He has many and no difficulties. He is praised in the holy place and is good at practicing good things. |
彼因修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具故，復學色有斷、貪斷業，學欲捨離。 |
Because of his practice of the precepts, he has no flaws, no filth, no turbidity, many and no difficulties, is praised in the holy place, and is good at practicing good things. Therefore, he resumes the study of the cessation of lust, the cessation of greed, and the abandonment of desire. |
因學色有斷、貪斷業，學欲捨離故，得息、心解脫。 |
Because the study of lust is discontinued, the greed and karma are eliminated, and the study of desire is abandoned, one can gain rest and the mind will be liberated. |
得已樂中，愛惜不離，於現法中不得究竟智，身壞命終，過摶食天，生餘意生天中。 |
In the joy that has been gained, cherish it and never leave it. In the present Dharma, you can't get the ultimate wisdom. When your body breaks down and your life ends, you will pass away and eat in the heaven, and your remaining thoughts will be reborn in the heaven. |
既生彼已，便作是念： |
Now that he is born, think this: |
『我本為人時，修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具。 |
When I was a human being, I practiced the precepts without any flaws, without any filth or turbidity. I had many and no difficulties. I was praised in holy places and practiced good things. |
因修習禁戒，無穿無缺，無穢無濁，極多無難，聖所稱譽，善修善具故，復學色有斷、貪斷業，學欲捨離。 |
Because of the practice of the precepts, there is no flaw, no filth, no turbidity, no difficulty, praise in the holy place, good practice and good tools, resume the study of the cessation of lust, the cessation of greed, and the abandonment of desire. |
因學色有斷、貪斷業，學欲捨離故，得息、心解脫。 |
Because the study of lust is discontinued, the greed and karma are eliminated, and the study of desire is abandoned, one can gain rest and the mind will be liberated. |
得已樂中，愛惜不離，於現法中不得究竟智，身壞命終，過摶食天，生餘意生天在於此中。』 |
In the joy that has been gained, cherish it and never leave it. In the present Dharma, you can't get the ultimate wisdom. The body will be destroyed and your life will end. You will be able to live in the heaven of food, and the rest of your mind will be reborn in the heaven. 』 |
諸賢！是謂內結人阿那含，不還此間。 |
All sages! This means that the internally bound person Anagami will not return to this place. |
「諸賢！云何外結人非阿那含，來還此間？ |
"All sages! How can you come here to return to this place by marrying someone other than Anagami? |
若有一人修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。 |
If a person practices the precepts, protects himself from liberation, and becomes good at observing etiquette and etiquette, he will always be in fear when he sees any sins, and he will uphold and learn the precepts. |
諸賢！是謂外結人非阿那含，還來此間。」 |
All sages! This means that the Waijie people who are not Anagami come here. " |
於是，眾多等心天色像巍巍，光輝暐曄，夜將向旦，來詣佛所，稽首作禮，却住一面，白曰： |
Therefore, many people who waited for the sky to look like a majestic sky, shining brightly, came to the Buddha's place at night, bowed their heads and bowed, but stayed on one side and said: |
「世尊！尊者舍梨子昨夜與比丘眾集在講堂，因內結、外結，為諸比丘分別其義： |
"World Honored One! The Venerable Sariputta and the monks gathered in the lecture hall last night. He distinguished the meanings of internal knots and external knots for the monks: |
『諸賢！世實有二種人，內結人、外結人。』 |
"All sages!" There are actually two types of people in the world, those who are internally connected and those who are externally connected. 』 |
世尊！眾已歡喜，唯願世尊慈哀愍念，往至講堂。」 |
World Honored One! Everyone is happy, and I only hope that the World Honored One will come to the lecture hall with compassion and sympathy. " |
彼時，世尊為諸等心天默然而許。 |
At that time, the World-Honored One silently agreed for the sake of all the gods. |
諸等心天知世尊默然許可，稽首佛足，繞三匝已，即彼處沒。 |
All of you, knowing that the World-Honored One has silently approved it, bowed your heads at the Buddha's feet, walked around three times, and then disappeared there. |
諸等心天去後不久，於是世尊往至講堂比丘眾前，敷座而坐。 |
Soon after all the mental heavens passed away, the World-Honored One went to the lecture hall and sat down in front of the monks. |
世尊坐已，歎曰： |
The World-Honored One sat down and sighed: |
「善哉！善哉！舍梨子！汝極甚善。 |
"How good! How good! Sarizi! You are extremely good. |
所以者何？ |
So what? |
汝於昨夜與比丘眾集在講堂，因內結、外結，為諸比丘分別其義。 |
Last night you gathered with the monks in the lecture hall and distinguished the meanings of internal knots and external knots for the monks. |
諸賢！世實有二種人，內結人、外結人。 |
All sages! There are actually two types of people in the world, those who are internally connected and those who are externally connected. |
舍梨子！昨夜向旦，諸等心天來詣我所，稽首禮已，却住一面，白我言： |
Give up the pear! Last night at dawn, all the gods came to visit me. After paying homage to me, they stayed aside and said to me: |
『世尊！尊者舍梨子昨夜與比丘眾集在講堂，因內結、外結，為諸比丘分別其義： |
"World Honored One! The Venerable Sariputta and the monks gathered in the lecture hall last night. He distinguished the meanings of internal knots and external knots for the monks: |
「諸賢！世實有二種人，內結人、外結人。」 |
Sages! There are actually two types of people in this world: those who are internally connected and those who are externally connected. |
世尊！眾已歡喜，唯願世尊慈哀愍念，往至講堂。』 |
World Honored One! Everyone is happy, and I only hope that the World Honored One will come to the lecture hall with compassion and sympathy. 』 |
舍梨子！我便為彼諸等心天默然而許。 |
Give up the pear! I silently agree to it for the sake of their hearts. |
諸等心天知我默然許可，稽首我足，繞三匝已，即彼處沒。 |
All the gods know that I have silently allowed it. They look at my feet and walk around three times before disappearing there. |
「舍梨子！諸等心天或十、二十，或三十、四十，或五十、六十，共住錐頭處，各不相妨。 |
"Shalizi! There are ten or twenty mind heavens, some thirty or forty, some fifty or sixty, all living together at the head of the cone, and they do not interfere with each other. |
舍梨子！諸等心天非生彼中，甫修善心，極廣甚大，令諸等心天或十、二十，或三十、四十，或五十、六十，共住錐頭處，各不相妨。 |
Give up the pear! All kinds of mental heavens are not born in that place. Once you cultivate your good mind, it will be extremely broad and huge. Then all the mental heavens may be ten or twenty, thirty or forty, fifty or sixty, and they will live together at the head of the cone. Interfering with each other. |
舍梨子！諸等心天本為人時，已修善心，極廣甚大，因是故，令諸等心天或十、二十，或三十、四十，或五十、六十，共住錐頭處，各不相妨。 |
Give up the pear! When all these mind heavens were originally human, they had already cultivated their virtuous minds, which were extremely broad and very large. Therefore, all the mind heavens, perhaps ten or twenty, thirty or forty, or fifty or sixty, were allowed to live together at the head of the cone. , each has nothing to do with each other. |
是故，舍梨子！當學寂靜，諸根寂靜，心意寂靜，身、口、意業寂靜，向於世尊及諸智梵行。 |
Therefore, give up the pear! You should learn to be still, your faculties are still, your mind is still, your body, speech, and mental actions are still, and you should lead a holy life toward the Blessed One and all the wise beings. |
舍梨子！虛偽異學，長衰永失。 |
Give up the pear! Hypocrisy and heresy will be lost forever. |
所以者何？ |
So what? |
謂不得聞如此妙法。」 |
It is said that such a wonderful method cannot be heard. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
等心經第一竟（千一百八十一字） |
Waiting for the First Truth of the Heart Sutra (1,181 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 3 舍梨子相應品 |
Chapter 3 Corresponding products for discarding pears |
22. Perfecting the Precepts （二二）成就戒經 |
22. Perfecting the Precepts (22) Achieving the Precepts Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者舍梨子告諸比丘： |
At that time, the Venerable Sāriputta told the monks: |
「若比丘成就戒，成就定，成就慧者，便於現法出入想知滅定，必有此處； |
"If a bhikkhu has achieved moral precepts, achieved concentration, and achieved wisdom, he will be able to facilitate the entry and exit of the present dharmas, the samadhi of thought, knowledge, and cessation, and he will definitely have this place; |
若於現法不得究竟智，身壞命終，過摶食天，生餘意生天中，於彼出入想知滅定，必有此處。」 |
If the ultimate wisdom cannot be found in the present dharma, the body will be destroyed and life will end, and the remaining thoughts will be reborn in the heaven. If you enter and exit the samadhi of thinking and knowing, there will definitely be this place. " |
是時，尊者烏陀夷共在眾中，尊者烏陀夷白曰： |
At that time, the Venerable Utuoyi was among the crowd. The Venerable Utuoyi Bai said: |
「尊者舍梨子！若比丘生餘意生天中，出入想知滅定者，終無此處。」 |
Venerable Sāriputta! If a bhikkhu is reborn in heaven, going in and out, thinking about the cessation of samadhi, he will never be here. |
尊者舍梨子再三告諸比丘： |
The Venerable Sāriputta told the bhikkhus again and again: |
「若比丘成就戒，成就定，成就慧者，便於現法出入想知滅定，必有此處； |
"If a bhikkhu has achieved moral precepts, achieved concentration, and achieved wisdom, he will be able to facilitate the entry and exit of the present dharmas, the samadhi of thought, knowledge, and cessation, and he will definitely have this place; |
若於現法不得究竟智，身壞命終，過摶食天，生餘意生天中，於彼出入想知滅定，必有此處。」 |
If the ultimate wisdom cannot be found in the present dharma, the body will be destroyed and life will end, and the remaining thoughts will be reborn in the heaven. If you enter and exit the samadhi of thinking and knowing, there will definitely be this place. " |
尊者烏陀夷亦復再三白曰： |
Venerable Utuoyi also said again and again: |
「尊者舍梨子！若比丘生餘意生天中，出入想知滅定者，終無此處。」 |
Venerable Sāriputta! If a bhikkhu is reborn in heaven, going in and out, thinking about the cessation of samadhi, he will never be here. |
於是，尊者舍梨子便作是念： |
Then the Venerable Sāliputta thought as follows: |
「此比丘乃至再三非我所說，無一比丘歎我所說，我寧可往至世尊所。」 |
This bhikkhu is not what I said again and again. No bhikkhu laments what I said. I would rather go to the place where the Supreme Lord is. |
於是，尊者舍梨子往詣佛所，稽首作禮，却坐一面。 |
Then the Venerable Sālizi went to the Buddha's place, bowed his head and bowed, but sat on one side. |
尊者舍梨子去後不久，尊者烏陀夷及諸比丘亦往詣佛所，稽首作禮，却坐一面。 |
Not long after the Venerable Sariputta left, the Venerable Udayi and other bhikkhus also went to the Buddha's place, bowed their heads and bowed, but sat on one side. |
於中，尊者舍梨子復告諸比丘： |
In the middle, the Venerable Sāliputta told the monks again: |
「若比丘成就戒，成就定，成就慧者，便於現法出入想知滅定，必有此處； |
"If a bhikkhu has achieved moral precepts, achieved concentration, and achieved wisdom, he will be able to facilitate the entry and exit of the present dharmas, the samadhi of thought, knowledge, and cessation, and he will definitely have this place; |
若於現法不得究竟智，身壞命終，過摶食天，生餘意生天中，於彼出入想知滅定，必有此處。」 |
If the ultimate wisdom cannot be found in the present dharma, the body will be destroyed and life will end, and the remaining thoughts will be reborn in the heaven. If you enter and exit the samadhi of thinking and knowing, there will definitely be this place. " |
尊者烏陀夷復白曰： |
Venerable Utuoyi replied: |
「尊者舍梨子！若比丘生餘意生天中，出入想知滅定者，終無此處。」 |
Venerable Sāriputta! If a bhikkhu is reborn in heaven, going in and out and thinking about the cessation of samadhi, he will never be here. |
尊者舍梨子復再三告諸比丘： |
The Venerable Sāriputta told the monks again and again: |
「若比丘成就戒，成就定，成就慧者，便於現法出入想知滅定，必有此處； |
"If a bhikkhu has achieved moral precepts, achieved concentration, and achieved wisdom, he will be able to facilitate the entry and exit of the present dharmas, the samadhi of thought, knowledge, and cessation, and he will definitely have this place; |
若於現法不得究竟智，身壞命終，過摶食天，生餘意生天中，於彼出入想知滅定，必有此處。」 |
If the ultimate wisdom cannot be found in the present dharma, the body will be destroyed and life will end, and the remaining thoughts will be reborn in the heaven. If you enter and exit the samadhi of thinking and knowing, there will definitely be this place. " |
尊者烏陀夷亦復再三白曰： |
Venerable Utuoyi also said again and again: |
「尊者舍梨子！若比丘生餘意生天中，出入想知滅定者，終無此處。」 |
Venerable Sāriputta! If a bhikkhu is reborn in heaven, going in and out and thinking about the cessation of samadhi, he will never be here. |
尊者舍梨子復作是念： |
The Venerable Sāliko repeated these thoughts: |
「此比丘於世尊前再三非我所說，亦無一比丘歎我所說，我宜默然。」 |
This bhikkhu has come before the World-Honored One time and again to say something I did not say, and not a single bhikkhu complained about what I said. I should remain silent. |
於是，世尊問曰： |
Then the World-Honored One asked: |
「烏陀夷！汝說意生天為是色耶？」 |
Wutoyi! You said that the mind is born in the sky, which is the color? |
尊者烏陀夷白世尊曰： |
Venerable Utuoyibai said: |
「是也。 |
"It is also. |
世尊！」 |
World Honored One! " |
世尊面訶烏陀夷曰： |
The World-Honored One looked at Wu Tuoyi and said: |
「汝愚癡人！盲無有目，以何等故，論甚深阿毘曇？」 |
You are an idiot! You are blind and have no eyes. Why do you think it is profound Abhitan? |
於是，尊者烏陀夷為佛面訶已，內懷憂慼，低頭默然，失辯無言，如有所思。 |
Then, the Venerable Wu Tuoyi turned his head to the Buddha's face, with sorrow in his heart. He bowed his head in silence, unable to speak, as if he was thinking. |
世尊面訶尊者烏陀夷已，語尊者阿難曰： |
The World-Honored One met the Venerable Utuoyi and spoke to the Venerable Ananda: |
「上尊名德長老比丘為他所詰，汝何以故，縱而不撿？ |
"The Venerable Mingde Elder Bhikkhu was questioned by him. Why did you not pick it up? |
汝愚癡人！無有慈心，捨背上尊名德長老。」 |
You are stupid! He has no compassion and respects the name of the virtuous elder on his back. " |
於是，世尊面訶尊者烏陀夷及尊者阿難已，告諸比丘： |
Then the World-Honored One met the Venerable Udayi and the Venerable Ananda and told the monks: |
「若比丘成就戒，成就定，成就慧者，便於現法出入想知滅定，必有此處； |
"If a bhikkhu has achieved moral precepts, achieved concentration, and achieved wisdom, he will be able to facilitate the entry and exit of the present dharmas, the samadhi of thought, knowledge, and cessation, and he will definitely have this place; |
若於現法不得究竟智，身壞命終，過摶食天，生餘意生天中，於彼出入想知滅定，必有此處。」 |
If the ultimate wisdom cannot be found in the present dharma, the body will be destroyed and life will end, and the remaining thoughts will be reborn in the heaven. If you enter and exit the samadhi of thinking and knowing, there will definitely be this place. " |
佛說如是，即入禪室，宴坐默然。 |
After the Buddha said this, he immediately entered the Zen room and sat in silence while having a banquet. |
爾時，尊者白淨比丘在於眾中，尊者阿難白尊者白淨： |
At that time, the Venerable Bhikkhu Bai Jing was among the crowd, and the Venerable Ananda said to the Venerable Bhikkhu Bai Jing: |
「是他所作，而我得責。 |
"He did it, and I'm responsible. |
尊者白淨！世尊晡時必從禪室出，至比丘眾前，敷座而坐，共論此義。 |
Your Majesty is pure! The World Honored One will come out of the meditation room in the afternoon, go to the monks, sit down, and discuss this meaning together. |
尊者白淨應答此事，我極慚愧於世尊所及諸梵行。」 |
The Venerable Lord responded to this matter with a pure voice. I am extremely ashamed of the holy life that the World Honored One has followed. " |
於是，世尊則於晡時從禪室出，至比丘眾前，敷座而坐，告曰： |
Then, the World-Honored One came out of the meditation room in the afternoon, went to the front of the monks, sat down on his seat, and said: |
「白淨！長老比丘為有幾法，為諸梵行者愛敬尊重？」 |
Bai Jing! How many dharma do the elder monks have that all Brahma practitioners love and respect? |
尊者白淨白曰： |
Venerable Bai Jingbai said: |
「世尊！長老比丘若有五法，為諸梵行者愛敬尊重。 |
"World Honored One! If the elder bhikkhu has five dharma, he will be loved and respected by all the Brahmacharyas. |
云何為五？ |
Why is the cloud five? |
世尊！長老比丘修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。 |
World Honored One! Elder monks practice fasting and guarding against liberation, and they are good at maintaining dignity and etiquette. They are always in fear when seeing sins, and they accept and uphold the precepts. |
世尊！禁戒長老上尊比丘，為諸梵行者愛敬尊重。 |
World Honored One! The venerable bhikkhu, the elder of the precepts, is loved and respected by all the Brahma practitioners. |
復次，世尊！長老比丘廣學多聞，守持不忘，積聚博聞，所謂法者，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行，如是諸法廣學多聞，翫習至千，意所惟觀，明見深達。 |
Again, World Honored One! Elder monks have learned widely and learned a lot, persisted in it, and accumulated extensive knowledge. The so-called Dharma is good in the beginning, good in the middle, and good in the end. After practicing it for thousands of years, you can only observe what you want, and your insights will be profound. |
世尊！多聞長老上尊比丘，為諸梵行者愛敬尊重。 |
World Honored One! The learned elder, the respected bhikkhu, is loved, respected and respected by all the Brahma practitioners. |
復次，世尊！長老比丘得四增上心，現法樂居，易不難得。 |
Again, World Honored One! The elder bhikkhu has gained the four-level improvement of his mind and lived happily in the Dharma, which is easy and not hard to come by. |
世尊！禪伺長老上尊比丘，為諸梵行者愛敬尊重。 |
World Honored One! The senior monk who serves as a Zen attendant is loved, respected and respected by all the Brahma practitioners. |
復次，世尊！長老比丘修行智慧，觀興衰法，得如是智，聖慧明達，分別曉了，以正盡苦。 |
Again, World Honored One! The elder bhikkhu practices wisdom and observes the rise and fall of the Dharma, and obtains such wisdom. The holy wisdom is clear and discernible, and he can correct all suffering. |
世尊！智慧長老上尊比丘，為諸梵行者愛敬尊重。 |
World Honored One! The wise elder, the respected bhikkhu, is loved and respected by all the Brahmacharyas. |
復次，世尊！長老比丘諸漏已盡，無復有結，心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Again, World Honored One! Elder monk, all outflows have been eliminated, no more knots, mind is liberated, wisdom is liberated, self-knowledge and self-consciousness in the present Dharma, self-evident attainment, life is over, the holy life has been established, what has been done has been done, there is no more suffering, knowing if true. |
世尊！漏盡長老上尊比丘，為諸梵行者愛敬尊重。 |
World Honored One! The Venerable Bhikkhu, Elder Luojin, is loved and respected by all the Brahma practitioners. |
世尊！長老比丘若成就此五法，為諸梵行者愛敬尊重。」 |
World Honored One! If an elder monk achieves these five dharma, he will be loved, respected and respected by all the Brahma practitioners. " |
世尊問曰： |
The World Honored One asked: |
「白淨！若長老比丘無此五法，當以何義使諸梵行者愛敬尊重？」 |
Bai Jing! If the elder bhikkhu does not have these five dharma, how can he be loved and respected by all the Brahmacharyas? |
尊者白淨白曰： |
Venerable Bai Jingbai said: |
「世尊！若長老比丘無此五法者，更無餘事使諸梵行愛敬尊重，唯以老耄、頭白、齒落，盛壯日衰，身曲脚戾，體重氣上，柱杖而行，肌縮皮緩，皺如麻子，諸根毀熟，顏色醜惡，彼因此故，使諸梵行愛敬尊重。」 |
World Honored One! If an elder bhikkhu does not have these five dharma, he will have nothing left to do to make the Brahma people love, respect and respect him. He will only be an old man, with a white head, teeth falling off, a person who is getting older and stronger, a bent body and a ruthless foot, a heavy body, a strong body, and a staff. When walking, the muscles shrink and the skin becomes slow, wrinkled like pockmarks, the roots are damaged and ripe, and the color is ugly. Because of this, all the Brahma practitioners love and respect it. |
世尊告曰： |
The World Honored One said: |
「如是如是。 |
"So it is. |
若長老比丘無此五法，更無餘事使諸梵行愛敬尊重，唯以老耄、頭白、齒落，盛壯日衰，身曲脚戾，體重氣上，柱杖而行，肌縮皮緩，皺如麻子，諸根毀熟，顏色醜惡，彼因此故，使諸梵行愛敬尊重。 |
If an elder bhikkhu does not have these five dharmas, and has nothing to do to make the Brahma people love and respect him, he will only look like an old man, with a white head, teeth falling out, a person who is getting older and stronger, a bent body and a violent foot, a heavy body and a high air, walking with a staff, and contracted muscles. The skin is slow, wrinkled like pockmarks, the roots are damaged and ripe, and the color is ugly. Because of this, he is loved and respected by all the holy people. |
白淨！舍梨子比丘有此五法，汝等應當愛敬尊重。 |
fair and clear! Bhikkhu Sāliputta has these five dharma, which you should love and respect. |
所以者何？ |
So what? |
白淨！舍梨子比丘修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。 |
fair and clear! Bhikkhu Sāliputta practiced fasting and guarding against liberation, and became good at observing the etiquette and etiquette. He was always in fear when seeing sins, so he accepted and upheld the precepts. |
復次，白淨！舍梨子比丘廣學多聞，守持不忘，積聚博聞，所謂法者，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行，如是諸法，廣學多聞，翫習至千，意所惟觀，明見深達。 |
Again, fair! Bhikkhu Sāliputta has learned widely, persisted in it, and accumulated extensive knowledge. The so-called Dharma is good at the beginning, good in the middle, and good at the end. It has meaning and writing, is pure and pure, and manifests the holy life. Such Dharmas have been learned widely. After hearing it and practicing it for thousands of years, I can see only what I want to see, and my insights are profound. |
復次，白淨！舍梨子比丘得四增上心，現法樂居，易不難得。 |
Again, fair! Bhikkhu Sariputra has gained the four-level improvement of his mind, and now he can live happily in the Dharma, which is easy and not hard to come by. |
復次，白淨！舍梨子比丘修行智慧，觀興衰法，得如是智，聖慧明達，分別曉了，以正盡苦。 |
Again, fair! Bhikkhu Sariputta practiced wisdom and observed the rise and fall of the Dharma. He gained such wisdom and sage wisdom. He understood clearly and rectified all suffering. |
復次，白淨！舍梨子比丘諸漏已盡，無復有結，心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Again, fair! Bhikkhu Sāliputta, all the outflows have been eliminated, and there are no more knots. His mind is liberated and his wisdom is liberated. He knows and realizes himself in the present Dharma. He has attained enlightenment by himself. His life has been completed. His holy life has been established. What he has done has been done. There is no more suffering. Know as true. |
白淨！舍梨子比丘成就此五法，汝等應共愛敬尊重。」 |
fair and clear! Bhikkhu Sariputta has accomplished these five dharma, and you should all love, respect and respect him. " |
佛說如是。 |
Buddha said so. |
尊者白淨及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Bai Jing and other bhikkhus heard what the Buddha said and followed it with joy. |
成就戒經第二竟（一千七百四十六字） |
The Second Practitioner of the Sutra of Achievements in Precepts (1,746 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 3 舍梨子相應品 |
Chapter 3 Corresponding products for discarding pears |
23. Wisdom （二三）智經 |
23. Wisdom (23) Zhi Jing |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，牟利破群［少／兔］比丘捨戒罷道，黑齒比丘聞牟利破群［少／兔］比丘捨戒罷道，即詣尊者舍梨子所，稽首禮足，却坐一面，坐已，白曰： |
At that time, the black-toothed bhikkhu, who was seeking profit and breaking the group [young/rabbit], gave up his precepts and abandoned the path. When the black-toothed bhikkhu heard that the monk [young/rabbit] was seeking profit and broke the group, he gave up his precepts and abandoned the path. He went to the place where the Venerable Yi gave up his pear. He bowed his head and bowed, but sat on one side. , sitting down, Bai said: |
「尊者舍梨子！當知牟利破群［少／兔］比丘捨戒罷道。」 |
Venerable Sir, give up the pear! You should know that seeking profit will break the group of [young/rabbit] bhikkhus and give up the precepts. |
尊者舍梨子曰： |
The Venerable Sālizi said: |
「牟利破群［少／兔］比丘於此法中而愛樂耶？」 |
Is it true that a bhikkhu who seeks profit and defeats the group of [young/rabbits] loves music in this Dharma? |
黑齒比丘問曰： |
Black Teeth Bhikkhu asked: |
「尊者舍梨子！於此法中而愛樂耶？」 |
Venerable Sāriputta! Do you love happiness in this Dharma? |
尊者舍梨子答曰： |
Venerable Sāliputta replied: |
「黑齒！我於此法無有疑惑。」 |
Black Teeth! I have no doubts about this method. |
黑齒比丘即復問曰： |
Black-toothed bhikkhu then asked again: |
「尊者舍梨子！於當來事復云何耶？」 |
Venerable Sāriputta! What will happen next? |
尊者舍梨子答曰： |
Venerable Sāliputta replied: |
「黑齒！我於來事亦無猶預。」 |
Black Teeth! I have no hesitation in what's to come. |
黑齒比丘聞如是已，即從坐起，往詣佛所，稽首作禮，却坐一面，白曰： |
When Black Teeth Bhikkhu heard this, he stood up from his seat, went to the Buddha's place, bowed his head and bowed, but sat on one side and said: |
「世尊！尊者舍梨子今自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真。」 |
World Honored One! The Venerable Sāliputta now claims to have attained wisdom. Life has ended, the holy life has been established, everything has been done, and there will be no more suffering, knowing it is true. |
世尊聞已，告一比丘： |
The World-Honored One heard this and told a bhikkhu: |
「汝往舍梨子所，語： |
"You go to where Sariputta is and say: |
『舍梨子！世尊呼汝。』 |
"Shelizi!" The World Honored One calls you. 』 |
」 |
|
一比丘受教已，即從坐起，禮佛而去，往詣尊者舍梨子所，白曰： |
After receiving the instruction, a bhikkhu stood up from his seat, bowed to the Buddha, went to where Venerable Yi was staying, and said: |
「世尊呼尊者舍梨子。」 |
The World-Honored One calls upon the Venerable Lord Sariputta. |
尊者舍梨子聞已，即往詣佛，稽首作禮，却坐一面。 |
After hearing this, the Venerable Sa Lizi went to the Buddha, bowed his head and bowed, but sat on one side. |
世尊問曰： |
The World Honored One asked: |
「舍梨子！汝今實自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真耶？」 |
Sariputta! Do you really claim to have wisdom now that your life has ended, your holy life has been established, your work has been done, and you will not experience any more, do you know this to be true? |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！不以此文，不以此句，我但說義。」 |
World Honored One! Not in this article, not in this sentence, I just speak righteousness. |
世尊告曰： |
The World Honored One said: |
「舍梨子！族姓子隨其方便稱說，得智者即說得智。」 |
Shalizi! The clan surname is called according to the convenience, and the wise person is said to be wise. |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！我向已說，不以此文，不以此句，我但說義。」 |
World Honored One! I have told you, not in this article, not in this sentence, but I speak righteousness. |
世尊問曰： |
The World Honored One asked: |
「舍梨子！若諸梵行來問汝言： |
"Sariko! If the Brahmacharyas come and ask you: |
『尊者舍梨子！云何知、云何見，自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真耶？』 |
"Venerable Sāriko! How do you know, how do you see that if you claim to have acquired wisdom, your life has ended, your holy life has been established, your work has been done, and you will not experience any more, how can you know it is true? 』 |
舍梨子！汝聞此已當云何答？」 |
Give up the pear! What should you say when you hear this? " |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！若諸梵行來問我言： |
"World Honored One! If all the Brahmacharyas come and ask me: |
『尊者舍梨子！云何知、云何見，自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真？』 |
"Venerable Sāriko! How do you know, how do you see that if you claim to have acquired wisdom, your life is over, your holy life has been established, your work has been done, and there is no more feeling, how can you know it is true? 』 |
世尊！我聞此已，當如是答： |
World Honored One! After hearing this, I should answer this: |
『諸賢！生者有因，此生因盡，知生因盡已，我自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真。』 |
"All sages!" Life has a cause. The cause of this life has been exhausted. I know that the cause of birth has been exhausted. I claim to have gained wisdom. Life has been exhausted. The holy life has been established. What I have done has been done. There is no more feeling. Knowing is true. 』 |
世尊！若諸梵行來問如此，我當如是答。」 |
World Honored One! If people from the holy world come to ask this question, I should answer it like this. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！舍梨子！若諸梵行來問如此，汝應如是答。 |
"Excellent! Excellent! Sariputta! If the Brahma comes and asks you this question, you should answer it this way. |
所以者何？ |
So what? |
如此說者，當知是義。」 |
Those who say this should know that it is true. " |
世尊問曰： |
The World Honored One asked: |
「舍梨子！若諸梵行來問汝言： |
"Sariko! If the Brahmacharyas come and ask you: |
『尊者舍梨子！生者何因何緣，為從何生，以何為本？』 |
"Venerable Sāriko! What are the causes and conditions of living beings, where are they born from, and what are their roots? 』 |
汝聞此已，當云何答？」 |
When you hear this, what should you say? " |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！若諸梵行來問我言： |
"World Honored One! If all the Brahmacharyas come and ask me: |
『尊者舍梨子！生者何因何緣，為從何生，以何為本？』 |
"Venerable Sāriko! What are the causes and conditions of living beings, where are they born from, and what are their roots? 』 |
世尊！我聞此已，當如是答： |
World Honored One! After hearing this, I should answer this: |
『諸賢！生者因有緣有，從有而生，以有為本。』 |
"All sages!" Living things exist due to fate, are born from existence, and are based on existence. 』 |
世尊！若諸梵行來問如此，我當如是答。」 |
World Honored One! If people from the holy world come to ask this question, I should answer it like this. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！舍梨子！若諸梵行來問如此，汝應如是答。 |
"Excellent! Excellent! Sariputta! If the Brahma comes and asks you this question, you should answer it this way. |
所以者何？ |
So what? |
如此說者，當知是義。」 |
Those who say this should know that it is true. " |
世尊問曰： |
The World Honored One asked: |
「舍梨子！若諸梵行來問汝言： |
"Sariko! If the Brahmacharyas come and ask you: |
『尊者舍梨子！有者何因何緣，為從何生，以何為本？』 |
"Venerable Sāriko! What is the reason for existence, where does it originate from, and what is its foundation? 』 |
汝聞此已，當云何答？」 |
When you hear this, what should you say? " |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！若諸梵行來問我言： |
"World Honored One! If all the Brahmacharyas come and ask me: |
『尊者舍梨子！有者何因何緣，為從何生，以何為本？』 |
"Venerable Sāriko! What is the reason for existence, where does it originate from, and what is its foundation? 』 |
世尊！我聞此已，當如是答： |
World Honored One! After hearing this, I should answer this: |
『諸賢！有者因受、緣受，從受而生，以受為本。』 |
"All sages!" There are those who are born from feeling, conditional feeling, and based on feeling. 』 |
世尊！若諸梵行來問如此，我當如是答。」 |
World Honored One! If people from the holy world come to ask this question, I should answer it like this. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！舍梨子！若諸梵行來問如此，應如是答。 |
"Excellent! Excellent! Sariputta! If the Brahmacharya comes to ask you this question, you should answer it like this. |
所以者何？ |
So what? |
如此說者，當知是義。」 |
Those who say this should know that it is true. " |
世尊問曰： |
The World Honored One asked: |
「舍梨子！若諸梵行來問汝言： |
"Sariko! If the Brahmacharyas come and ask you: |
『尊者舍梨子！受者何因何緣，為從何生，以何為本？』 |
"Venerable Sāriko! What is the cause and condition of the recipient, where does it come from, and what is its foundation? 』 |
汝聞此已，當云何答？」 |
When you hear this, what should you say? " |
尊者舍梨子白曰： |
Venerable Sālizi Bai said: |
「世尊！若諸梵行來問我言： |
"World Honored One! If all the Brahmacharyas come and ask me: |
『尊者舍梨子！受者何因何緣，為從何生，以何為本？』 |
"Venerable Sāriko! What is the cause and condition of the recipient, where does it come from, and what is its foundation? 』 |
世尊！我聞此已，當如是答： |
World Honored One! After hearing this, I should answer this: |
『諸賢！受者因愛、緣愛，從愛而生，以愛為本。』 |
"All sages!" The recipient is born out of love and is based on love. 』 |
世尊！若諸梵行來問如此，我當如是答。」 |
World Honored One! If people from the holy world come to ask this question, I should answer it like this. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！舍梨子！若諸梵行來問如此，汝應如是答。 |
"Excellent! Excellent! Sariputta! If the Brahma comes and asks you this question, you should answer it this way. |
所以者何？ |
So what? |
如此說者，當知是義。」 |
Those who say this should know that it is true. " |
世尊問曰： |
The World Honored One asked: |
「舍梨子！若諸梵行來問汝言： |
"Sariko! If the Brahmacharyas come and ask you: |
『尊者舍梨子！云何為愛？』 |
"Venerable Sāriko! What is love? 』 |
汝聞此已，當云何答？」 |
When you hear this, what should you say? " |
尊者舍梨子白曰： |
Venerable Sālizi Bai said: |
「世尊！若諸梵行來問我言： |
"World Honored One! If all the Brahmacharyas come and ask me: |
『尊者舍梨子！云何為愛？』 |
"Venerable Sāriko! What is love? 』 |
世尊！我聞此已，當如是答： |
World Honored One! After hearing this, I should answer this: |
『諸賢！謂有三覺，樂覺、苦覺、不苦不樂覺，於中樂欲著者，是謂為愛。』 |
"All sages!" It is said that there are three kinds of consciousness, the consciousness of pleasure, the consciousness of suffering, and the consciousness of neither pain nor pleasure. Among them, the desire for pleasure is called love. 』 |
世尊！若諸梵行來問如此，我當如是答。」 |
World Honored One! If people from the holy world come to ask this question, I should answer it like this. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！舍梨子！若諸梵行來問如此，汝應如是答。 |
"Excellent! Excellent! Sariputta! If the Brahma comes and asks you this question, you should answer it this way. |
所以者何？ |
So what? |
如此說者，當知是義。」 |
Those who say this should know that it is true. " |
世尊問曰： |
The World Honored One asked: |
「舍梨子！若諸梵行來問汝言： |
"Sariko! If the Brahmacharyas come and ask you: |
『尊者舍梨子！云何知、云何見，於三覺中無樂欲著？』 |
"Venerable Sāriko! How do you know and see that there is no desire for pleasure in the three awakenings? 』 |
汝聞此已，當云何答？」 |
When you hear this, what should you say? " |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！若諸梵行來問我言： |
"World Honored One! If all the Brahmacharyas come and ask me: |
『尊者舍梨子！云何知、云何見，於三覺中無樂欲著？』 |
"Venerable Sāriko! How do you know and see that there is no desire for pleasure in the three awakenings? 』 |
世尊！我聞此已，當如是答： |
World Honored One! After hearing this, I should answer this: |
『諸賢！謂此三覺無常法、苦法、滅法，無常法即是苦，見苦已，便於三覺無樂欲著。』 |
"All sages!" It is said that these three consciousnesses are impermanent, suffering, and cessation. Impermanence is suffering. Seeing suffering already makes it easy for the three consciousnesses to have no pleasure. 』 |
世尊！若諸梵行來問如此，我當如是答。」 |
World Honored One! If people from the holy world come to ask this question, I should answer it like this. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！舍梨子！若諸梵行來問如此，汝應如是答。 |
"Excellent! Excellent! Sariputta! If the Brahma comes and asks you this question, you should answer it this way. |
所以者何？ |
So what? |
如此說者，當知是義。」 |
Those who say this should know that it is true. " |
爾時，世尊告曰： |
At that time, the World-Honored One said: |
「舍梨子！此說復有義，可得略答。 |
"Shelizi! This statement makes sense, and I can give you a brief answer. |
舍梨子！復有何義，此說可得略答？ |
Give up the pear! What is the meaning of this statement? Can we give a brief answer? |
所覺所為，即皆是苦。 |
Everything you feel and do is suffering. |
舍梨子！是謂復有義，此說可得略答。」 |
Give up the pear! This means that there is meaning again. This statement can be briefly answered. " |
世尊問曰： |
The World Honored One asked: |
「舍梨子！若諸梵行來問汝言： |
"Sariko! If the Brahmacharyas come and ask you: |
『尊者舍梨子！云何背不向自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真？』 |
"Venerable Sāriko! Why don't you claim to have acquired wisdom? Life is over, the holy life has been established, what has been done has been done, and there is no more feeling and existence, knowing it is true? 』 |
」 |
|
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！若諸梵行來問我言： |
"World Honored One! If all the Brahmacharyas come and ask me: |
『尊者舍梨子！云何背不向自稱說得智，生已盡，梵行已立，所作已辦，不更受有，知如真？』 |
"Venerable Sāriko! Why don't you claim to have acquired wisdom? Life is over, the holy life has been established, what has been done has been done, and there is no more feeling and existence, knowing it is true? 』 |
世尊！我聞此已，當如是答： |
World Honored One! After hearing this, I should answer this: |
『諸賢！我自於內背而不向則諸愛盡，無驚無怖，無疑無惑，行如是守護，如其守護已，不生不善漏。』 |
"All sages!" If I turn my back from within and do not turn toward it, then all my loves will be exhausted. I will have no fear, no doubt, no confusion. If I protect myself in this way, as I have protected myself, no unwholesome leaks will arise. 』 |
世尊！若諸梵行來問如此，我當如是答。」 |
World Honored One! If people from the holy world come to ask this question, I should answer it like this. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！舍梨子！若諸梵行來問如此，汝應如是答。 |
"Excellent! Excellent! Sariputta! If the Brahma comes and asks you this question, you should answer it this way. |
所以者何？ |
So what? |
如此說者，當知是義。」 |
Those who say this should know that it is true. " |
世尊告曰： |
The World Honored One said: |
「舍梨子！復次有義，此說可得略答。 |
"Sacrifice! There is meaning again and again. This statement can be briefly answered. |
若諸結沙門所說，彼結非我有，行如是守護，如其守護已，不生不善漏。 |
If all the knotted recluses say, that knot does not belong to me. If I protect it in this way, as if I have guarded it, no unwholesome leaks will arise. |
舍梨子！是謂復有義，此說可得略答。」 |
Give up the pear! This means that there is meaning again. This statement can be briefly answered. " |
世尊說如是已，即從坐起，入室燕坐。 |
After the World Honored One said this, he stood up from his seat and entered the room to sit down. |
世尊入室不久，尊者舍梨子告諸比丘： |
Not long after the World-Honored One entered the room, the Venerable Sāliputta told the monks: |
「諸賢！我始未作意，而世尊卒問此義，我作是念： |
"My sages, I had not thought about it at first, but when the World Honored One asked me what it meant, I thought about it like this: |
『恐不能答。』 |
"I'm afraid I can't answer." 』 |
諸賢！我初說一義，便為世尊之所讚可，我復作是念： |
All sages! The first time I said a meaning, it was praised by the World Honored One. I repeated this thought: |
『若世尊一日一夜，以異文異句問我此義者，我能為世尊一日一夜，以異文異句而答此義； |
"If the World Honored One asks me this meaning in different words and phrases for a day and a night, I can answer this meaning for the World Honored One in different words and phrases for a day and a night; |
若世尊二、三、四，至七日七夜，以異文異句問我此義者，我亦能為世尊二、三、四，至七日七夜，以異文異句而答此義。』 |
If the Blessed One asks me this meaning in different words and phrases on the second, third, and fourth day for seven days and seven nights, I can also answer this meaning for the Blessed One on the second, third, and fourth day, and for seven days and seven nights in different words and sentences. 』 |
」 |
|
黑齒比丘聞尊者舍梨子說如是已，即從坐起，疾詣佛所，白世尊曰： |
When the black-toothed bhikkhu heard the Venerable Sāriputta say this, he stood up from his seat, quickly went to the Buddha, and said to the World-Honored One: |
「世尊入室不久，尊者舍梨子所說至高，一向師子吼： |
"Shortly after the World-Honored One entered the room, the Venerable Sāriputta said something supreme and shouted to the Master: |
『諸賢！我始未作意，而世尊卒問此義，我作是念： |
"All sages!" I didn't think about it at first, but when the World Honored One asked about the meaning, I thought like this: |
「恐不能答。」 |
I'm afraid I can't answer. |
諸賢！我初說一義，便為世尊之所讚可，我復作是念： |
All sages! When I first said one meaning, it was praised by the World Honored One. I repeated this thought: |
「若世尊一日一夜，以異文異句問我此義者，我能為世尊一日一夜，以異文異句而答此義。 |
"If the World Honored One asks me this meaning in different words and phrases for a day and a night, I can answer this meaning for the World Honored One in different words and phrases for a day and a night. |
諸賢！若世尊二、三、四，至七日七夜，以異文異句問我此義者，我亦能為世尊二、三、四，至七日七夜，以異文異句而答此義。」 |
All sages! If the Blessed One asks me this meaning in different words and phrases on the second, third, and fourth day for seven days and seven nights, I can also answer this meaning for the Blessed One on the second, third, and fourth day, and for seven days and seven nights in different words and sentences. " |
』」 |
』』 |
世尊告曰： |
The World Honored One said: |
「黑齒！如是，如是。 |
"Black Teeth! So, so. |
若我一日一夜，以異文異句問舍梨子比丘此義者，舍梨子比丘必能為我一日一夜，以異文異句而答此義。 |
If I ask Bhikkhu Sāriputta this meaning in different words and sentences for a day and a night, Bhikkhu Sāliputta will be able to answer this meaning for me in different words and sentences all day and night. |
黑齒！若我二、三、四，至七日七夜，以異文異句問舍梨子比丘此義者，舍梨子比丘亦能為我二、三、四，至七日七夜，以異文異句而答此義。 |
Black teeth! If I asked Bhikkhu Sāliputta on the second, third, fourth, and for seven days and seven nights, in different words and sentences, Bhikkhu Sāliputta could also answer for me two, three, and four, for seven days and seven nights, in different words and sentences. Answer this meaning. |
所以者何？ |
So what? |
黑齒！舍梨子比丘深達法界故。」 |
Black teeth! This is why Bhikkhu Sariputta has reached the Dharma Realm deeply. " |
佛說如是。 |
Buddha said so. |
尊者舍梨子及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Sāliputta and other bhikkhus heard what the Buddha said and followed it with joy. |
智經第三竟（一千一百六十九字） |
The Third Truth of the Zhi Jing (1,169 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 3 舍梨子相應品 |
Chapter 3 Corresponding products for discarding pears |
24. The “Lion’s Roar” of Sāriputta （二四）師子吼經 |
24. The “Lion’s Roar” of Sāriputta (24) Shizi Roar Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊與大比丘眾俱，於舍衛國而受夏坐，尊者舍梨子亦遊舍衛國而受夏坐。 |
At that time, the World Honored One, together with the great monks, were in the country of Sarwei and received the summer seat. The Venerable Lord Sālizi also traveled to the country of Samwei and received the summer seat. |
於是，尊者舍梨子舍衛國受夏坐訖，過三月已，補治衣竟，攝衣持鉢，往詣佛所，稽首禮足，却坐一面，白曰： |
Then, the Venerable Sālizi Sāwei had finished his summer service. After three months, he repaired his clothes, took his clothes and took his alms bowl, and went to the Buddha's place. He bowed his head and paid his respects. Then he sat on one side and said: |
「世尊！我於舍衛國受夏坐訖。 |
"World Honored One! I have passed away in the state of Savatthi. |
世尊！我欲遊行人間。」 |
World Honored One! I want to travel around the world. " |
世尊告曰： |
The World Honored One said: |
「舍梨子！汝去，隨所欲，諸未度者當令得度，諸未脫者當令得脫，諸未般涅槃者令得般涅槃。 |
"Sarizi! You go and do as you wish. Those who have not yet been saved should be saved, those who have not yet been liberated should be liberated, and those who have not yet achieved parinirvana should be led to parinirvana. |
舍梨子！汝去，隨所欲。」 |
Give up the pear! You go and do whatever you want. " |
於是，尊者舍梨子聞佛所說，善受善持，即從坐起，稽首佛足，繞三匝而去，還至己房，收舉床座，攝衣持鉢，即便出去遊行人間。 |
Then, after hearing what the Buddha said, the Venerable Sāliputta stood up from his seat, bowed his head at the Buddha's feet, walked around three times, returned to his room, picked up the bed seat, picked up his clothes and held his alms bowl, and then went out to wander around the world. . |
尊者舍梨子去後不久，有一梵行在於佛前犯相違法，白世尊曰： |
Not long after the Venerable Sāriputta passed away, there was a Buddhist monk who committed an offense in front of the Buddha. He said to the Blessed One: |
「今日尊者舍梨子輕慢我已，遊行人間。」 |
Today the Venerable Sāriputta has despised me and wandered around the world. |
世尊聞已，告一比丘： |
The World-Honored One heard this and told a bhikkhu: |
「汝往舍梨子所，語舍梨子： |
"You go to the place where the pear is left and say: |
『世尊呼汝。 |
"The World Honored One calls you. |
汝去不久，有一梵行在於我前犯相違法，而作是語： |
Not long after you left, there was a man who committed a sin before me in his holy life, and he said this: |
「世尊！今日尊者舍梨子輕慢我已，遊行人間。」 |
World Honored One! Today, the Venerable Sāriputta has made light of me by walking around the world. |
』」 |
』』 |
一比丘受教已，即從坐起，禮佛而去。 |
After receiving the instruction, a bhikkhu stood up from his seat, bowed to the Buddha and left. |
於是，尊者阿難住世尊後執拂侍佛。 |
Then the Venerable Ananda stayed behind the Blessed One, holding a whisk and serving the Buddha. |
一比丘去後不久，尊者阿難即持戶鑰，遍至諸房，見諸比丘便作是語： |
Not long after a bhikkhu left, the Venerable Ananda took the household key and went to all the houses. When he saw the bhikkhu, he said this: |
「善哉！諸尊！速詣講堂，今尊者舍梨子當在佛前而師子吼，若尊者舍梨子所說甚深，息中之息，妙中之妙，如是說者，諸尊及我得聞此已，當善誦習，當善受持。」 |
Excellent! Venerables! Come to the lecture hall quickly. Now the Venerable Sāliputta should be in front of the Buddha, and the Master is roaring. If the Venerable Sāliputta says something profound, the breath within the breath, the wonderful within the wonderful, such a saying, all venerables, Now that I have heard this, I should recite and practice it well, and I should accept and uphold it well. |
彼時，諸比丘聞尊者阿難語已，悉詣講堂。 |
At that time, all the monks had heard the words of the Venerable Ananda and went to the lecture hall. |
爾時，一比丘往詣尊者舍梨子所，白曰： |
At that time, a bhikkhu went to where the Venerable Sāliputta was and said: |
「世尊呼汝。 |
"The World Honored One calls you. |
汝去不久，有一梵行在於我前犯相違法，而作是語： |
Not long after you left, there was a man who committed a sin before me in his holy life, and he said this: |
『世尊！今日尊者舍梨子輕慢我已，遊行人間。』 |
"World Honored One! Today, the Venerable Sāriputta is scorning me and wandering around the world. 』 |
」 |
|
於是，尊者舍梨子聞已，即從坐起，便還詣佛，稽首禮足，却坐一面。 |
After hearing this, the Venerable Sa Lizi stood up from his seat and returned to the Buddha. He bowed his head and bowed, but sat on one side. |
佛便告曰： |
The Buddha then said: |
「舍梨子！汝去不久，有一梵行在於我前犯相違法，而作是語： |
"Sariputta! Not long after you left, there was a man who committed a sin before me in his holy life, and he said this: |
『世尊！今日尊者舍梨子輕慢我已，遊行人間。』 |
"World Honored One! Today, the Venerable Sāriputta is scorning me and wandering around the world. 』 |
舍梨子！汝實輕慢一梵行已而遊人間耶？」 |
Give up the pear! Are you really looking down on your holy life and wandering around the world? " |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！若無身身念者，彼便輕慢於一梵行而遊人間。 |
"World Honored One, if one has no thoughts of body and mind, he will wander around the world in contempt of a holy life. |
世尊！我善有身身念，我當云何輕慢一梵行而遊人間？ |
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world? |
世尊！猶截角牛，至忍溫良，善調善御，從村至村，從巷至巷，所遊行處，無所侵犯。 |
World Honored One! Like an ox with its horns cut off, it is extremely tolerant and gentle, good at tempering and controlling. From village to village, from lane to lane, wherever it goes, it does not infringe upon anything. |
世尊！我亦如是，心如截角牛，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
World Honored One! My heart is like that of an ox with its horns cut off. It has no knots or resentments, no hatred and no quarrels. It is extremely broad and vast. It has immeasurable good practices and is filled with achievements in all the world. |
世尊！若無身身念者，彼便輕慢於一梵行而遊人間。 |
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life. |
世尊！我善有身身念，我當云何輕慢一梵行而遊人間？ |
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world? |
「世尊！猶旃陀羅子而截兩手，其意至下，從村至村，從邑至邑，所遊行處，無所侵犯。 |
"World-Honored One, if you cut off both hands of Chandhara, your intention is to go down from village to village, from town to town, wherever you go, there will be no infringement. |
世尊！我亦如是，心如截手旃陀羅子，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
World Honored One! My heart is like this, like a chandarazi with an amputated hand. It has no knots and no resentments, no hatred and no quarrels. It is extremely broad and vast. It has immeasurable good practices and has achieved success in all the world. |
世尊！若無身身念者，彼便輕慢於一梵行而遊人間。 |
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life. |
世尊！我善有身身念，我當云何輕慢一梵行而遊人間？ |
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world? |
「世尊！猶若如地，淨與不淨，大便、小便、涕、唾悉受，地不以此而有憎愛，不羞不慙，亦不愧恥。 |
"World Honored One, it is just like the earth, which is pure and impure. It receives stool, urine, tears, and saliva. The earth does not hate or love it, nor is it ashamed or shy, nor is it ashamed. |
世尊！我亦如是，心如彼地，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
World Honored One! I am the same, my heart is like that place, with no knots or resentments, no hatred and no quarrels. It is extremely broad and vast, with immeasurable good practices, and it pervades all the worlds and achieves success. |
世尊！若無身身念者，彼便輕慢於一梵行而遊人間。 |
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life. |
世尊！我善有身身念，我當云何輕慢一梵行而遊人間？ |
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world? |
「世尊！猶若如水，淨與不淨，大便、小便、涕、唾悉洗，水不以此而有憎愛，不羞不慙，亦不愧恥。 |
"World Honored One, just like water, clean and impure, it washes away stool, urine, tears, and saliva. Water does not have hatred or love for this, nor is it shameful or shy, nor is it ashamed. |
世尊！我亦如是，心如彼水，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
World Honored One! I am like that, my heart is like water, with no knots or resentments, no hatred and no quarrels. It is extremely broad and vast, with immeasurable good practices, and it pervades all the worlds and achieves success. |
世尊！若無身身念者，彼便輕慢於一梵行而遊人間。 |
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life. |
世尊！我善有身身念，我當云何輕慢一梵行而遊人間？ |
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world? |
「世尊！猶若如火，淨與不淨，大便、小便、涕、唾悉燒，火不以此而有憎愛，不羞不慙，亦不愧恥。 |
"World Honored One, just like fire, pure and impure, burning stool, urine, tears, and spittle, fire does not feel hatred or love because of it, nor is it ashamed or embarrassed, nor is it ashamed. |
世尊！我亦如是，心如彼火，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
World Honored One! I am like that, my heart is like that fire, with no knots or resentments, no hatred and no quarrels, it is extremely broad and vast, I have immeasurable good practices, and I have achieved success in all the world. |
世尊！若無身身念者，彼便輕慢於一梵行而遊人間。 |
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life. |
世尊！我善有身身念，我當云何輕慢一梵行而遊人間？ |
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world? |
「世尊！猶若如風，淨與不淨，大便、小便、涕、唾悉吹，風不以此而有憎愛，不羞不慙，亦不愧耻。 |
"World Honored One, it is just like the wind, which blows away the pure and the impure, blowing away stool, urine, tears, and saliva. The wind does not express hatred or love because of this, nor does it cause shame or shyness, nor is it ashamed. |
世尊！我亦如是，心如彼風，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
World Honored One! My heart is like that, with no knots or resentments, no hatred and no quarrels. It is extremely broad and vast. I have immeasurable good practices and have achieved success throughout the world. |
世尊！若無身身念者，彼便輕慢於一梵行而遊人間。 |
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life. |
世尊！我善有身身念，我當云何輕慢一梵行而遊人間？ |
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world? |
「世尊！猶如掃箒，淨與不淨，大便、小便、涕、唾悉掃，箒不以此而有憎愛，不羞不慙，亦不愧耻。 |
"World Honored One, it is like a sweeper, which sweeps away the clean and the impure, and sweeps away stool, urine, tears, and saliva. The sweeper does not cause hatred or affection for it, nor does it cause shame or shyness, nor is it shameful. |
世尊！我亦如是，心如掃箒，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
World Honored One! I am the same, my heart is like a sweep basket, with no knots or resentments, no hatred and no quarrels, it is extremely broad and vast, I have immeasurable good practices, and I have achieved success in all the world. |
世尊！若無身身念者，彼便輕慢於一梵行而遊人間。 |
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life. |
世尊！我善有身身念，我當云何輕慢一梵行而遊人間？ |
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world? |
「世尊！猶晡旃尼，淨與不淨，大便、小便、涕、唾悉拭，晡旃尼不以此故而有憎愛，不羞不慙，亦不愧耻。 |
"World-Honored One, as for the Asajani, whether pure or impure, he wipes away stool, urine, tears, and saliva. For this reason, the Asajani does not feel any hatred or love, nor is he ashamed or embarrassed, nor is he ashamed. |
世尊！我亦如是，心如晡旃尼，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
World Honored One! I am the same, my heart is like a Sunjani, with no knots or resentments, no hatred and no quarrels, it is extremely broad and vast, I have immeasurable good practices, and I have achieved success in all the world. |
世尊！若無身身念者，彼便輕慢於一梵行而遊人間。 |
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life. |
世尊！我善有身身念，我當云何輕慢一梵行而遊人間？ |
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world? |
「世尊！猶如膏瓶處處裂破，盛滿膏已而著日中，漏遍漏津遍津。 |
"World Honored One, it's like a bottle of ointment that is broken everywhere, full of ointment and it's floating in the sun, leaking out all over the body. |
若有目人，來住一面，見此膏瓶處處裂破，盛滿膏已而著日中，漏遍漏津遍津。 |
If anyone has eyes and comes to look at it, he will see that the ointment bottle is broken everywhere, and the ointment is full of ointment, and it is all over the sun. It is leaking all over the body. |
世尊！我亦如是，常觀此身九孔不淨，漏遍漏津遍津。 |
World Honored One! In the same way, I always observe that the nine holes in this body are impure, with leakage all over the body. |
世尊！若無身身念者，彼便輕慢於一梵行而遊人間。 |
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life. |
世尊！我善有身身念，我當云何輕慢一梵行而遊人間？ |
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world? |
「世尊！猶如有一自喜年少，沐浴澡洗，熏以塗香，著白淨衣，瓔珞自嚴，剃鬚治髮，頭冠華鬘，若以三屍，死蛇、死狗及以死人，青瘀膖脹，極臭爛壞，不淨流漫，繫著咽頸，彼懷羞慙，極惡穢之。 |
"World-Honored One, it is like a man who is happy when he is young, bathes, anoints himself with incense, wears pure white clothes, wears a necklace, shaves his hair, and wears a beautiful garland on his head. If there are three corpses, a dead snake, a dead dog, and a dead human being, Blue stasis, swollen stomach, extremely smelly and rotten, impurity flowing all over, tied around the throat and neck, causing shame and extremely disgusting filth. |
世尊！我亦如是，常觀此身臭處不淨，心懷羞慙，極惡穢之。 |
World Honored One! In the same way, I always observe the stinky and unclean parts of my body, feel ashamed in my heart, and hate it extremely. |
世尊！若無身身念者，彼便輕慢於一梵行而遊人間。 |
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life. |
世尊！我善有身身念，我當云何輕慢一梵行而遊人間？」 |
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world? " |
於是，彼比丘即從坐起，稽首佛足，白世尊曰： |
Then the bhikkhu stood up from his seat, looked at the Buddha's feet, and said to the World Honored One: |
「悔過，世尊！自首，善逝！如愚如癡，如不定，如不善。 |
"Repent, World Honored One! Surrender yourself, and good things will pass away! Like foolishness, like delusion, like uncertainty, like unwholesomeness. |
所以者何？ |
So what? |
謂我以虛妄言誣謗清淨梵行舍梨子比丘。 |
It is said that I have falsely slandered Bhikkhu Sariputta, who is a pure holy being. |
世尊！我今悔過，願為受之，見已發露，後不更作。」 |
World Honored One! I regret it now and am willing to accept it. Seeing that it has been exposed, I will not do it again in the future. " |
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
比丘！汝實如愚如癡，如不定，如不善。 |
Bhikkhu! You are really foolish, foolish, uncertain, and unkind. |
所以者何？ |
So what? |
謂汝以虛妄言空無真實，誣謗清淨梵行舍梨子比丘。 |
It is said that you are making false statements that are empty of truth and slandering Bhikkhu Sariputra, who lives a pure holy life. |
汝能悔過，見已發露，後不更作。 |
If you can repent, you will see that it has been revealed and you will not do it again. |
若有悔過，見已發露，後不更作者，如是長養於聖法、律則不衰退。」 |
If you repent and see that it has been revealed, you will not change the author later. If you continue to cultivate the holy law, the law will not decline. " |
於是，佛告尊者舍梨子： |
Then the Buddha told the Venerable Sāliputta: |
「汝速受彼癡人悔過，莫令彼比丘即於汝前頭破七分。」 |
You must quickly accept the repentance of that idiot, and do not let that bhikkhu break seven points in front of you. |
尊者舍梨子即為哀愍彼比丘故，便受悔過。 |
The Venerable Sariputta felt sorry for that bhikkhu, so he repented. |
佛說如是。 |
Buddha said so. |
尊者舍梨子及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Sāliputta and other bhikkhus heard what the Buddha said and followed it with joy. |
師子吼經第四竟（千九百七十七字） |
The Fourth Principle of the Master's Roaring Sutra (1,977 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 3 舍梨子相應品 |
Chapter 3 Corresponding products for discarding pears |
25. Parables Relating to Water （二五）水喻經 |
25. Parables Relating to Water (25) Water Parables Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者舍梨子告諸比丘： |
At that time, the Venerable Sāriputta told the monks: |
「諸賢！我今為汝說五除惱法。 |
"Sages! Now I will tell you the five ways to get rid of your afflictions. |
諦聽，諦聽！善思念之。」 |
Listen carefully, listen carefully! Think of it well. " |
彼諸比丘受教而聽。 |
The monks were taught and listened. |
尊者舍梨子言： |
The Venerable Sālizi said: |
「云何為五？ |
"Why is the cloud five? |
諸賢！或有一人身不淨行，口淨行，若慧者見，設生恚惱，應當除之。 |
All sages! Perhaps there is a person who has impure conduct in his body and pure conduct in his speech. If a wise person sees it, he will be angry and angry and should get rid of it. |
復次。 |
Repeat. |
諸賢！或有一人口不淨行，身淨行，若慧者見，設生恚惱，應當除之。 |
All sages! There may be a person who has impure behavior in his mouth and pure behavior in his body. If a wise person sees this, he will be angry and angry and should get rid of it. |
復次。 |
Repeat. |
諸賢！或有一人身不淨行，口不淨行，心少有淨，若慧者見，設生恚惱，應當除之。 |
All sages! Perhaps there is a person whose body is impure, whose speech is impure, and whose mind is rarely pure. If a wise person sees this, he should get rid of it if he is angry or angry. |
復次。 |
Repeat. |
諸賢！或有一人身不淨行，口、意不淨行，若慧者見，設生恚惱，應當除之。 |
All sages! Perhaps there is a person who has impure conduct in his body, speech and mind. If a wise person sees it, he will be angry and angry, and he should get rid of it. |
復次。 |
Repeat. |
諸賢！或有一人身淨行，口、意淨行，若慧者見，設生恚惱，應當除之。 |
All sages! There may be a person who has pure conduct, speech and mind, and if a wise person sees it, he or she may be angry and angry, and he should get rid of it. |
「諸賢！或有一人身不淨行，口淨行，若慧者見，設生恚惱，當云何除？ |
"My sages, if there is a person who has impure conduct in his body and pure conduct in his speech, if a wise man sees that he is angry and angry, how can he get rid of it? |
諸賢！猶如阿練若比丘持糞掃衣，見糞聚中所棄弊衣，或大便污，或小便、涕、唾及餘不淨之所染污，見已，左手執之，右手舒張，若非大便、小便、涕、唾及餘不淨之所污處，又不穿者，便裂取之。 |
All sages! It’s like A Lianruo, a bhikkhu who sweeps his robes with excrement and sees a discarded robe in the excrement, or it is stained by feces, or is stained by urine, mucus, saliva and other impurities. When he sees it, he holds it with his left hand and relaxes his right hand. If it is not defecation, , urine, tears, saliva and other unclean places, and if it is not worn, it will be cut and taken out. |
如是，諸賢！或有一人身不淨行，口淨行，莫念彼身不淨行也，但當念彼口之淨行，若慧者見，設生恚惱，應如是除。 |
So it is, wise men! If there is a person who has impure conduct on the body and pure conduct on the mouth, do not think about the impure conduct on the body, but should remember the pure conduct on the mouth. If a wise man sees it, if he is angry or angry, he should get rid of it in this way. |
「諸賢！或有一人口不淨行，身淨行，若慧者見，設生恚惱，當云何除？ |
"My sages, there may be a person whose mouth is impure and whose body is pure. If a wise man sees that he is angry and angry, how can he get rid of it? |
諸賢！猶村外不遠，有深水池，藳草所覆，若有人來，熱極煩悶，飢渴頓乏，風熱所逼，彼至池已，脫衣置岸，便入池中，兩手披藳，恣意快浴，除熱煩悶，飢渴頓乏。 |
All sages! Not far outside the village, there is a deep pool covered with weeds. If someone comes and feels extremely depressed due to the heat, is exhausted from hunger and thirst, and is driven by the wind and heat, he will reach the pool, take off his clothes and put them on the bank. , take a quick bath as much as you like, relieve heat, boredom, hunger, thirst and fatigue. |
如是，諸賢！或有一人口不淨行，身有淨行，莫念彼口不淨行，但當念彼身之淨行，若慧者見，設生恚惱，應如是除。 |
So it is, wise men! If there is a person who has impure deeds in his mouth and has pure deeds in his body, do not think about the impure deeds in his mouth, but think about the pure deeds in his body. If a wise man sees it, if he is angry or angry, he should get rid of it in this way. |
「諸賢！或有一人身不淨行，口不淨行，心少有淨，若慧者見，設生恚惱，當云何除？ |
"All sages, there may be a person whose body is impure, his speech is impure, and his heart is rarely pure. If a wise man sees it, how can he get rid of it if he is angry and angry? |
諸賢！猶四衢道，有牛跡水。 |
All sages! On the fourth thoroughfare, there is water with traces of cattle. |
若有人來，熱極煩悶，飢渴頓乏，風熱所逼，彼作是念： |
If someone comes and is extremely depressed due to heat, exhausted from hunger, thirst, and driven by wind and heat, he will think as follows: |
『此四衢道牛跡少水，我若以手、以葉取者，則擾渾濁，不得除我熱極煩悶、飢渴頓乏。 |
There is little water in the four thoroughfares. If I take it with my hands or leaves, it will disturb the turbidity and will not relieve me of extreme heat, depression, hunger, thirst, and fatigue. |
我寧可跪，手膝拍地，以口飲水。』 |
I would rather kneel down, slap the ground with my hands and knees, and drink water from my mouth. 』 |
彼即長跪，手膝拍地，以口飲水，彼即得除熱極煩悶、飢渴頓乏。 |
He then knelt down, patted the ground with his hands and knees, and drank water from his mouth. He was relieved of heat, extreme boredom, hunger, thirst, and fatigue. |
如是，諸賢！或有一人身不淨行，口不淨行，心少有淨，莫得念彼身不淨行，口不淨行，但當念彼心少有淨。 |
So it is, wise men! Perhaps there is a person who has impure conduct in the body, impure conduct in speech, and little purity in mind. Do not think about that impure conduct in body or impure speech, but remember that there is rarely purity in mind. |
諸賢！若慧者見，設生恚惱，應如是除。 |
All sages! If a wise man sees it, if he is angry or angry, he should get rid of it in this way. |
「諸賢！或有一人身不淨行，口、意不淨行，若慧者見，設生恚惱，當云何除？ |
"All sages, if there is a person who has impure conduct in his body, or impure conduct in speech and mind, if a wise man sees that he is angry and angry, how can he get rid of it? |
諸賢！猶如有人遠涉長路，中道得病，極困委頓，獨無伴侶，後村轉遠，而前村未至。 |
All sages! It's like a person traveling a long way, getting sick on the middle road, feeling extremely trapped and exhausted, and without a partner. The village behind him turns far away, but the village in front of him has not yet arrived. |
若有人來住一面，見此行人遠涉長路，中道得病，極困委頓，獨無伴侶，後村轉遠，而前村未至，彼若得侍人，從逈野中，將至村邑，與妙湯藥，餔養美食，好瞻視者，如是此人病必得差，謂彼人於此病人，極有哀愍慈念之心。 |
If someone comes to stay with me and sees this traveler traveling a long way, he is sick on the middle road, very tired and exhausted, and has no companion. The village behind is far away, but the village in front has not arrived. If he has a servant, he will arrive at the village from the wilderness. In the city, if you give good decoctions and medicines, nourish yourself with good food, and have a good vision, your illness will definitely be cured. It is said that this person will have great compassion and compassion for this sick person. |
如是，諸賢！或有一人身不淨行，口、意不淨行，若慧者見，便作是念： |
So it is, wise men! There may be a person who has impure conduct in his body, or impure conduct in speech and mind. If a wise person sees it, he will think like this: |
『此賢身不淨行，口、意不淨行，莫令此賢因身不淨行，口、意不淨行，身壞命終，趣至惡處，生地獄中。 |
This virtuous person has impure conduct in his body and impure speech and mind. Do not allow this virtuous person to behave impurely in body, speech and mind. His body will be destroyed and his life will be ruined. He will end up in a bad place and be reborn in hell. |
若此賢得善知識者，捨身不淨行，修身淨行，捨口、意不淨行，修口、意淨行。 |
If such a wise person obtains a good teacher, he will abandon his impure conduct and cultivate his conduct to be pure. He will abandon his speech and mind to conduct impure conduct and cultivate his speech and mind to conduct pure things. |
如是，此賢因身淨行，口、意淨行，身壞命終，必至善處，乃生天上。』 |
In this way, due to the pure conduct of the body, the pure conduct of speech and mind, this virtuous man will die when his body is destroyed, and he will reach a good place and be reborn in heaven. 』 |
謂彼賢為此賢極有哀愍慈念之心，若慧者見，設生恚惱，應如是除。 |
It is said that this virtuous person has a heart of compassion and compassion. If a wise man sees it, if he is angry or angry, he should get rid of it in this way. |
「諸賢！或有一人身淨行，口、意淨行，若慧者見，設生恚惱，當云何除？ |
"Sages, if there is a person who has pure conduct in his body and conducts his speech and mind in a pure way, if a wise man sees that he is angry and angry, how can he get rid of it? |
諸賢！猶村外不遠，有好池水，既清且美，其淵平滿，翠草被岸，華樹四周，若有人來，熱極煩悶，飢渴頓乏，風熱所逼，彼至池已，脫衣置岸，便入池中，恣意快浴，除熱煩悶、飢渴頓乏。 |
All sages! Not far outside the village, there is a beautiful pond with clear and beautiful water. Its abyss is flat and full, surrounded by green grass and beautiful trees. If someone comes and feels extremely depressed due to heat, hungry, thirsty, and driven by wind and heat, he will come to the pond. After that, he took off his clothes and put them on the bank, then entered the pool and took a quick bath to relieve the heat, boredom, hunger, thirst and fatigue. |
如是，諸賢！或有一人身淨行，口、意淨行，常當念彼身之淨行，口、意淨行，若慧者見，設生恚惱，應如是除。 |
So it is, wise men! If there is a person who has pure conduct in his body and pure conduct in speech and mind, he should always think of the pure conduct in his body and pure conduct in speech and mind. If a wise person sees that, if he is angry or angry, he should get rid of it in this way. |
諸賢！我向所說五除惱法者，因此故說。」 |
All sages! This is why I say it to those who have mentioned the five ways to get rid of anger. " |
尊者舍梨子所說如是。 |
This is what the Venerable Sāriputta said. |
諸比丘聞已，歡喜奉行。 |
When all the bhikkhus heard this, they happily followed it. |
水喻經第五竟（千一百一字） |
The Fifth Principle of the Water Metaphor Sutra (one thousand one hundred and one words) |
中阿含經卷第五（七千一百七十四字）（初一日誦） |
The fifth volume of the Central Agama Sutra (7174 words) (recited on the first day of the lunar month) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 3 舍梨子相應品 |
Chapter 3 Corresponding products for discarding pears |
26. To the Gulissānī （二六）瞿尼師經 |
26. To the Gulissānī (Two Six) Qu Ni Master Sutra |
中阿含經卷第六 |
The sixth volume of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林迦蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Jialanduo Garden in the Bamboo Grove. |
爾時，瞿尼師比丘亦遊王舍城，在無事室，調笑、憍慠，躁擾、喜忘，心如獼猴。 |
At that time, Bhikkhu Khuni Master was also visiting the city of Rajagaha. He was in the idle room, laughing, melancholy, restless, forgetful, and his heart was like a macaque. |
瞿尼師比丘為少緣故，至王舍城，是時尊者舍梨子與比丘眾俱，中食已後，因小事故，集在講堂。 |
Bhikkhu Khuni Master went to the city of Rajagaha because he was young. At that time, the Venerable Sāliputta and the other bhikkhus were together. After lunch, they gathered in the lecture hall due to a small incident. |
瞿尼師比丘於王舍城所作已訖，往詣講堂。 |
Bhikkhu Khuni Master had finished his work in Rajagaha and went to the lecture hall. |
尊者舍梨子遙見瞿尼師來已，因瞿尼師告諸比丘： |
The Venerable Sāriputta saw Master Kuni coming from a distance, so Master Kuni told the monks: |
「諸賢！無事比丘行於無事，當學敬重而隨順觀。 |
"All sages! A bhikkhu who is doing nothing should learn to respect and follow his instructions when he is doing nothing. |
諸賢！若無事比丘行於無事，多不敬重，不隨順觀者，則致比丘訶數詰責： |
All sages! If a bhikkhu who has nothing to do does not do anything, is disrespectful, and does not obey the observer, then the bhikkhu will be scolded by the following: |
『此賢無事，何為行無事？ |
If this virtuous person has nothing to do, why does he have nothing to do? |
所以者何？ |
So what? |
此賢無事，行於無事，多不敬重，不隨順觀，若至眾中，亦致比丘訶數詰責。』 |
This virtuous man has nothing to do, he behaves in a careless manner, he is not respected by many, and he does not follow his guidance. If he comes among the crowd, he will be criticized by many bhikkhus. 』 |
是故，諸賢！無事比丘行於無事，當學敬重，令隨順觀。 |
That’s why, sages! A bhikkhu who is doing nothing should learn to respect him and follow him in obedience. |
「諸賢！無事比丘行於無事，當學不調笑而不躁擾。 |
"Sages! A monk who is doing nothing should learn not to make fun of others and not to be troublesome. |
諸賢！若無事比丘行於無事，多行調笑而躁擾者，則致比丘訶數詰責： |
All sages! If a bhikkhu does not have anything to do and behaves in a manner that makes people laugh and disturbs him, the bhikkhu will be scolded by the following: |
『此賢無事，何為行無事？ |
If this virtuous person has nothing to do, why does he have nothing to do? |
所以者何？ |
So what? |
此賢無事，行於無事，多行調笑及於躁擾，若至眾中，亦致比丘訶數詰責。』 |
This virtuous man has nothing to do, he does nothing, and he does a lot of teasing and irritating. If he comes to the crowd, he will be criticized by many bhikkhus. 』 |
是故，諸賢！無事比丘行於無事，當學不調笑，令不躁擾。 |
That’s why, sages! A bhikkhu who is doing nothing should learn not to make fun of others and not to disturb others. |
「諸賢！無事比丘行於無事，當學不畜生論。 |
"Sages! A monk who is doing nothing should learn the doctrine of not being an animal if he is doing nothing. |
諸賢！若無事比丘行於無事，多畜生論者，則致比丘訶數詰責： |
All sages! If a bhikkhu who has nothing to do does nothing and talks about animals, he will be criticized by the bhikkhu: |
『此賢無事，何為行無事？ |
If this virtuous person has nothing to do, why does he have nothing to do? |
所以者何？ |
So what? |
此賢無事，行於無事，多畜生論，若至眾中，亦致比丘訶數詰責。』 |
This virtuous person has nothing to do, and when he is doing nothing, he talks about animals. If he is among the people, he will be criticized by many bhikkhus. 』 |
是故，諸賢！無事比丘行於無事，當學不畜生論。 |
That’s why, sages! A bhikkhu who practices nothing should learn the doctrine of not being an animal. |
「諸賢！無事比丘行於無事，當學不憍慠及少言說。 |
"My sages! A bhikkhu who has nothing to do and is doing nothing should learn not to be coy and speak less. |
諸賢！若無事比丘行於無事，多行憍慠，多言說者，則致比丘訶數詰責： |
All sages! If a bhikkhu does not have anything to do, behaves in a dull manner, or talks too much, the bhikkhu will be scolded by the following: |
『此賢無事，何為行無事？ |
If this virtuous person has nothing to do, why does he have nothing to do? |
所以者何？ |
So what? |
此賢無事，行於無事，多行憍慠及多言說，若至眾中，亦致比丘訶數詰責。』 |
This virtuous man has nothing to do and acts without doing anything. He does many things and talks too much. If he is among the crowd, he will be criticized by many bhikkhus. 』 |
是故，諸賢！無事比丘行於無事，當學不憍慠及少言說。 |
That’s why, sages! A bhikkhu who is doing nothing should learn not to be coy and speak less. |
「諸賢！無事比丘行於無事，當學護諸根。 |
"All sages, a bhikkhu who is doing nothing should learn to protect his faculties. |
諸賢！若無事比丘行於無事，多不護諸根者，則致比丘訶數詰責： |
All sages! If a bhikkhu does nothing and does not protect his faculties, he will be criticized by the bhikkhu: |
『此賢無事，何為行無事？ |
If this virtuous person has nothing to do, why does he have nothing to do? |
所以者何？ |
So what? |
此賢無事，行於無事，多不護諸根，若至眾中，亦致比丘訶數詰責。』 |
This virtuous person has nothing to do, he does nothing, and he does not protect his faculties. If he is among the crowd, he will be criticized by many bhikkhus. 』 |
是故，諸賢！無事比丘行於無事，當學護諸根。 |
That’s why, sages! A bhikkhu who is doing nothing should learn to protect his faculties. |
「諸賢！無事比丘行於無事，當學食知止足。 |
"My sages, a bhikkhu who has nothing to do and is doing nothing should learn to eat until he is satisfied. |
諸賢！若無事比丘行於無事，貪餘多食，不知足者，則致比丘訶數詰責： |
All sages! If a bhikkhu does not have anything to do, is greedy for food, and is dissatisfied, the bhikkhu will be scolded by the following: |
『此賢無事，何為行無事？ |
If this virtuous person has nothing to do, why does he have nothing to do? |
所以者何？ |
So what? |
此賢無事，行於無事，貪餘多食，不知止足，若至眾中，亦致比丘訶數詰責。』 |
If this virtuous man has nothing to do, he is doing nothing, he is greedy for food, and he does not know how to stop. If he is among the crowd, he will be scolded by many bhikkhus. 』 |
是故，諸賢！無事比丘行於無事，當學食知止足。 |
That’s why, sages! A bhikkhu who is doing nothing should learn to eat until he is satisfied. |
「諸賢！無事比丘行於無事，當學精進而不懈怠。 |
"All sages! A bhikkhu who has nothing to do should practice without doing anything. He should study diligently and never slack off. |
諸賢！若無事比丘行於無事，多不精進而懈怠者，則致比丘訶數詰責： |
All sages! If a bhikkhu has nothing to do and is too lazy to do anything, he will be criticized by the bhikkhu: |
『此賢無事，何為行無事？ |
If this virtuous person has nothing to do, why does he have nothing to do? |
所以者何？ |
So what? |
此賢無事，行於無事，多不精進而反懈怠，若至眾中，亦致比丘訶數詰責。』 |
This wise person has nothing to do, and when he does nothing, he is not diligent enough and becomes lazy. If he is among the crowd, he will be criticized by many bhikkhus. 』 |
是故，諸賢！無事比丘行於無事，當學精進而不懈怠。 |
That’s why, sages! A bhikkhu who is doing nothing should practice without slacking off. |
「諸賢！無事比丘行於無事，當學正念及正智也。 |
"My sages, a bhikkhu who has nothing to do and who is doing nothing should learn to be mindful and wise. |
諸賢！若無事比丘行於無事，多無正念，無正智者，則致比丘訶數詰責： |
All sages! If a bhikkhu is doing nothing, has no righteous thoughts, and is not a wise person, then the bhikkhu will be criticized: |
『此賢無事，何為行無事？ |
If this virtuous person has nothing to do, why does he have nothing to do? |
所以者何？ |
So what? |
此賢無事，行於無事，多無正念及無正智，若至眾中，亦致比丘訶數詰責。』 |
This virtuous man has nothing to do, and he acts without any righteous thoughts and wisdom. If he is among the crowd, he will be criticized by many bhikkhus. 』 |
是故，諸賢！無事比丘行於無事，當學正念及正智也。 |
That’s why, sages! A bhikkhu who is doing nothing should learn to be mindful and wise. |
「諸賢！無事比丘行於無事，當學知時及善時也。 |
"My sages, a bhikkhu who has nothing to do and who is doing nothing should learn to know the time and be good at it. |
不早入村而行乞食，亦不晚出。 |
Don't go into the village early to beg for food, and don't go out late. |
諸賢！若無事比丘行於無事，早入村邑而行乞食，又晚出者，則致比丘訶數詰責： |
All sages! If a bhikkhu goes about his business without having anything to do, enters a village early to beg for food, and comes out late, the bhikkhu will be questioned: |
『此賢無事，何為行無事？ |
If this virtuous person has nothing to do, why does he have nothing to do? |
所以者何？ |
So what? |
此賢無事，行於無事，早入村邑而行乞食，又復晚出，若至眾中，亦致比丘訶數詰責。』 |
This wise man has nothing to do. He goes into the village early to beg for alms and goes out late again. If he comes to the crowd, he will be scolded by many bhikkhus. 』 |
是故，諸賢！無事比丘行於無事，當學知時及善時也。 |
That’s why, sages! A bhikkhu who has nothing to do is to practice nothing, and he should learn to know the time and be good at it. |
「諸賢！無事比丘行於無事，當學知坐及善坐也，不逼長老坐，為小比丘訶。 |
"My sages! When a bhikkhu has nothing to do and is doing nothing, he should learn how to sit and how to sit well. He should not force the elders to sit, as a young bhikkhu. |
諸賢！若無事比丘行於無事，逼長老坐，為小比丘訶者，則致比丘訶數詰責： |
All sages! If a bhikkhu who has nothing to do is walking around without anything to do and forces the elder to sit down, causing him to be a little bhikkhu, the bhikkhu will be scolded by the following: |
『此賢無事，何為行無事？ |
If this virtuous person has nothing to do, why does he have nothing to do? |
所以者何？ |
So what? |
此賢無事，行於無事，逼長老坐，為小比丘訶，若至眾中，亦致比丘訶數詰責。』 |
This wise man has nothing to do, and when he is doing nothing, he forces the elder to sit down, and he is a young bhikkhu. If he comes to the crowd, he will also have several bhikkhus to question him. 』 |
是故，諸賢！無事比丘行於無事，當學知坐及善坐也。 |
That’s why, sages! A bhikkhu who is doing nothing should learn how to sit and how to sit well. |
「諸賢！無事比丘行於無事，當學共論律、阿毘曇。 |
"All sages! A bhikkhu who has nothing to do and who is doing nothing should learn the law of common discourse and Abhitan. |
何以故？ |
Why? |
諸賢！無事比丘行於無事時，或有來問律、阿毘曇。 |
All sages! When there is nothing to do, a bhikkhu may come to ask about Vinaya and Abhitan. |
諸賢！若無事比丘行於無事，不知答律、阿毘曇者，則致比丘訶數詰責： |
All sages! If a bhikkhu is doing nothing and does not know how to answer the law, Abhitan, then the bhikkhu will be questioned: |
『此賢無事，何為行無事？ |
If this virtuous person has nothing to do, why does he have nothing to do? |
所以者何？ |
So what? |
此賢無事，行於無事，不知答律及阿毘曇，若至眾中，亦致比丘訶數詰責。』 |
This wise man has nothing to do, he is doing nothing, and he does not know how to answer the law and Abhitan. If he comes to the crowd, he will also be criticized by many bhikkhus. 』 |
是故，諸賢！無事比丘行於無事，當學共論律、阿毘曇。 |
That’s why, sages! A bhikkhu who is doing nothing should learn the law of common discourse and Abhitan. |
「諸賢！無事比丘行於無事，當學共論息解脫，離色至無色定。 |
"All sages! A bhikkhu who has nothing to do and who is practicing nothing should learn to talk about the liberation of the breath and the separation from form to formless concentration. |
何以故？ |
Why? |
諸賢！無事比丘行於無事時，或有來問息解脫，離色至無色定。 |
All sages! When there is nothing to do, a bhikkhu may come and ask for liberation, leaving form and reaching formless concentration. |
諸賢！若無事比丘行於無事，不知答息解脫，離色至無色定者，則致比丘訶數詰責： |
All sages! If a bhikkhu is doing nothing, does not know how to answer his breath and is liberated, and is separated from form and reaches formless concentration, then the bhikkhu will be questioned: |
『此賢無事，何為行無事？ |
If this virtuous person has nothing to do, why does he have nothing to do? |
所以者何？ |
So what? |
此賢無事，行於無事，不知答息解脫，離色至無色定，若至眾中，亦致比丘訶數詰責。』 |
This virtuous person has nothing to do, walks in nothing, knows no answer, is liberated, and is free from form to formless concentration. If he comes to the crowd, he will be criticized by many bhikkhus. 』 |
是故，諸賢！無事比丘行於無事，當學共論息解脫，離色至無色定。 |
That’s why, sages! A bhikkhu who practices nothingness should learn to practice breathing and be liberated, leaving form and reaching formless concentration. |
「諸賢！無事比丘行於無事，當學共論漏盡智通。 |
"All sages, monks who have nothing to do do nothing to do. They should learn from each other and discuss all the deficiencies to make them wise and clear. |
何以故？ |
Why? |
諸賢！無事比丘行於無事時，或有來問漏盡智通。 |
All sages! When there is nothing to do, a bhikkhu may come to ask questions and exhaust his wisdom. |
諸賢！若無事比丘行於無事，而不知答漏盡智通者，則致比丘訶數詰責： |
All sages! If a bhikkhu is doing nothing and does not know how to answer the question, then the bhikkhu will question him: |
『此賢無事，何為行無事？ |
If this virtuous person has nothing to do, why does he have nothing to do? |
所以者何？ |
So what? |
此賢無事，行於無事，而不知答漏盡智通，若至眾中，亦致比丘訶數詰責。』 |
This virtuous man has nothing to do, he is doing nothing, and he does not know how to answer, and he has lost all his wisdom. If he is among the people, he will be criticized by many bhikkhus. 』 |
是故，諸賢！無事比丘行於無事，當學共論漏盡智通。」 |
That’s why, sages! A bhikkhu who has nothing to do is to practice nothing, and he should learn from the common practice to eliminate all leakages and gain wisdom. " |
是時，尊者大目揵連亦在眾中，尊者大目乾連白曰： |
At that time, the Venerable Damu Qianlian was also among the crowd. The Venerable Damu Qianlian said: |
「尊者舍梨子！但無事比丘行於無事，應學如是法，非謂人間比丘耶？」 |
Venerable Sāriputta! But a bhikkhu who has nothing to do does nothing, so he should learn this method. Isn't that what he calls a human bhikkhu? |
尊者舍梨子答曰： |
Venerable Sāliputta replied: |
「尊者大目乾連！無事比丘行於無事，尚學如是法，况復人間比丘耶？」 |
Venerable Mahamoggan Lian! A bhikkhu who has nothing to do and practices nothing has to learn the Dharma. How can he be reincarnated into the human world? |
如是二尊更相稱說，讚歎善哉，聞所說已，從座起去。 |
The two deities then said to each other, "How good it is." After hearing what they said, they got up from their seats. |
敬重、無調笑 不畜生論、慠 |
Respectful, no teasing, not animalistic, shy |
護根、食知足 精進、正念智 |
Protect roots, eat contentedly, be diligent, have mindfulness and wisdom |
知時、亦善坐 論律阿毘曇 |
Knows the time and is good at sitting. Abhitan on the Vinaya |
及說息解脫 漏盡通亦然 |
The same is true when talking about the liberation of breath and the passage of all leakages. |
瞿尼師經第六竟（千七百四十字） |
The Sixth Chapter of the Master Qu Ni Sutra (One Thousand Seven Hundred and Forty Cross) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 3 舍梨子相應品 |
Chapter 3 Corresponding products for discarding pears |
27. To Dhānañjāni （二七）梵志陀然經 |
27. To Dhānañjāni |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林加蘭哆園，與大比丘眾俱，共受夏坐。 |
At one time, the Buddha was visiting the city of Rajagaha, and he was sitting with the great bhikkhus in the Bamboo Grove Kalanduo Garden. |
爾時，尊者舍梨子在舍衛國亦受夏坐。 |
At that time, the Venerable Sāliputta also received Xia Si in the state of Sāvatthi. |
是時，有一比丘於王舍城受夏坐訖，過三月已，補治衣竟，攝衣持鉢，從王舍城往舍衛國，住勝林給孤獨園。 |
At that time, there was a bhikkhu who had finished summer in the city of Rajagaha. After three months, he repaired his robes, took his robes and took his alms bowl. He went from the city of Rajagaha to Savatthi and lived in the lonely garden in the forest. |
彼一比丘往詣尊者舍梨子所，稽首禮足，却坐一面。 |
Then a bhikkhu went to the place where the Venerable Yi gave up his pear, bowed his head and bowed, but sat on one side. |
尊者舍梨子問曰： |
Venerable Sāliputta asked: |
「賢者！從何處來，於何夏坐？」 |
Sage! Where did you come from and where do you sit in the summer? |
彼一比丘答曰： |
That bhikkhu replied: |
「尊者舍梨子！我從王舍城來，在王舍城受夏坐。」 |
Venerable Sariputra! I came from Rajagaha and stayed in the city for summer. |
復問： |
Further question: |
「賢者！世尊在王舍城受夏坐，聖體康強，安快無病，起居輕便，氣力如常耶？」 |
Wise One! The World Honored One is undergoing summer sitting in the city of Rajagaha. His holy body is healthy and strong. He is happy and free from illness. His daily life is light and his strength is as usual. |
答曰： |
Answer: |
「如是。 |
"That's right. |
尊者舍梨子！世尊在王舍城受夏坐，聖體康強，安快無病，起居輕便，氣力如常。」 |
The Venerable Sacrifice! The World-Honored One sat in summer in the city of Rajagaha. His holy body was healthy and strong, he was at ease and free from illness, his daily life was light, and his strength was as usual. " |
復問： |
Further question: |
「賢者！比丘眾、比丘尼眾在王舍城受夏坐，聖體康強，安快無病，起居輕便，氣力如常，欲數見佛，樂聞法耶？」 |
Wise sir! Bhikkhus and nuns are undergoing summer sitting in the city of Rajagaha. Their holy bodies are healthy and strong. They are happy and disease-free. Their daily lives are light and their strength is as usual. Do you want to see the Buddha as many times as possible and are happy to hear the Dharma? |
答曰： |
Answer: |
「如是。 |
"That's right. |
尊者舍梨子！比丘眾、比丘尼眾在王舍城受夏坐，聖體康強，安快無病，起居輕便，氣力如常，欲數見佛，盡樂聞法。」 |
The Venerable Sacrifice! The monks and nuns are undergoing summer sitting in the city of Rajagaha. Their holy bodies are healthy and strong, they are happy and disease-free, their daily lives are light, their strength is as usual, they wish to see the Buddha as many times as possible, and they are happy to hear the Dharma. " |
復問： |
Further question: |
「賢者！優婆塞眾、優婆夷眾住王舍城，身體康強，安快無病，起居輕便，氣力如常，欲數見佛，樂聞法耶？」 |
Wise One! The Upasakas and Upasikas live in the city of Rajagaha. They are in good health, happy and disease-free, their daily lives are light, and their strength is as usual. Do you want to see Buddhas more often and are happy to hear the Dharma? |
答曰： |
Answer: |
「如是。 |
"That's right. |
尊者舍梨子！優婆塞眾、優婆夷眾住王舍城，身體康強，安快無病，起居輕便，氣力如常，欲數見佛，盡樂聞法。」 |
The Venerable Sacrifice! The Upasakas and Upasikas who live in the city of Rajagaha are in good health, happy and disease-free, their daily lives are light, their strength is as usual, they wish to see Buddhas as many times as they can, and they are happy to hear the Dharma. " |
復問： |
Further question: |
「賢者！若干異學沙門、梵志在王舍城受夏坐，身體康強，安快無病，起居輕便，氣力如常，欲數見佛，樂聞法耶？」 |
Sir, some heretical ascetics and Brahma-jīs have been undergoing summer training in the city of Rajagaha. They are in good health, happy and disease-free, live lightly, and have the same strength as usual. They wish to see the Buddha as many times as possible and are happy to hear the Dharma? |
答曰： |
Answer: |
「如是。 |
"That's right. |
尊者舍梨子！若干異學沙門、梵志在王舍城受夏坐，身體康強，安快無病，起居輕便，氣力如常，欲數見佛，盡樂聞法。」 |
The Venerable Sacrifice! A number of ascetics and Brahmas of different schools received summer sittings in the city of Rajagaha. They were in good health, happy and disease-free, lived lightly, and had normal strength. They wished to see Buddhas as many times as they could and were happy to hear the Dharma. " |
復問： |
Further question: |
「賢者！在王舍城有一梵志，名曰陀然，是我昔日未出家友，賢者識耶？」 |
Sage! There is a Brahma in the city of Rajagaha. His name is Tuoran. He is a friend of mine who was not a monk in the past. Does the sage recognize him? |
答曰： |
Answer: |
「識之。」 |
Know it. |
復問： |
Further question: |
「賢者！梵志陀然住王舍城，身體康強，安快無病，起居輕便，氣力如常，欲數見佛，樂聞法耶？」 |
Wise sir! Brahmāzhi Tuāran lives in the city of Rajagaha. His body is healthy and strong, he is happy and disease-free, his daily life is light and his strength is as usual. He wishes to see Buddhas many times and is happy to hear the Dharma? |
答曰： |
Answer: |
「尊者舍梨子！梵志陀然住王舍城，身體康強，安快無病，起居輕便，氣力如常，不欲見佛，不樂聞法，所以者何？ |
"Venerable Sāriputta! Brahmāzhūta is living in the city of Rājagaha. His body is healthy and strong, he is happy and disease-free, his daily life is light, and his strength is as usual. He does not want to see the Buddha, and he is not happy to hear the Dharma. So what? |
尊者舍梨子！梵志陀然而不精進，犯於禁戒，彼依傍於王，欺誑梵志、居士，依恃梵志、居士，欺誑於王。」 |
The Venerable Sacrifice! Brahmāṇita, however, was not diligent and violated the precepts. He relied on the king and deceived the Brahma and lay people. He relied on the Brahma and the lay people and deceived the king. " |
尊者舍梨子聞已，於舍衛國受夏坐訖，過三月已，補治衣竟，攝衣持鉢，從舍衛國往詣王舍城，住竹林加蘭哆園。 |
After hearing this, the Venerable Sālizi went to the Kingdom of Savatthi after receiving the summer ceremony. After three months, he mended his clothes, took his clothes and took his alms bowl. He went from the Kingdom of Sāvatthi to the city of King Sāvatthi and lived in the Bamboo Forest Kalamduo Garden. |
於是，尊者舍梨子過夜平旦，著衣持鉢，入王舍城，次行乞食，乞食已，竟往至梵志陀然家。 |
So the Venerable Sāliputta spent the night, put on his clothes and held an alms bowl, and went into the city of Rajagaha. He went begging for food again. After begging for food, he went to the house of Brahma Zhituo Ran. |
是時，梵志陀然從其家出，至泉水邊苦治居民。 |
At that time, Brahma Zhituoran came out from his home and went to the spring to treat the residents. |
梵志陀然遙見尊者舍梨子來，從坐而起，偏袒著衣，叉手向尊者舍梨子讚曰： |
Brahma Zhituo suddenly saw the Venerable Sariputra coming from a distance. He stood up from his seat, with his clothes exposed, folded his hands and praised the Venerable Sariputta: |
「善來，舍梨子！舍梨子久不來此。」 |
Come here, Sarizi! It's been a long time since Sarizi came here. |
於是，梵志陀然敬心扶抱尊者舍梨子，將入家中，為敷好床，請使令坐。 |
Then Brahmāzhidāra respectfully held the Venerable Sālizi in his arms and entered the house. In order to prepare the bed, he asked him to sit down. |
尊者舍梨子即坐其床，梵志陀然見尊者舍梨子坐已，執金澡灌，請尊者舍梨子食。 |
The Venerable Sa Lizi was sitting on his bed. Brahma Zhituo Ran saw the Venerable Sa Li Zi sitting there, holding a gold bath and drinking water, and asked the Venerable Sa Li Zi to eat. |
尊者舍梨子曰： |
The Venerable Sālizi said: |
「止！止！陀然！但心喜足。」 |
Stop! Stop! Tuoran! But my heart is filled with joy. |
梵志陀然復再三請食，尊者舍梨子亦再三語曰： |
Brahmāzhītuāran asked for food again and again, and Venerable Sālizi also said again and again: |
「止！止！陀然，但心喜足。」 |
Stop! Stop! Tuoran, but my heart is filled with joy. |
是時，梵志陀然問曰： |
At that time, Brahma Zhituoran asked: |
「舍梨子！何故入如是家而不肯食？」 |
Shelizi! Why do you enter such a home and refuse to eat it? |
答曰： |
Answer: |
「陀然！汝不精進，犯於禁戒，依傍於王，欺誑梵志、居士，依傍梵志、居士，欺誑於王。」 |
Tuoran! You are not diligent, you have violated the prohibitions, you have relied on the king, you have deceived the Brahma and lay people, you have relied on the Brahma and the lay people, you have deceived the king. |
梵志陀然答曰： |
Fanzhi Tuoran replied: |
「舍梨子！當知我今在家，以家業為事，我應自安隱，供養父母，瞻視妻子，供給奴婢，當輸王租，祠祀諸天，祭餟先祖及布施沙門、梵志，為後生天而得長壽，得樂果報故。 |
"Sariputra! You should know that I am at home now, and my business is my business. I should stay in peace, provide for my parents, look after my wife, provide for my slaves, pay the king's rent, worship the gods in the temple, sacrifice to my ancestors, and give alms to the ascetics and brahmins. , for the sake of longevity and happiness in future rebirths. |
舍梨子！是一切事不可得疑，一向從法。」 |
Give up the pear! There should be no doubt about everything and always follow the law. " |
於是，尊者舍梨子告曰： |
Then the Venerable Sāliputta said: |
「陀然！我今問汝，隨所解答。 |
"Tuoran! I'm asking you now, and I'll answer it as you please. |
梵志陀然！於意云何？ |
Brahma Zhituoran! What do you mean? |
若使有人為父母故而行作惡，因行惡故，身壞命終趣至惡處，生地獄中。 |
If someone commits evil acts for the sake of his parents, his body will be destroyed and his life will end up in an evil place and he will be reborn in hell because of his evil actions. |
生地獄已，獄卒執捉，極苦治時，彼向獄卒而作是語： |
When he was reborn in hell and was being held captive by the jailer, who was undergoing extremely difficult treatment, he said these words to the jailer: |
『獄卒！當知，莫苦治我。 |
"jailer! You know, don’t bother to treat me. |
所以者何？ |
So what? |
我為父母故而行作惡。』 |
I do evil things because of my parents. 』 |
云何？ |
Why? |
陀然！彼人可得從地獄卒脫此苦耶？」 |
Tuoran! Can that person escape this suffering from hell? " |
答曰： |
Answer: |
「不也。」 |
No. |
復問： |
Further question: |
「陀然！於意云何？ |
"Tuoran! What do you mean? |
若復有人為妻子故而行作惡，因行惡故，身壞命終趣至惡處生地獄中。 |
If there is a man who does evil because he is his wife, his body will be destroyed and his life will end up in a bad place and he will be reborn in hell because of his evil actions. |
生地獄已，獄卒執捉，極苦治時，彼向獄卒而作是語： |
When he was reborn in hell and was being held captive by the jailer, who was undergoing extremely difficult treatment, he said these words to the jailer: |
『獄卒！當知，莫苦治我。 |
"jailer! You know, don’t bother to treat me. |
所以者何？ |
So what? |
我為妻子故而行作惡。』 |
I do evil things because of my wife. 』 |
云何？ |
Why? |
陀然！彼人可得從地獄卒脫此苦耶？」 |
Tuoran! Can that person escape this suffering from hell? " |
答曰： |
Answer: |
「不也。」 |
No. |
復問： |
Further question: |
「陀然！於意云何？ |
"Tuoran! What do you mean? |
若復有人為奴婢故，而行作惡，因行惡故，身壞命終趣至惡處，生地獄中。 |
If someone acts as a slave and does evil, his body will be destroyed and he will end up in a bad place and be reborn in hell because of his evil actions. |
生地獄已，獄卒執捉，極苦治時，彼向獄卒而作是語： |
When he was reborn in hell and was being held captive by the jailer, who was undergoing extremely difficult treatment, he said these words to the jailer: |
『獄卒！當知，莫苦治我。 |
"jailer! You know, don’t bother to treat me. |
所以者何？ |
So what? |
我為奴婢故而行作惡。』 |
I do evil because I am a slave. 』 |
云何？ |
Why? |
陀然，彼人可得從地獄卒脫此苦耶？」 |
Tuoran, can that person escape this suffering from hell? " |
答曰： |
Answer: |
「不也。」 |
No. |
復問： |
Further question: |
「陀然！於意云何？ |
"Tuoran! What do you mean? |
若復有人為王、為天、為先祖，為沙門、梵志故，而行作惡，因行惡故，身壞命終趣至惡處，生地獄中。 |
If someone is a king, a deity, an ancestor, a recluse, or a Brahma, he does evil. Because of his evil deeds, his body will be destroyed and he will end up in an evil place and be reborn in hell. |
生地獄已，獄卒執捉，極苦治時，彼向獄卒而作是語： |
When he was reborn in hell and was being held captive by the jailer, who was undergoing extremely difficult treatment, he said these words to the jailer: |
『獄卒！當知，莫苦治我。 |
"jailer! You know, don’t bother to treat me. |
所以者何？ |
So what? |
我為王、為天、為先祖，為沙門、梵志故，而行作惡。』 |
I do evil things for the sake of kings, deities, ancestors, ascetics and brahmans. 』 |
云何？ |
Why? |
陀然，彼人可得從地獄卒脫此苦耶？」 |
Tuoran, can that person escape this suffering from hell? " |
答曰： |
Answer: |
「不也。」 |
No. |
「陀然！族姓子可得如法、如業、如功德得錢財，尊重奉敬孝養父母，行福德業，不作惡業。 |
"Tuoran! Children of the family name can obtain money according to the Dharma, industry, and merit. They can respect, serve, be filial, and support their parents. They can perform meritorious deeds and refrain from evil deeds. |
陀然！若族姓子如法、如業、如功德得錢財，尊重奉敬孝養父母，行福德業，不作惡業者，彼便為父母之所愛念，而作是言： |
Tuoran! If a son with a family name is like the Dharma, like the industry, like meritorious deeds, gets money, respects, honors, filial piety and supports his parents, performs meritorious deeds, and does not do evil deeds, he will be loved by his parents, and he will say this: |
『令汝強健，壽考無窮。 |
I will make you strong and your life span will be endless. |
所以者何？ |
So what? |
我由汝故，安隱快樂。』 |
Because of you, I am safe and happy. 』 |
陀然！若有人極為父母所愛念者，其德日進，終無衰退。 |
Tuoran! If a person is extremely loved and cared for by his parents, his virtue will improve day by day and never decline. |
「陀然！族姓子可得如法、如業、如功德得錢財，愛念妻子，供給瞻視，行福德業，不作惡業。 |
"Tuoran! The son of the family name can obtain money according to the Dharma, the industry, and the merits, love and miss his wife, provide for and look after him, perform meritorious deeds, and refrain from evil deeds. |
陀然！若族姓子如法、如業、如功德得錢財，愛念妻子，供給瞻視，行福德業，不作惡業者，彼便為妻子之所尊重，而作是言： |
Tuoran! If a son with a family name is like the Dharma, like his industry, like his meritorious deeds, and gets money, loves and misses his wife, provides for her, performs meritorious deeds, and does not do bad things, then he will be respected by his wife, and he will say this: |
『願尊強健，壽考無窮。 |
May you be strong and have a long life. |
所以者何？ |
So what? |
我由尊故，安隱快樂。』 |
Because of my respect, I am peaceful and happy. 』 |
陀然！若有人極為妻子所尊重者，其德日進，終無衰退。 |
Tuoran! If a man is highly respected by his wife, his virtue will improve day by day and never decline. |
「陀然！族姓子可得如法、如業、如功德得錢財，愍傷奴婢，給恤瞻視，行福德業，不作惡業。 |
"Tuoran! The sons of the clan can obtain money according to the Dharma, the industry, and the merits. They can show mercy to slaves and look upon them with pity, perform meritorious deeds, and refrain from evil deeds. |
陀然！若族姓子如法、如業、如功德得錢財，愍傷奴婢，給恤瞻視，行福德業，不作惡業者，彼便為奴婢之所尊重，而作是言： |
Tuoran! If a son of a family name follows the Dharma, behaves as he does, and gains money through meritorious deeds, he is sympathetic to his slaves, looks upon him sympathetically, performs meritorious deeds, and refrains from evil deeds, then he will be respected by his slaves, and he will say this: |
『願令大家強健，壽考無窮。 |
May everyone be strong and have a long life. |
所以者何？ |
So what? |
由大家故，我得安隱。』 |
Because of everyone, I can live in peace. 』 |
陀然！若有人極為奴婢所尊重者，其德日進，終無衰退。 |
Tuoran! If someone is respected by his servants, his virtue will improve day by day and will never decline. |
「陀然！族姓子可得如法、如業、如功德得錢財，尊重供養沙門、梵志，行福德業，不作惡業。 |
"Tuoran! Children of the family name can obtain money according to the Dharma, industry, and merit. They can respect and support recluses and brahmans, perform meritorious deeds, and refrain from evil deeds. |
陀然！若族姓子如法、如業、如功德得錢財，尊重供養沙門、梵志，行福德業，不作惡業者，彼便極為沙門、梵志之所愛念，而作是言： |
Tuoran! If a son of a clan follows the Dharma, has good deeds, and earns money through merit, respects and supports recluses and brahmans, performs meritorious deeds, and refrains from evil deeds, then he will be extremely fond of recluses and brahmana and say this: |
『令施主強健，壽考無窮。 |
Make the donor strong and live an infinite life. |
所以者何？ |
So what? |
我由施主故，得安隱快樂。』 |
Thanks to the benefactor, I find peace and happiness. 』 |
陀然！若有人極為沙門、梵志所愛念者，其德日進，終無衰退。」 |
Tuoran! If someone is extremely beloved by ascetics and Brahma, his virtue will advance day by day and never decline. " |
於是，梵志陀然即從坐起，偏袒著衣，叉手向尊者舍梨子白曰： |
Then Brahma Zhi Tuo Ran immediately stood up from his seat, put on his clothes, crossed his hands and said to the Venerable Sa Li Zi: |
「舍梨子！我有愛婦，名曰端正，我惑彼故，而為放逸，大作罪業。 |
"Shelizi! I have a beloved wife, whose name is Duanzheng. I deceived her, and because of my looseness, I committed many sins. |
舍梨子！我從今日始，捨端正婦，自歸尊者舍梨子。」 |
Give up the pear! From today onwards, I will give up my upright wife, and I will give up my pear as a noble person. " |
尊者舍梨子答曰： |
Venerable Sāliputta replied: |
「陀然！汝莫歸我，我所歸佛汝應自歸。」 |
Tuoran! Don't return to me. You should return to the Buddha where I return. |
梵志陀然白曰： |
Fanzhi Tuoran said: |
「尊者舍梨子！我從今日自歸於佛、法及比丘眾，唯願尊者舍梨子受我為佛優婆塞，終身自歸，乃至命盡。」 |
Venerable Sāriputta! From today on, I return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the venerable Sāriputta will accept me as the Buddha Upasaka and return to myself for the rest of my life, even to the end of my life. |
於是，尊者舍梨子為梵志陀然說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去，遊王舍城，住經數日，攝衣持鉢，從王舍城出，往詣南山，住南山村北尸攝惒林中。 |
Then the Venerable Sāliputta preached the Dharma for Brahma Zhituo, urging him to arouse thirst and achieve joy. After immeasurable expediency, he preached the Dharma to him, exhorting him to arouse thirst and achieve joy. He got up from his seat, traveled around the city of Wangsa, and stayed in sutra for several days. Taking his clothes and alms bowl, he left Wangshe City and went to Yinan Mountain. He lived in the Shishexi Forest in the north of Nanshan Village. |
彼時，有一比丘遊王舍城，住經數日，攝衣持鉢，從王舍城出，亦至南山，住南山村北尸攝惒林中。 |
At that time, there was a bhikkhu who was visiting the city of Rajagaha. He stayed there for several days, took his robes and alms bowl, and left the city of Rajagaha. He also went to Nanshan and lived in the Shisheshe Forest in the north of Nanshan Village. |
於是，彼一比丘往詣尊者舍梨子所，稽首禮足，却坐一面。 |
Then a bhikkhu went to the place where the Venerable Master Yi was sitting, bowed his head and bowed, but sat on one side. |
尊者舍梨子問曰： |
Venerable Sāliputta asked: |
「賢者！從何處來？ |
"Sage! Where do you come from? |
何處遊行？」 |
Where to march? " |
比丘答曰： |
The bhikkhu replied: |
「尊者舍梨子！我從王舍城來，遊行王舍城。」 |
Venerable Sāriputta! I have come from Rajgir and am going on a procession in Rajgir. |
復問： |
Further question: |
「賢者！知王舍城有一梵志，名曰陀然，是我昔日未出家友耶？」 |
Sage! Do you know that there is a Brahma in the city of Rajagaha named Tuoran, who is my former friend who has not become a monk? |
答曰： |
Answer: |
「知也。」 |
Zhiya. |
復問： |
Further question: |
「賢者！梵志陀然住王舍城，身體康強，安快無病，起居輕便，氣力如常，欲數見佛，樂聞法耶？」 |
Wise sir! Brahmāzhi Tuāran lives in the city of Rajagaha. His body is healthy and strong, he is happy and disease-free, his daily life is light and his strength is as usual. He wishes to see Buddhas many times and is happy to hear the Dharma? |
答曰： |
Answer: |
「尊者舍梨子！梵志陀然欲數見佛，欲數聞法，但不安快，氣力轉衰。 |
"Venerable Sāriputta! Brahmāzhātuāra wishes to see Buddhas and hear the Dharma, but he is restless and his energy is declining. |
所以者何？ |
So what? |
尊者舍梨子！梵志陀然今者疾病，極困危篤，或能因此而至命終。」 |
The Venerable Sacrifice! Brahma Zhitaran's current illness is extremely dangerous and may lead to death. " |
尊者舍梨子聞是語已，即攝衣持鉢，從南山出，至王舍城，住竹林加蘭哆園。 |
Upon hearing these words, the Venerable Sariputta took his clothes and bowl and went out from Nanshan to the city of Rajagaha, where he lived in the Bamboo Grove and Kalanduo Garden. |
於是，尊者舍梨子過夜平旦，著衣持鉢，往詣梵志陀然家。 |
So the Venerable Sāliputta spent the night on Pingdan, put on his clothes and held his alms bowl, and went to the home of Brahma Zhi Tuo Ran. |
梵志陀然遙見尊者舍梨子來，見已便欲從床而起，尊者舍梨子見梵志陀然欲從床起，便止彼曰： |
Brahmāzhātuāran saw the Venerable Sālizi coming from a distance, and when he saw him, he wanted to get up from the bed. When the Venerable Sālizi saw Brahmazhi Tuaran and was about to get up from the bed, he stopped him and said: |
「梵志陀然！汝臥勿起，更有餘床，我自別坐。」 |
Brahma Zhi Tuo Ran! You lie down and don't get up. There is a bed left, so I won't sit on it. |
於是，尊者舍梨子即坐其床，坐已，問曰： |
Then the Venerable Sāliko sat down on his bed and asked: |
「陀然！所患今者何似，飲食多少，疾苦轉損，不至增耶？」 |
Tuoran! What's wrong with this disease? No matter how much you eat, the pain will turn into damage, but it won't increase. |
陀然答曰： |
Tuoran replied: |
「所患至困，飲食不進，疾苦但增而不覺損。 |
"The patient is so sleepy that he cannot eat and drink, and the pain increases but he does not feel any loss. |
尊者舍梨子！猶如力士以利刀刺頭，但生極苦，我今頭痛亦復如是。 |
The Venerable Sacrifice! Just like a strong man stabbing his head with a sharp knife, but his life is extremely painful, so I have a headache now. |
尊者舍梨子！猶如力士以緊索繩而纏絡頭，但生極苦，我今頭痛亦復如是。 |
The Venerable Sacrifice! Just like a strong man who wraps his head with a tight rope, life is extremely painful, and I have the same headache now. |
尊者舍梨子！猶屠牛兒而以利刀破於牛腹，但生極苦，我今腹痛亦復如是。 |
The Venerable Sacrifice! It's like slaughtering a cow and piercing its belly with a sharp knife, but life was extremely painful, and I still have the same pain in my stomach now. |
尊者舍梨子！猶兩力士捉一羸人在火上炙，但生極苦，我今身痛，舉體生苦，但增不減，亦復如是。」 |
The Venerable Sacrifice! Just like two strongmen catching a weak man and burning him on the fire, he suffered extremely painfully. I am now in pain, and my whole body suffers from pain, but it increases but does not decrease, and it will be the same again. " |
尊者舍梨子告曰： |
The Venerable Sālizi said: |
「陀然！我今問汝，隨所解答。 |
"Tuoran! I'm asking you now, and I'll answer it as you please. |
梵志陀然！於意云何？ |
Brahma Zhituoran! What do you mean? |
地獄、畜生，何者為勝？」 |
Hell or animals, which one wins? " |
陀然答曰： |
Tuoran replied: |
「畜生勝也。」 |
The beast wins. |
復問： |
Further question: |
「陀然！畜生、餓鬼，何者為勝？」 |
Tuoran! Which one wins, beast or hungry ghost? |
陀然答曰： |
Tuoran replied: |
「餓鬼勝也。」 |
The Hungry Ghost wins. |
復問： |
Further question: |
「陀然！餓鬼比人，何者為勝？」 |
Tuoran! When a hungry ghost compares with a human, who wins? |
陀然答曰： |
Tuoran replied: |
「人為勝也。」 |
People win. |
復問： |
Further question: |
「陀然！人、四王天，何者為勝？」 |
Tuoran! Who wins, humans or the four kings of heaven? |
陀然答曰： |
Tuoran replied: |
「四王天勝。」 |
The Four Kings are victorious. |
復問： |
Further question: |
「陀然！四王天、三十三天，何者為勝？」 |
Tuoran! Which one of the four kings' heavens or the thirty-three heavens wins? |
陀然答曰： |
Tuoran replied: |
「三十三天勝。」 |
Thirty-three days of victory. |
復問： |
Further question: |
「陀然！三十三天、［火＊僉］摩天，何者為勝？」 |
Tuoran! Of the thirty-three days, [Fire*佥] and the sky, which one wins? |
陀然答曰： |
Tuoran replied: |
「［火＊僉］摩天勝。」 |
[Fire*佥]The sky wins. |
復問： |
Further question: |
「陀然！［火＊僉］摩天、兜率陀天，何者為勝？」 |
Tuoran! [Fire*佥] Ferris Sky or Tusita Sky, which one wins? |
陀然答曰： |
Tuoran replied: |
「兜率陀天勝。」 |
Tushita is the winner of heaven. |
復問： |
Further question: |
「陀然！兜率陀天、化樂天，何者為勝？」 |
Tuoran! Tusita Heaven or Huale Heaven, which one wins? |
陀然答曰： |
Tuoran replied: |
「化樂天勝。」 |
Hua Le Tian Sheng. |
復問： |
Further question: |
「陀然！化樂天、他化樂天、何者為勝？」 |
Tuoran! Transform into happy heaven, others transform into happy heaven, which one wins? |
陀然答曰： |
Tuoran replied: |
「他化樂天勝。」 |
He transforms into joy and victory. |
復問： |
Further question: |
「陀然！他化樂天、梵天，何者為勝？」 |
Tuoran! He transforms into Lotte or Brahma. Which one is the winner? |
陀然答曰： |
Tuoran replied: |
「梵天最勝，梵天最勝。」 |
Brahma is the most victorious, Brahma is the victorious. |
尊者舍梨子告曰： |
The Venerable Sālizi said: |
「陀然！世尊知見，如來、無所著、等正覺說四梵室，謂族姓男、族姓女修習多修習，斷欲、捨欲念，身壞命終，生梵天中。 |
"Tuoran! The World-Honored One knows and sees that the Tathagata, the Immortal, and other fully enlightened people speak of the four Brahma chambers, saying that men of the clan and females of the clan should practice many practices, give up desires, give up thoughts of desires, and die in the body, and they will be reborn in the Brahma heaven. . |
云何為四？ |
Why is the cloud four? |
陀然！多聞聖弟子心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊，如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Tuoran! The disciples of the saints who have learned a lot have their hearts filled with compassion, and their hearts are full of attainment. They are two, three, four, four-dimensional, up and down, pervading everything. Their hearts are filled with compassion. They have no knots, no grudges, no hatred and no quarrels. They are extremely broad and vast, and they have immeasurable good practices. , pervades all worlds for attainment, has such a heart of sadness, joy and equanimity, has no knots, no resentments, no hatred and no quarrels, is extremely broad and great, immeasurable good practice, pervades all worlds for attainment. |
是謂，陀然！世尊知見，如來、無所著、等正覺說四梵室，謂族姓男、族姓女修習多修習，斷欲、捨欲念，身壞命終，生梵天中。」 |
That is to say, Tuoran! The World-Honored One knows and sees that the Tathagata, the Immortal, and others who are fully enlightened speak of the four Brahma chambers, saying that the men of the clan and the females of the clan practice many practices, give up desires, give up thoughts of desire, and die after the body breaks down and are born in the Brahma heaven. " |
於是，尊者舍梨子教化陀然，為說梵天法已，從坐起去。 |
Then, the Venerable Sāriputta taught Tuoran, and in order to speak the Brahma Dharma, he stood up from his seat. |
尊者舍梨子從王舍城出，未至竹林加蘭哆園，於其中間，梵志陀然修習四梵室，斷欲、捨欲念，身壞命終，生梵天中。 |
The Venerable Sāliputta left the city of Rajagaha and did not reach the Bamboo Grove Garando Garden. In the middle of it, Brahma Zhitaran practiced in the Four Brahma Chambers, gave up desires and gave up thoughts of desire, died of body destruction, and was reborn in the Brahma Heaven. |
是時，世尊無量大眾前後圍繞而為說法，世尊遙見尊者舍梨子來，告諸比丘： |
At that time, the Blessed One was surrounded by countless people and preached the Dharma. The Blessed One saw the Venerable Sariputta coming from a distance and told the bhikkhus: |
「舍梨子比丘聰慧、速慧、捷慧、利慧、廣慧、深慧、出要慧、明達慧、辯才慧，舍梨子比丘成就實慧。 |
"Bhikkhu Sāliputta is intelligent, quick, quick, sharp, broad, profound, important, clear, eloquent, and Bhikkhu Sāliputta achieves real wisdom. |
此舍梨子比丘教化梵志陀然，為說梵天法來，若復上化者，速知法如法。」 |
Bhikkhu Sāliputta taught and transformed Brahma Zhituo Ran, in order to teach Brahma’s Dharma, and those who are transformed again will quickly know that the Dharma is the same as the Dharma. " |
於是，尊者舍梨子往詣佛所，稽首禮足，却坐一面，世尊告曰： |
Then the Venerable Sālizi went to the Buddha's place, bowed his head and bowed, but sat on one side. The World-Honored One said: |
「舍梨子！汝何以不教梵志陀然過梵天法，若上化者，速知法如法。」 |
Sariputra! Why don't you teach Brahma Zhi Tuoran to pass the Brahma Dharma? If you are a superior person, you will quickly know that the Dharma is the same as the Dharma. |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！彼諸梵志長夜愛著梵天，樂於梵天，究竟梵天，是尊梵天，實有梵天，為我梵天。 |
"World Honored One! Those Brahma gods have loved Brahma all night long and are happy with Brahma. After all, Brahma is the respected Brahma. There really is Brahma, and I am Brahma. |
是故，世尊！我如是應。」 |
That’s why, World Honored One! I responded accordingly. " |
佛說如是。 |
Buddha said so. |
尊者舍梨子及無量百千眾，聞佛所說，歡喜奉行。 |
The Venerable Pear Seed and countless hundreds and thousands of people heard what the Buddha said and followed it with joy. |
梵志陀然經第七竟（三千三百三十一字） |
The Seventh Chapter of the Brahma-Zhi Turan Sutra (three thousand three hundred and thirty-one words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 3 舍梨子相應品 |
Chapter 3 Corresponding products for discarding pears |
28. On Teaching the Ill (Anāthapiṇḍika) （二八）教化病經 |
28. On Teaching the Ill (Anāthapiṇḍika) |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，長者給孤獨疾病危篤，於是，長者給孤獨告一使人： |
At that time, the elder gave Lonely a critical illness, so the elder gave Lonely a message: |
「汝往詣佛，為我稽首禮世尊足，問訊世尊，聖體康強，安快無病，起居輕便，氣力如常耶？ |
"You go to the Buddha, bow your head and bow to the feet of the Blessed One, and inquire about the Blessed One. Are you saying that your holy body is healthy, that you are happy and free from disease, that your daily life is light, and that your strength is as usual? |
作如是語： |
Say this: |
『長者給孤獨稽首佛足，問訊世尊： |
"The elder bowed his head to the Buddha's feet and asked the World Honored One: |
「聖體康強，安快無病，起居輕便，氣力如常耶？」 |
The holy body is strong, safe and free from illness, daily life is light, and the strength is as usual? |
』汝既為我問訊佛已，往詣尊者舍梨子所，為我稽首禮彼足已，問訊尊者，聖體康強，安快無病，起居輕便，氣力如常不？ |
’ Since you have inquired about the Buddha for me, you have gone to the place where the Venerable Buddha gave up the pear tree, bowed your head and bowed at his feet for me, and asked about the Venerable Venerable Lord, is your holy body healthy, healthy, free from illness, living easily, and your strength as usual? |
作如是語： |
Say this: |
『長者給孤獨稽首尊者舍梨子足，問訊尊者： |
"The elder gave up the pears to the lonely Jishou Venerable and asked the Venerable: |
「聖體康強，安快無病，起居輕便，氣力如常不？」 |
The holy body is strong, safe and free from illness, daily life is light, and your strength is as usual? |
尊者舍梨子！長者給孤獨疾病極困，今至危篤，長者給孤獨至心欲見尊者舍梨子，然體至羸乏，無力可來詣尊者舍梨子所。 |
The Venerable Sacrifice! The old man was so lonely and sick that he was extremely trapped and now he was in critical condition. He was so lonely that he wanted to see the Venerable Sacrifice Pear, but his body was so weak that he had no strength to go to the Venerable Sacrifice Pear. |
善哉！尊者舍梨子！為慈愍故，願往至長者給孤獨家。』 |
How good! The Venerable Sacrifice! Out of compassion, I would like to go to the lonely home of the elderly. 』 |
」 |
|
於是，使人受長者給孤獨教已，往詣佛所，稽首禮足，却住一面，白曰： |
So, having received the guidance from the elder, he went to the Buddha's place, bowed his head and paid his respects, but stayed on one side and said: |
「世尊！長者給孤獨稽首佛足，問訊世尊： |
"World Honored One! The elder bowed his head to the Buddha's feet and asked the World Honored One: |
『聖體康強，安快無病，起居輕便，氣力如常耶？』 |
"The holy body is strong, safe and free from illness, daily life is light, and the strength is as usual?" 』 |
」 |
|
爾時，世尊告使人曰： |
At that time, the World Honored One told the messenger: |
「令長者給孤獨安隱快樂，令天及人、阿修羅、揵塔惒、羅剎及餘種種身安隱快樂。」 |
Let the elders find peace and happiness in solitude, and make gods, humans, asuras, takata, rakshasas and the rest of the bodies find peace and happiness. |
於是，使人聞佛所說，善受善持，稽首佛足，繞三匝而去，往詣尊者舍梨子所，稽首禮足，却坐一面，白曰： |
Then, after hearing what the Buddha said, people were able to receive and uphold it well, bowed their heads at the Buddha's feet, walked around three times, and went to the place where Venerable Yi paid tribute. They bowed their heads and bowed, sat down on one side, and said: |
「尊者舍梨子！長者給孤獨稽首尊者舍梨子足，問訊尊者： |
"The Venerable gave up the pear! The elder gave up the pear to the Venerable Gu Jishou and asked the Venerable: |
『聖體康強，安快無病，起居輕便，氣力如常不？』 |
"The holy body is strong, safe and free from disease, your daily life is light, and your strength is as usual?" 』 |
尊者舍梨子！長者給孤獨疾病極困，今至危篤，長者給孤獨至心欲見尊者舍梨子，然體至羸乏，無力可來詣尊者舍梨子所。 |
The Venerable Sacrifice! The old man was so lonely and sick that he was extremely trapped and now he was in critical condition. He was so lonely that he wanted to see the Venerable Sacrifice Pear, but his body was so weak that he had no strength to go to the Venerable Sacrifice Pear. |
善哉！尊者舍梨子！為慈愍故，往詣長者給孤獨家。」 |
How good! The Venerable Sacrifice! Out of compassion, I went to visit the elder's home. " |
尊者舍梨子即為彼故，默然而受。 |
The Venerable gave up the pear for that reason, and accepted it silently. |
於是，使人知尊者舍梨子默然受已，即從坐起，稽首作禮，繞三匝而去。 |
Then, letting people know that the Venerable Sāliputta had accepted it silently, he stood up from his seat, bowed his head and bowed, and walked around three times. |
尊者舍梨子過夜平旦，著衣持鉢，往詣長者給孤獨家。 |
The Venerable Sālizi spent the night on Pingdan, dressed in clothes and holding an alms bowl, and went to visit the elder's lonely home. |
長者給孤獨遙見尊者舍梨子來，見已，便欲從床而起。 |
The elder was alone and saw the Venerable Shelizi coming from afar. Seeing him, he wanted to get up from the bed. |
尊者舍梨子見彼長者欲從床起，便止彼曰： |
Seeing that the elder was about to get up from the bed, the Venerable Sāliko stopped him and said: |
「長者莫起！長者莫起！更有餘床，我自別坐。」 |
Elders, don't get up! Elders, don't get up! There is a spare bed, so I won't sit on it. |
尊者舍梨子即坐其床，坐已，問曰： |
The Venerable Sa Lizi immediately sat on his bed. After sitting down, he asked: |
「長者所患今復何似，飲食多少，疾苦轉損，不至增耶？」 |
How are the old people's problems similar to these now? How much food do you eat, and the pain turns to damage, but does not increase? |
長者答曰： |
The elder replied: |
「所患至困，飲食不進，疾苦但增而不覺損。」 |
The pain is so severe that one cannot eat or drink, and the pain increases without feeling any loss. |
尊者舍梨子告曰： |
The Venerable Sālizi said: |
「長者莫怖！長者莫怖！所以者何？ |
"Don't be afraid of the elders! Don't be afraid of the elders! So what? |
若愚癡凡夫成就不信，身壞命終，趣至惡處，生地獄中。 |
If a foolish ordinary person achieves disbelief, his body will be destroyed and his life will end, he will end up in a bad place and be reborn in hell. |
長者今日無有不信，唯有上信，長者因上信故，或滅苦痛，生極快樂，因上信故，或得斯陀含果，或阿那含果，長者本已得須陀洹。 |
There is no one who does not believe in the elders today, only the superior faith. Because of the superior faith, the elders may be able to eliminate pain and experience extreme happiness. Because of the superior faith, they may obtain the fruit of Situagami or the fruit of Anagami. The elders have already obtained it. Sotapanna. |
「長者莫怖！長者莫怖！所以者何？ |
"Don't be afraid of the elders! Don't be afraid of the elders! So what? |
若愚癡凡夫因惡戒故，身壞命終，趣至惡處，生地獄中。 |
If a foolish ordinary person, because of bad precepts, his body will be destroyed and his life will end, he will end up in an evil place and be reborn in hell. |
長者無有惡戒，唯有善戒，長者因善戒故，或滅苦痛，生極快樂，因善戒故，或得斯陀含果，或阿那含果，長者本已得須陀洹。 |
The elders do not have bad precepts, only good precepts. Because of the good precepts, the elders may be able to eliminate suffering and experience extreme happiness. Because of the good precepts, they may obtain the fruit of Sri Lanka or Anagami. The elders have already obtained it. Sotapanna. |
「長者莫怖！長者莫怖！所以者何？ |
"Don't be afraid of the elders! Don't be afraid of the elders! So what? |
若愚癡凡夫因不多聞，身壞命終，趣至惡處，生地獄中。 |
If a foolish ordinary person does not learn much, his body will be destroyed and his life will end, he will end up in a bad place and be reborn in hell. |
長者無不多聞，唯有多聞，長者因多聞故，或滅苦痛，生極快樂，因多聞故，或得斯陀含果，或阿那含果，長者本已得須陀洹。 |
All elders have learned a lot, but they have learned a lot. Because they have heard a lot, the elders may have experienced the end of pain and suffering, and have been extremely happy. Because they have heard a lot, they may have attained the fruit of Sri Lanka or Anagami. The elders have already achieved this. Topan. |
「長者莫怖！長者莫怖！所以者何？ |
"Don't be afraid of the elders! Don't be afraid of the elders! So what? |
若愚癡凡夫因慳貪故，身壞命終，趣至惡處，生地獄中。 |
If a foolish ordinary person is greedy and greedy, his body will be destroyed and his life will end, he will end up in a bad place and be reborn in hell. |
長者無有慳貪，唯有惠施，長者因惠施故，或滅苦痛，生極快樂，因惠施故，或得斯陀含果，或阿那含果，長者本已得須陀洹。 |
The elder has no greed, only charity. Because of charity, the elder may end suffering and suffer extreme happiness. Because of charity, the elder may obtain the fruit of Sri Lanka or Anagami. The elder has already obtained it. Sotapanna. |
「長者莫怖！長者莫怖！所以者何？ |
"Don't be afraid of the elders! Don't be afraid of the elders! So what? |
若愚癡凡夫因惡慧故，身壞命終，趣至惡處，生地獄中。 |
If a foolish ordinary person has bad wisdom, his body will be destroyed and his life will end, he will end up in an evil place and be reborn in hell. |
長者無有惡慧，唯有善慧，長者因善慧故，或滅苦痛，生極快樂，因善慧故，或得斯陀含果，或阿那含果，長者本已得須陀洹。 |
The elders do not have evil wisdom, only good wisdom. Because of their good wisdom, the elders may be able to eliminate suffering and suffer extreme happiness. Because of their good wisdom, they may obtain the fruit of Sri Lanka or Anagami. The elders have already obtained it. Sotapanna. |
「長者莫怖！長者莫怖！所以者何？ |
"Don't be afraid of the elders! Don't be afraid of the elders! So what? |
若愚癡凡夫因邪見故，身壞命終，趣至惡處，生地獄中。 |
If a foolish ordinary person, due to wrong views, his body will be destroyed and his life will end, he will end up in an evil place and be reborn in hell. |
長者無有邪見，唯有正見，長者因正見故，或滅苦痛，生極快樂，因正見故，或得斯陀含果，或阿那含果，長者本已得須陀洹。 |
The elder has no wrong view, only the right view. Because of the right view, the elder may end suffering and suffer extreme happiness. Because of the right view, he may obtain the fruit of Sri Lanka or Anagami. The elder has already obtained it. Sotapanna. |
「長者莫怖！長者莫怖！所以者何？ |
"Don't be afraid of the elders! Don't be afraid of the elders! So what? |
若愚癡凡夫因邪志故，身壞命終，趣至惡處，生地獄中。 |
If a foolish ordinary person has bad ambitions, his body will be destroyed and his life will end, he will end up in an evil place and be reborn in hell. |
長者無有邪志，唯有正志，長者因正志故，或滅苦痛，生極快樂，因正志故，或得斯陀含果，或阿那含果，長者本已得須陀洹。 |
Elders do not have evil aspirations, only righteous aspirations. Because of righteous aspirations, elders may end suffering and experience extreme happiness. Because of righteous aspirations, they may obtain the fruit of Situagami or Anagami. The elders have already attained Sotapanna. . |
「長者莫怖！長者莫怖！所以者何？ |
"Don't be afraid of the elders! Don't be afraid of the elders! So what? |
若愚癡凡夫因邪解故，身壞命終，趣至惡處，生地獄中。 |
If a foolish ordinary person, due to wrong interpretation, his body will be destroyed and his life will end, he will end up in an evil place and be reborn in hell. |
長者無有邪解，唯有正解，長者因正解故，或滅苦痛，生極快樂，因正解故，或得斯陀含果，或阿那含果，長者本已得須陀洹。 |
The elder has no wrong solution, only the right solution. Because of the right solution, the elder may be able to eliminate suffering and experience extreme happiness. Because of the right solution, he may obtain the fruit of Situagami or Anagami. The elder has already obtained Sotapanna. . |
「長者莫怖！長者莫怖！所以者何？ |
"Don't be afraid of the elders! Don't be afraid of the elders! So what? |
若愚癡凡夫因邪脫故，身壞命終，趣至惡處，生地獄中。 |
If a foolish ordinary person escapes from evil, his body will be destroyed and his life will end, he will end up in an evil place and be reborn in hell. |
長者無有邪脫，唯有正脫，長者因正脫故，或滅苦痛，生極快樂，因正脫故，或得斯陀含果，或阿那含果，長者本已得須陀洹。 |
There is no evil liberation for the elders, only right liberation. Because of the right liberation, the elders may be able to eliminate suffering and pain, and may be extremely happy. Because of the right liberation, they may obtain the fruit of Sri Lanka or Anagami. The elders have already obtained it. Sotapanna. |
「長者莫怖！長者莫怖！所以者何？ |
"Don't be afraid of the elders! Don't be afraid of the elders! So what? |
若愚癡凡夫因邪智故，身壞命終，趣至惡處，生地獄中。 |
If a foolish ordinary person, due to wrong wisdom, his body will be destroyed and his life will end, he will end up in a bad place and be reborn in hell. |
長者無有邪智，唯有正智，長者因正智故，或滅苦痛，生極快樂，因正智故，或得斯陀含果，或阿那含果，長者本已得須陀洹。」 |
The elder does not have wrong wisdom, only the right wisdom. Because of the right wisdom, the elder may eliminate suffering and experience extreme happiness. Because of the right wisdom, he may obtain the Situagami fruit or the Anagami fruit. The elder has already obtained Sotapanna. . " |
於是，長者病即得差，平復如故，從臥起坐，歎尊者舍梨子曰： |
Then, the elder's illness was cured, and he recovered as before. He sat up from lying down, sighed at the Venerable Sa Lizi, and said: |
「善哉！善哉！為病說法。 |
"Excellent! Excellent! Explain the Dharma to the sick. |
甚奇！甚特！尊者舍梨子！我聞教化病法，苦痛即滅，生極快樂。 |
Very strange! Shit! The Venerable Sacrifice! When I hear the teachings and cure diseases, the pain will disappear and I will be extremely happy. |
尊者舍梨子！我今病差，平復如故。 |
The Venerable Sacrifice! My illness is worse now, but I am recovering as before. |
尊者舍梨子！我往昔時，少有所為，至王舍城寄宿一長者家。 |
The Venerable Sacrifice! In the past, when I had little to do, I went to stay with an elder in Rajagaha. |
時，彼長者明當飯佛及比丘眾。 |
At that time, the elder clearly served the Buddha and the monks. |
時，彼長者過夜向曉，教勅兒孫、奴使、眷屬： |
At that time, the elder spent the night at Xiangxiao and taught his children, grandchildren, servants, and dependents: |
『汝等早起，當共嚴辦。』 |
"You get up early and work together to handle it strictly." 』 |
彼各受教，共設廚宰，供辦餚饌、種種腆美，長者躬自敷置高座，無量嚴飾。 |
Each received instruction, and a kitchen was set up together to provide food and all kinds of delicacies. The elder bowed down and arranged a high seat, which was decorated with countless decorations. |
「尊者舍梨子！我既見已，便作是念： |
"Venerable Sariputra! When I saw you, I thought this: |
『今此長者為婚姻事，為迎婦節會，為請國王，為呼大臣，為作齋會施設大施耶？』 |
"Now, the elders are doing weddings, women's festivals, inviting the king, greeting ministers, and fasting gatherings to provide generous gifts?" 』 |
尊者舍梨子！我既念已，便問長者： |
The Venerable Sacrifice! After I had read it, I asked the elder: |
『汝為婚姻事，為迎婦節會，為請國王，為呼大臣，為作齋會施設大施耶？』 |
"Are you doing a lot of charity for marriages, women's festivals, inviting kings, ministers, fasting parties?" 』 |
時，彼長者而答我曰： |
At that time, the elder answered me and said: |
『吾無婚姻事，亦不迎婦，不為節會，不請國王及呼大臣，但為齋會施設大施，明當飯佛及比丘眾。』 |
"I have nothing to do with marriage, nor do I welcome a wife, nor do I have any festivals, nor do I invite kings or ministers. I do, however, make generous donations for vegetarian gatherings, and I am sure to serve the Buddha and all the bhikkhus." 』 |
「尊者舍梨子！我未曾聞佛名，聞已舉身毛竪，即復問曰： |
"Venerable Sariko! I have never heard the name of the Buddha, but when I heard it, the hair on my body stood up, so I asked again: |
『長者說佛，何名為佛？』 |
"The elders said Buddha, what is the name of Buddha?" 』 |
時，彼長者而答我曰： |
At that time, the elder answered me and said: |
『君不聞乎？ |
"Don't you hear it? |
有釋種子捨釋宗族，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，得無上等正覺，是名為佛。』 |
There is a Buddhist who leaves the Buddhist clan, shaves off his beard and hair, wears cassocks, has great faith, abandons his family, becomes homeless, and studies the Tao. He attains the supreme enlightenment, and is called Buddha. 』 |
我復問曰： |
I asked again: |
『長者說眾，何名為眾？』 |
"The elders talk about the crowd, what is the name of the crowd?" 』 |
時，彼長者復答我曰： |
At that time, the elder replied to me: |
『有若干姓異名異族，剃除鬚髮，著袈裟衣，至信、捨家、無家，從佛學道，是名為眾，此佛及眾，吾之所請。』 |
"There are a number of people with different surnames and different clans, who shave off their beards and hair, wear cassocks and robes, and who have left home and have no family. They learn the Tao from Buddhism. They are called the people. This Buddha and everyone are invited by me." 』 |
尊者舍梨子！我即復問彼長者曰： |
The Venerable Sacrifice! I immediately asked the elder again: |
『世尊於今為在何處？ |
Where is the World Honored One today? |
我欲往見。』 |
I want to see you. 』 |
時，彼長者復答我曰： |
At that time, the elder replied to me: |
『世尊今在此王舍城竹林加蘭哆園，欲往隨意。』 |
"The World-Honored One is here in the Bamboo Grove and Garam Duo Garden in the city of Rajagaha, and he can go wherever he pleases. 』 |
「尊者舍梨子！我作是念： |
"Venerable Sāriputta! I am reciting this: |
『若速曉者，疾往見佛。』 |
"If you wake up quickly, hurry to see the Buddha." 』 |
尊者舍梨子！我時至心欲往見佛，即於其夜生晝明想，便從長者家出，往至城息門。 |
The Venerable Sacrifice! At that time, I really wanted to see the Buddha, so I had a thought of daylight that night, so I left the elder's house and went to the city's Ximen. |
是時，城息門中有二直士，一直初夜，外客使入，不令有礙，一直後夜，若客使出，亦不作礙。 |
At that time, there were two straight men in the city's Ximen. They stayed there until the first night and did not hinder foreigners from entering. |
尊者舍梨子！我復作是念： |
The Venerable Sacrifice! I repeat it by reading: |
『夜尚未曉。』 |
"The night is not yet dawn." 』 |
所以者何？ |
So what? |
城息門中有二直士，一直初夜，外客使入，不令有礙，一直後夜，若客使出，亦不作礙。 |
There are two straight men in the Ximen of the city. They will not be in the way until the first night when foreigners come in, and they will not be in the way until the late night when the foreigners come in. |
尊者舍梨子！出城息門，出外不久，明滅還暗。 |
The Venerable Sacrifice! After leaving the city's Ximen, not long after leaving the city, light disappeared and darkness returned. |
尊者舍梨子！我便恐怖，舉身毛竪，莫令人、非人來觸嬈我。 |
The Venerable Sacrifice! I became terrified and the hair on my body stood on end. No one or non-human being could touch me. |
「時，城息門而有一天，從王舍城至竹林加蘭哆園，光明普照，來語我言： |
"At that time, when the city closed its gates, one day, from the city of Rajgir to the Bamboo Grove Garando Garden, the light shone brightly, and he came to me and said: |
『長者莫怖！長者莫怖！所以者何？ |
"Don't be afraid, elders!" Don’t be afraid of elders! So what? |
我本前世是汝朋友，名密器，年少極相愛念。 |
In my previous life, I was your friend, known as the Secret Weapon, and we loved each other very much when we were young. |
長者！我本昔時往詣尊者大目乾連所，稽首禮足，却坐一面，尊者大目乾連為我說法，勸發渴仰，成就歡喜，無量方便為我說法，勸發渴仰，成就歡喜已，賜三自歸，見授五戒。 |
Senior citizens! I used to go to the place of the Venerable Mahamu Ganlian, bow my head and pay my respects, but I sat aside. The Venerable Mahamu Ganlian preached the Dharma to me, urging me to arouse my thirst, and achieving joy. There are countless expedients to preach the Dharma to me, urging me to arouse my thirst. , the joy of achievement has been achieved, the three self-returns are given, and the five precepts are given. |
長者！我因三歸，受持五戒，身壞命終，生四天王天，住此城息門中。 |
Senior citizens! Because I returned three times, accepted and upheld the five precepts, my body broke down and I died, I was reborn in the Heaven of Four Heavenly Kings, and lived in the Ximen of this city. |
長者速去，長者速去，去實勝住。』 |
Elders go quickly, elders go quickly, going is better than staying. 』 |
彼天勸我而說頌曰： |
That day he persuaded me and said: |
「『得馬百臣女， 車百滿珍寶， |
"'I have horses and hundreds of ministers, and chariots are full of treasures. |
往詣佛一步， 不當十六分。 |
A step towards reaching Buddha is not worth sixteen points. |
白象百最上， 金銀鞍勒被， |
The top of a hundred white elephants, the gold and silver saddle and quilt, |
往詣佛一步， 不當十六分。 |
A step towards reaching Buddha is not worth sixteen points. |
女百色端正， 瓔珞花嚴身， |
The woman's appearance is upright, her body adorned with pearls and flowers, |
往詣佛一步， 不當十六分。 |
A step towards reaching Buddha is not worth sixteen points. |
轉輪王所敬， 玉女寶第一， |
Respected by the Wheel-turning King, the Jade Girl is the most precious, |
往詣佛一步， 不當十六分。』 |
A step towards reaching Buddha is not worth sixteen points. 』 |
「天說頌已，而復勸曰： |
"Heaven said its praises and then advised again: |
『長者速去！長者速去！去實勝住。』 |
"Elder, go quickly!" Elders, go quickly! Go and win. 』 |
尊者舍梨子！我復作是念： |
The Venerable Sacrifice! I repeat it by reading: |
『佛尊祐德，法及比丘眾亦尊祐德。 |
The Buddha respects and protects virtue, and the Dharma and the monks also respect and protect virtue. |
所以者何？ |
So what? |
乃至於天，亦欲使見。』 |
Even to heaven, I want to see it. 』 |
「尊者舍梨子！我因此光明往至竹林加蘭哆園。 |
"Venerable Sāriputta! Because of this light, I went to the Bamboo Grove and Kalando Garden. |
爾時，世尊夜其向旦，從禪室出，露地經行而待於我。 |
At that time, the World-Honored One came out of the Zen room at night, walked on the open ground, and stayed with me. |
尊者舍梨子！我遙見佛端正姝好，猶星中月，光耀暐曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默。 |
The Venerable Sacrifice! From a distance, I saw the Buddha standing tall and straight, like the moon among the stars, shining brightly and shining like a golden mountain. His appearance was complete, his majesty was majestic, his roots were calm, there was no obstruction, he had achieved control, and his mind was silent. |
見已歡喜，前詣佛所，接足作禮，隨佛經行，以長者法說頌問訊： |
Seeing that he was overjoyed, he went to the Buddha's place, took his feet and bowed, followed the Buddha's sutras, expounded the dharma of the elders, and asked: |
「『世尊寐安隱， 至竟眠快耶？ |
"'How can the World Honored One sleep peacefully and sleep quickly? |
如梵志滅度， 以不染於欲。 |
Just as the Brahma will be extinguished, it will not be tainted by desire. |
捨離一切願， 逮得至安隱， |
Abandon all wishes and find peace and tranquility, |
心除無煩熱， 自樂歡喜眠。』 |
The heart is free from restlessness and heat, and sleeps happily with self-respect. 』 |
「於是，世尊即便往至經行道頭，敷尼師檀，結加趺坐。 |
"Thereupon, the World-Honored One went to the head of the sutra path, laid down the nun master's Tan, and sat down in a knot. |
尊者舍梨子！我禮佛足，却坐一面，世尊為我說法，勸發渴仰，成就歡喜，無量方便為我說法，勸發渴仰，成就歡喜已。 |
The Venerable Sacrifice! I paid full homage to the Buddha, but sat on one side. The World-Honored One preached the Dharma to me, encouraging me to arouse thirst and achieve joy. Infinite expedients taught me the Dharma, exhorting me to arouse thirst, and achieved joy. |
如諸佛法，先說端正法，聞者歡悅，謂，說施、說戒、說生天法，毀呰欲為災患，生死為穢，稱歎無欲為妙道品白淨。 |
For example, in all Buddhist teachings, the correct Dharma is first expounded, and those who hear it will be delighted. They then explain alms, precepts, and the Dharma of rebirth in heaven. Destruction of desires is a disaster, birth and death are filth, and extolling the absence of desires is the wonderful path of purity and purity. |
世尊為我說如是法已，佛知我有歡喜心、具足心、柔軟心、堪耐心、昇上心、一向心、無疑心、無蓋心，有能有力，堪受正法，謂如諸佛所說正要，世尊即為我說苦、習、滅、道。 |
The World Honored One has taught me such a Dharma. The Buddha knows that I have a joyful mind, a sufficient mind, a soft mind, a patient mind, an ascending mind, a single-minded mind, a doubtless mind, and an unobstructed mind. I am capable and worthy of receiving the true Dharma. He says that I am like all Buddhas. The essence of what he said is that the World-Honored One taught me about suffering, habituation, cessation, and the path. |
尊者舍梨子！我即於坐中見四聖諦苦、習、滅、道，猶如白素易染為色，我亦如是，即於坐中見四聖諦苦、習、滅、道。 |
The Venerable Sacrifice! While sitting down, I saw the Four Noble Truths of suffering, habituation, cessation, and the path. Just as white grain is easily dyed into color, so too did I, while sitting down, see the Four Noble Truths of suffering, habituation, cessation, and the path. |
「尊者舍梨子！我已見法得法，覺白淨法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏，即從坐起，為佛作禮： |
"Venerable Sir Sariputra! I have seen the Dharma and obtained the Dharma. I feel the Dharma is pure and pure. I have put an end to doubts and doubts. I have no more left to follow him. I have no hesitation. I have attained fruition. I have no fear in the Dharma of the Blessed One. I am sitting here. Get up and offer rites to the Buddha: |
『世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。』 |
"World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. 』 |
尊者舍梨子！我即叉手白曰： |
The Venerable Sacrifice! I crossed my hands and said: |
『世尊！願受我請，於舍衛國而受夏坐及比丘眾。』 |
"World Honored One! I would like to accept my invitation and accept Xia Si and other bhikkhus in the country of Savatthi. 』 |
時，佛問我： |
At that time, Buddha asked me: |
『汝名何等？ |
What is your name? |
舍衛國人呼汝云何？』 |
What do the people of Savatthi call you? 』 |
我即答曰： |
I immediately replied: |
『我名須達哆，以我供給諸孤獨者，是故舍衛國人呼我為給孤獨。』 |
"My name is Sudaduo, and I provide for those who are lonely. That is why the people of Savatthi call me "for those who are lonely." 』 |
爾時，世尊復問我曰： |
At that time, the World-Honored One asked me again: |
『舍衛國中有房舍未？』 |
"Is there any house in the country of Savatthi?" 』 |
我復答曰： |
I replied: |
『舍衛國中無有房舍。』 |
“There are no houses in the country of Savatthi. 』 |
爾時，世尊而告我曰： |
At that time, the World-Honored One told me: |
『長者當知！若有房舍，比丘可得往來，可得住止。』 |
"Elders should know!" If there is a house, monks can come and go and stay. 』 |
我復白曰： |
I replied: |
『唯然。 |
Weiran. |
世尊！我當如是為起房舍，比丘可得往來，於舍衛國可得住止，唯願世尊差一佐助。』 |
World Honored One! I will build a house like this so that monks can come and go and stay in the country of Savatthi. I only hope that the World Honored One will send me a helper. 』 |
爾時，世尊即差尊者舍梨子，遣尊者舍梨子令見佐助。 |
At that time, the World-Honored One sent the Venerable Sa Li Zi to see Sasuke. |
「我於爾時聞佛所說，善受善持，即從坐起，為佛作禮，繞三匝而去。 |
"At that time, I heard what the Buddha said about good reception and good upholding. I stood up from my seat, bowed to the Buddha, and walked around three times. |
於王舍城所作已訖，與尊者舍梨子俱往至舍衛國，不入舍衛城亦不歸家，便於城外周遍行地，為於何處往來極好，晝不喧閙，夜則寂靜，無有蚊虻，亦無蠅蚤，不寒不熱，可立房舍施佛及眾。 |
Having finished his work in Rajagaha, he went to Savatthi with the Venerable Sāliputta. He would not return home until he entered Sāvatsa. He traveled all around the city. It was a good place to go there. There was no noise during the day and no noise at night. Then it will be quiet, there will be no mosquitoes, no flies, no fleas, neither cold nor heat, and you will be able to set up a house to give to the Buddha and others. |
尊者舍梨子！我時唯見童子勝園往來極好，晝不喧閙，夜則寂靜，無有蚊虻，亦無蠅蚤，不寒不熱。 |
The Venerable Sacrifice! At that time, I only saw that the traffic in Tongzi Sheng Garden was very good. It was not noisy during the day and quiet at night. There were no mosquitoes or flies and fleas. It was neither cold nor hot. |
我見此已，便作是念： |
When I saw this, I thought: |
『唯此處好，可立房舍施佛及眾。』 |
"This is the only place that is good. You can build a house to give to the Buddha and others." 』 |
「尊者舍梨子！我於爾時入舍衛國，竟不還家，便先往詣童子勝所，白曰： |
"Venerable Sa Lizi! At that time, I entered She Weiguo, but instead of returning home, I went to Yi Tongzi's sanctuary first and said: |
『童子！可賣此園持與我耶？』 |
"Boy!" Can you sell this garden to me? 』 |
爾時，童子便語我曰： |
At that time, the boy said to me: |
『長者當知，吾不賣園。』 |
“Elders, you should know that I am not selling my garden. 』 |
如是，再三白曰： |
If so, he said again and again: |
『童子！可賣此園持與我耶？』 |
"Boy!" Can you sell this garden to me? 』 |
爾時，童子亦復再三而語我曰： |
At that time, the boy also said to me again and again: |
『吾不賣園，至億億布滿。』 |
"I will not sell my garden until it is filled with billions and billions. 』 |
我即白曰： |
I immediately said: |
『童子今已決斷價數，但當取錢。』 |
"The boy has decided the price now, but it's time to withdraw the money. 』 |
尊者舍梨子！我與童子或言斷價，或言不斷，大共訜訟，即便俱往至舍衛國大決斷處判論此事。 |
The Venerable Sacrifice! The boy and I either discussed the price or kept talking, and we litigated together, even going to the Great Judgment Office of Savatthi State to discuss the matter. |
時，舍衛國大決斷人語童子勝曰： |
At that time, the great judge of Savatthi State said to the boy Sheng: |
『童子已自決斷價數，但當取錢。』 |
"The boy has decided the price on his own, but he has to withdraw the money. 』 |
「尊者舍梨子！我即入舍衛國，還家取錢，以象馬車舉負輦載，出億億布地，少處未遍。 |
"Venerable Sir Sariputra! I will immediately enter the state of dharma and defend the country. I will return home to collect money, carry it in a chariot and elephant carriage, and travel across billions of billions of acres of land, leaving only a few places unexplored. |
尊者舍梨子！我作是念： |
The Venerable Sacrifice! I am thinking: |
『當取何藏，不大不小，可此餘處持來布滿？』 |
"What kind of treasure should be taken, neither big nor small, so that the rest of it can be filled?" 』 |
時，童子勝便語我曰： |
At that time, the boy Sheng said to me: |
『長者若悔，錢自相歸，園地還吾。』 |
"If the elder regrets, his money will return to him, and his garden will return to me." 』 |
我語童子： |
I say boy: |
『實不悔也。』 |
"I really have no regrets." 』 |
但自思念： |
But since I miss: |
『當取何藏，不大不小，可此餘處持來滿耳？』 |
"What kind of treasure should be taken, neither big nor small, but the rest can be held to fill the ears?" 』 |
時，童子勝便作是念： |
At that time, the boy won and thought as follows: |
『佛必大尊，有大德祐，法及比丘眾亦必大尊，有大德祐。 |
The Buddha will be a great honour, and will have great virtues and blessings. The Dharma and the monks will also be great honours, and will have great virtues and blessings. |
所以者何？ |
So what? |
乃令長者施設大施，輕財乃爾。 |
He ordered the elders to do great things and make light money. |
吾今寧可即於此處造立門屋施佛及眾。』 |
Now I would rather build a gatehouse here to worship Buddha and everyone. 』 |
時，童子勝便語我曰： |
At that time, the boy Sheng said to me: |
『長者且止！莫復出錢布此處也，吾於此處造立門屋施佛及眾。』 |
"Stop, elder!" Don't bring money and cloth out of this place again. I will build a gate and house here to worship the Buddha and everyone. 』 |
尊者舍梨子！我為慈愍故，即以此處與童子勝。 |
The Venerable Sacrifice! Because of my compassion, I used this place to win against the boy. |
「尊者舍梨子！我即於此夏起十六大屋、六十拘絺。 |
"Venerable Sariputra! I will build sixteen houses and sixty households this summer. |
尊者舍梨子時見佐助，然尊者舍梨子說教化病法，甚奇！甚特！我聞此教化病法已，極重疾苦即得除愈，生極快樂。 |
The venerable Sasuke met Sasuke, but the venerable Sasuke taught him how to cure diseases, which was very strange! Shit! After I heard this teaching method to cure diseases, my severe pain was cured and my life was extremely happy. |
尊者舍梨子！我今無病，極得安隱，願尊者舍梨子於此飯食。」 |
The Venerable Sacrifice! I am not sick now and am in great peace. May the Venerable Lord give up pears to eat here. " |
時，尊者舍梨子默然受請。 |
At that time, the Venerable Sariputta accepted the invitation silently. |
於是長者知尊者舍梨子默然受已，即從坐起，自行澡水，以極美淨妙種種豐饒食噉含消，手自斟酌，令得充滿，食訖，舉器行澡水竟，敷一小床，別坐聽法。 |
Then the elder knew that the Venerable had given up the pear and was silently receiving it. He stood up from his seat and took a bath in the water. He drank the most beautiful, pure and wonderful kinds of rich food in his mouth. He drank it with his hands until he was full. After eating, he raised his utensil and took a bath in the water. , make a small bed, don't sit down and listen to the Fa. |
長者坐已，尊者舍梨子為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去。 |
The elder had already sat down. The Venerable One gave up the pear and preached the Dharma to him, urging him to arouse thirst and attaining joy. He then stood up from his seat. |
是時，世尊無量大眾前後圍繞而為說法，世尊遙見尊者舍梨子來，告諸比丘： |
At that time, the Blessed One was surrounded by countless people and preached the Dharma. The Blessed One saw the Venerable Sariputta coming from a distance and told the bhikkhus: |
「舍梨子比丘聰慧、速慧、捷慧、利慧、廣慧、深慧、出要慧、明達慧、辯才慧，舍梨子比丘成就實慧。 |
"Bhikkhu Sāliputta is intelligent, quick, quick, sharp, broad, profound, important, clear, eloquent, and Bhikkhu Sāliputta achieves real wisdom. |
所以者何？ |
So what? |
我所略說四種須陀洹，舍梨子比丘為長者給孤獨十種廣說來。」 |
I have briefly mentioned the four Sotapannas, but Bhikkhu Sariputta, as an elder, gave a comprehensive explanation of the ten types of solitude. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
教化病經第八竟（三千八百九十八字） |
The Eighth Guide to Teaching and Transforming Diseases (3,898 words) |
中阿含經卷第六（八千九百六十九字）（初一日誦） |
The sixth volume of the Central Agama Sutra (8,969 words) (recited on the first day of the lunar month) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 3 舍梨子相應品 |
Chapter 3 Corresponding products for discarding pears |
29. By Mahā Koṭṭhita （二九）大拘絺羅經 |
29. By Mahā Koṭṭhita |
中阿含經卷第七 |
The Seventh Book of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林加蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Garam Duo Garden in the Bamboo Grove. |
爾時，尊者舍梨子則於晡時從燕坐起，至尊者大拘絺羅所，共相問訊，却坐一面。 |
At that time, the Venerable Shelizi sat up from Yan in the afternoon, and the Supreme Venerable Da Kujian Luo Suo asked each other, but sat on one side. |
尊者舍梨子語尊者大拘絺羅： |
The Venerable Sāliputra said to the Venerable Mahakujira: |
「我欲有所問，聽我問耶？」 |
I want to ask something, will you listen to me? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「尊者舍梨子！欲問便問，我聞已當思。」 |
Venerable Sariko! If you want to ask, just ask. I have already thought about it after hearing it. |
尊者舍梨子問曰： |
Venerable Sāliputta asked: |
「賢者大拘絺羅！頗有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Dako Jira! Because of this incident, the bhikkhu achieved enlightenment, gained the right view, attained the incorruptibility of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知不善、知不善根。 |
The Venerable Sacrifice! It is said that there is a bhikkhu who knows what is unwholesome and knows the roots of unwholesomeness. |
云何知不善？ |
How can I know that it is not good? |
謂身惡行不善，口、意惡行不善，是謂知不善。 |
To say that one's body is evil and one's actions are not good, and that one's speech and mind are doing evil is not good is to say that one's knowledge is not good. |
云何知不善根？ |
How do you know that there are bad roots? |
謂貪不善根，恚、癡不善根，是謂知不善根。 |
It is called the unwholesome root of greed, the unwholesome root of hatred and delusion, and it is called the unwholesome root of knowledge. |
尊者舍梨子！若有比丘如是知不善及不善根者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If a bhikkhu knows unwholesomeness and its roots in this way, it means that the bhikkhu has attained the right view, attained the indestructibility of the Dharma, and entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知善、知善根。 |
The Venerable Sacrifice! It is said that there are monks who know goodness and know the roots of goodness. |
云何知善？ |
How can you know what is good? |
謂身妙行善，口、意妙行善，是謂知善。 |
It is said that the body is wonderful in doing good, and the speech and mind are wonderful in doing good. This is called knowing goodness. |
云何知善根？ |
How can one know the roots of good deeds? |
謂無貪善根，無恚、無癡善根，是謂知善根。 |
It means that there are no good roots of greed, no hatred, and no good roots of delusion. It means knowing the good roots. |
尊者舍梨子！若有比丘如是知善，知善根者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu who knows goodness and knows the roots of goodness in this way, it means that the bhikkhu has attained the right view, attained the incorruptibility of the Dharma, and entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知食如真，知食習、知食滅、知食滅道如真。 |
The Venerable Sacrifice! It is said that there is a bhikkhu who knows that eating is true, knows eating habits, knows the cessation of eating, and knows the true way of eating. |
云何知食如真？ |
How do you know that food is real? |
謂有四食，一者摶食麤、細，二者更樂食，三者意思食，四者識食，是謂知食如真。 |
It is said that there are four kinds of food, one is to eat coarse or fine food, the other is to eat more happily, the third is to eat with intention, and the fourth is to know what to eat. This means knowing how to eat as it is. |
云何知食習如真？ |
How do you know that food habits are true? |
謂因愛便有食，是謂知食習如真。 |
To say that there is food out of love means to know that eating habits are true. |
云何知食滅如真？ |
How do you know that food and death are real? |
謂愛滅食便滅，是謂知食滅如真。 |
It is said that when love dies, food dies. This means that knowing food dies is true. |
云何知食滅道如真？ |
How do you know that the Tao of Food is true? |
謂八支聖道，正見乃至正定為八，是謂知食滅道如真。 |
It is said that the Eight-branched Noble Path, right view and even right concentration are eight, and it means that the path of knowing, eating and drinking is true. |
尊者舍梨子！若有比丘如是知食如真，知食習、知食滅、知食滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu who thus knows that eating is true, knows eating habits, knows the cessation of eating, and knows the way of eating and drinking as true, then it means that the bhikkhu has attained the view, gained the right view, attained the incorruptibility of the Dharma, and entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知漏如真，知漏習、知漏滅、知漏滅道如真。 |
The Venerable Sacrifice! It is said that there is a bhikkhu who knows the leakage as it is, knows the habit of the leakage, knows the elimination of the leakage, and knows the path of the leakage as the truth. |
云何知漏如真？ |
How do you know the leak is real? |
謂有三漏： |
It is said that there are three leaks: |
欲漏、有漏、無明漏，是謂知漏如真。 |
The leakage of desires, the leakage of existence, and the leakage of ignorance means that the knowledge of leakage is true. |
云何知漏習如真？ |
How do you know that missed habits are real? |
謂因無明便有漏，是謂知漏習如真。 |
It is said that there are leaks due to ignorance. It means knowing that leaks are a habit. |
云何知漏滅如真？ |
How do you know that the cessation of leakage is real? |
謂無明滅漏便滅，是謂知漏滅如真。 |
It is said that when ignorance disappears, leakage will disappear. It means that knowledge and leakage will disappear as it is. |
云何知漏滅道如真？ |
How do you know that the Luolu Road is true? |
謂八支聖道，正見乃至正定為八，是謂知漏滅道如真。 |
It is said that the eight-branch noble path, right view and even right concentration are eight, and it means that the path of knowing the leakage is true. |
尊者舍梨子！若有比丘如是知漏如真，知漏習、知漏滅、知漏滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu who knows the taints as they are, knows the habit of taints, knows the cessation of taints, and knows the path of taints as true, then it means that the bhikkhu has attained the view, gained the right view, attained the incorruptibility of the Dharma, and entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知苦如真，知苦習、知苦滅、知苦滅道如真。 |
The Venerable Sacrifice! It is said that there are monks who know suffering as real, know the habit of suffering, know the cessation of suffering, and know the path to suffering as real. |
云何知苦如真？ |
How do you know that suffering is real? |
謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦，是謂知苦如真。 |
It is said that the pain of birth, the pain of old age, the pain of illness, the pain of death, the pain of meeting resentments and hatreds, the pain of being separated from love, the pain of not getting what you want, and the pain of the five overflowing yin are the sufferings of knowing the true nature of suffering. |
云何知苦習如真？ |
How do you know that hard work is true? |
謂因老死便有苦，是謂知苦習如真。 |
To say that there will be suffering due to old age and death is to know that the practice of suffering is true. |
云何知苦滅如真？ |
How do you know that the end of suffering is real? |
謂老死滅苦便滅，是謂知苦滅如真。 |
To say that suffering will cease when old age and death cease is to say that knowing that suffering ceases is true. |
云何知苦滅道如真？ |
How do you know that the Kuru Tao is true? |
謂八支聖道，正見乃至正定為八，是謂知苦滅道如真。 |
It is said that the Eight-branch Noble Path, right view and even right concentration are eight, and it means that the path of knowing suffering and suffering is true. |
尊者舍梨子！若有比丘如是知苦如真，知苦習、知苦滅、知苦滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu who understands suffering as true, knows the habit of suffering, knows the cessation of suffering, and knows the path to suffering as true, then it means that the bhikkhu has attained the view, gained the right view, attained the incorruptibility of the Dharma, and entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知老死如真，知老死習、知老死滅、知老死滅道如真。 |
The Venerable Sacrifice! It is said that there are monks who know that old age and death are true, that they know the habits of old age and death, that they know the cessation of old age and death, and that they know that the path of old age and death is true. |
云何知老？ |
How do you know how old you are? |
謂彼老耄，頭白齒落，盛壯日衰，身曲脚戾，體重氣上，柱杖而行，肌縮皮緩，皺如麻子，諸根毀熟，顏色醜惡，是名老也。 |
It is said that he is an old man, his head is white and his teeth have fallen out, his strength is declining day by day, his body is bent and his legs are stiff, his weight is high, he walks like a stick, his muscles are shriveled and his skin is slow, wrinkled like pockmarks, his roots are ripe and damaged, and his color is ugly, so he is called old. |
云何知死？ |
How do you know death? |
謂彼眾生、彼彼眾生種類，命終無常，死喪散滅，壽盡破壞，命根閉塞，是名死也。 |
It is said that the life of those living beings, that kind of living beings, is impermanent, the death is scattered and destroyed, the life span is destroyed, and the life faculties are blocked. This is called death. |
此說死，前說老，是名老死，是謂知老死如真。 |
This is talking about death, and the previous one was talking about aging. This is called aging and dying, which means knowing that aging and death are real. |
云何知老死習如真？ |
How do you know that old and dead habits are true? |
謂因生便有老死，是謂知老死習如真。 |
It is said that aging and death occur due to birth, which means that knowing the habit of aging and death is true. |
云何知老死滅如真？ |
How do you know that aging, death and death are real? |
謂生滅老死便滅，是謂知老死滅如真。 |
It is said that birth and death are destroyed by old age and death, which means knowing that old age, death and death are true. |
云何知老死滅道如真？ |
How do you know that the Tao of old age and death is true? |
謂八支聖道，正見乃至正定為八，是謂知老死滅道如真。 |
It is said that the Eight Branches of the Noble Path, right view and even right concentration are eight, which means knowing the true path of aging, death, and death. |
尊者舍梨子！若有比丘如是知老死如真，知老死習、知老死滅、知老死滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If a bhikkhu thus knows that old age and death are true, knows the habit of old age and death, knows the cessation of old age and death, and knows that the path of old age and death is true, this means that the bhikkhu has attained the view, obtained the right view, attained the indestructibility of the Dharma, and entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶。」 |
Sage Dako Jira! It is because of this that the bhikkhu attained the right view, attained the incorruptibility of the Dharma, and entered the righteous Dharma. |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知生如真，知生習、知生滅、知生滅道如真。 |
The Venerable Sacrifice! It is said that there is a bhikkhu who knows birth as the truth, knows the birth of habits, knows birth and death, and knows the birth and path as the truth. |
云何知生如真？ |
How do you know that life is real? |
謂彼眾生、彼彼眾生種類，生則生，出則出，成則成，興起五陰，已得命根，是謂知生如真。 |
It is said that these living beings and their types of living beings are born when they are born, they are born when they emerge, and they are completed when they are established. The five yins have arisen, and they have obtained the root of life. This means knowing that life is true. |
云何知生習如真？ |
How do you know that habits are true? |
謂因有便有生，是謂知生習如真。 |
It is said that there is life because of the existence. It is true that knowledge produces habits. |
云何知生滅如真？ |
How do you know that birth and death are real? |
謂有滅生便滅，是謂知生滅如真。 |
It is said that when there is death, birth and death will cease. This means that knowing birth and death is true. |
云何知生滅道如真？ |
How do you know that the way of life is real? |
謂八支聖道，正見乃至正定為八，是謂知生滅道如真。 |
It is said that the eight-branch noble path, right view and even right concentration are eight, and it means that the path of knowledge and birth is true. |
尊者舍梨子！若有比丘如是知生如真，知生習、知生滅、知生滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu who knows birth as the truth, knows the birth of habits, birth and death, and the path of birth and death as the truth, it means that the bhikkhu has achieved the view, obtained the right view, attained the incorruptibility of the Dharma, and entered the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知有如真，知有習、知有滅、知有滅道如真。 |
The Venerable Sacrifice! It is said that there are monks who know that there is suchness, that there is habit, that there is cessation, that there is suchness as the path. |
云何知有如真？ |
How do you know it's true? |
謂有三有： |
It is said that there are three things: |
欲有、色有、無色有，是謂知有如真。 |
The existence of desire, the existence of form, and the existence of formless means that knowing existence is like reality. |
云何知有習如真？ |
How do you know that there is such a thing as practice? |
謂因受便有有，是謂知有習如真。 |
It is said that there is existence due to feelings, which means that knowing and having habits is true. |
云何知有滅如真？ |
How do you know that there is such a thing as destruction? |
謂受滅有便滅，是謂知有滅如真。 |
It is said that the existence and cessation of suffering and cessation will be annihilated. This means that knowing the existence and cessation is true. |
云何知有滅道如真？ |
How do you know that there is a real Tao? |
謂八支聖道，正見乃至正定為八，是謂知有滅道如真。 |
It is said that the eight-branch noble path, right view and even right concentration are eight, which means knowing that there is a true path. |
尊者舍梨子！若有比丘如是知有如真，知有習、知有滅、知有滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu who knows that there is suchness as it is, knows that there is habit, knows that there is cessation, and knows that there is the way of turning as it is, then it means that the bhikkhu has achieved the view, has gained the right view, has attained the indestructibility of the Dharma, and has entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知受如真，知受習、知受滅、知受滅道如真。 |
The Venerable Sacrifice! It is said that there are monks who know that feeling is true, know that feeling is habitual, know that feeling is cessation, and know that the way of feeling is true. |
云何知受如真？ |
How do you know that feeling is real? |
謂有四受： |
It is said that there are four feelings: |
欲受、戒受、見受、我受，是謂知受如真。 |
Desire feeling, precept feeling, perception feeling, and self feeling refer to knowing the feeling as it is. |
云何知受習如真？ |
How do you know that learning is true? |
謂因愛便有受，是謂知受習如真。 |
To say that there is feeling because of love means to know that feeling is a habit. |
云何知受滅如真？ |
How do you know that suffering and annihilation are real? |
謂愛滅受便滅，是謂知受滅如真。 |
It is said that when love ceases, feeling will cease. This means that knowing and feeling ceases as it is. |
云何知受滅道如真？ |
How do you know that the Tao of Suffering is true? |
謂八支聖道，正見乃至正定為八，是謂知受滅道如真。 |
It is said that the Eight-branch Noble Path, right view and even right concentration are eight, and it means that the path of knowing, receiving, and accepting is true. |
尊者舍梨子！若有比丘如是知受如真，知受習、知受滅、知受滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu who knows that feeling is true, knows how to feel, knows how to cease, and knows that the way of feeling is true, then it means that the bhikkhu has achieved the view, gained the right view, attained the indestructibility of the Dharma, and entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅。」 |
Excellent! Excellent! The sage Da Kujira. |
尊者舍梨子歎已，歡喜奉行。 |
The venerable one gave up the pear and sighed, and followed it with joy. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知愛如真，知愛習、知愛滅、知愛滅道如真。 |
The Venerable Sacrifice! It is said that there are monks who know love as true, know love as habit, know love as cessation, and know love as true. |
云何知愛如真？ |
How do you know love is real? |
謂有三愛： |
It is said that there are three loves: |
欲愛、色愛、無色愛，是謂知愛如真。 |
Desire love, color love, and colorless love refer to knowing love as it is. |
云何知愛習如真？ |
How do you know how true love is? |
謂因覺便有愛，是謂知愛習如真。 |
To say that there is love because of awareness is to say that the habit of knowing and loving is true. |
云何知愛滅如真？ |
How do you know that love will cease to exist? |
謂覺滅愛便滅，是謂知愛滅如真。 |
It is said that when awareness ceases, love ceases. This means that knowing that love ceases is true. |
云何知愛滅道如真？ |
How do you know that the way of love is true? |
謂八支聖道，正見乃至正定為八，是謂知愛滅道如真。 |
It is said that the eight-branch noble path, right view and even right concentration are eight, and it means that the path of knowledge and love is true. |
尊者舍梨子！若有比丘如是知愛如真，知愛習、知愛滅、知愛滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu who knows love as true, knows love of habits, knows love of cessation, and knows love of the path as true, then it means that the bhikkhu has attained the view, gained the right view, attained the incorruptibility of the Dharma, and entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知覺如真，知覺習、知覺滅、知覺滅道如真。 |
The Venerable Sacrifice! It is said that there is a bhikkhu who perceives the truth, perceives the habit, perceives the cessation, and perceives the path to the truth. |
云何知覺如真？ |
How can the perception be true? |
謂有三覺： |
It is said that there are three consciousnesses: |
樂覺、苦覺、不苦不樂覺，是謂知覺如真。 |
The feeling of pleasure, the feeling of pain, the feeling of neither pain nor pleasure, means that the perception is true. |
云何知覺習如真？ |
How do you know that habits are real? |
謂因更樂便有覺，是謂知覺習如真。 |
It is said that there is awareness because of greater happiness, which means that the awareness habit is true. |
云何知覺滅如真？ |
How can the perception of annihilation be real? |
謂更樂滅覺便滅，是謂知覺滅如真。 |
It is said that when more happiness disappears, awareness will disappear. This means that the consciousness disappears as it is. |
云何知覺滅道如真？ |
How do you know that the Tao is real? |
謂八支聖道，正見乃至正定為八，是謂知覺滅道如真。 |
It is said that the Eight-branched Noble Path, right view and even right concentration are eight, and it means that the path of consciousness is true. |
尊者舍梨子！若有比丘如是知覺如真，知覺習、知覺滅、知覺滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu who perceives the truth as true, perceives habituation, cessation of perception, and perceives the path as true, it means that the bhikkhu has achieved the view, obtained the right view, attained the indestructibility of the Dharma, and entered the righteous Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira, it is quite possible that because of this incident, the bhikkhu attained the right view, attained the incorruptibility of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知更樂如真，知更樂習、知更樂滅、知更樂滅道如真。 |
The Venerable Sacrifice! It is said that there is a monk who knows that he is more happy as the truth, knows that he is more happy to practice, knows that he is more happy to cease, and knows that he is more happy to follow the path as it is. |
云何知更樂如真？ |
How could I know that it would be more joyful than true? |
謂有三更樂： |
It is said that there is three more joys: |
樂更樂、苦更樂、不苦不樂更樂，是謂知更樂如真。 |
Pleasure is more joyful, suffering is more joyful, and neither pain nor joy is more joyful. This means knowing that happiness is more true. |
云何知更樂習如真？ |
How do you know that you will be more happy to learn as if it were true? |
謂因六處便有更樂，是謂知更樂習如真。 |
It is said that there will be greater happiness due to the six bases, which means that knowing and practicing greater happiness is true. |
云何知更樂滅如真？ |
How do you know that more happiness will disappear as it is? |
謂六處滅更樂便滅，是謂知更樂滅如真。 |
It is said that when the six bases cease, the greater joy will cease. This means that knowing that greater joy ceases is true. |
云何知更樂滅道如真？ |
How do you know that the more joyful Taoism is true? |
謂八支聖道，正見乃至正定為八，是謂知更樂滅道如真。 |
It is said that the Eight-branched Noble Path, right view and even right concentration are eight, and it means that the path of knowledge and happiness is as true as it is. |
尊者舍梨子！若有比丘如是知更樂如真，知更樂習、知更樂滅、知更樂滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu who knows and enjoys it as true, who knows and practices it more happily, who knows that it is more happy and cessation, and who knows that it is more happy and the path is as true as it is, then it is said that the bhikkhu has achieved the view, obtained the right view, attained the incorruptibility of the Dharma, and entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知六處如真，知六處習、知六處滅、知六處滅道如真。 |
The Venerable Sacrifice! It is said that there is a bhikkhu who knows the six bases as true, knows the six bases as they are practiced, knows the six bases as cessation, and knows the six bases as the way to escape. |
云何知六處如真？ |
How do you know that the six places are real? |
謂眼處，耳、鼻、舌、身、意處，是謂知六處如真。 |
It refers to the eyes, ears, nose, tongue, body, and mind. It means knowing that the six locations are true. |
云何知六處習如真？ |
How do you know that the practice of the six bases is true? |
謂因名色便有六處，是謂知六處習如真。 |
It is said that there are six bases due to name and form. It means knowing that the six bases are practiced as they really are. |
云何知六處滅如真？ |
How do you know that the six bases are destroyed? |
謂名色滅六處便滅，是謂知六處滅如真。 |
It is said that when name and form disappear in the six bases, they will be destroyed. This means that knowing that the six bases are destroyed is true. |
云何知六處滅道如真？ |
How do you know that the Six Paths are real? |
謂八支聖道，正見乃至正定為八，是謂知六處滅道如真。 |
It is said that the Eight Branches of the Noble Path, right view and even right concentration are eight, which means knowing the six bases and the path as true. |
尊者舍梨子！若有比丘如是知六處如真，知六處習、知六處滅、知六處滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu who thus knows the six bases as true, knows the six bases as they are, knows the six bases as cessation, and knows the six bases as the way to escape, then it means that the bhikkhu has attained the view, gained the right view, attained the incorruptibility of the Dharma, and entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知名色如真，知名色習、知名色滅、知名色滅道如真。 |
The Venerable Sacrifice! It is said that there is a bhikkhu who knows that form is as real, knows the habit of form, knows the cessation of form, and knows the path to form as it is. |
云何知名？ |
How famous is it? |
謂四非色陰為名。 |
It is called the four non-colors and yin. |
云何知色？ |
How can you know color? |
謂四大及四大造為色。 |
It is said that the four elements and the four elements are created as form. |
此說色，前說名，是為名色，是謂知名色如真。 |
This talk about form, the previous talk about name, is name and form, it means that name and form are as real as they are. |
云何知名色習如真？ |
How can one know that color habits are so real? |
謂因識便有名色，是謂知名色習如真。 |
It is said that there is name and form due to consciousness, which means that the habit of knowing and forming is true. |
云何知名色滅如真？ |
How can one know that the cessation of form is as real as it is? |
謂識滅名色便滅，是謂知名色滅如真。 |
It is said that when consciousness ceases, name and form will cease. This means that name and form cease as it is. |
云何知名色滅道如真？ |
Why is it known that the color and path are so real? |
謂八支聖道，正見乃至正定為八，是謂知名色滅道如真。 |
It is said that the eight-branch noble path, right view and even right concentration are eight, and it is said that the path of name, form and body is as true as it is. |
尊者舍梨子！若有比丘如是知名色如真，知名色習、知名色滅、知名色滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu who recognizes form as true, knows form habit, knows form cessation, and knows the path of form as true, then it means that the bhikkhu has achieved the view, gained the right view, attained the indestructibility of the Dharma, and entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知識如真，知識習、知識滅、知識滅道如真。 |
The Venerable Sacrifice! It is said that there are monks whose knowledge is true, knowledge is learned, knowledge is destroyed, and knowledge is true. |
云何知識如真？ |
How can knowledge be true? |
謂有六識： |
It is said that there are six consciousnesses: |
眼識，耳、鼻、舌、身、意識，是謂知識如真。 |
Eye-consciousness, ears, nose, tongue, body, and consciousness refer to knowledge as true. |
云何知識習如真？ |
How can we know that learning is true? |
謂因行便有識，是謂知識習如真。 |
It is said that there is knowledge due to action, which means that knowledge and practice are true. |
云何知識滅如真？ |
How can knowledge cease to be true? |
謂行滅識便滅，是謂知識滅如真。 |
It is said that consciousness will cease when action ceases. This means that knowledge ceases as true. |
云何知識滅道如真？ |
How can knowledge and Taoism be true? |
謂八支聖道，正見乃至正定為八，是謂知識滅道如真。 |
It is said that the eight-branch noble path, right view and even right concentration are eight, which means that the path of knowledge is true. |
尊者舍梨子！若有比丘如是知識如真，知識習、知識滅、知識滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu whose knowledge is true, knowledge is practiced, knowledge is extinguished, and knowledge is true, then it means that the bhikkhu has attained the view, gained the right view, attained the incorruptibility of the Dharma, and entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 |
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma? |
答曰： |
Answer: |
「有也。 |
"Yes. |
尊者舍梨子！謂有比丘知行如真，知行習、知行滅、知行滅道如真。 |
The Venerable Sacrifice! It is said that there are monks who know and practice the truth, know the practice of practice, know the cessation of practice, and know the way to practice the truth. |
云何知行如真？ |
How can one know and do what is true? |
謂有三行： |
It is said that there are three lines: |
身行、口行、意行，是謂知行如真。 |
The conduct of the body, the conduct of speech, and the conduct of mind mean that knowledge and conduct are true. |
云何知行習如真？ |
How do you know that your practice is true? |
謂因無明便有行，是謂知行習如真。 |
It is said that there is action due to ignorance, which means that knowledge, action and practice are true. |
云何知行滅如真？ |
How do you know that the cessation of action is true? |
謂無明滅行便滅，是謂知行滅如真。 |
It is said that when ignorance ceases, action will cease. This means that knowledge and action cease as true. |
云何知行滅道如真？ |
How do you know that practicing the Tao is true? |
謂八支聖道，正見乃至正定為八，是謂知行滅道如真。 |
It is said that the eight-branch noble path, right view and even right concentration are eight, which means that knowing and doing the path is true. |
尊者舍梨子！若有比丘如是知行如真，知行習、知行滅、知行滅道如真者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 |
The Venerable Sacrifice! If there is a bhikkhu who knows and behaves as true, knows how to practice, knows how to cease, and knows how to follow the path as true, then it means that the bhikkhu has achieved the view, gained the right view, attained the incorruptibility of the Dharma, and entered into the true Dharma. " |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」尊者舍梨子歎已，歡喜奉行。 |
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者大拘絺羅！若有比丘無明已盡，明已生，復作何等？」 |
Sage, Great Kujira! If a bhikkhu's ignorance has been exhausted and his knowledge has arisen, what will he do next? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「尊者舍梨子！若有比丘無明已盡，明已生，無所復作。」 |
Venerable Sāriputta! If there is a bhikkhu whose ignorance has been exhausted and his understanding has arisen, there is nothing more he can do. |
尊者舍梨子聞已，歎曰： |
The Venerable Shelizi heard this and sighed: |
「善哉！善哉！賢者大拘絺羅！」 |
How good! How good! The sage Da Kujira! |
如是，彼二尊更互說義，各歡喜奉行，從坐起去。 |
In this way, the two deities exchanged righteous words, each followed them happily, and stood up from their seats. |
大拘絺羅經第九竟（四千七十七字） |
The Ninth Principle of the Dagujian Luo Jing (4,770 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 3 舍梨子相應品 |
Chapter 3 Corresponding products for discarding pears |
30. The Elephant’s Footprint （三〇）象跡喻經 |
30. The Elephant’s Footprint (30) Signs and Metaphors |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者舍梨子告諸比丘： |
At that time, the Venerable Sāriputta told the monks: |
「諸賢！若有無量善法，彼一切法皆四聖諦所攝，來入四聖諦中，謂四聖諦於一切法最為第一。 |
"Sages! If there are countless good dharmas, all of them are captured by the Four Noble Truths. They come into the Four Noble Truths and say that the Four Noble Truths are the most important among all dharmas. |
所以者何？ |
So what? |
攝受一切眾善法故。 |
It absorbs all good laws. |
諸賢！猶如諸畜之跡，象跡為第一。 |
All sages! Just like the signs of animals, signs are the first. |
所以者何？ |
So what? |
彼象跡者最廣大故。 |
That’s why the sign is the greatest. |
如是，諸賢！無量善法，彼一切法皆四聖諦所攝，來入四聖諦中，謂四聖諦於一切法最為第一。 |
So it is, wise men! There are countless good dharmas, and all dharmas are captured by the Four Noble Truths. They come into the Four Noble Truths, and they are said to be the most important among all dharmas. |
云何為四？ |
Why is the cloud four? |
謂苦聖諦，苦習、苦滅、苦滅道聖諦。 |
It is called the Noble Truth of Suffering, the Noble Truth of the Path of Suffering, the Cessation of Suffering, and the End of Suffering. |
諸賢！云何苦聖諦？ |
All sages! Why bother with the Holy Truth? |
謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦。 |
It refers to the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of resentment and hatred, the suffering of separation from love, the suffering of not getting what you want, and the suffering of the five excessive Yin sufferings. |
「諸賢！云何五盛陰？ |
"All sages! How come there are five kinds of Yin in them? |
謂色盛陰，覺、想、行、識盛陰。 |
It is said that form is full of yin, and feeling, thinking, action, and consciousness are full of yin. |
諸賢！云何色盛陰？ |
All sages! How is the color of the cloud filled with yin? |
謂有色，彼一切四大及四大造。 |
It is said that there is form, all the four elements and the four great creations. |
諸賢！云何四大？ |
All sages! What are the four major ones? |
謂地界，水、火、風界。 |
It is called the realm of earth, water, fire and wind. |
諸賢！云何地界？ |
All sages! Where is the boundary? |
諸賢！謂地界有二，有內地界，有外地界。 |
All sages! It is said that there are two realms, the inner realm and the outer realm. |
諸賢！云何內地界？ |
All sages! Where is the mainland? |
謂內身中在，內所攝堅，堅性住，內之所受。 |
It is said that the inner body is present, what is captured inside is firm, the firm nature abides, and what is received inside is strong. |
此為云何？ |
What is this? |
謂髮、毛、爪、齒、麤細皮膚、肌肉、筋、骨、心、腎、肝、肺、脾、腸、胃、糞，如是比此身中餘在，內所攝，堅性住，內之所受，諸賢！是謂內地界。 |
It refers to the hair, hair, claws, teeth, thick and thin skin, muscles, tendons, bones, heart, kidneys, liver, lungs, spleen, intestines, stomach, feces, etc., such as those remaining in this body, what is captured within, and solid. What you feel inside, all sages! It's called the inland realm. |
諸賢！外地界者，謂大是，淨是，不憎惡是。 |
All sages! Those from other realms call it great and pure, and do not hate it. |
諸賢！有時水災，是時滅外地界。 |
All sages! Sometimes floods destroy the outer world. |
「諸賢！此外地界極大，極淨，極不憎惡，是無常法、盡法、衰法、變易之法，況復此身暫住，為愛所受？ |
"Sages! The other realms are extremely vast, extremely pure, and extremely inhospitable. They are impermanent, extinct, decaying, and changing. How can we return to this body to temporarily stay and be received by love? |
謂不多聞愚癡凡夫而作此念： |
It is said that stupid ordinary people who do not hear much think this: |
『是我，是我所，我是彼所。』 |
"It is me, it is my place, I am that place." 』 |
多聞聖弟子不作此念： |
Disciples of the saintly disciples of Tao Wen do not think this way: |
『是我，是我所，我是彼所。』 |
"It is me, it is my place, I am that place." 』 |
彼云何作是念？ |
What does that mean? |
若有他人罵詈、捶打、瞋恚責數者，彼作是念： |
If someone scolds, beats, or scolds others with anger and blame, he should think like this: |
『我生此苦，從因緣生，非無因緣。 |
“I am born with this suffering because of causes and conditions, not without causes and conditions. |
云何為緣？ |
Why is it fate? |
緣苦更樂。』 |
Suffering brings happiness. 』 |
彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住止、合一、心定、不移動。 |
He observes that this is more blissful and impermanent, that his perceptions, thoughts, actions, and consciousness are impermanent, and that the realm of mental conditions remains still, united, and his mind is fixed and does not move. |
彼於後時他人來語柔辭軟言者，彼作是念： |
Later, when others spoke softly and softly, he thought: |
『我生此樂，從因緣生，非無因緣。 |
I am born with this happiness because of causes and conditions, not without causes and conditions. |
云何為緣？ |
Why is it fate? |
緣樂更樂。』 |
Yuan Le is more happy. 』 |
彼觀此更樂無常，觀覺、想、行、識、無常，彼心緣界住，止合一心，定不移動。 |
He observes that this is more joyful and impermanent, and he observes the impermanence of awareness, thought, action, consciousness, and the state of mind. |
彼於後時，若幼少、中年、長老來行不可事，或以拳扠，或以石擲，或刀杖加，彼作是念： |
Later, if a young man, a middle-aged man, or an elder comes to do something impossible, or strikes him with a fist or a fork, or throws a stone, or strikes him with a knife or stick, he will think as follows: |
『我受此身，色法麤質，四大之種，從父母生，飲食長養，常衣被覆，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法，我因此身致拳扠、石擲及刀杖加。』 |
"I receive this body, which is of gross materiality and the seeds of the four elements. I was born from my parents, nourished by food and drink, covered with regular clothes, massaged by sitting and lying down, bathed and forcibly endured. This is the Dharma of destruction, the Dharma of annihilation, the Dharma of separation. As a result, I was struck with fists, forks, stones, and swords and sticks. 』 |
由是之故，彼極精勤而不懈怠，正身正念，不忘不癡，安定一心，彼作是念： |
For this reason, he was extremely diligent and never slacked off, he was upright and mindful, he was neither forgetful nor delusional, and his mind was stable. He thought as follows: |
『我極精勤而不懈怠，正身正念，不忘不癡，安定一心，我受此身，應致拳扠、石擲及刀杖加，但當精勤學世尊法。』 |
"I am extremely diligent and never slack off, I am upright and mindful, I am not forgetful or delusional, and my mind is stable. I accept this body and should be punished by fists and forks, stones and knives and sticks, but I should study the Buddha's Dharma diligently." 』 |
「諸賢！世尊亦如是說： |
"Sages, the World Honored One also said: |
『若有賊來，以利刀鋸，節節解身。 |
If a thief comes, use a sharp knife to saw him and free him one by one. |
若汝為賊以利刀鋸節節解身時，或心變易，或惡語言者，汝則衰退。 |
If you are a thief who cuts off your body with a sharp knife, or if your mind changes, or if you speak harshly, you will decline. |
汝當作是念： |
You should think: |
「若有賊來，以利刀鋸節節解我身者，因此令我心不變易，不惡語言，當為彼節節解我身者起哀愍心，為彼人故，心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。」 |
If a thief comes and cuts off my body section by section with a sharp knife, so that my heart will not change and my words will not be harsh, I should feel pity for that person who cuts off my body section by section, and for that person's sake, my heart will be filled with compassion. , pervading one direction, like two, three, four, four dimensions up and down, pervading everything, with a heart filled with compassion, no knots, no grudges, no hatred, no hostility, extremely broad and vast, immeasurable good practices, pervading all the world. |
』 |
』 |
「諸賢！彼比丘若因佛、法、眾，不住善相應捨者，諸賢！彼比丘應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨。 |
"All sages! If that bhikkhu does not abide in the wholesome and renunciation for the sake of the Buddha, the Dharma, and the people, then, sages! That bhikkhu should be ashamed and disgusted. I am not interested in profit and have no virtue in virtue. It is said that I am because of the Buddha, the Dharma, and the people. , Don’t live in kindness and corresponding equanimity. |
諸賢！猶如初迎新婦，見其姑嫜，若見夫主，則慙愧羞厭。 |
All sages! It is like a newlywed bride meeting her daughter-in-law. If she meets her husband, she will feel ashamed and disgusted. |
諸賢！當知比丘亦復如是，應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨，彼因慙愧羞厭故，便住善相應捨，是妙息寂，謂捨一切有，離愛、無欲、滅盡無餘。 |
All sages! You should know that the same is true for monks. You should be ashamed, ashamed and disgusted. I am not interested in profit and have no virtue. It is said that because of the Buddha, the Dharma, and others, I do not abide in the equanimity of wholesomeness. But because of shame, shame and disgust, I abide in the equanimity of virtue. This is the wonderful silence of silence, which means giving up all existence, being free from love, having no desire, and annihilating everything without remnants. |
諸賢！是謂比丘一切大學。 |
All sages! It means all the universities of monks. |
「諸賢！云何水界？ |
"Masters! Where is the water realm? |
諸賢！謂水界有二，有內水界，有外水界。 |
All sages! It is said that there are two water realms, the inner water realm and the outer water realm. |
諸賢！云何內水界？ |
All sages! Where is the inner water realm? |
謂內身中在，內所攝水，水性潤，內之所受。 |
It is said that the inner body is in the inner body, and the water taken in by the inner body is moist in nature and is received in the inner body. |
此為云何？ |
What is this? |
謂腦、腦根，淚、汗、涕、唾、膿、血、肪、髓、涎、膽、小便，如是比此身中餘在，內所攝水，水性潤，內之所受，諸賢！是謂內水界。 |
It refers to the brain, brain root, tears, sweat, tears, saliva, pus, blood, fat, marrow, saliva, gallbladder, urine, etc., compared with the rest of the body, the water taken in, the water nature is moist, and the things received in the body are all Yin! It is called the inner water realm. |
諸賢！外水界者，謂大是，淨是，不憎惡是，諸賢！有時火災，是時滅外水界。 |
All sages! Those in the outer water realm call it great, pure, and do not hate it, all sages! Sometimes there is a fire, and it is time to extinguish the outer water realm. |
「諸賢！此外水界極大，極淨，極不憎惡，是無常法、盡法、衰法、變易之法，況復此身暫住，為愛所受？ |
"Sages! In addition, the water realm is extremely vast, extremely pure, and extremely inhospitable. It is an impermanent dharma, a dharma that has expired, a dharma that decays, and a dharma that changes. How can it be said that it can stay temporarily in this body and be received by love? |
謂不多聞愚癡凡夫而作此念： |
It is said that stupid ordinary people who do not hear much think this: |
『是我，是我所，我是彼所。』 |
"It is me, it is my place, I am that place." 』 |
多聞聖弟子不作此念： |
Disciples of the saintly disciples of Tao Wen do not think this way: |
『是我，是我所，我是彼所。』 |
"It is me, it is my place, I am that place." 』 |
彼云何作是念？ |
What does that mean? |
若有他人罵詈、捶打、瞋恚責數者，便作是念： |
If someone scolds, beats, or scolds others with anger and blame, then think this: |
『我生此苦，從因緣生，非無因緣。 |
“I am born with this suffering because of causes and conditions, not without causes and conditions. |
云何為緣？ |
Why is it fate? |
緣苦更樂。』 |
Suffering brings happiness. 』 |
彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。 |
He observes that this is more joyful and impermanent. He observes that perceptions, thoughts, actions, and consciousness are impermanent. His mind abides in the bounds of conditions, and he is still and united in one mind, and he is still and unmoving. |
彼於後時，他人來語柔辭軟言者，彼作是念： |
When he was behind, and others spoke softly to him, he thought as follows: |
『我生此樂，從因緣生，非無因緣。 |
I am born with this happiness because of causes and conditions, not without causes and conditions. |
云何為緣？ |
Why is it fate? |
緣樂更樂。』 |
Yuan Le is more happy. 』 |
彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。 |
He observes that this is more joyful and impermanent. He observes that perceptions, thoughts, actions, and consciousness are impermanent. His mind abides in the bounds of conditions, and he is still and united in one mind, and he is still and unmoving. |
彼於後時，若幼少、中年、長老來行不可事，或以拳扠，或以石擲，或刀杖加，彼作是念： |
Later, if a young man, a middle-aged man, or an elder comes to do something impossible, or strikes him with a fist or a fork, or throws a stone, or strikes him with a knife or stick, he will think as follows: |
『我受此身，色法麤質，四大之種，從父母生，飲食長養，常衣被覆，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法，我因此身致拳扠、石擲及刀杖加。』 |
"I receive this body, which is of gross materiality and the four elements. I was born from my parents, nourished by food and drink, covered with regular clothes, massaged by sitting and lying down, bathed and forcibly endured. This is the Dharma of destruction, the Dharma of annihilation, the Dharma of separation. As a result, I was struck with fists, forks, stones, and swords and sticks. 』 |
由是之故，彼極精勤而不懈怠，正身正念，不忘不癡，安定一心，彼作是念： |
For this reason, he was extremely diligent and never slacked off, he was upright and mindful, he was neither forgetful nor delusional, and his mind was stable. He thought as follows: |
『我極精勤而不懈怠，正身正念，不忘不癡，安定一心，我受此身應致拳扠、石擲及刀杖加，但當精勤學世尊法。』 |
"I am extremely diligent and never slack off, I am upright and mindful, I am not forgetful or delusional, and my mind is stable. I am subject to the punishment of fists, stones, swords and sticks in this body, but I must study the Buddha's Dharma diligently." 』 |
「諸賢！世尊亦如是說： |
"Sages! The World-Honored One also said: |
『若有賊來，以利刀鋸，節節解身。 |
If a thief comes, use a sharp knife to saw him and free him one by one. |
若汝為賊以利刀鋸節節解身時，或心變易，或惡語言者，汝則衰退。 |
If you are a thief who cuts off your body with a sharp knife, or if your mind changes, or if you speak harshly, you will decline. |
汝當作是念： |
You should think: |
「若有賊來，以利刀鋸節節解我身者，因此令我心不變易，不惡語言，當為彼節節解我身者起哀愍心，為彼人故，心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。」 |
If a thief comes and cuts off my body section by section with a sharp knife, so that my heart will not change and my words will not be harsh, I should feel pity for that person who cuts off my body section by section, and for that person's sake, my heart will be filled with compassion. , pervades one area of attainment, is like this in two, three, four, four dimensions, up and down, pervades everything, has a heart full of compassion, has no knots, no grudges, no hatred and no hostility, is extremely broad and vast, immeasurable good practices, pervades all the world and attains attainment. |
』 |
』 |
「諸賢！彼比丘若因佛、法、眾，不住善相應捨者，諸賢！彼比丘應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨。 |
"All sages! If that bhikkhu does not abide in the good association and renunciation for the sake of the Buddha, the Dharma, and the people, then, sages! That bhikkhu should be ashamed and disgusted. I am not interested in profit and have no virtue in virtue. It is said that I am because of the Buddha, the Dharma, and the people. , Don’t live in kindness and corresponding equanimity. |
諸賢！猶如初迎新婦，見其姑嫜，若見夫主，則慙愧羞厭。 |
All sages! It is like a newlywed bride meeting her daughter-in-law. If she meets her husband, she will feel ashamed and disgusted. |
諸賢！當知比丘亦復如是，應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨，彼因慙愧羞厭故，便住善相應捨，是妙息寂，謂捨一切有，離愛、無欲，滅盡無餘。 |
All sages! You should know that the same is true for monks. You should be ashamed, ashamed and disgusted. I am not interested in profit and have no virtue. It is said that because of the Buddha, the Dharma, and others, I do not abide in the equanimity of wholesomeness. But because of shame, shame and disgust, I abide in the equanimity of virtue. This is the wonderful silence of silence, which means giving up all existence, being free from love, having no desire, and annihilating everything without remnants. |
諸賢！是謂比丘一切大學。 |
All sages! It means all the universities of monks. |
「諸賢！云何火界？ |
"All sages! Where is the Fire Realm? |
諸賢！謂火界有二，有內火界，有外火界。 |
All sages! It is said that there are two fire realms, the inner fire realm and the outer fire realm. |
諸賢！云何內火界？ |
All sages! Where is the inner fire realm? |
謂內身中在，內所攝火，火性熱，內之所受。 |
It is said that the inner body is inside, the fire is taken inside, the nature of fire is hot, and the fire is received inside. |
此為云何？ |
What is this? |
謂暖身、熱身、煩悶、溫壯、消化飲食，如是比此身中餘在，內所攝火，火性熱，內之所受，諸賢！是謂內火界。 |
It is said to warm the body, warm the body, relieve depression, strengthen the body, and digest food and drink. This is compared to the rest of the body, the fire contained in it, the nature of fire is hot, and what is received in the body, all sages! It is called the inner fire realm. |
諸賢！外火界者，謂大是，淨是，不憎惡是。 |
All sages! Those in the outer fire realm are said to be great and pure, and do not hate this. |
諸賢！有時外火界起，起已燒村邑、城郭、山林、曠野，燒彼已，或至道、至水，無受而滅。 |
All sages! Sometimes the outer realm of fire rises and burns villages, cities, mountains, forests, and wilderness. It burns other places, or reaches roads or waters, and is destroyed without feeling. |
諸賢！外火界滅後，人民求火，或鑽木截竹，或以珠燧。 |
All sages! After the outer fire realm was extinguished, people sought fire by drilling wood, cutting bamboo, or using beads to make fire. |
「諸賢！此外火界極大，極淨，極不憎惡，是無常法、盡法、衰法、變易之法，況復此身暫住，為愛所受？ |
"All sages! In addition, the fire realm is extremely vast, extremely pure, and extremely inhospitable. It is an impermanent dharma, a dharma that is extinct, a dharma that decays, and a dharma that changes. How can it be said that it can stay temporarily in this body and be received by love? |
謂不多聞愚癡凡夫而作此念： |
It is said that stupid ordinary people who do not hear much think this: |
『是我，是我所，我是彼所。』 |
"It is me, it is my place, I am that place." 』 |
多聞聖弟子不作此念： |
Disciples of the saintly disciples of Tao Wen do not think this way: |
『是我，是我所，我是彼所。』 |
"It is me, it is my place, I am that place." 』 |
彼云何作是念？ |
What does that mean? |
若有他人罵詈、捶打、瞋恚責數者，便作是念： |
If someone scolds, beats, or scolds others with anger and blame, then think this: |
『我生此苦，從因緣生，非無因緣。 |
“I am born with this suffering because of causes and conditions, not without causes and conditions. |
云何為緣？ |
Why is it fate? |
緣苦更樂。』 |
Suffering brings happiness. 』 |
彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。 |
He observes that this is more joyful and impermanent. He observes that perceptions, thoughts, actions, and consciousness are impermanent. His mind abides in the bounds of conditions, and he is still and united in one mind, and he is still and unmoving. |
彼於後時，他人來語柔辭軟言者，彼作是念： |
When he was behind, and others spoke softly to him, he thought as follows: |
『我生此樂，從因緣生，非無因緣。 |
I am born with this happiness because of causes and conditions, not without causes and conditions. |
云何為緣？ |
Why is it fate? |
緣樂更樂。』 |
Yuan Le is more happy. 』 |
彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。 |
He observes that this is more joyful and impermanent. He observes that perceptions, thoughts, actions, and consciousness are impermanent. His mind abides in the bounds of conditions, and he is still and united in one mind, and he is still and unmoving. |
彼於後時，若幼少、中年、長老來行不可事，或以拳扠，或以石擲，或刀杖加，彼作是念： |
Later, if a young man, a middle-aged man, or an elder comes to do something impossible, or strikes him with a fist or a fork, or throws a stone, or strikes him with a knife or stick, he will think as follows: |
『我受此身，色法麤質，四大之種，從父母生，飲食長養，常衣被覆，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法，我因此身致拳扠、石擲及刀杖加。』 |
"I receive this body, which is of gross materiality and the four elements. I was born from my parents, nourished by food and drink, covered with regular clothes, massaged by sitting and lying down, bathed and forcibly endured. This is the Dharma of destruction, the Dharma of annihilation, the Dharma of separation. As a result, I was struck with fists, forks, stones, and swords and sticks. 』 |
由是之故，彼極精勤而不懈怠，正身正念，不忘不癡，安定一心，彼作是念： |
For this reason, he was extremely diligent and never slacked off, he was upright and mindful, he was neither forgetful nor delusional, and his mind was stable. He thought as follows: |
『我極精勤而不懈怠，正身正念，不忘不癡，安定一心，我受此身應致拳扠、石擲及刀杖加，但當精勤學世尊法。』 |
"I am extremely diligent and never slack off, I am upright and mindful, I am not forgetful or delusional, and my mind is stable. I am subject to the punishment of fists, stones, swords and sticks in this body, but I must study the Buddha's Dharma diligently." 』 |
「諸賢！世尊亦如是說： |
"Sages, the World Honored One also said: |
『若有賊來，以利刀鋸，節節解身。 |
If a thief comes, use a sharp knife to saw him and free him one by one. |
若汝為賊以利刀鋸節節解身時，或心變易，或惡語言者，汝則衰退。 |
If you are a thief who cuts off your body with a sharp knife, or if your mind changes, or if you speak harshly, you will decline. |
汝當作是念： |
You should think: |
「若有賊來，以利刀鋸節節解我身者，因此令我心不變易，不惡語言，當為彼節節解我身者起哀愍心，為彼人故，心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。」 |
If a thief comes and cuts off my body section by section with a sharp knife, so that my heart will not change and my words will not be harsh, I should feel pity for that person who cuts off my body section by section, and for that person's sake, my heart will be filled with compassion. , pervades one area of attainment, is like this in two, three, four, four dimensions, up and down, pervades everything, has a heart full of compassion, has no knots, no grudges, no hatred and no hostility, is extremely broad and vast, immeasurable good practices, pervades all the world and attains attainment. |
』 |
』 |
「諸賢！彼比丘若因佛、法、眾，不住善相應捨者，諸賢！彼比丘應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨。 |
"All sages! If that bhikkhu does not abide in the good association and renunciation for the sake of the Buddha, the Dharma, and the people, then, sages! That bhikkhu should be ashamed and disgusted. I am not interested in profit and have no virtue in virtue. It is said that I am because of the Buddha, the Dharma, and the people. , Don’t live in kindness and corresponding equanimity. |
諸賢！猶如初迎新婦，見其姑嫜，若見夫主，則慙愧羞厭。 |
All sages! It is like a newlywed bride meeting her daughter-in-law. If she meets her husband, she will feel ashamed and disgusted. |
諸賢！當知比丘亦復如是，應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨，彼因慙愧羞厭故，便住善相應捨，是妙息寂，謂捨一切有，離愛、無欲，滅盡無餘。 |
All sages! You should know that the same is true for monks. You should be ashamed, ashamed and disgusted. I am not interested in profit and have no virtue. It is said that because of the Buddha, the Dharma, and others, I do not abide in the equanimity of wholesomeness. But because of shame, shame and disgust, I abide in the equanimity of virtue. This is the wonderful silence of silence, which means giving up all existence, being free from love, having no desire, and annihilating everything without remnants. |
諸賢！是謂比丘一切大學。 |
All sages! It means all the universities of monks. |
「諸賢！云何風界？ |
"All sages! Where is the wind realm? |
諸賢！謂風界有二，有內風界，有外風界。 |
All sages! It is said that there are two wind realms, the inner wind realm and the outer wind realm. |
諸賢！云何內風界？ |
All sages! Where is the inner wind realm? |
謂內身中在，內所攝風，風性動，內之所受。 |
It is said that the inner body is inside, the wind is captured inside, the wind nature moves, and what is received inside. |
此為云何？ |
What is this? |
謂上風、下風、腹風、行風、掣縮風、刀風、躋風、非道風、節節行風、息出風、息入風，如是比此身中餘在，內所攝風，風性動，內之所受，諸賢！是謂內風界。 |
It is called upward wind, downward wind, abdominal wind, traveling wind, contracting wind, knife wind, ascending wind, non-Dao wind, steady traveling wind, breathing out wind, breathing in wind. This is compared with the remaining wind in the body and the wind captured in the body. The nature of the wind is moving, and what is felt inside, all the wise men! It is called the inner wind realm. |
諸賢！外風界者，謂大是，淨是，不憎惡是。 |
All sages! Those in the external wind realm call it great and pure, and do not hate it. |
諸賢！有時外風界起，風界起時撥，屋拔樹，崩山，山巖撥已便止，纖毫不動。 |
All sages! Sometimes the wind outside blows up, and when the wind blows up, the trees are uprooted from the house, and the mountains collapse, but the mountains and rocks stop moving without any movement. |
諸賢！外風界止後，人民求風，或以其扇，或以哆邏葉，或以衣求風。 |
All sages! After the outer wind realm has ceased, people seek the wind with fans, dolo leaves, or clothes. |
「諸賢！此風界極大，極淨，極不憎惡，是無常法、盡法、衰法、變易之法，況復此身暫住，為愛所受？ |
"Sages! This wind realm is extremely vast, extremely pure, and extremely inhospitable. It is an impermanent dharma, an ephemeral dharma, a dharma that decays, and a dharma that changes. How can it be said that it can stay in this body temporarily and be received by love? |
謂不多聞愚癡凡夫而作此念： |
It is said that stupid ordinary people who do not hear much think this: |
『是我，是我所，我是彼所。』 |
"It is me, it is my place, I am that place." 』 |
多聞聖弟子不作此念： |
Disciples of the saintly disciples of Tao Wen do not think this way: |
『是我，是我所，我是彼所。』 |
"It is me, it is my place, I am that place." 』 |
彼云何作是念？ |
What does that mean? |
若有他人罵詈、捶打、瞋恚責數者，便作是念： |
If someone scolds, beats, or scolds others with anger and blame, then think this: |
『我生此苦，從因緣生，非無因緣。 |
“I am born with this suffering because of causes and conditions, not without causes and conditions. |
云何為緣？ |
Why is it fate? |
緣苦更樂。』 |
Suffering brings happiness. 』 |
彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動。 |
He observes that this is more joyful and impermanent. He observes that perceptions, thoughts, actions, and consciousness are impermanent. His mind abides in the bounds of conditions, and he is still and united in one mind, and he is still and unmoving. |
彼於後時，他人來語柔辭軟言者，彼作是念： |
When he was behind, and others spoke softly to him, he thought as follows: |
『我生此樂，從因緣生，非無因緣。 |
I am born with this happiness because of causes and conditions, not without causes and conditions. |
云何為緣？ |
Why is it fate? |
緣樂更樂。』 |
Yuan Le is more happy. 』 |
彼觀此更樂無常，觀覺、想、行、識無常，彼心緣界住，止合一心，定不移動； |
He observes that this is more blissful and impermanent. He observes that perceptions, thoughts, actions, and consciousness are impermanent. His mind abides in the bounds of conditions, and he is still and united in one mind, and he is still and unmoving; |
彼於後時，若幼少、中年、長老來行不可事，或以拳扠，或以石擲，或刀杖加，彼作是念： |
Later, if a young man, a middle-aged man, or an elder comes to do something impossible, or strikes him with a fist or a fork, or throws a stone, or strikes him with a knife or stick, he will think as follows: |
『我受此身，色法麤質，四大之種，從父母生，飲食長養，常衣被覆，坐臥按摩，澡浴強忍，是破壞法，是滅盡法，離散之法，我因此身致拳扠、石擲及刀杖加。』 |
"I receive this body, which is of gross materiality and the four elements. I was born from my parents, nourished by food and drink, covered with regular clothes, massaged by sitting and lying down, bathed and forcibly endured. This is the Dharma of destruction, the Dharma of annihilation, the Dharma of separation. As a result, I was struck with fists, forks, stones, and swords and sticks. 』 |
由是之故，彼極精勤而不懈怠，正身正念，不忘不癡，安定一心，彼作是念： |
For this reason, he was extremely diligent and never slacked off, he was upright and mindful, he was neither forgetful nor delusional, and his mind was stable. He thought as follows: |
『我極精勤而不懈怠，正身正念，不忘不癡，安定一心，我受此身應致拳扠、石擲及刀杖加，但當精勤學世尊法。』 |
"I am extremely diligent and never slack off, I am upright and mindful, I am not forgetful or delusional, and my mind is stable. I am subject to the punishment of fists, stones, swords and sticks in this body, but I must study the Buddha's Dharma diligently." 』 |
「諸賢！世尊亦如是說： |
"Sages, the World Honored One also said: |
『若有賊來，以利刀鋸，節節解身。 |
If a thief comes, use a sharp knife to saw him and free him one by one. |
若汝為賊以利刀鋸節節解身時，或心變易，或惡語言者，汝則衰退。 |
If you are a thief who cuts off your body with a sharp knife, or if your mind changes, or if you speak harshly, you will decline. |
汝當作是念： |
You should think: |
「若有賊來，以利刀鋸節節解我身者，因此令我心不變易，不惡語言，當為彼節節解我身者起哀愍心，為彼人故，心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。」 |
If a thief comes and cuts off my body section by section with a sharp knife, so that my heart will not change and my words will not be harsh, I should feel pity for that person who cuts off my body section by section, and for that person's sake, my heart will be filled with compassion. , pervades one area of attainment, is like this in two, three, four, four dimensions, up and down, pervades everything, has a heart full of compassion, has no knots, no grudges, no hatred and no hostility, is extremely broad and vast, immeasurable good practices, pervades all the world and attains attainment. |
』 |
』 |
「諸賢！彼比丘若因佛、法、眾，不住善相應捨者，諸賢！彼比丘應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨。 |
"All sages! If that bhikkhu does not abide in the good association and renunciation for the sake of the Buddha, the Dharma, and the people, then, sages! That bhikkhu should be ashamed and disgusted. I am not interested in profit and have no virtue in virtue. It is said that I am because of the Buddha, the Dharma, and the people. , Don’t live in kindness and corresponding equanimity. |
諸賢！猶如初迎新婦，見其姑嫜，若見夫主，則慙愧羞厭。 |
All sages! It is like a newlywed bride meeting her daughter-in-law. If she meets her husband, she will feel ashamed and disgusted. |
諸賢！當知比丘亦復如是，應慙愧羞厭，我於利無利，於德無德，謂我因佛、法、眾，不住善相應捨，彼因慙愧羞厭故，便住善相應捨，是妙息寂，謂捨一切有，離愛、無欲，滅盡無餘。 |
All sages! You should know that the same is true for monks. You should be ashamed, ashamed and disgusted. I am not interested in profit and have no virtue. It is said that because of the Buddha, the Dharma, and others, I do not abide in the equanimity of wholesomeness. But because of shame, shame and disgust, I abide in the equanimity of virtue. This is the wonderful silence of silence, which means giving up all existence, being free from love, having no desire, and annihilating everything without remnants. |
諸賢！是謂比丘一切大學。 |
All sages! It means all the universities of monks. |
「諸賢！猶如因材木，因泥土，因水草，覆裹於空，便生屋名。 |
"Sages, just like wood, soil, water and grass, covering the air, the name of a house arises. |
諸賢！當知此身亦復如是，因筋骨，因皮膚，因肉血，纏裹於空，便生身名。 |
All sages! You should know that this body is also like this. Because the muscles and bones, the skin, and the flesh and blood are wrapped in the void, the name of the body is born. |
諸賢！若內眼處壞者，外色便不為光明所照，則無有念，眼識不得生。 |
All sages! If the inner eye is damaged, the outer appearance will not be illuminated by light, there will be no thoughts, and eye consciousness will not arise. |
諸賢！若內眼處不壞者，外色便為光明所照，而便有念，眼識得生。 |
All sages! If the inner eye is not bad, the outer color will be illuminated by light, and there will be thoughts and eye consciousness. |
諸賢！內眼處及色，眼識知外色，是屬色陰。 |
All sages! The inner eye is concerned with color, and the eye knows external color, which belongs to color Yin. |
若有覺是覺陰，若有想是想陰，若有思是思陰，若有識是識陰，如是觀陰合會。 |
If there is awareness, it is awareness yin. If there is thought, it is cognition yin. If there is thought, it is cognition yin. If there is consciousness, it is awareness yin. In this way, observing the yin meets. |
「諸賢！世尊亦如是說： |
"Sages, the World Honored One also said: |
『若見緣起便見法，若見法便見緣起。』 |
"If you see dependent origination, you will see the Dhamma; if you see the Dhamma, you will see dependent origination." 』 |
所以者何？ |
So what? |
諸賢！世尊說五盛陰從因緣生，色盛陰，覺、想、行、識盛陰。 |
All sages! The World-Honored One said that the five abundant yin arise from causes and conditions, form is yin, and awareness, thought, action, and consciousness are yin. |
諸賢！若內耳、鼻、舌、身、意處壞者，外法便不為光明所照，則無有念，意識不得生。 |
All sages! If the inner ear, nose, tongue, body, and mind are damaged, the external dharma will not be illuminated by light, and there will be no thoughts and consciousness will not arise. |
諸賢！若內意處不壞者，外法便為光明所照而便有念，意識得生。 |
All sages! If the inner mind is not bad, the outer dharma will be illuminated by light, and thoughts and consciousness will be born. |
諸賢！內意處及法，意識知外色法，是屬色陰。 |
All sages! The inner mind and the Dharma, the conscious awareness of the external form, belong to the Yin form. |
若有覺是覺陰，若有想是想陰，若有思是思陰，若有識是識陰，如是觀陰合會。 |
If there is awareness, it is awareness yin. If there is thought, it is cognition yin. If there is thought, it is cognition yin. If there is consciousness, it is awareness yin. In this way, observing the yin meets. |
諸賢！世尊亦如是說： |
All sages! The World Honored One also said: |
『若見緣起便見法，若見法便見緣起。』 |
"If you see dependent origination, you will see the Dhamma; if you see the Dhamma, you will see dependent origination." 』 |
所以者何？ |
So what? |
諸賢！世尊說五盛陰從因緣生，色盛陰，覺、想、行、識盛陰，彼厭此過去、未來、現在五盛陰，厭已便無欲，無欲已便解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
All sages! The World-Honored One said that the five abundant yin arise from causes and conditions, the yin of form, the yin of awareness, thought, action, and consciousness. He is disgusted with the five yin of the past, future, and present. If he is tired of the five yin, he will have no desire. If he has no desire, he will be liberated. If he is liberated, he will be liberated. Knowing liberation, life has ended, the holy life has been established, what has been done has been done, and there is no more feeling, knowing it is true. |
諸賢！是謂比丘一切大學。」 |
All sages! It means all the universities of monks. " |
尊者舍梨子所說如是。 |
This is what the Venerable Sāriputta said. |
彼諸比丘聞尊者舍梨子所說，歡喜奉行。 |
When the bhikkhus heard what the Venerable Sāriputta said, they followed it with joy. |
象跡喻經第十竟（三千八百六十七字） |
The Tenth Principle of the Sutra of Signs and Metaphors (3,867 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 3 舍梨子相應品 |
Chapter 3 Corresponding products for discarding pears |
31. Discerning the Noble Truths （三一）分別聖諦經 |
31. Discerning the Noble Truths (Trinity) Sutra of Discerning Noble Truths |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「此是正行說法，謂四聖諦廣攝、廣觀、分別、發露、開仰、施設、顯示、趣向。 |
"This is the true teaching of the Four Noble Truths, namely, broad capture, broad vision, discrimination, revelation, openness, deployment, manifestation, and direction. |
過去諸如來、無所著、等正覺，彼亦有此正行說法，謂四聖諦廣攝、廣觀、分別、發露、開仰、施設、顯示、趣向。 |
In the past, Tathagata came up with no attachments and had perfect enlightenment. He also had this right teaching, which is called the Four Noble Truths: extensive capture, extensive viewing, discrimination, exposure, openness, deployment, manifestation, and interest. |
未來諸如來、無所著、等正覺，彼亦有此正行說法，謂四聖諦廣攝、廣觀、分別、發露、開仰、施設、顯示、趣向。 |
The future Tathagata, who is free from all attachments and has perfect enlightenment, will also have this correct teaching, which is called the Four Noble Truths: extensive capture, extensive viewing, discrimination, exposure, openness, deployment, manifestation, and interest. |
我今現如來、無所著、等正覺，亦有此正行說法，謂四聖諦廣攝、廣觀、分別、發露、開仰、施設、顯示、趣向。 |
I, the Tathagata, who is now unattached and fully enlightened, also have this correct teaching of the teachings, which are called the Four Noble Truths: Extensive capture, extensive viewing, discrimination, exposure, openness, deployment, manifestation, and interest direction. |
「舍梨子比丘聰慧、速慧、捷慧、利慧、廣慧、深慧、出要慧、明達慧、辯才慧，舍梨子比丘成就實慧。 |
"Bhikkhu Sāliputta is intelligent, quick, quick, sharp, broad, profound, important, clear, eloquent, and Bhikkhu Sāliputta achieves real wisdom. |
所以者何？ |
So what? |
謂我略說此四聖諦，舍梨子比丘則能為他廣教、廣觀、分別、發露、開仰、施設、顯現、趣向。 |
Even if I briefly explain these Four Noble Truths, Bhikkhu Sariputta can teach him extensively, observe extensively, discern, reveal, open up, provide, manifest, and direct. |
舍梨子比丘廣教、廣示此四聖諦，分別、發露、開仰、施設、顯現、趣向時，令無量人而得於觀，舍梨子比丘能以正見為導御也。 |
When Bhikkhu Sāliputta taught and revealed these four noble truths widely, namely, discrimination, revelation, openness, guidance, manifestation, and direction, countless people were able to gain insight into them. Bhikkhu Sāliputta was able to guide and control them with correct views. |
目乾連比丘能令立於最上真際，謂究竟漏盡。 |
Bhikkhu Moggallana can make people stand in the highest reality, saying that the ultimate leakage has been eliminated. |
舍梨子比丘生諸梵行，猶如生母，目連比丘長養諸梵行，猶如養母，是以諸梵行者，應奉事供養恭敬禮拜舍梨子、目乾連比丘。 |
Bhikkhu Sāliputta gave birth to all the Brahma people, just like a biological mother, and Bhikkhu Maudgalyayana raised all the Brahma people like a foster mother. Therefore, all the Brahma practitioners should serve, make offerings and worship respectfully to Sāliputta and Bhikkhu Moggallana. |
所以者何？ |
So what? |
舍梨子、目乾連比丘為諸梵行者求義及饒益，求安隱快樂。」 |
Bhikshu Sariputta and Moggallana seek righteousness and benefit for all Brahma practitioners, and seek peace and happiness. " |
爾時，世尊說如是已，即從坐起，入室燕坐。 |
At that time, the World-Honored One said this, he got up from his seat, went into the room and sat down. |
於是，尊者舍梨子告諸比丘： |
Then the Venerable Sāriputta told the bhikkhus: |
「諸賢！世尊為我等出世，謂為他廣教、廣示此四聖諦，分別、發露、開仰、施設、顯現、趣向。 |
"All sages, the World Honored One has appeared in this world for us, saying that he has taught and revealed these four noble truths widely, namely, discrimination, revelation, enlightenment, provision, manifestation, and direction. |
云何為四？ |
Why is the cloud four? |
謂苦聖諦，苦習、苦滅、苦滅道聖諦。 |
It is called the Noble Truth of Suffering, the Noble Truth of the Path of Suffering, the Cessation of Suffering, and the End of Suffering. |
諸賢！云何苦聖諦？ |
All sages! Why bother with the Holy Truth? |
謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦。 |
It refers to the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of resentment and hatred, the suffering of separation from love, the suffering of not getting what you want, and the suffering of the five excessive Yin sufferings. |
諸賢！說生苦者，此說何因？ |
All sages! Those who say life is suffering, why do they say this? |
諸賢！生者，謂彼眾生、彼彼眾生種類，生則生，出則出，成則成，興起五陰，已得命根，是名為生。 |
All sages! Life refers to that living being, that kind of living being. When it is born, it is born, when it comes out, it comes out, when it is completed, it is completed. When the five yins arise, it has the root of life. This is called life. |
諸賢！生苦者，謂眾生生時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受，覺、遍覺，身熱受、遍受、覺、遍覺，心熱受、遍受、覺、遍覺，身心熱受、遍受、覺、遍覺，身壯熱煩惱憂慼受、遍受，覺、遍覺，心壯熱煩惱憂慼受、遍受、覺、遍覺，身心壯熱煩惱憂慼受、遍受、覺、遍覺。 |
All sages! Suffering means that when a living being is born, the body suffers, experiences, and awakens, the mind suffers, the mind experiences, the body experiences, the body experiences, and the body experiences heat. Feeling, awareness, universal awareness, hot feeling, universal feeling, awareness, universal awareness, hot feeling, universal feeling, awareness, universal awareness of body and mind, strong and hot troubles in the body, feeling, universal feeling, feeling, universal awareness, strong and hot troubles in the mind Feelings of sadness, universal feeling, awareness, awareness, strong and hot body and mind, troubles, feelings, feelings, awareness, awareness. |
諸賢！說生苦者，因此故說。 |
All sages! Those who say that life is miserable say it for this reason. |
「諸賢！說老苦者，此說何因？ |
"Sages! Those who say old age is suffering, why do you say this? |
諸賢！老者，謂彼眾生、彼彼眾生種類，彼為老耄，頭白齒落，盛壯日衰，身曲脚戾，體重氣上，拄杖而行，肌縮皮緩，皺如麻子，諸根毀熟，顏色醜惡，是名為老。 |
All sages! The old man refers to that living being, that kind of living being. He is an old man, his head is white and his teeth have fallen out, his strength is declining, his body is bent and his legs are stiff, his weight and energy are high, he walks with a stick, his muscles are shriveled and his skin is slow, wrinkled like pockmarks, and his roots are Destroyed ripeness and ugly color are called old. |
諸賢！老苦者，謂眾生老時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺，身熱受、遍受、覺、遍覺，心熱受、遍受、覺、遍覺，身心熱受、遍受、覺、遍覺，身壯熱煩惱憂慼受、遍受、覺、遍覺，心壯熱煩惱憂慼受、遍受、覺、遍覺，身心壯熱煩惱憂慼受、遍受、覺、遍覺。 |
All sages! Suffering in old age means that when living beings grow old, the body suffers, universally felt, awakened, and universally awakened; the mind suffers, universally felt, awakened, universally awakened; the body and mind suffers, universally felt, awakened, and universally awakened; Feeling, awareness, universal awareness, hot feeling, universal feeling, awareness, universal awareness, hot feeling, universal feeling, awareness, universal awareness of body and mind, strong and hot troubles in the body, feeling, universal feeling, awareness, universal awareness, strong and hot troubles in the mind Feelings of sadness, universal feeling, awareness, awareness, strong and hot body and mind, troubles, feelings, feelings, awareness, awareness. |
諸賢！說老苦者，因此故說。 |
All sages! Those who say old age is suffering, so they say it. |
「諸賢！說病苦者，此說何因？ |
"Sages! Those who say illness is painful, why do they say this? |
諸賢！病者，謂頭痛、眼痛、耳痛、鼻痛、面痛、脣痛、齒痛、舌痛、齶痛、咽痛、風喘、咳嗽、喝吐、喉啤、癲癎、癕癭、經溢、赤膽、壯熱、枯槁、痔［病－丙＋匿］、下利，若有如是比餘種種病，從更樂觸生，不離心，立在身中，是名為病。 |
All sages! Disease refers to headache, eye pain, ear pain, nose pain, facial pain, lip pain, tooth pain, tongue pain, palate pain, sore throat, rheumatism, cough, vomiting, sore throat, epilepsy, gall, Menstrual discharge, redness of the gallbladder, strong heat, withering, hemorrhoids [disease-C+hidden], lower limbs, if there are any of these other diseases, if they arise from the more pleasant contact and remain in the body without leaving the mind, this is called a disease. |
諸賢！病苦者，謂眾生病時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺，身熱受、遍受、覺、遍覺，心熱受、遍受、覺、遍覺，身心熱受、遍受、覺、遍覺，身壯熱煩惱憂慼受、遍受、覺、遍覺，心壯熱煩惱憂慼受、遍受、覺、遍覺，身心壯熱煩惱憂慼受、遍受、覺、遍覺。 |
All sages! Suffering from illness means that when people are sick, the body suffers from feeling, universal feeling, awareness, and universal awareness; the mind suffers from feeling, universal feeling, awareness, and universal awareness; the body and mind suffer from feeling, universal feeling, awareness, and universal awareness; and the body experiences heat and universal feeling. , feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel, feel Feeling, pervasive feeling, awareness, pervasive awareness, physical and mental strength, heat, troubles, worries, feeling, pervasive feeling, awareness, and pervasive awareness. |
諸賢！說病苦者，因此故說。 |
All sages! Those who say that illness is painful say so. |
「諸賢！說死苦者，此說何因？ |
"Sages! Those who say death is painful, why do you say this? |
諸賢！死者，謂彼眾生、彼彼眾生種類，命終無常，死喪散滅，壽盡破壞，命根閉塞，是名為死。 |
All sages! The dead refer to those living beings and those types of living beings. Their lives are impermanent, their lives are lost and destroyed, their life spans are destroyed, and their life roots are blocked. This is called death. |
諸賢！死苦者，謂眾生死時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺，身熱受、遍受、覺、遍覺，心熱受、遍受、覺、遍覺，身心熱受、遍受、覺、遍覺，身壯熱煩惱憂慼受、遍受、覺、遍覺，心壯熱煩惱憂慼受、遍受、覺、遍覺，身心壯熱煩惱憂慼受、遍受、覺、遍覺。 |
All sages! The suffering of death means that when a living being dies, the body experiences suffering, universal feeling, awareness, and universal awareness; the mind suffers, universal feeling, awareness, and universal awareness; the body and mind suffers, universal feeling, awareness, and universal awareness; and the body experiences heat and universal awareness. Feeling, awareness, universal awareness, hot feeling, universal feeling, awareness, universal awareness, hot feeling, universal feeling, awareness, universal awareness of body and mind, strong and hot troubles in the body, feeling, universal feeling, awareness, universal awareness, strong and hot troubles in the mind Feelings of sadness, universal feeling, awareness, awareness, strong and hot body and mind, troubles, feelings, feelings, awareness, awareness. |
諸賢！說死苦者，因此故說。 |
All sages! Those who say death is painful say so. |
「諸賢！說怨憎會苦者，此說何因？ |
"Sages! Those who say that resentment and hatred will cause suffering, why do you say this? |
諸賢！怨憎會者，謂眾生實有內六處，不愛眼處，耳、鼻、舌、身、意處，彼同會一，有攝、和、習，共合為苦，如是外處，更樂、覺、想、思、愛、亦復如是。 |
All sages! The meeting of resentment and hatred means that all sentient beings actually have six internal places, the eyes, ears, nose, tongue, body, and mind, all of which are united into one, with attachment, harmony, and habits, and they all combine to cause suffering. Such external places are even more The same is true for joy, awareness, imagination, thinking, and love. |
諸賢！眾生實有六界，不愛地界，水、火、風、空、識界，彼同會一，有攝、和、習，共合為苦，是名怨憎會。 |
All sages! Living beings actually have six realms, including the earth realm, water, fire, wind, space, and consciousness realms. They are all united into one, with attachment, harmony, and habits. Together, they are suffering. This is called the association of resentment and hatred. |
諸賢！怨憎會苦者，謂眾生怨憎會時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺。 |
All sages! The suffering of resentment and aversion means that when living beings have resentment and aversion, the body suffers, experiences, and awakens, the mind suffers, experiences, awakens, and awakens, and the body and mind suffers, experiences, awakens, and awakens. |
諸賢！說怨憎會苦者，因此故說。 |
All sages! Those who say that resentment and hatred will cause suffering are therefore said. |
「諸賢！說愛別離苦者，此說何因？ |
"Sages! Those who say love is painful when separation is painful. Why do you say this? |
諸賢！愛別離苦者，謂眾生實有內六處，愛眼處，耳、鼻、舌、身、意處，彼異分散，不得相應，別離不會，不攝、不習、不和合為苦，如是外處，更樂、覺、想、思、愛，亦復如是。 |
All sages! The suffering of love and separation means that all living beings actually have six internal parts, the parts of the eyes, ears, nose, tongue, body, and mind. They are different and scattered and cannot correspond to each other. The inability to separate, not to take in, not to be accustomed to, and not to combine together is suffering. Like this outside, there is more joy, awareness, thought, thought, and love, and it is also like this. |
諸賢！眾生實有六界，愛地界，水、火、風、空、識界，彼異分散，不得相應，別離不會，不攝、不習、不和合為苦，是名愛別離。 |
All sages! Living beings actually have six realms, the realm of love, the realm of water, fire, wind, space, and consciousness. They are different and scattered, and cannot correspond to each other. They cannot be separated. If they are not absorbed, not accustomed, and not combined, it is suffering. This is called separation of love. |
諸賢！愛別離苦者，謂眾生別離時，身受苦受、遍受、覺、遍覺，心受苦受、遍受、覺、遍覺，身心受苦受、遍受、覺、遍覺。 |
All sages! Love the pain of separation means that when sentient beings are separated, the body suffers, universal feelings, awareness, and universal awareness; the mind suffers, universal feelings, awareness, and universal awareness; |
諸賢！說愛別離苦者，因此故說。 |
All sages! Those who say love is painful when separation is suffering, so it is said. |
「諸賢！說所求不得苦者，此說何因？ |
"Sages! What is the reason for saying that what you seek will not bring you suffering? |
諸賢！謂眾生生法，不離生法，欲得令我而不生者，此實不可以欲而得，老法、死法、愁憂慼法，不離憂慼法，欲得令我不憂慼者，此亦不可以欲而得。 |
All sages! It is said that all living beings are born in the Dharma, and they are not separated from the Dharma of life. If you want to make me not to be born, you can't get it. The old Dharma, the Dharma of death, the Dharma of sorrow and sorrow, the Dharma of not being separated from sorrow, and the Dharma of not being separated from sorrow, this is also the case. Don't get it by wishing for it. |
諸賢！眾生實生苦而不可樂、不可愛念，彼作是念： |
All sages! The thought that sentient beings are born in a real state of suffering, not joyful, and unlovable, is what they think: |
『若我生苦而不可樂、不可愛念者，欲得轉是，令可愛念。』 |
"If I am born in a state of suffering that is not joyful and unlovable, I would like to change it so that I can have a lovely mind." 』 |
此亦不可以欲而得。 |
This cannot be obtained through desire. |
諸賢！眾生實生樂而可愛念，彼作是念： |
All sages! Living beings are actually happy and loving to think, and they think like this: |
『若我生樂可愛念者，欲得令是常恒久住不變易法。』 |
"If I am born with happy thoughts, I wish to obtain this Dharma that will abide forever and remain unchangeable." 』 |
此亦不可以欲而得。 |
This cannot be obtained through desire. |
諸賢！眾生實生思想而不可樂、不可愛念，彼作是念： |
All sages! When sentient beings actually have thoughts that are unpleasant and unlovable, they have these thoughts: |
『若我生思想而不可樂、不可愛念者，欲得轉是，令可愛念。』 |
"If I have thoughts that are not pleasant or lovable, I would like to change them and make them lovable." 』 |
此亦不可以欲而得。 |
This cannot be obtained through desire. |
諸賢！眾生實生思想而可愛念，彼作是念： |
All sages! Living beings actually think and love thoughts, and they think like this: |
『若我生思想可愛念者，欲得令是常恒久住不變易法。』 |
"If I have thoughts of love and love, I would like to obtain the Dharma that will abide forever and never change." 』 |
此亦不可以欲而得。 |
This cannot be obtained through desire. |
諸賢！說所求不得苦者，因此故說。 |
All sages! Those who say that what they ask for will not suffer, so they say. |
「諸賢！說略五盛陰苦者，此說何因？ |
"Sages! What is the reason for these remarks about the misery of the Five Excessive Yins? |
謂色盛陰，覺、想、行、識盛陰。 |
It is said that form is full of yin, and feeling, thinking, action, and consciousness are full of yin. |
諸賢！說略五盛陰苦者，因此故說。 |
All sages! It is said that the Five Sheng Yin sufferers are briefly described. |
「諸賢！過去時是苦聖諦，未來、現在時是苦聖諦，真諦不虛，不離於如，亦非顛倒，真諦審實，合如是諦，聖所有，聖所知，聖所見，聖所了，聖所得，聖所等正覺，是故說苦聖諦。 |
"All sages! The past tense is the noble truth of suffering, and the future and present tenses are the noble truth of suffering. The true truth is not empty, not separate from suchness, nor inverted. The true truth is true and consistent with suchness. It is holy, known by the saints, seen by the saints. , the holy place is reached, the holy place is attained, the holy place waits for perfect enlightenment, that is why we talk about the noble truth of suffering. |
「諸賢！云何愛習苦習聖諦？ |
"Sages, why do you love to study and study the noble truth? |
謂眾生實有愛內六處，眼處，耳、鼻、舌、身、意處，於中若有愛、有膩、有染、有著者，是名為習。 |
It is said that all living beings actually have love in six places: the eyes, ears, nose, tongue, body, and mind. If there is love, greasiness, contamination, or attachment in them, this is called a habit. |
諸賢！多聞聖弟子知我如是知此法，如是見，如是了，如是視，如是覺，是謂愛習苦習聖諦，如是知之。 |
All sages! The disciples of the learned saints know that I know this Dharma thus, see it this way, understand it this way, see it this way, and feel it this way. This is the noble truth of love, practice, and suffering, and I know it in this way. |
云何知耶？ |
How do you know? |
若有愛妻、子、奴婢、給使、眷屬、田地、屋宅、店肆、出息財物，為所作業，有愛、有膩、有染、有著者，是名為習； |
If you love your wife, children, slaves, servants, dependents, fields, houses, shops, income and property, and do your work, if you have love, gratification, adultery, or affection, this is called a habit; |
彼知此愛習，苦習聖諦，如是外處，更樂、覺、想、思、愛，亦復如是。 |
He knows that this habit of love, the painstaking practice of the noble truth, is like this externally, and the same is true for happiness, awareness, thought, thought, and love. |
諸賢！眾生實有愛六界，地界，水、火、風、空、識界，於中若有愛、有膩、有染、有著者，是名為習。 |
All sages! Living beings actually have six realms of love: the realm of earth, water, fire, wind, space, and consciousness. If there is love, greasiness, contamination, or attachment among them, this is called a habit. |
諸賢！多聞聖弟子知我如是知此法，如是見，如是了，如是視，如是覺，是謂愛習苦習聖諦，如是知之。 |
All sages! The disciples of the learned saints know that I know this Dharma thus, see it this way, understand it this way, see it this way, and feel it this way. This is the noble truth of love, practice, and suffering, and I know it in this way. |
云何知耶？ |
How do you know? |
若有愛妻、子、奴婢、給使、眷屬、田地、屋宅、店肆、出息財物，為所作業，有愛、有膩、有染、有著者，是名為習，彼知是愛習苦習聖諦。 |
If one loves his wife, children, slaves, servants, dependents, fields, houses, shops, and income and property, and if there is love, gratification, adultery, or concern for what he has done, this is called a habit, and he knows it is love. Learn the noble truth diligently. |
諸賢！過去時是愛習苦習聖諦，未來、現在時是愛習苦習聖諦，真諦不虛，不離於如，亦非顛倒，真諦審實，合如是諦，聖所有，聖所知，聖所見，聖所了，聖所得，聖所等正覺，是故說愛習苦習聖諦。 |
All sages! The past tense is the love, practice and hard practice of the noble truth. The future and present tense are the love, practice and hard practice of the noble truth. The true truth is not empty, not separated from suchness, nor inverted. The true truth is true and consistent with such truth. It is holy, known by the holy, and holy. Seeing, attaining the holy place, attaining the holy place, attaining the holy place, etc. are enlightened. This is why we say the noble truth of loving, practicing, and practicing hard. |
「諸賢！云何愛滅苦滅聖諦？ |
"Sages! Why do you love the noble truth of the cessation of suffering? |
謂眾生實有愛內六處，眼處、耳、鼻、舌、身、意處，彼若解脫，不染不著、斷捨吐盡、無欲、滅、止沒者，是名苦滅。 |
It is said that all sentient beings actually have love in six places: eyes, ears, nose, tongue, body, and mind. If they are liberated, uncontaminated, unattached, renounced, desireless, cessation, and ceased, this is called the cessation of suffering. |
諸賢！多聞聖弟子知我如是知此法，如是見，如是了，如是視，如是覺，是謂愛滅苦滅聖諦，如是知之。 |
All sages! The disciples of the noble-ones'-disciples of Hearing know that I know this Dharma in this way, see it in this way, understand it in this way, see it in this way, and feel it in this way. This is the noble truth of the cessation of love and the cessation of suffering. I know it in this way. |
云何知耶？ |
How do you know? |
若有不愛妻、子、奴婢、給使、眷屬、田地、屋宅、店肆、出息財物，不為所作業，彼若解脫，不染不著、斷捨吐盡、無欲、滅、止沒者，是名苦滅，彼知是愛滅苦滅聖諦，如是外處，更樂、覺、想、思、愛亦復如是。 |
If there is a person who does not love his wife, children, slaves, servants, dependents, fields, house, shop, income and property, and does not do what he is doing, he will be liberated, free from defilement, renounce all renunciation, have no desire, cease, and cease. The absence of this is called the cessation of suffering. He knows that this is the noble truth of the cessation of suffering, the cessation of suffering. Such is the external situation, and the same is true for happiness, awareness, thought, thought, and love. |
諸賢！眾生實有愛六界，地界，水、火、風、空、識界，彼若解脫，不染不著、斷捨吐盡、無欲、滅、止沒者，是名苦滅。 |
All sages! Living beings actually have six realms of love: the realm of earth, water, fire, wind, space, and the realm of consciousness. If they are liberated, untainted, unattached, renounced, desireless, annihilated, and ceased, this is called the cessation of suffering. |
諸賢！多聞聖弟子知我如是知此法，如是見，如是了，如是視，如是覺，是謂愛滅苦滅聖諦，如是知之。 |
All sages! The disciples of the noble-ones'-disciples of Hearing know that I know this Dharma in this way, see it in this way, understand it in this way, see it in this way, and feel it in this way. This is the noble truth of the cessation of love and the cessation of suffering. I know it in this way. |
云何知耶？ |
How do you know? |
若有不愛妻、子、奴婢、給使、眷屬、田地、屋宅、店肆、出息財物，不為所作業，彼若解脫，不染不著，斷捨吐盡、無欲、滅、止沒者，是名苦滅，彼知是愛滅苦滅聖諦。 |
If there is a person who does not love his wife, children, slaves, servants, dependents, fields, house, shop, income and property, and does not do what he is doing, then he will be liberated, free from defilements and attachments, abandon all renunciation, lose all desire, cease, and cease. The absence of it is called the cessation of suffering. He knows that this is the noble truth of the cessation of suffering and the cessation of love. |
諸賢！過去時是愛滅苦滅聖諦，未來、現在時是愛滅苦滅聖諦，真諦不虛，不離於如，亦非顛倒，真諦審實，合如是諦，聖所有，聖所知，聖所見，聖所了，聖所得，聖所等正覺，是故說愛滅苦滅聖諦。 |
All sages! The past tense is the noble truth of the cessation of love and the cessation of suffering. The future and present tense are the noble truth of the cessation of love and the cessation of suffering. The true truth is not false, not separate from suchness, nor inverted. The true truth is true and consistent with suchness. It is holy, known by the holy, and holy. Seeing the holy place, attaining the holy place, attaining the holy place, etc., and attaining enlightenment, this is why we say the noble truth of the cessation of love and the cessation of suffering. |
「諸賢！云何苦滅道聖諦？ |
"Sages! Why bother to learn the holy truth of the Tao? |
謂正見、正志、正語、正業、正命、正方便、正念、正定。 |
It is called right view, right intention, right speech, right action, right livelihood, right method, right mindfulness and right concentration. |
諸賢！云何正見？ |
All sages! What is the right view? |
謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中擇、遍擇、次擇，擇法、視、遍視，觀察明達，是名正見。 |
It is said that when a noble-ones'-disciple thinks that suffering is suffering, he gets accustomed to it, and its cessation is cessation. When he thinks of the way, he may meditate on his own actions, or learn to remember the actions, or see the disasters of the actions, or see the cessation of nirvana, or contemplate the non-attachment. When the virtuous mind is liberated, it selects in the middle, all over, and secondary, selects the Dharma, sees, and sees all over, and observes clearly. This is called right view. |
「諸賢！云何正志？ |
"Everyone, why are you so determined? |
謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中心伺、遍伺、隨順伺，可念則念，可望則望，是名正志。 |
It is said that when a noble-ones'-disciple thinks that suffering is suffering, he gets accustomed to it, and its cessation is cessation. When he thinks of the way, he may meditate on his own actions, or learn to remember the actions, or see the disasters of the actions, or see the cessation of nirvana, or contemplate the non-attachment. When the kind mind is liberated, it should be focused on the center, all over, and compliant. If you can think of it, think of it, if you can look forward to it, look forward to it. This is called correct intention. |
「諸賢！云何正語？ |
"My sages! How can I be honest? |
謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中除口四妙行，諸餘口惡行遠離除斷，不行不作，不合不會，是名正語。 |
It is said that when a noble-ones'-disciple thinks that suffering is suffering, he gets accustomed to it, and its cessation is cessation. When he thinks of the way, he may meditate on his own actions, or learn to remember the actions, or see the disasters of the actions, or see the cessation of nirvana, or contemplate the non-attachment. When the virtuous mind is liberated, the four wonderful deeds of speech are eliminated, and the remaining evil deeds of speech are kept away and eliminated. If they are not done, they will not be done, and if they are not combined, they will not do it. This is called right speech. |
「諸賢！云何正業？ |
"All sages! What is your true career? |
謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中除身三妙行，諸餘身惡行遠離除斷，不行不作，不合不會，是名正業。 |
It is said that when a noble-ones'-disciple thinks that suffering is suffering, he gets accustomed to it, and its cessation is cessation. When he thinks of the way, he may meditate on his own actions, or learn to remember the actions, or see the disasters of the actions, or see the cessation of nirvana, or contemplate the non-attachment. When the virtuous mind is liberated, the three wonderful deeds of the body are eliminated, and all the remaining bad deeds of the body are kept away and eliminated. If they are not done, they will not be done, and they will not be combined. This is called true karma. |
「諸賢！云何正命？ |
"My sages! How can I be correct? |
謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中非無理求，不以多欲無厭足，不為種種伎術呪說邪命活，但以法求衣，不以非法，亦以法求食、床座，不以非法，是名正命。 |
It is said that when a noble-ones'-disciple thinks that suffering is suffering, he gets accustomed to it, and its cessation is cessation. When he thinks of the way, he may meditate on his own actions, or learn to remember the actions, or see the disasters of the actions, or see the cessation of nirvana, or contemplate the non-attachment. When a kind heart is liberated, one should not pursue unreasonable pursuits, do not satisfy excessive desires, and do not live for various tricks and tricks, but seek clothing from the Dharma, not illegality, and seek food and bed seats from the Dharma. Illegal is the right thing to do. |
「諸賢！云何正方便？ |
"Everyone! Why is this so convenient? |
謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中若有精進方便，一向精勤求，有力趣向，專著不捨，亦不衰退，正伏其心，是名正方便。 |
It is said that when a noble-ones'-disciple thinks that suffering is suffering, he gets accustomed to it, and its cessation is cessation. When he thinks of the way, he may meditate on his own actions, or learn to remember the actions, or see the disasters of the actions, or see the cessation of nirvana, or contemplate the non-attachment. When a kind mind is liberated, if there are diligent and expedient methods in it, if you always seek diligently, have a strong interest, focus on it, never give up, and will not fade away, and if your mind is correct, this is called correct expedient. |
「諸賢！云何正念？ |
"Sages! Why are you so righteous? |
謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中若心順念、背不向念、念遍、念憶、復憶、心心、不忘心之所應，是名正念。 |
It is said that when a noble-ones'-disciple thinks that suffering is suffering, he gets accustomed to it, and its cessation is cessation. When he thinks of the way, he may meditate on his own actions, or learn to remember the actions, or see the disasters of the actions, or see the cessation of nirvana, or contemplate the non-attachment. When the kind mind is liberated, if the mind follows the thought, does not turn away from it, thinks it over, remembers it, recalls it again, and never forgets what the mind should do, this is called right mindfulness. |
「諸賢！云何正定？ |
"Sages! How can I be righteous? |
謂聖弟子念苦是苦時，習是習、滅是滅，念道是道時，或觀本所作，或學念諸行，或見諸行災患，或見涅槃止息，或無著念觀善心解脫時，於中若心住、禪住、順住，不亂不散，攝止正定，是名正定。 |
It is said that when a noble-ones'-disciple thinks that suffering is suffering, he gets accustomed to it, and its cessation is cessation. When he thinks of the way, he may meditate on his own actions, or learn to remember the actions, or see the disasters of the actions, or see the cessation of nirvana, or contemplate the non-attachment. When the good mind is liberated, if the mind is abiding, Zen abiding, and smooth, without confusion or dispersion, and is absorbed and settled, this is called right concentration. |
「諸賢！過去時是苦滅道聖諦，未來、現在時是苦滅道聖諦，真諦不虛，不離於如，亦非顛倒，真諦審實，合如是諦，聖所有，聖所知，聖所見，聖所了，聖所得，聖所等正覺，是故說苦滅道聖諦。」 |
"All sages! The past tense is the holy truth of the path of suffering and suffering. The future and present tense are the holy truth of the path of suffering and suffering. The true truth is not empty, not separate from suchness, nor is it inverted. The true truth is true and consistent with suchness. It is holy and known to the holy ones. , the holy place is seen, the holy place is attained, the holy place is obtained, the holy place waits for perfect enlightenment, this is why we speak of the noble truth of the path of suffering and suffering.” |
於是頌曰： |
So he chanted: |
「佛明達諸法， 見無量善德， |
"The Buddha clearly understands all dharma and sees immeasurable virtues. |
苦習滅道諦， 善顯現分別。」 |
Practice hard to understand the truth of the Tao, and be good at showing distinction. " |
尊者舍梨子所說如是。 |
This is what the Venerable Sāriputta said. |
彼諸比丘聞尊者舍梨子所說，歡喜奉行。 |
When the bhikkhus heard what the Venerable Sāriputta said, they followed it with joy. |
分別聖諦經第十一竟（三千四百二十五字） |
The Eleventh Chapter of the Sutra on the Noble Truth of Discrimination (3,425 words) |
中阿含經卷第七（一萬一千三百六十九字） |
The seventh volume of the Central Agama Sutra (11,369 words) |
中阿含舍梨子相應品第三竟（二萬七千五百一十二字）（初一日誦） |
The Third Principle of the Chinese Agama Pear Correspondence (27,512 words) (recited on the first day of the Lunar New Year) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 4 未曾有法品 |
Chapter 4 There has never been a Dharma |
32. Extraordinary Qualities （三二）未曾有法經 |
32. Extraordinary Qualities (三二) There is no Dharma Sutra |
未曾有法品第四（有十經）（初一日誦） |
No. 4 of the Dharma Code (There are Ten Sutras) (recited on the first day of the Lunar New Year) |
中阿含經卷第八 |
The eighth volume of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
未曾有、侍者 薄拘、阿修羅 |
Never had, waiter Boju, Asura |
地動、及瞻波 郁伽、手各二 |
Earthquakes and waves, Yu Jia and two hands each |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者阿難則於晡時從燕坐起，往詣佛所，稽首禮足，却住一面，白曰： |
At that time, the Venerable Ananda stood up from his seat in the afternoon, went to the Buddha's place, bowed his head and bowed, then stopped on one side and said: |
「世尊！我聞世尊迦葉佛時始願佛道，行梵行，若世尊迦葉佛時始願佛道，行梵行者，我受持是世尊未曾有法。 |
"World Honored One! I have heard that the World Honored One Kassapa Buddha has aspired to the Buddha's path and practiced the Brahma life. If the World Honored Kassapa Buddha has aspired to the Buddha's path and practiced the Brahma Life, I accept and uphold this Dharma, which the World Honored One has never had. |
「我聞世尊迦葉佛時始願佛道，行梵行，生兜瑟哆天，若世尊迦葉佛時始願佛道，行梵行，生兜瑟哆天者，我受持是世尊未曾有法。 |
"I have heard that when the Buddha Kassapa aspired to the Buddha's path and practiced the Brahma life, he was born in Tuuseduo. If the World Honored Kassapa Buddha first aspired to the Buddha's path and practiced the Brahma life and was born in Tuuseduo, I accept and uphold this World Honored One. There has never been a law. |
「我聞世尊迦葉佛時始願佛道，行梵行，生兜瑟哆天，世尊後生以三事勝於前生兜瑟哆天者，天壽、天色、天譽，以此故，諸兜瑟哆天歡喜踊躍，歎此天子甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。 |
"I heard that when the Buddha Kassapa, the World Honored One, first aspired to the Buddha's path, practiced the Brahma life, and was born in the Tuuse Duo deity, the World Honored One will do three things better than the Tuuse Duo deity in the previous life: longevity, color, and reputation. Therefore, all Douse Duotian was very happy and exclaimed that this emperor is very strange! What a special person! He has great satisfaction, great mighty virtues, great blessings, and great majesty. |
所以者何？ |
So what? |
彼後來生以三事勝於前生兜瑟哆天者，天壽、天色、天譽。 |
In his subsequent life, there are three things that are better than those of Douse Duo Tian in his previous life: longevity, color, and reputation. |
若世尊迦葉佛時始願佛道，行梵行，生兜瑟哆天，世尊後生以三事勝於前生兜瑟哆天者，天壽、天色、天譽。 |
If the World-Honored One, Kassapa Buddha, aspired to the Buddha's path, practiced the Brahma life, and was born in Tuuseduo Deity, the World Honored One's subsequent lives would be better than those in Tuuseduo Deity in his previous life in three things: longevity, color, and reputation. |
以此故，諸兜瑟哆天歡喜踊躍，歎此天子甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。 |
For this reason, all the Douse Duotians were very happy and exclaimed that this emperor was very strange! Shit! There is great satisfaction, great mighty virtue, great blessing, and great power. |
所以者何？ |
So what? |
彼後來生以三事勝於前生兜瑟哆天者，天壽、天色、天譽者，我受持是世尊未曾有法。 |
In the subsequent life, there are three things that are better than those in the previous life, namely, heavenly longevity, heavenly color, and heavenly reputation. I accept and uphold these things, which the World-Honored One has never had. |
「我聞世尊在兜瑟哆天，於彼命終，知入母胎，是時震動一切天地，以大妙光普照世間，乃至幽隱諸闇冥處無有障蔽，謂此日月有大如意足，有大威德，有大福祐，有大威神，光所不照者，彼盡蒙耀，彼眾生者因此妙光各各生知，有奇特眾生生，有奇特眾生生。 |
"I heard that the World-Honored One was in Tousseduo Heaven. At the end of his life, he knew that he entered his mother's womb. At that time, he shook all the heavens and the earth and illuminated the world with great wonderful light, even in the deep and dark places without any obstruction. I say that this sun and moon have great fulfillment. Enough, there is great majesty, there is great blessing, there is great majesty, and those who are not illuminated by the light will be illuminated, and all living beings will be aware of each other due to the wonderful light. Some strange beings will be born, and some strange beings will be born. |
若世尊在兜瑟哆天，於彼命終，知入母胎，是時震動一切天地，以大妙光普照世間，乃至幽隱諸闇冥處無有障蔽，謂此日月有大如意足，有大威德，有大福祐，有大威神，光所不照者，彼盡蒙耀，彼眾生者因此妙光各各生知，有奇特眾生生，有奇特眾生生者，我受持是世尊未曾有法。 |
If the World-Honored One is in the Douseduo Heaven, and at the end of his life, he enters his mother's womb, then he shakes all the heavens and the earth and illuminates the world with great light, even in the deep and dark places without any obstruction, it is said that this sun and moon have great fulfillment. There are great virtues, there are great blessings, there are great gods. Those who are not illuminated by the light will be illuminated. Those living beings will be aware of each other due to the wonderful light. There are strange beings who are born, and there are strange beings who are born. I will accept and uphold them. This is what the World-Honored One has never done. |
「我聞世尊知住母胎，依倚右脇，若世尊知住母胎依倚右脇者，我受持是世尊未曾有法。 |
"I have heard that the World-Honored One knows how to live in the mother's womb and rely on the right side of the body. If the World-Honored One knows how to live in the mother's womb and rely on the right side of the body, I accept and hold that the World-Honored One has no Dharma. |
我聞世尊舒體住母胎，若世尊舒體住母胎者，我受持是世尊未曾有法。 |
I have heard that the World-Honored One can rest in his mother's womb. If the World-Honored One can rest in his mother's womb, I accept and uphold this law, which the World-Honored One has never known. |
我聞世尊覆藏住母胎，不為血所污，亦不為精及諸不淨所污，若世尊覆藏住母胎，不為血所污，亦不為精及諸不淨所污者，我受持是世尊未曾有法。 |
I have heard that the World-Honored One is hiding in the mother's womb, and is not stained by blood, nor is it stained by semen or other impurities. I accept and uphold the Dharma that the Blessed One has never had. |
「我聞世尊知出母胎，是時震動一切天地，以大妙光普照世間，乃至幽隱諸闇冥處無有障蔽，謂此日月有大如意足，有大威德，有大福祐，有大威神，光所不照者，彼盡蒙耀，彼眾生者因此妙光各各生知，有奇特眾生生，有奇特眾生生。 |
"I heard that the World-Honored One knew that when he came out of the mother's womb, he shook all the heavens and the earth and illuminated the world with great light, even in the deep and dark places without any obstruction. I said that this sun and moon have great fulfillment, great majesty and virtue, and great blessings. There is a great and powerful god, and those who are not illuminated by the light will be illuminated. Because of this wonderful light, all sentient beings will know that each of them is alive. Some strange beings are born, and some strange beings are born. |
若世尊知出母胎，是時震動一切天地，以大妙光普照世間，乃至幽隱諸闇冥處無有障蔽，謂此日月有大如意足，有大威德，有大福祐，有大威神，光所不照者，彼盡蒙耀，彼眾生者因此妙光各各生知，有奇特眾生生，有奇特眾生生者，我受持是世尊未曾有法。 |
If the World-Honored One knew that when he came out of his mother's womb, he would shake all the heavens and the earth and illuminate the world with great light, even in the deep and dark places without any obstructions. He would say that the sun and moon would have great fulfillment, great might and virtue, great blessings, and great blessings. Mighty God, those who are not illuminated by the light will be illuminated, and all living beings will know each other through the wonderful light. Some strange beings will be born, and some strange beings will be born. I accept and uphold this Dharma, which the World Honored One has never known. |
「我聞世尊舒體出母胎，若世尊舒體出母胎者，我受持是世尊未曾有法。 |
"I heard that the World-Honored One could relax his body and come out of his mother's womb. If the World-Honored One could relax his body and come out of his mother's womb, I accept and uphold this teaching, which the World-Honored One has never had. |
我聞世尊覆藏出母胎，不為血所污，亦不為精及諸不淨所污，若世尊覆藏出母胎，不為血所污，亦不為精及諸不淨所污者，我受持是世尊未曾有法。 |
I have heard that the World Honored One has been hidden in the mother's womb and is not stained by blood, nor is it contaminated by semen or other impurities. I accept and uphold the Dharma that the Blessed One has never had. |
「我聞世尊初生之時，有四天子手執極細衣，住於母前，令母歡喜，歎此童子甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。 |
"I heard that when the World Honored One was born, there were four sons holding very fine robes in their hands, living in front of his mother, who made her happy and exclaimed that this boy was very strange! What a special boy! He had great satisfaction, great might and virtue, great blessings, and so on. Mighty God. |
若世尊初生之時，有四天子手執細衣，住於母前，令母歡喜，歎此童子甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神者，我受持是世尊未曾有法。 |
Suppose when the World Honored One was born, there were four sons holding fine robes in their hands, living in front of the mother, making the mother happy and sighing that this boy was very strange! Shit! There are those who have great satisfaction, great mighty virtues, great blessings, and great mighty gods. I accept and uphold this Dharma, which the Blessed One has never known. |
「我聞世尊初生之時，即行七步，不恐不怖，亦不畏懼，觀察諸方，若世尊初生之時，即行七步，不恐不怖，亦不畏懼，觀察諸方者，我受持是世尊未曾有法。 |
"I heard that when the World-Honored One was first born, he walked seven steps without fear or fear, nor was afraid, and observed all directions. If, when the World-Honored One was first born, he took seven steps without fear, fear, or fear, and observed all directions, I Acceptance and upholding is something that the Blessed One has never known. |
「我聞世尊初生之時，則於母前而生大池，其水滿岸，令母於此得用清淨，若世尊初生之時，則於母前而生大池，其水滿岸，令母於此得用清淨者，我受持是世尊未曾有法。 |
"I heard that when the World Honored One was born, a large pond appeared in front of his mother, and the water filled the shore, so that the mother could use it to purify it. To use the pure ones here, I accept and uphold this method, which the Blessed One has never known. |
「我聞世尊初生之時，上虛空中雨水注下，一冷一暖，灌世尊身，若世尊初生之時，上虛空中雨水注下，一冷一暖，灌世尊身者，我受持是世尊未曾有法。 |
"I heard that when the Blessed One was first born, rainwater poured down from the sky above, and one part of it was cold and one part warm, and filled the Blessed One's body. If, when the Blessed One was first born, rainwater poured down from the sky above, one part of it was cold and one part warm, filling the Blessed One's body, I will uphold it. This is what the World-Honored One has never done. |
「我聞世尊初生之時，諸天於上鼓天妓樂，天青蓮華、紅蓮華、赤蓮華、白蓮華、天文陀羅花及細末栴檀香散世尊上。 |
"I heard that when the World-Honored One was first born, the heavens were playing music for heavenly prostitutes, and azure lotus flowers, red lotus flowers, red lotus flowers, white lotus flowers, astronomical dala flowers and fine sandalwood were scattered among the Buddha. |
若世尊初生之時，諸天於上鼓天妓樂，天青蓮華、紅蓮華、赤蓮華、白蓮華、天文陀羅華及細末栴檀香散世尊上者，我受持是世尊未曾有法。 |
If when the World-Honored One was first born, the heavens would play the music of celestial prostitutes, azure lotus flowers, red lotus flowers, red lotus flowers, white lotus flowers, astronomical dala flowers, and fine sandalwood incense would scatter the Lord World-Honored One, I would accept and uphold this World-Honored One. There has never been a law. |
「我聞世尊一時在父白淨王家，晝監田作，坐閻浮樹下，離欲、離惡不善之法，有覺有觀，離生喜樂，得初禪成就遊。 |
"I heard that the World-Honored One was once in the house of my father, King Baijing, supervising the field work during the day, sitting under the Jambudvipa tree, abstaining from desires, abstaining from evil and unwholesome dharma, having awareness and insight, being free from birth and joy, and attaining the first jhāna. |
爾時中後，一切餘樹影皆轉移，唯閻浮樹其影不移，蔭世尊身，於是釋白淨往觀田作，至作人所，問曰： |
At that time, the shadows of all the remaining trees had moved, but the shadow of the Jambudvipa tree did not move, shadowing the body of the Buddha. So Shibaijing went to the field to watch the work, went to the place where the work was done, and asked: |
『作人！童子何處？』 |
"Be a human being!" Where is the boy? 』 |
作人答曰： |
Zuoren replied: |
『天童子今在閻浮樹下。』 |
"Tian Tongzi is under the Jambu tree now. 』 |
於是釋白淨往詣閻浮樹。 |
So Shi Baijing went to the Yanfu tree. |
時，釋白淨日中後，見一切餘樹影皆轉移，唯閻浮樹其影不移，蔭世尊身，便作是念： |
At that time, after Shi Bai Jing was in the middle of the day, he saw that the shadows of all the remaining trees had shifted, but the shadow of the Jambudvi tree remained unchanged, shadowing the Lord's body, so he thought as follows: |
『今此童子甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。 |
"This boy is very strange!" Shit! There is great satisfaction, great mighty virtue, great blessing, and great power. |
所以者何？ |
So what? |
日中之後，一切餘樹影皆轉移，唯閻浮樹其影不移，蔭童子身。』 |
After the middle of the day, the shadows of all the remaining trees have moved away, except for the shadow of the Jamfu tree, which shades the boy's body. 』 |
若世尊日中之後，一切餘樹影皆轉移，唯閻浮樹其影不移，蔭世尊身者，我受持是世尊未曾有法。 |
If after the noon of the World Honored One's day, the shadows of all the remaining trees will shift, but the shadow of the Jambudvipa tree will not move, and it will shade the body of the Supreme Honored One, I will accept and hold that this Supreme Honored One has no Dharma. |
「我聞世尊一時遊鞞舍離大林之中。 |
"I heard that the World-Honored One was once traveling in the great forest of Sheli. |
於是，世尊過夜平旦，著衣持鉢，入鞞舍離城而行乞食，乞食已竟，收舉衣鉢，澡洗手足，以尼師檀著於肩上，往入林中，至一哆羅樹下，敷尼師檀，結加趺坐。 |
So, the World-Honored One spent the night on Pingdan, put on his robes and held his alms bowl, went to his almshouse and left the city to beg for food. When he had finished begging, he collected his robes and bowls, washed his hands and feet, put the nun's sandalwood on his shoulders, and went into the forest to a Duoluo tree. Next, Puni Shitan is sitting in a knot. |
是時中後，一切餘樹影皆轉移，唯哆羅樹其影不移，蔭世尊身。 |
At this time, the shadows of all the remaining trees have moved away, but the shadow of the Duoluo tree remains unchanged, shadowing the body of the Lord. |
於是釋摩訶男中後仿佯，往至大林，釋摩訶男日中後，見一切餘樹影皆轉移，唯哆羅樹其影不移，蔭世尊身，便作是念： |
Then Shima Henan pretended to be in the middle of the day and went to the forest. After Shima Henan was in the middle of the day, he saw that the shadows of all the remaining trees had moved, but the shadow of the Duoluo tree did not move, shadowing the body of the Buddha, so he thought like this: |
『沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。 |
"The ascetic Qutan is very strange!" Shit! There is great satisfaction, great mighty virtue, great blessing, and great power. |
所以者何？ |
So what? |
日中之後，一切餘樹影皆轉移，唯哆羅樹其影不移，蔭沙門瞿曇身。』 |
After midday, the shadows of all the remaining trees have moved away, but the shadow of the Duoluo tree remains unchanged, shadowing the body of the ascetic Qu Tan. 』 |
若世尊日中之後，一切餘樹影皆轉移，唯哆羅樹其影不移，蔭世尊身者，我受持是世尊未曾有法。 |
If after the noon of the World Honored One's day, the shadows of all the remaining trees will shift, but the shadow of the Duoluo tree will not move, and it will shade the body of the Supreme Honored One, I accept and hold that this Supreme Honored One has never had the Dharma. |
「我聞世尊一時遊鞞舍離大林之中，爾時，諸比丘置鉢露地。 |
"I heard that the World-Honored One was once wandering in the great forest of Tashali. At that time, the bhikkhus placed their alms bowls in the open air. |
時，世尊鉢亦在其中，有一獼猴持佛鉢去，諸比丘訶： |
At that time, the World Honored One's alms bowl was also there, and a macaque took the Buddha's alms bowl away. The bhikkhus said: |
『恐破佛鉢。』 |
"Afraid of breaking the Buddha's bowl." 』 |
佛告諸比丘： |
The Buddha told the monks: |
『止！止！莫訶！不破鉢也。』 |
"end! end! Mohe! The bowl is not broken. 』 |
時，彼獼猴持佛鉢去，至一娑羅樹，徐徐上樹，於娑羅樹上取蜜滿鉢，徐徐下樹，還詣佛所，即以蜜鉢奉上世尊，世尊不受。 |
At that time, the macaque took the Buddha's bowl and went to a Sala tree. He slowly climbed up the tree, filled the bowl with honey from the tree, slowly came down from the tree, and returned to the Buddha's place. He offered the honey bowl to the World Honored One, but the World Honored One did not accept it. |
時，彼獼猴却在一面，取斫去蟲，既去蟲已，還持上佛，佛復不受。 |
At that time, the macaque was on the side, picking off the worms. After the worms were removed, he still held up the Buddha, and the Buddha no longer accepted it. |
獼猴復却在於一面，取水著蜜中，持還上佛，世尊便受。 |
The macaque returned to one side, took water and put it in honey, and returned it to the Buddha, and the World Honored One accepted it. |
獼猴見佛取蜜鉢已，歡喜踊躍，却行弄舞，迴旋而去。 |
When the macaque saw that the Buddha had taken the honey bowl, he jumped for joy, then danced and whirled away. |
若世尊令彼獼猴見世尊取蜜鉢已，歡喜踊躍，却行弄舞，迴旋去者，我受持是世尊未曾有法。 |
If the World Honored One asks the macaque to see the World Honored One take the honey bowl, jump for joy, then dance and spin away, I accept and uphold this method, which the World Honored One has never had. |
「我聞世尊一時遊鞞舍離獼猴水邊高樓臺觀，爾時，世尊曝曬坐具，抖擻拂拭。 |
"I heard that the World-Honored One was once visiting a high-rise terrace by the waterfront of the Macaque River. At that time, the World-Honored One was exposing the seat to the sun, shaking it and wiping it. |
是時，大非時雲來，普覆虛空，欲雨而住，須待世尊。 |
At that time, clouds of great untimeliness came, covering the sky, and wanted to rain and stay there, waiting for the World Honored One. |
世尊曝曬坐具，抖擻拂拭，舉著一處已，攝持掃箒住屋基上。 |
The World-Honored One exposed the seat to the sun, dusted it, held it in one place, held the broom and lived on the foundation of the house. |
於是大雲已見世尊收舉坐具，便下大雨，於卑、高地滂霈平滿。 |
Then, when the great clouds saw the World Honored One lifting up his seat, it began to rain heavily, and the lowlands and highlands were filled with torrential downpours. |
若世尊令彼大雲已見世尊收舉坐具，便下大雨，於卑、高地滂霈滿者，我受持是世尊未曾有法。 |
If the Blessed One causes the great clouds to rain heavily upon seeing the Blessed One lift up his seat, and the clouds will rain heavily on low and high places, I accept and uphold this Dharma, which the Blessed One has never had. |
「我聞世尊一時遊跋耆中，在溫泉林娑羅樹王下坐。 |
"I heard that the World-Honored One was traveling in the middle of Baqi and sat under the King of Sala Trees in the hot spring forest. |
爾時中後，一切餘樹影皆轉移，唯娑羅樹王其影不移，蔭世尊身。 |
At that time, the shadows of all the remaining trees moved away, but the shadow of the King of Salas did not move, shadowing the body of the Buddha. |
於是羅摩園主行視園時，日中後，見一切餘樹影皆轉移，唯娑羅樹王其影不移，蔭世尊身，便作是念： |
So when the owner of the Rama Garden was visiting the garden, after noon, he saw that the shadows of all the remaining trees had shifted, except for the shadow of the King of Sala Trees, which remained unchanged, shadowing the body of the Buddha. He thought as follows: |
『沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。 |
"The ascetic Qutan is very strange!" Shit! There is great satisfaction, great mighty virtue, great blessing, and great power. |
所以者何？ |
So what? |
日中之後，一切餘樹影皆轉移，唯娑羅樹王其影不移，蔭沙門瞿曇身。』 |
After the middle of the day, the shadows of all the remaining trees have moved away, except for the shadow of the King of Salas, which remains unchanged and shades the body of Samana Qutan. 』 |
若世尊日中之後，一切餘樹影皆轉移，唯娑羅樹王其影不移，蔭世尊身者，我受持是世尊未曾有法。 |
If after the noon of the World Honored One, the shadows of all the remaining trees will shift, but the shadow of the King of Sala Trees will not move, shadowing the body of the Supreme Honored One, I will accept and uphold the Dharma of this Supreme Honored One. |
「我聞世尊一時在阿浮神室中。 |
"I heard that the World-Honored One was in the Afu Shrine for a while. |
爾時，世尊過夜平旦，著衣持鉢，入阿浮村而行乞食，乞食已竟，收舉衣鉢，澡洗手足，以尼師檀著於肩上，入神室燕坐。 |
At that time, the World Honored One stayed the night, put on his clothes and held his alms bowl, and went to Afu Village to beg for food. When he had finished begging, he collected his clothes and bowl, washed his hands and feet, put a nun's sandalwood on his shoulders, and entered the shrine to sit down. |
爾時，天大雷雨雹，殺四牛、耕者二人，彼送葬時，大眾喧閙，其聲高大，音響震動。 |
At that time, there was a heavy thunderstorm and hailstorm, killing four cattle and two plowmen. When he was buried, the crowd made a loud noise, and the sound was loud and vibrating. |
於是，世尊則於晡時燕坐而起，從神室出，露地經行。 |
Then the World-Honored One stood up from his seat in the afternoon, came out of the shrine, and walked in the open air. |
時，彼大眾中，有一人見世尊則於晡時燕坐而起，從神室出，露地經行，即往詣佛，稽首作禮，隨佛經行。 |
At that time, one of the people in the crowd saw the World-Honored One rising from his seat in the afternoon, coming out of the shrine, walking in the open air, and then went to the Buddha, bowed his head, bowed, and walked along with the Buddha's sutras. |
佛見在後，問彼人曰： |
Seeing the Buddha behind him, he asked the man: |
『以何等故，大眾喧鬧，其聲高大，音響震動耶？』 |
"Why is it that the crowd is noisy, the sound is loud and the sound is vibrating?" 』 |
彼人白曰： |
The man said in vain: |
『世尊！今日天大雷雨雹，殺四牛、耕者二人，彼送葬時，大眾喧閙，其聲高大，音響震動。 |
"World Honored One! Today there was heavy thunder, rain, and hail, and four cattle and two plowmen were killed. When he was buried, the crowd made a loud noise, and the sound was loud and vibrating. |
世尊！向者不聞聲耶？』 |
World Honored One! Don't you listen to those who ask for help? 』 |
世尊答曰： |
The World Honored One replied: |
『我不聞聲。』 |
"I don't hear the sound. 』 |
復問： |
Further question: |
『世尊！向為眠耶？』 |
"World Honored One! Xiang Wei Mian? 』 |
答曰： |
Answer: |
『不也。』 |
"No. 』 |
復問： |
Further question: |
『世尊！時寤不聞此大聲耶？』 |
"World Honored One! Didn't Shi Huan hear this loud noise? 』 |
答曰： |
Answer: |
『如是。』 |
"That's right. 』 |
爾時，彼人便作是念： |
At that time, that person thought as follows: |
『甚奇！甚特！極息至寂，如來、無所著、等正覺之所行。 |
"It's amazing! Shit! To the utmost rest and stillness, the Tathagata, with nothing to hold on to, is the path of perfect enlightenment. |
所以者何？ |
So what? |
寤而不聞此大音聲。』 |
I didn't hear this loud sound. 』 |
若世尊寤而不聞此大音聲者，我受持是世尊未曾有法。 |
If the World-Honored One refuses to hear this great voice, I accept and hold that the World-Honored One has no Dharma. |
「我聞世尊一時在鬱鞞羅尼連然河邊，阿闍惒羅尼拘類樹下初得佛道。 |
"I heard that the World-Honored One first attained the Buddha's path under the Acharya Nikuru tree by the Yuthara Nilianran River. |
爾時大雨，至于七日，高下悉滿，潢澇橫流，世尊於中露地經行，其處塵起。 |
At that time, it rained heavily for the seventh day. It rained heavily both high and low, and the rivers and lakes were flooded. The World Honored One was walking in the middle of the dew, and dust started to rise in the place. |
若世尊潢澇橫流，世尊於中露地經行，其處塵起者，我受持是世尊未曾有法。 |
If the World Honored One is walking in the middle of a waterlogged river, and the dust arises from that place, I will accept and uphold this Dharma, which the World Honored One has never had. |
「我聞魔王六年逐佛，求其長短，不能得便，厭已而還。 |
"I heard that the devil has been chasing the Buddha for six years, seeking his merits and demerits, but he can't get it, and he returns in disgust. |
若世尊魔王六年隨逐世尊，求其長短，不能得便，厭已而還者，我受持是世尊未曾有法。 |
If the Blessed One, the Demon King, has followed the Blessed One for six years, seeking advantages and disadvantages, but has been unable to achieve anything, and has returned in disgust, I accept and hold that the Blessed One has never had the Dharma. |
「我聞世尊七年念身，常念不斷。 |
"I heard that the World-Honored One has been contemplating the body for seven years, and he has been concentrating on it continuously. |
若世尊七年念身，常念不斷者，我受持是世尊未曾有法。」 |
If the World-Honored One has been contemplating the body for seven years and has never stopped thinking about it, I will accept and uphold the Dharma, which the World-Honored One has never had. " |
於是，世尊告曰： |
Then the World-Honored One said: |
「阿難！汝從如來更受持此未曾有法。 |
"Ananda! From the Tathagata, you have accepted and upheld this unprecedented Dharma. |
阿難！如來知覺生，知住、知滅，常知，無不知時。 |
Ananda! The Tathagata is conscious of birth, of dwelling, of cessation, always aware, and omniscient. |
阿難！如來知思想生，知住、知滅，常知，無不知時。 |
Ananda! The Tathagata knows the birth of thoughts, knows the existence, knows the cessation, is always aware, and knows all times. |
是故，阿難！汝從如來更受持此未曾有法。」 |
That’s why, Ananda! From the Tathagata, you have accepted and upheld this unprecedented Dharma. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
未曾有法經第一竟（二千九百十七字） |
There has never been a first Dharma Sutra (2917 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 4 未曾有法品 |
Chapter 4 There has never been a Dharma |
33. The Attendant （三三）侍者經 |
33. The Attendant (三三) The Attendant Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城。 |
At one time, the Buddha was visiting the city of Rajagaha. |
爾時，多識名德、上尊長老比丘、大弟子等，謂尊者拘隣若、尊者阿攝貝、尊者跋提釋迦王、尊者摩訶男拘隷、尊者惒破、尊者耶舍、尊者邠耨、尊者維摩羅、尊者伽惒波提、尊者須陀耶、尊者舍梨子、尊者阿那律陀、尊者難提、尊者金毘羅、尊者隷婆哆、尊者大目乾連、尊者大迦葉、尊者大拘絺羅、尊者大周那、尊者大迦旃延、尊者邠耨加［少／兔］寫長老、尊者耶舍行籌長老，如是比餘多識名德、上尊、長老比丘、大弟子等，亦遊王舍城，並皆近佛葉屋邊住。 |
At that time, many distinguished virtuous persons, the venerable elder monks, the great disciples, etc., called the venerable Kolinrao, the venerable Ashebei, the venerable King Bhatti Sakya, the venerable Mahanankuli, the venerable Kepa , the Venerable Yasa, the Venerable Pandi, the Venerable Vimala, the Venerable Gacupati, the Venerable Sudaya, the Venerable Sariputta, the Venerable Aniruddha, the Venerable Nanti, the Venerable Jin Vastu, the Venerable Mahamoggallana, the Venerable Mahamoggallana, the Venerable Mahakassapa, the Venerable Mahakujira, the Venerable Mahashuna, the Venerable Mahakaccanyana, the Venerable Penglijia [Shao/ Rabbit] wrote about the elders, the Venerable Yasa Xingchou, who knew more names and virtues than others. The Supreme Venerable, the elder monks, the great disciples, etc. also visited the city of Rajagaha and lived close to the Buddha leaf house. |
是時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今年老，體轉衰弊，壽過埀訖，宜須侍者，汝等見為舉一侍者，令瞻視我可非不可，受我所說，不失其義。」 |
I am old this year, my body is failing, and my life has expired. It is appropriate for me to serve as a servant. If you see me as a servant, it is absolutely necessary for you to pay attention to me. Accept what I say without losing its meaning. |
於是，尊者拘隣若即從坐起，偏袒著衣，叉手向佛，白曰： |
Then the Venerable Kuniruo stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！我願奉侍可非不可，及受所說，不失其義。」 |
World Honored One! I am willing to serve you as necessary and to accept what is said without losing its meaning. |
世尊告曰： |
The World Honored One said: |
「拘隣若！汝自年老，體轉衰弊，壽過垂訖，汝亦自應須瞻視者。 |
"Keep your neighbor in mind! Since you have grown old, your body has deteriorated, and your life span has expired, you should also take a look at it. |
拘隣若！汝還本坐。」 |
Keep your neighbors close! You return to your original position. " |
於是，尊者拘隣若即禮佛足，便還復坐。 |
Then, the venerable monk bowed at the Buddha's feet and sat down again. |
如是尊者阿攝貝、尊者跋提釋迦王、尊者摩訶男拘隸、尊者惒破、尊者耶舍、尊者邠耨、尊者維摩羅、尊者伽惒波提、尊者須陀耶、尊者舍梨子、尊者阿那律陀、尊者難提、尊者金毘羅、尊者隸婆哆、尊者大目乾連、尊者大迦葉、尊者大拘絺羅、尊者大周那、尊者大迦旃延、尊者邠耨加［少／兔］寫長老。 |
Such are the venerable Ashebe, the venerable Bhatti Sakyamuni, the venerable Mahanankuli, the venerable Kaipo, the venerable Yasa, the venerable Bianli, the venerable Vimala, and the venerable Kacapati , Venerable Sutaya, Venerable Sariputta, Venerable Aniruddha, Venerable Nanti, Venerable Kampila, Venerable Libado, Venerable Mahamoggallana, Venerable Mahakassapa, Venerable The venerable Mahaku Jila, the venerable Mahashuna, the venerable Mahakachanyan, and the venerable Peng Nijia [Shao/Rabbit] are written as elders. |
尊者耶舍行籌長老即從坐起，偏袒著衣，叉手向佛白曰： |
The Venerable Elder Yashe Xingchou immediately stood up from his seat, put on his clothes, crossed his hands and said to the Buddha: |
「世尊！我願奉侍可非不可，及受所說，不失其義。」 |
World Honored One! I am willing to serve you as necessary and to accept what is said without losing its meaning. |
世尊告曰： |
The World Honored One said: |
「耶舍！汝自年老，體轉衰弊，壽過垂訖，汝亦自應須瞻視者。 |
"Yes! Since you are old, your body has deteriorated, and your life has passed, you have to take a look at it. |
耶舍！汝還本坐。」 |
Yashe! You return to your original position. " |
於是，尊者耶舍即禮佛足，便還復坐。 |
Then Venerable Yasa bowed at the Buddha's feet and sat down again. |
爾時，尊者大目乾連在彼眾中，便作是念： |
At that time, the Venerable Mahamokugan was among the crowd, and he thought as follows: |
「世尊欲求誰為侍者？ |
"Who does the World Honored One desire to be your attendant? |
意在何比丘，欲令瞻視可非不可，及受所說，不失其義？ |
What do you mean, bhikkhu, if you want to make people look at it and accept it without losing its meaning? |
我寧可入如其像定，觀眾比丘心。」 |
I would rather enter the samadhi of its image, the mind of an audience bhikkhu. " |
於是，尊者大目乾連即入如其像定，觀眾比丘心。 |
Then, the Venerable Mahamokugan-lian immediately entered into concentration like his image, watching the mind of a bhikkhu. |
尊者大目乾連即知世尊欲得賢者阿難以為侍者，意在阿難，欲令瞻視可非不可，及受所說，不失其義。 |
The venerable Mahamoku Ganlian knew that the World Honored One wished to have the sage Ananda as his attendant, and his intention was to make Ananda look at him, and to accept what he said without losing its meaning. |
於是，尊者大目乾連即從定起，白眾比丘曰： |
Then, the Venerable Mahamoku Ganlian emerged from concentration and said to the monks: |
「諸賢知不？ |
"Do you know, sages? |
世尊欲得賢者阿難以為侍者，意在阿難，欲令瞻視可非不可，及受所說，不失其義。 |
The World-Honored One wishes to have the sage Ananda as his attendant. His intention is that Ananda should be able to look at him and accept what he says without losing its meaning. |
諸賢！我等今應共至賢者阿難所，勸喻令為世尊侍者。」 |
All sages! We should all go to the residence of the sage Ananda to advise and order us to be the servants of the Blessed One. " |
於是，尊者大目乾連及諸比丘共至尊者阿難所，共相問訊，却坐一面。 |
Then the Venerable Mahamoggallana and all the monks sat in the same place as the Supreme Venerable Ananda, and asked each other, but they sat on one side. |
是時，尊者大目乾連坐已，語曰： |
At that time, the Venerable Mahamokugan was sitting together and said: |
「賢者阿難！汝今知不？ |
"Wise Ananda! Do you know now? |
佛欲得汝以為侍者，意在阿難，令瞻視我可非不可，受我所說，不失其義。 |
The Buddha wishes to have you as his servant, Ananda, so he must look at me and accept what I say without losing its meaning. |
阿難！猶村外不遠有樓閣臺觀，向東開窻，日出光照在於西壁，賢者阿難！世尊亦然，欲得賢者阿難以為侍者，意在阿難，令瞻視我可非不可，受我所說，不失其義。 |
Ananda! Not far from the village, there is a pavilion terrace, which opens to the east. The sunrise shines on the west wall. Sage Ananda! The same is true for the World-Honored One. I wish to have the sage Ananda as my attendant. My intention is that Ananda must look at me and accept what I say without losing its meaning. |
賢者阿難！汝今可為世尊侍者。」 |
Sage Ananda! You can now be the attendant of the Blessed One. " |
尊者阿難白曰： |
Venerable Ananda said: |
「尊者大目乾連！我不堪任奉侍世尊。 |
"Venerable Mahamoggan Lian! I am not worthy enough to serve the Blessed One. |
所以者何？ |
So what? |
諸佛世尊難可難侍謂為侍者。 |
It is difficult for all Buddhas and World-Honored Ones to serve you, so you can be called a servant. |
尊者大目乾連！猶如王大雄象，年滿六十，憍發力盛，牙足體具，難可難近謂為看視也。 |
The Venerable Mahamogganlian! It is like a king's majestic elephant, which is over sixty years old, has strong muscles, teeth, legs and body. It is difficult to get close to it, so it is called seeing. |
尊者大目乾連！如來、無所著、等正覺亦復如是，難可難近謂為侍者。 |
The Venerable Mahamogganlian! Tathagata, no attachment, and other enlightened beings are also like this. It is difficult to approach, and they are called servants. |
尊者大目乾連！我以是故，不任侍者。」 |
The Venerable Mahamogganlian! For this reason, I will not serve as a waiter. " |
尊者大目乾連復語曰： |
The Venerable Damu Ganlian replied: |
「賢者阿難！聽我說喻，智者聞喻，即解其義。 |
"Wise Ananda! Listen to my parable. When a wise man hears the parable, he will immediately understand its meaning. |
賢者阿難！猶如優曇鉢華，時生於世，賢者阿難！如來、無所著、等正覺亦復如是，時時出世。 |
Sage Ananda! Just like the Udamba flower, the sage Ananda was born in the world at that time! Tathagata, no attachment, and other enlightened beings are also like this, appearing in the world from time to time. |
賢者阿難！汝可速為世尊侍者，瞿曇當得大果。」 |
Sage Ananda! You can quickly become a servant of the World Honored One, and Qu Tan will achieve great results. " |
尊者阿難復白曰： |
Venerable Ananda replied: |
「尊者大目乾連！若世尊與我三願者，我便然可為佛侍者。 |
"Venerable Mahamoggallana! If the World-Honored One grants me three vows, I can be the Buddha's attendant. |
云何為三？ |
Why is the cloud three? |
我願不著佛新故衣，願不食別請佛食，願不非時見佛。 |
I don’t want to wear the Buddha’s new old clothes, I don’t want to eat or invite the Buddha to eat, I don’t want to see the Buddha at odd times. |
尊者大目乾連！若世尊與我此三願者，如是我便為佛侍者。」 |
The Venerable Mahamogganlian! If the World-Honored One grants me these three vows, then I will become a servant of the Buddha. " |
於是，尊者大目乾連勸尊者阿難為侍者已，即從坐起，繞尊者阿難，而便還去，往詣佛所，稽首禮足，却坐一面，白曰： |
Then, the Venerable Mahamoggan Lian persuaded the Venerable Ananda to serve as his attendant. He stood up from his seat, walked around the Venerable Ananda, and then went back to the Buddha's place. He bowed his head and bowed, then sat on one side and said: |
「世尊！我已勸喻賢者阿難為佛侍者。 |
"World Honored One! I have advised the sage Ananda to be a servant of the Buddha. |
世尊！賢者阿難從佛求三願。 |
World Honored One! The sage Ananda asked the Buddha for three wishes. |
云何為三？ |
Why is the cloud three? |
願不著佛新故衣，願不食別請佛食，願不非時見佛。 |
I wish not to wear the Buddha's new old clothes, I wish not to eat and invite the Buddha to eat, and I wish not to see the Buddha at odd times. |
『尊者大目乾連！若世尊與我此三願者，如是我便為佛侍者。』 |
"The Venerable Mahamogganlian!" If the World-Honored One grants me these three vows, then I will become a servant of the Buddha. 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「大目乾連！阿難比丘聰明智慧，豫知當有譏論，或諸梵行作如是語： |
"Damu Ganlian! Bhikkhu Ananda is wise and wise, and he knows that there will be ridicule, or the Brahma people will say something like this: |
『阿難比丘為衣故奉侍世尊。』 |
"Bhikkhu Ananda serves the Blessed One for the sake of his clothes. 』 |
大目乾連！若阿難比丘聰明智慧，豫知當有譏論，或諸梵行作如是語： |
Big Eye Ganlian! If Bhikkhu Ananda is wise and wise, he would have known that there would be some sarcastic comment, or that the Brahmacharya would say something like this: |
『阿難比丘為衣故奉侍世尊。』 |
"Bhikkhu Ananda serves the Blessed One for the sake of his clothes. 』 |
者，是謂阿難比丘未曾有法。 |
This means that Bhikkhu Ananda has no Dharma. |
大目乾連！阿難比丘聰明智慧，豫知當有譏論，或諸梵行作如是語： |
Big Eye Ganlian! Bhikkhu Ananda is wise and wise, and he knew that there would be some sarcastic comment, or that the Brahmacharya would say something like this: |
『阿難比丘為食故奉侍世尊。』 |
"Bhikkhu Ananda serves the Blessed One for food. 』 |
大目乾連！若阿難比丘聰明智慧，豫知當有譏論，或諸梵行作如是語： |
Big Eye Ganlian! If Bhikkhu Ananda is wise and wise, he would have known that there would be some sarcastic comment, or that the Brahmacharya would say something like this: |
『阿難比丘為食故奉侍世尊。』 |
"Bhikkhu Ananda serves the Blessed One for food. 』 |
者，是謂阿難比丘未曾有法。 |
This means that Bhikkhu Ananda has no Dharma. |
大目乾連！阿難比丘善知時，善別時，知我是往見如來時，知我非往見如來時。 |
Big Eye Ganlian! Bhikkhu Ananda is good at knowing the time and distinguishing the time. He knows that I am going to see the Tathagata and knows that I am not going to see the Tathagata. |
知比丘眾、比丘尼眾是往見如來時，知比丘眾、比丘尼眾非往見如來時。 |
You know that the Bhikkhus and Bhikkhunis are going to see the Tathagata, but you know that the Bhikkhus and Bhikkhunis are not going to see the Tathagata. |
知優婆塞眾、優婆私眾是往見如來時，知優婆塞眾、優婆私眾非往見如來時。 |
I know that the assembly of Upasakas and Upasikas is the time to see the Tathagata. I know that the assembly of Upasakas and Upasatsas is not the time to see the Tathagata. |
知眾多異學沙門、梵志是往見如來時，知眾多異學沙門、梵志非往見如來時。 |
Know that the many ascetics and brahma-jāyas of different schools are the time to see the Tathagata. You know that the many ascetics and brahma-jūs of different schools are not the time to see the Tathagata. |
知此眾多異學沙門、梵志能與如來共論，知此眾多異學沙門、梵志不能與如來共論。 |
I know that these many ascetics and Brahmas of different schools can discuss with the Tathagata, but I know that these many ascetics and Brahmana of different schools cannot discuss with the Tathagata. |
知此食噉含消，如來食已，安隱饒益，知此食噉含消，如來食已，不安隱饒益。 |
Knowing that eating this food contains elimination, the Tathagata has eaten it, and it is beneficial to be peaceful and peaceful. Knowing that eating this food contains elimination, and the Tathagata has eaten it, it is beneficial to be peaceful and peaceful. |
知此食噉含消，如來食已，得辯才說法，知此食噉含消，如來食已，不得辯才說法。 |
Knowing that this food contains elimination, the Tathagata has eaten it, and only then can he speak the Dharma with eloquence. |
是謂阿難比丘未曾有法。 |
This means that Bhikkhu Ananda has no Dharma. |
「大目乾連！阿難比丘雖無他心智，而善知如來晡時從燕坐起，豫為人說，今日如來行如是，如是現法樂居，審如所說，諦無有異。 |
Damu Ganlian! Although Bhikkhu Ananda has no other mind, the Tathagata, who is good at understanding, stood up from his seat in the evening and said to others, "Today the Tathagata behaves in this way, and the Dharma appears and dwells happily. If you examine it as it is said, there is no difference in the truth. |
是謂阿難比丘未曾有法。 |
This means that Bhikkhu Ananda has no Dharma. |
「尊者阿難作是說： |
"The Venerable Ananda said: |
『諸賢！我奉侍佛來二十五年，若以此心起貢高者，無有是相。』 |
"All sages!" I have been serving the Buddha for twenty-five years. If I serve the Buddha with this intention, it will not be like this. 』 |
若尊者阿難作此說，是謂尊者阿難未曾有法。 |
If the Venerable Ananda says this, it means that the Venerable Ananda has no Dharma. |
「尊者阿難復作是說： |
"The Venerable Ananda said this again: |
『諸賢！我奉侍佛來二十五年，初不非時見佛。』 |
"All sages!" I have been serving the Buddha for twenty-five years, and I have always seen the Buddha every now and then. 』 |
若尊者阿難作此說，是謂尊者阿難未曾有法。 |
If the Venerable Ananda says this, it means that the Venerable Ananda has no Dharma. |
「尊者阿難復作是說： |
"The Venerable Ananda said this again: |
『諸賢！我奉侍佛來二十五年，未曾為佛所見訶責，除其一過，此亦為他故。』 |
"All sages!" I have been serving the Buddha for twenty-five years, and I have never been criticized by the Buddha except for one mistake. This is also because of him. 』 |
若尊者阿難作此說，是謂尊者阿難未曾有法。 |
If the Venerable Ananda says this, it means that the Venerable Ananda has no Dharma. |
「尊者阿難復作是說： |
"The Venerable Ananda said this again: |
『諸賢！我從如來受八萬法聚，受持不忘，若以此起貢高者，無有此相。』 |
"All sages!" I have received eighty thousand Dharma collections from the Tathagata, and I will not forget them if I receive them. If I use them to pay tribute to others, there will be no sign of this. 』 |
若尊者阿難作此說，是謂尊者阿難未曾有法。 |
If the Venerable Ananda says this, it means that the Venerable Ananda has no Dharma. |
「尊者阿難復作是說： |
"The Venerable Ananda said this again: |
『諸賢！我從如來受八萬法聚，初不再問，除其一句，彼亦如是不易。』 |
"All sages!" I received eighty thousand Dharmas from the Tathagata, and I didn't ask any more questions at first, except for one sentence. It was also not easy for him. 』 |
若尊者阿難作此說，是謂尊者阿難未曾有法。 |
If the Venerable Ananda says this, it means that the Venerable Ananda has no Dharma. |
「尊者阿難復作是說： |
"The Venerable Ananda said this again: |
『諸賢！我從如來受持八萬法聚，初不見從他人受法。』 |
"All sages!" I have received and upheld eighty thousand Dharma collections from the Tathagata, but I have never received Dharma from others for the first time. 』 |
若尊者阿難作此說，是謂尊者阿難未曾有法。 |
If the Venerable Ananda says this, it means that the Venerable Ananda has no Dharma. |
「尊者阿難復作是說： |
"The Venerable Ananda said this again: |
『諸賢！我從如來受持八萬法聚，初無是心，我受此法，為教語他。 |
"All sages!" I received and upheld the eighty thousand Dharma collection from the Tathagata, but I had no such mind at first. I received this Dharma in order to teach him. |
諸賢！但欲自御自息，自般涅槃故。』 |
All sages! But if you want to control yourself and rest, you will achieve parinirvana. 』 |
若尊者阿難作此說，是謂尊者阿難未曾有法。 |
If the Venerable Ananda says this, it means that the Venerable Ananda has no Dharma. |
「尊者阿難復作是說： |
"The Venerable Ananda said this again: |
『諸賢！此甚奇！甚特！謂四部眾來詣我所而聽法，若我因此起貢高者，都無此相，亦不豫作意，有來問者，我當如是如是答。 |
"All sages!" This is very strange! Shit! It is said that people from the four tribes come to my place to listen to the Dharma, and if I pay tribute to them, they will not have such a sign, nor will they hesitate to make any intention. If anyone comes to ask questions, I should answer them in this way. |
諸賢！但在坐時，隨其義應。』 |
All sages! But when sitting, follow the meaning. 』 |
若尊者阿難作此說，是謂尊者阿難未曾有法。 |
If the Venerable Ananda says this, it means that the Venerable Ananda has no Dharma. |
「尊者阿難復作是說： |
"The Venerable Ananda said this again: |
『諸賢！此甚奇！甚特！謂眾多異學沙門、梵志來問我事，我若以此有恐怖，有畏懼，身毛竪者，都無此相，亦不豫作意，有來問者，我當如是如是答。 |
"All sages!" This is very strange! Shit! It is said that many heretic ascetics and Brahma sages come to ask me questions. If I feel fearful, fearful, or have the hair on my body standing on end because of this, I don’t have such signs, nor do I hesitate to make any intention. If someone comes to ask me questions, I should answer them in this way. |
諸賢！但在坐時，隨其義應。』 |
All sages! But when sitting, follow the meaning. 』 |
若尊者阿難作此說，是謂尊者阿難未曾有法。 |
If the Venerable Ananda says this, it means that the Venerable Ananda has no Dharma. |
「復次，一時，尊者舍梨子、尊者大目乾連、尊者阿難在舍衛國婆羅邏山中。 |
"Again, at one time, the Venerable Sāriputta, the Venerable Mahamoggallana, and the Venerable Ananda were in the Bralu Mountains in the country of Savatthi. |
是時，尊者舍梨子問曰： |
At that time, the Venerable Sāliputta asked: |
『賢者阿難！汝奉侍佛來二十五年，頗憶有時起欲心耶？』 |
"Sage Ananda! You have been serving the Buddha for twenty-five years. Do you remember that sometimes you have desires? 』 |
尊者阿難白曰： |
Venerable Ananda said: |
『尊者舍梨子！我是學人，而不離欲。』 |
"Venerable Sāriko! I am a scholar, not separated from desire. 』 |
尊者舍梨子復語曰： |
Venerable Sālizi replied: |
『賢者阿難！我不問汝學以無學，我但問汝奉侍佛來二十五年，汝頗憶有起欲心耶？』 |
"Sage Ananda! I don’t ask you whether you have learned anything, but I want to ask you, in the twenty-five years since you have been serving the Buddha, have you remembered that you have desires? 』 |
尊者舍梨子復再三問曰： |
Venerable Sālizi asked again and again: |
『賢者阿難！汝奉侍佛來二十五年，頗憶有時起欲心耶？』 |
"Sage Ananda! You have been serving the Buddha for twenty-five years. Do you remember that sometimes you have desires? 』 |
尊者阿難亦至再三白曰： |
Venerable Ananda also said clearly again and again: |
『尊者舍梨子！我是學人，而不離欲。』 |
"Venerable Sāriko! I am a scholar, not separated from desire. 』 |
尊者舍梨子復語曰： |
Venerable Sālizi replied: |
『賢者阿難！我不問汝學以無學，我但問汝奉侍佛來二十五年，汝頗憶有起欲心耶？』 |
"Sage Ananda! I don’t ask you whether you have learned anything, but I want to ask you, in the twenty-five years since you have been serving the Buddha, have you remembered that you have desires? 』 |
於是，尊者大目乾連語曰： |
Then, the Venerable Mahamokugan Lian said: |
『賢者阿難！速答，速答。 |
"Sage Ananda! Quick answer, quick answer. |
阿難！汝莫觸嬈上尊長老。』 |
Ananda! Don't touch the elder Rao. 』 |
於是，尊者阿難答曰： |
Then the Venerable Ananda replied: |
『尊者舍梨子！我奉侍佛來二十五年，我初不憶曾起欲心。 |
"Venerable Sāriko! I have been serving the Buddha for twenty-five years, and I do not remember ever having desires. |
所以者何？ |
So what? |
我常向佛有慚愧心，及諸智梵行人。』 |
I always feel ashamed towards the Buddha and all the wise Brahma practitioners. 』 |
若尊者阿難作此說，是謂尊者阿難未曾有法。 |
If the Venerable Ananda says this, it means that the Venerable Ananda has no Dharma. |
「復次，一時，世尊遊王舍城，在巖山中。 |
"Again, once upon a time, the Blessed One was traveling in the city of Rajagaha, in a rocky mountain. |
是時，世尊告曰： |
At that time, the World Honored One said: |
『阿難！汝臥當如師子臥法。』 |
"Ananda!" You should lie down like a master. 』 |
尊者阿難白曰： |
Venerable Ananda said: |
『世尊！獸王師子臥法云何？』 |
"World Honored One! What's wrong with the master of the Beast King? 』 |
世尊答曰： |
The World Honored One replied: |
『阿難！獸王師子晝為食行，行已入窟，若欲眠時，足足相累，伸尾在後，右脅而臥，過夜平旦，回顧視身。 |
"Ananda!" The master of the beast king spends the day walking for food, and has already entered the cave. When he wants to sleep, he is exhausted, stretches his tail behind, and lies on his right side. He spends the night calmly, looking back at himself. |
若獸王師子身體不正，見已不喜，若獸王師子其身周正，見已便喜。 |
If the master of the Beast King has an unhealthy body, he will be unhappy when he sees him. If the master of the Beast King has an upright body, he will be happy to see him. |
彼若臥起，從窟而出，出已頻呻，頻呻已自觀身體，自觀身已四顧而望，四顧望已便再三吼，再三吼已便行求食，獸王師子臥法如是。』 |
If he lies down and comes out of the cave, he moans frequently when he comes out. When he moans frequently, he looks at his body. After looking at his body, he looks around. After looking around, he roars again and again. After roaring again and again, he goes to ask for food. The Master of the Beast King is lying down. If so. 』 |
「尊者阿難白曰： |
"The Venerable Ananda said: |
『世尊！獸王師子臥法如是，比丘臥法當復云何？』 |
"World Honored One! The Master of the Beast King is lying down like this, what should be done about the Bhikkhu lying down like this? 』 |
「世尊答曰： |
"The World-Honored One replied: |
『阿難！若比丘依村邑，過夜平旦，著衣持鉢，入村乞食，善護持身，守攝諸根，立於正念。 |
"Ananda!" If a bhikkhu stays in a village, spends the night on a regular day, puts on his robes and holds an alms bowl, and goes to the village to beg for food, he protects his body well, guards his faculties, and establishes his mindfulness. |
彼從村邑乞食已竟，收舉衣鉢，澡洗手足，以尼師檀著於肩上，至無事處，或至樹下，或空室中，或經行，或坐禪，淨除心中諸障礙法。 |
After he has finished begging for food from the village, he collects his robe and bowl, takes a bath, washes his hands and feet, puts the nun's sandalwood on his shoulders, and goes to a quiet place, either under a tree or in an empty room, where he meditates, walks, or sits in meditation, purifying his mind. All obstacles. |
晝或經行或坐禪，淨除心中諸障礙已，復於初夜或經行，或坐禪，淨除心中諸障礙法。 |
During the day, while walking or sitting in meditation, all obstacles in the mind have been purified. At the beginning of the night, during walking or sitting in meditation, all obstacles in the mind have been purified. |
於初夜時，或經行，或坐禪，淨除心中諸障礙已，於中夜時，入室欲臥，四疊優哆邏僧敷著床上，襞僧伽梨作枕，右脅而臥，足足相累，意係明相，正念正智，恒念起想。 |
At the beginning of the night, either walking or sitting in meditation, all the obstacles in the mind have been purified. At the middle of the night, when I went into the room and wanted to lie down, I put four folds of Dorok monks on the bed, folded Sangkara pear as a pillow, and I lay down on my right side, with my feet The foot phase is tired, the mind is clear, the mind is right and the wisdom is constant, and the mind is constantly thinking. |
彼後夜時速從臥起，或經行，或坐禪，淨除心中諸障礙法，如是比丘師子臥法。』 |
That night, he would quickly get up from his bed, either meditating or walking, or sitting in meditation, to purify all obstacles in his mind, just like how a bhikkhu master is lying down. 』 |
尊者阿難白曰： |
Venerable Ananda said: |
『世尊！如是比丘師子臥法。』 |
"World Honored One! This is how the bhikkhu master lies down. 』 |
「尊者阿難復作是說： |
"The Venerable Ananda said this again: |
『諸賢！世尊教我師子喻臥法，從是已來，初不復以左脅而臥。』 |
"All sages!" The World-Honored One taught my master the method of lying down. From now on, I no longer lie down on my left side. 』 |
若尊者阿難作此說，是謂尊者阿難未曾有法。 |
If the Venerable Ananda says this, it means that the Venerable Ananda has no Dharma. |
「復次，一時，世尊遊拘尸那竭，住惒跋單力士娑羅林中。 |
"Again, for a while, the World-Honored One was traveling in Kushinaje and lived in the forest of the Sarabhavata Samadhi. |
爾時，世尊最後欲取般涅槃時告曰： |
At that time, when the World-Honored One finally wanted to attain parinirvana, he said: |
『阿難！汝往至雙娑羅樹間，可為如來北首敷床，如來中夜當般涅槃。』 |
"Ananda!" If you go between the two sala trees, you can make a bed for the Tathagata in the north, who will attain nirvana at night. 』 |
「尊者阿難受如來教，即詣雙樹，於雙樹間而為如來北首敷床，敷床已訖，還詣佛所，稽首禮足，却住一面，白曰： |
"The Venerable Ananda received the teachings of the Tathagata. He went to the two trees and spread the bed for the Tathagata in the north between the two trees. After laying the bed, he returned to the Buddha's place, bowed his head and bowed, but stayed on one side and said: |
『世尊！已為如來於雙樹間北首敷床，唯願世尊自當知時。』 |
"World Honored One! I have laid a bed for the Tathagata at the north end between the two trees. I only hope that the World Honored One will know the time. 』 |
「於是，世尊將尊者阿難至雙樹間，四疊優哆邏僧以敷床上，襞僧伽梨作枕，右脅而臥，足足相累，最後般涅槃時，尊者阿難執拂侍佛，以手抆淚而作是念： |
"Thereupon, the World-Honored One took the Venerable Ananda to a place between two trees, spread four folds of Dorothy Sangha on the bed, and folded Sangha pear as a pillow. He lay down on his right side with his hands and knees. When he finally passed into parinirvana, the Venerable Ananda Holding the whisk in hand to serve the Buddha, he wiped away his tears with his hands and said this: |
『本有諸方比丘眾，來欲見世尊供養禮事，皆得隨時奉見世尊供養禮事，若聞世尊般涅槃已，便不復來奉見世尊供養禮事，我亦不得隨時見佛供養禮事。』 |
"Originally, monks from all directions who come to see the World Honored One and make offerings and rites to him can all do so at any time. If they hear that the World Honored One has passed through parinirvana, they will no longer come to see him and make offerings to him, and I will not be able to see the Buddha at any time. Offering rituals. 』 |
「於是，世尊問諸比丘： |
"Then the World-Honored One asked the monks: |
『阿難比丘今在何處？』 |
"Where is Bhikkhu Ananda now?" 』 |
時，諸比丘白曰： |
At that time, the monks said: |
『世尊！尊者阿難執拂侍佛，以手抆淚而作是念： |
"World Honored One! The Venerable Ananda held the whisk to serve the Buddha, wiped away his tears with his hands and said this: |
「本有諸方比丘眾，來欲見世尊供養禮事，皆得隨時奉見世尊供養禮事，若聞世尊般涅槃已，便不復來奉見世尊供養禮事，我亦不得隨時見佛供養禮事。」 |
"Originally, monks from all directions who come to see the World Honored One and make offerings and rites to him can all do so at any time. If they hear that the World Honored One has passed through parinirvana, they will no longer come to see him and make offerings to him, and I will not be able to see the Buddha at any time. Offerings and rituals.” |
』 |
』 |
「於是，世尊告曰： |
"Then the World-Honored One said: |
『阿難！汝勿啼泣，亦莫憂慼。 |
"Ananda!" Don't cry, don't be sad. |
所以者何？ |
So what? |
阿難！汝奉侍我，身行慈，口、意行慈，初無二心，安樂無量，無邊無限。 |
Ananda! When you serve me, you will act kindly with your body, and act kindly with your speech and mind. You will have no second mind at first, and your peace and happiness will be immeasurable, boundless and limitless. |
阿難！若過去時，諸如來、無所著、等正覺有奉侍者，無勝於汝。 |
Ananda! If in the past tense, Tathagata, without attachment, and other fully enlightened people were served by others, there would be no one better than you. |
阿難！若未來諸如來、無所著、等正覺有奉侍者，亦無勝汝。 |
Ananda! If in the future Tathagata has no attachments and is fully enlightened, and there are those who serve him, he will not be able to defeat you. |
阿難！我今現在如來、無所著、等正覺，若有侍者，亦無勝汝。 |
Ananda! I, the Tathagata, have nothing to hold on to, and I am fully enlightened. If there were any attendants, I would not be able to defeat you. |
所以者何？ |
So what? |
阿難善知時，善別時，知我是往見如來時，知我非往見如來時。 |
When Ananda is good at knowing and distinguishing, he knows that I am going to see the Tathagata, and knows that I am not going to see the Tathagata. |
知比丘眾、比丘尼眾是往見如來時。 |
I know that the monks and nuns are going to see the Tathagata. |
知比丘眾、比丘尼眾非往見如來時。 |
You know that the monks and nuns are not going to see the Tathagata. |
知優婆塞眾、優婆私眾是往見如來時。 |
I know that the Upasai people and the Upasika people are going to see the Tathagata. |
知優婆塞眾、優婆私眾非往見如來時。 |
I know that the Upasai people and the Upasika people are not going to see the Tathagata. |
知眾多異學沙門、梵志是往見如來時。 |
I know that many heretic ascetics and brahmins are meeting the Tathagata in the past. |
知眾多異學沙門、梵志非往見如來時。 |
I know that many heretic ascetics and brahmins will never meet the Tathagata. |
知此眾多異學沙門、梵志能與如來共論。 |
I know that these many ascetics and Brahmana of different schools can discuss with the Tathagata. |
知此眾多異學沙門、梵志不能與如來共論。 |
I know that these many heretical ascetics and brahmins cannot discuss with the Tathagata. |
知此食噉含消，如來食已，得安隱饒益。 |
Knowing that if you eat this food, it will be absorbed, and the Tathagata has eaten it, and you will find peace and benefit. |
知此食噉含消，如來食已，不得安隱饒益。 |
You know that if you eat this food, you will lose it. If the Tathagata has eaten, you will not be able to live in peace or gain any benefit. |
知此食噉含消，如來食已，得辯才說法。 |
Knowing that this food is eaten with the intention of eliminating it, the Tathagata has eaten and only then can he speak the Dharma. |
知此食噉含消，如來食已，不得辯才說法。 |
Knowing that the Tathagata has eaten and eaten, he cannot speak eloquently. |
復次，阿難！汝雖無他心智，而逆知如來晡時從燕坐起，預為人說，今日如來行如是，如是現法樂居，審如所說，諦無有異。』 |
Again, Ananda! Although you have no other mind, you know that the Tathagata rose from his seat in the afternoon and said to others, "Today the Tathagata will act like this, and the Dharma will appear and dwell happily. If you examine it as it is said, there is no difference in the truth." 』 |
「於是，世尊欲令尊者阿難喜，告諸比丘： |
"Then the World-Honored One, wishing to make the Venerable Ananda happy, told the bhikkhus: |
『轉輪聖王得四未曾有法。 |
"There is no way for the Holy King of Wheel-turning to achieve the fourth level. |
云何為四？ |
Why is the cloud four? |
剎利眾往見轉輪王，若默然時，見已歡喜，若所說時，聞已歡喜。 |
When the Ksāriyas went to see the Wheel-turning King, they were happy to see him if he was silent; and they were happy to hear him when he spoke. |
梵志眾、居士眾、沙門眾往見轉輪王，若默然時，見已歡喜，若所說時，聞已歡喜。 |
When the Brahmins, lay people, and ascetics go to see the Wheel-turning King, they will be happy to see him if he is silent, and they will be happy to hear him when he speaks. |
阿難比丘亦復如是，得四未曾有法。 |
Bhikkhu Ananda is also like this, he has obtained the four unparalleled methods. |
云何為四？ |
Why is the cloud four? |
比丘眾往見阿難，若默然時，見已歡喜，若所說時，聞已歡喜。 |
When the monks went to see Ananda, if they were silent, they would be happy to see him; if they were talking about it, they would be happy to hear it. |
比丘尼眾、優婆塞眾、優婆私眾往見阿難，若默然時，見已歡喜，若所說時，聞已歡喜。』 |
When the monks, nuns, upasakas, and upasikas went to see Ananda, they were happy when they saw him and were happy when they heard him. 』 |
「復次，阿難為眾說法，有四未曾有。 |
"Furthermore, Ananda preached the Dharma to everyone, four things he had never done before. |
云何為四？ |
Why is the cloud four? |
阿難比丘為比丘眾至心說法，非不至心。 |
Bhikkhu Ananda preached the truth to the bhikkhus sincerely. |
彼比丘眾亦作是念： |
The monks also thought: |
『願尊者阿難常說法，莫令中止。』 |
"May the Venerable Ananda always preach the Dharma and never let him stop." 』 |
彼比丘眾聞尊者阿難說法，終無厭足，然阿難比丘自默然住。 |
When all the monks heard the teachings of the Venerable Ananda, they were never satisfied. However, Bhikkhu Ananda remained silent. |
為比丘尼眾、優婆塞眾、優婆私眾至心說法，非不至心。 |
To preach the Dharma to the bhikkhunis, upasakas, and upasikas sincerely is not without the sincerity. |
優婆私眾亦作是念： |
Upasanas also thought this: |
『願尊者阿難常說法，莫令中止。』 |
"May the Venerable Ananda always preach the Dharma and never let him stop." 』 |
優婆私眾聞尊者阿難說法，終無厭足，然阿難比丘自默然住。 |
The upas and the public listened to the teachings of the Venerable Ananda and were never satisfied. However, Bhikkhu Ananda lived in silence. |
「復次，一時，佛般涅槃後不久，尊者阿難遊於金剛，住金剛村中。 |
"Again, shortly after the Buddha's parinirvana, the Venerable Ananda traveled to Vajra and lived in the village of Vajra. |
是時，尊者阿難無量百千眾前後圍繞而為說法，於是，尊者金剛子亦在眾中，尊者金剛子心作是念： |
At that time, the Venerable Ananda was surrounded by countless hundreds and thousands of people and was preaching the Dharma. Then, the Venerable Vajra Son was also among the crowd. The Venerable Vajra Son thought in his mind: |
『此尊者阿難，故是學人，未離欲耶？ |
This Venerable Ananda is therefore a disciple and has not given up desire? |
我寧可入如其像定，以如其像定，觀尊者阿難心。』 |
I would rather enter the concentration of his image and contemplate the mind of the Venerable Ananda. 』 |
於是，尊者金剛子便入如其像定，以如其像定觀尊者阿難心，尊者金剛子即知尊者阿難，故是學人而未離欲。 |
Then, the Venerable Vajra Son entered into the concentration of His image and meditated on the mind of the Venerable Ananda with the concentration of His image. The Venerable Vajra Son knew the Venerable Ananda, so he was a disciple without leaving desire. |
「於是，尊者金剛子從三昧起，向尊者阿難而說頌曰： |
"Then the Venerable Vajra Son arose from samadhi and said this hymn to the Venerable Ananda: |
「『山林靜思惟， 涅槃令入心， |
"'Thinking quietly in the mountains and forests, the command of Nirvana enters the heart, |
瞿曇禪無亂， 不久息跡證。』 |
There is no chaos in Qu Tan Zen, and it will soon cease. 』 |
「於是，尊者阿難受尊者金剛子教，離眾獨行，精進無亂，彼離眾獨行，精進無亂，族姓子所為，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，唯無上梵行訖。 |
"Thereupon, the Venerable Ananda received the teachings of the Venerable Vajra Son, and walked alone away from the crowd, with vigorous and undisturbed vigor. He walked alone away from the crowd, with undisturbed vigor and vigor. As a son of the clan did, he shaved off his beard and hair, put on a cassock, became extremely faithful, left his home, Those who have no family and are students of Taoism can only complete the supreme holy life. |
彼即於現法自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
He is self-aware and conscious of the present Dharma, he has attained the realization of his own truth, his life is over, his holy life has been established, what he has done has been done, he will not experience any more, he knows it is true. |
尊者阿難知法已，乃至得阿羅訶，尊者阿難作是說： |
The Venerable Ananda knew the Dharma and even achieved Araha. The Venerable Ananda said: |
『諸賢！我坐床上，下頭未至枕頃，便斷一切漏，得心解脫。』 |
"All sages!" I sat on the bed and before my head reached the pillow, all leaks were cut off and my mind was liberated. 』 |
若尊者阿難作此說，是謂尊者阿難未曾有法。 |
If the Venerable Ananda says this, it means that the Venerable Ananda has no Dharma. |
「尊者阿難復作是說： |
"The Venerable Ananda said this again: |
『諸賢！我當結加趺坐而般涅槃。』 |
"All sages!" I will sit in knots and cross my arms and achieve nirvana. 』 |
尊者阿難便結加趺坐而般涅槃。 |
The Venerable Ananda then sat down and attained parinirvana. |
若尊者阿難結加趺坐而般涅槃，是謂尊者阿難未曾有法。」 |
If the Venerable Ananda attains parinirvana while sitting on his knees, it means that the Venerable Ananda has never had the Dharma. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
侍者經第二竟（四千三百九十九字） |
The Second Secret of the Waiter's Sutra (4,399 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 4 未曾有法品 |
Chapter 4 There has never been a Dharma |
34. By Bakkula （三四）薄拘羅經 |
34. By Bakkula (34) Bakkula Sutra |
我聞如是： |
This is what I heard: |
一時，佛般涅槃後不久，尊者薄拘羅遊王舍城，在竹林加蘭哆園。 |
Once upon a time, not long after the Buddha's parinirvana, the Venerable Bokora visited the city of Rajagaha and was in the Bamboo Grove Garamduo Garden. |
爾時，有一異學，是尊者薄拘羅未出家時親善朋友，中後仿佯，往詣尊者薄拘羅所，共相問訊，却坐一面，異學曰： |
At that time, there was a foreign student who was a good friend of the Venerable Bokuluo before he became a monk. He pretended to go to the Venerable Bokuluo's place and asked each other. They sat side by side. The foreign school said: |
「賢者薄拘羅！我欲有所問，為見聽不？」 |
Sage Bokulu! I would like to ask something, can you hear it? |
尊者薄拘羅答曰： |
Venerable Bokora replied: |
「異學！隨汝所問，聞已當思。」 |
Weird learning! Just ask what you want, and think about it after hearing it. |
異學問曰： |
Different learning says: |
「賢者薄拘羅！於此正法、律中學道幾時？」 |
Sage Bokulu! How long will this correct Dharma and Vinaya be taught? |
尊者薄拘羅答曰： |
Venerable Bokora replied: |
「異學！我於此正法、律中學道已來八十年。」 |
Here's a different school! I've been here for eighty years to learn the true Dharma and the law. |
異學復問曰： |
The foreign student asked again: |
「賢者薄拘羅！汝於此正法律中學道已來八十年，頗憶曾行婬欲事耶？」 |
Sage Bokora! You have been studying the Dharma for eighty years. Do you recall that you have committed sexual acts? |
尊者薄拘羅語異學曰： |
The Venerable Bokora said in a foreign language: |
「汝莫作是問，更問餘事。 |
"Don't ask just questions, let alone other things. |
『賢者薄拘羅！於此正法、律中學道已來八十年，頗憶曾起欲想耶？』 |
"Sage Bokulu!" It has been eighty years since I have been practicing the Dharma and the Way of the Law. Do you recall having any thoughts? 』 |
異學！汝應作是問。」 |
Foreign learning! You should ask the right question. " |
於是，異學便作是語： |
Therefore, the heterodox school said: |
「我今更問賢者薄拘羅！汝於此正法、律中學道已來八十年，頗憶曾起欲想耶？」 |
I would like to ask the sage Bokuluo now! You have been practicing the Dharma and the Vinaya for eighty years. Do you recall that you have had any thoughts? |
於是，尊者薄拘羅因此異學問，便語諸比丘： |
Therefore, the Venerable Bokora had different knowledge and said to the bhikkhus: |
「諸賢！我於此正法、律中學道已來八十年，以此起貢高者，都無是想。 |
"All sages! I have been here for eighty years in the teaching of the true Dharma and the law. I have no idea of paying tribute to anyone with this. |
若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」 |
If the Venerable Bokora says this, it means that the Venerable Bokora has no Dharma. " |
復次，尊者薄拘羅作是說： |
Again, the Venerable Bokora said: |
「諸賢！我於此正法、律中學道已來八十年，未曾有欲想。 |
"My sages! I have been teaching the Dharma and the Law for eighty years, and I have never had any desire. |
若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」 |
If the Venerable Bokora says this, it means that the Venerable Bokora has no Dharma. " |
復次，尊者薄拘羅作是說： |
Again, the Venerable Bokora said: |
「諸賢！我持糞掃衣來八十年，若因此起貢高者，都無是相。 |
"All sages! I have been here carrying dung and sweeping clothes for eighty years. If I pay tribute to someone high because of this, it will not be like this. |
若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」 |
If the Venerable Bokora says this, it means that the Venerable Bokora has no Dharma. " |
復次，尊者薄拘羅作是說： |
Again, the Venerable Bokora said: |
「諸賢！我持糞掃衣來八十年，未曾憶受居士衣，未曾割截作衣，未曾倩他比丘作衣，未曾用針縫衣，未曾持針縫囊，乃至一縷。 |
"Sages! I have been sweeping dung clothes for eighty years, but I have never recalled receiving a layman's clothes, cutting off pieces to make clothes, making clothes for other monks, sewing clothes with a needle, sewing a bag with a needle, not even a strand. |
若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」 |
If the Venerable Bokora says this, it means that the Venerable Bokora has no Dharma. " |
復次，尊者薄拘羅作是說： |
Again, the Venerable Bokora said: |
「諸賢！我乞食來八十年，若因此起貢高者，都無是相。 |
"My sages, I have been begging for eighty years, and if I pay tribute to anyone high in rank, it would be unworthy of me. |
若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」 |
If the Venerable Bokora says this, it means that the Venerable Bokora has no Dharma. " |
復次，尊者薄拘羅作是說： |
Again, the Venerable Bokora said: |
「諸賢！我乞食來八十年，未曾憶受居士請，未曾超越乞食，未曾從大家乞食於中當得淨好極妙豐饒食噉含消，未曾視女人面，未曾憶入比丘尼坊中，未曾憶與比丘尼共相問訊，乃至道路亦不共語。 |
"Sages! I have been begging for eighty years, but I have never remembered being invited by a layman, nor have I gone beyond begging. I have never begged from everyone, and I have never been able to eat and drink it. I have never looked at a woman's face, and I have never remembered entering a bhikshuni's room. , I never recall that I consulted with a bhikshuni, nor did I even talk about the same path. |
若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」 |
If the Venerable Bokora says this, it means that the Venerable Bokora has no Dharma. " |
復次，尊者薄拘羅作是說： |
Again, the Venerable Bokora said: |
「諸賢！我於此正法、律中學道已來八十年，未曾憶畜沙彌，未曾憶為白衣說法，乃至四句頌亦不為說。 |
"All sages! I have been teaching the Dharma and the Vinaya for eighty years, but I have never remembered the novice monks, nor have I ever remembered him as a white-robed sermon, not even four lines of verses. |
若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」 |
If the Venerable Bokora says this, it means that the Venerable Bokora has no Dharma. " |
復次，尊者薄拘羅作是說： |
Again, the Venerable Bokora said: |
「諸賢！我於此正法、律中學道已來八十年，未曾有病，乃至彈指頃頭痛者，未曾憶服藥，乃至一片訶梨勒。 |
"My sages! I have been teaching the Dharma and the Law for eighty years. I have never been sick, or even had a headache at the snap of a finger. I have never remembered to take medicine, not even a piece of Heli. |
若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」 |
If the Venerable Bokora says this, it means that the Venerable Bokora has no Dharma. " |
復次，尊者薄拘羅作是說： |
Again, the Venerable Bokora said: |
「諸賢！我結加趺坐，於八十年未曾猗壁猗樹。 |
"My sages, I have sat down together and have not touched the tree for eighty years. |
若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」 |
If the Venerable Bokora says this, it means that the Venerable Bokora has no Dharma. " |
復次，尊者薄拘羅作是說： |
Again, the Venerable Bokora said: |
「諸賢！我於三日夜中得三達證。 |
"Sages! I achieved the Three Realms in three days and nights. |
若尊者薄拘羅作此說，是謂尊者薄拘羅未曾有法。」 |
If the Venerable Bokora says this, it means that the Venerable Bokora has no Dharma. " |
復次，尊者薄拘羅作是說： |
Again, the Venerable Bokora said: |
「諸賢！我結加趺坐而般涅槃，尊者薄拘羅便結加趺坐而般涅槃。 |
"All sages! I sat down in the lotus position and attained parinirvana, and the Venerable Bokora sat down in the lotus position and attained parinirvana. |
若尊者薄拘羅結加趺坐而般涅槃，是謂尊者薄拘羅未曾有法。」 |
If the Venerable Bokora attains Parinirvana while sitting in the crotch position, it means that the Venerable Bokolo has no Dharma. " |
尊者薄拘羅所說如是，彼時異學及諸比丘，聞所說已，歡喜奉行。 |
The Venerable Bokora said this. At that time, the heretics and monks heard what he said and followed it with joy. |
薄拘羅經第三竟（九百八十字） |
The third chapter of Bokuluo Sutra (Nine Hundred and Eighty Cross) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 4 未曾有法品 |
Chapter 4 There has never been a Dharma |
35. To the Asura （三五）阿修羅經 |
35. To the Asura (三五) Ashura Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊鞞蘭若，在黃蘆園。 |
At one time, the Buddha was visiting Tang Lanruo in the Yellow Reed Garden. |
爾時，婆羅邏阿修羅王、牟梨遮阿修羅子，色像巍巍，光耀暐曄，夜將向旦，往詣佛所，禮世尊足，却住一面。 |
At that time, King Paraluasura and Mulikasa Asura, with their majestic and shining images, went to the Buddha's place near the end of the night, bowed to the feet of the World Honored One, and stayed on one side. |
世尊問曰： |
The World Honored One asked: |
「婆羅邏！大海中阿修羅無有衰退阿修羅壽、阿修羅色、阿修羅樂、阿修羅力，諸阿修羅樂大海中耶？」 |
Baralu! Asuras in the sea have no decline in their longevity, color, happiness, and power. Are all the asuras happy in the sea? |
婆羅邏阿修羅王、牟梨遮阿修羅子答曰： |
King Bala Asura and Son Murika Asura replied: |
「世尊！我大海中諸阿修羅無有衰退於阿修羅壽、阿修羅色、阿修羅樂、阿修羅力，諸阿修羅樂大海中。」 |
World Honored One! None of the asuras in my ocean have lost their asura longevity, asura color, asura happiness, and asura power. There are no asuras in the ocean of happiness. |
世尊復問曰： |
The World-Honored One asked again: |
「婆羅邏！大海中有幾未曾有法，令諸阿修羅見已樂中。」 |
Baraluo! There are some dharma in the sea that have never existed before, so that all the asuras will be delighted to see them. |
婆羅邏答曰： |
Bralu replied: |
「世尊！我大海中有八未曾有法，令諸阿修羅見已樂中。 |
"World Honored One! There are eight Dharmas in my ocean that have never existed before, so that all the Asuras will be happy to see them. |
云何為八？ |
Why does the cloud mean eight? |
世尊！我大海從下至上，周迴漸廣，均調轉上，以成於岸，其水常滿，未曾流出。 |
World Honored One! My ocean goes from bottom to top, gradually widens in circles, and turns upward until it reaches the shore. Its water is always full and has never flowed out. |
世尊！若我大海從下至上，周迴漸廣，均調轉上，以成於岸，其水常滿，未曾流出者，是謂我大海中第一未曾有法，諸阿修羅見已樂中。 |
World Honored One! If my ocean goes from bottom to top, becomes wider and wider, and turns upward to form on the shore, and its water is always full and never flows out, this means that there is no Dharma in my ocean, and all the asuras are happy to see it. |
「復次，世尊！我大海潮未曾失時。 |
"Again, World Honored One! My great ocean tide has not lost its time. |
世尊！若我大海潮未曾失時者，是謂我大海中第二未曾有法，諸阿修羅見已樂中。 |
World Honored One! If the tide of my great ocean has not lost its time, it means that there has never been a Dharma in my great ocean, and all the asuras are happy to see it. |
「復次，世尊！我大海水甚深無底，極廣無邊。 |
"Again, World Honored One! My ocean water is extremely deep and bottomless, extremely vast and boundless. |
世尊！若我大海甚深無底，極廣無邊者，是謂我大海中第三未曾有法，諸阿修羅見已樂中。 |
World Honored One! If my ocean is extremely deep and bottomless, extremely vast and boundless, it means that there is no Dharma in the third place in my ocean, and all the asuras are happy to see it. |
「復次，世尊！我大海水鹹，皆同一味。 |
"Again, World Honored One! The salty waters of our oceans all taste the same. |
世尊！若我大海水鹹，皆同一味者，是謂我大海中第四未曾有法，諸阿修羅見已樂中。 |
World Honored One! If my ocean is salty and tastes the same, it means that there is no Dharma in the fourth ocean, and all the asuras will be happy to see it. |
「復次，世尊！我大海中多有珍寶，無量璝異，種種珍琦，充滿其中，珍寶名者，謂金、銀、水精、琉璃、摩尼、真珠、碧玉、白珂、螺璧、珊瑚、虎珀、馬瑙、瑇瑁、赤石、琁珠。 |
"Again, World Honored One! There are many treasures in my ocean, countless brilliance, and all kinds of precious stones. It is filled with treasures. The names of treasures are gold, silver, water essence, lapis lazuli, mani, pearls, jaspers, white stones, and conch stones. , coral, tiger amber, agate, Xuanmao, red stone, and bead. |
世尊！若我大海中多有珍寶，無量璝異、種種珍琦，充滿其中，珍寶名者，謂金、銀、水精、琉璃、摩尼、真珠、碧玉、白珂、螺璧、珊瑚、虎珀、馬瑙、瑇瑁、赤石、琁珠者，是謂我大海中第五未曾有法，諸阿修羅見已樂中。 |
World Honored One! Suppose there are many treasures in my sea, countless brilliant and various kinds of precious stones, and it is filled with them. The names of treasures are gold, silver, water essence, lapis lazuli, mani, pearls, jasper, white enamel, conch, coral, and amber. , agate, jade, red stone, and pearls, this means that there is no Dharma in the fifth place in my ocean, and all the Asuras are happy to see it. |
「復次，世尊！我大海中大神所居，大神名者，謂阿修羅、乾塔惒、羅剎、魚摩竭、龜、鼉、婆留泥、帝麑、帝麑伽羅、提帝麑伽羅。 |
"Again, World Honored One! The great gods in my ocean abide, and the names of the great gods are Asuras, Kantaha, Rakshasas, Yumojas, Turtles, Turtles, Paruni, Dilu, Dilugara, and Tidi. Lingjia Luo. |
復次，大海中甚奇！甚特！眾生身體有百由延，有二百由延，有三百由延，有至七百由延，身皆居海中。 |
Again, there are great wonders in the sea! Shit! The bodies of living beings have a hundred yoyans, some two hundred yoyans, some three hundred yoyans, and some up to seven hundred yoyans, and they all live in the sea. |
世尊！若大海中大神所居，大神名者，謂阿修羅、乾塔惒、羅剎、魚摩竭、龜、鼉、婆留泥、帝麑、帝麑伽羅、提帝麑伽羅。 |
World Honored One! If there is a place where a great god resides in the sea, and the name of the great god is, it is called Asura, Gantaha, Rakshasa, Yumoji, Turtle, Turtle, Baluni, Dilu, Dilugara, and Tidilugara. |
復次，大海中甚奇！甚特！眾生身體有百由延，有二百由延，有三百由延，有至七百由延，身皆居海中者，是謂我大海中第六未曾有法，諸阿修羅見已樂中。 |
Again, there are great wonders in the sea! Shit! The bodies of living beings have a hundred yoyans, some two hundred yoyans, some three hundred yoyans, and some up to seven hundred yoyans, and their bodies are all in the sea. This means that there is no Dharma in my sea, and all the asuras are happy to see it. |
「復次，世尊！我大海清淨，不受死屍。 |
"Again, World Honored One! My ocean is pure and free from dead bodies. |
若有命終者，過夜風便吹著岸上。 |
If someone dies, the night wind will blow on the shore. |
世尊！若我大海清淨，不受死屍。 |
World Honored One! If my ocean were pure and free of dead bodies. |
若有命終者，過夜風便吹著岸上者，是謂我大海中第七未曾有法，諸阿修羅見已樂中。 |
If there is a person who dies and the night wind blows on the shore, it means that there is no Dharma in my ocean, and all the asuras are happy to see it. |
「復次，世尊！我大海閻浮洲中有五大河，一曰恒伽，二曰搖尤那，三曰舍牢浮，四曰阿夷羅婆提，五曰摩企，悉入大海，既入中已，各捨本名，皆曰大海。 |
"Again, World Honored One! There are five great rivers in the Jambudvipa of our great ocean. The first is called Ganga, the second is Yaouna, the third is Selaofu, the fourth is Ayiravati, and the fifth is Mochi. They all enter the sea. After entering the middle, everyone gave up their original names and called them "Dahai". |
世尊！若我大海閻浮洲中有五大河，一曰恒伽，二曰搖尤那，三曰舍牢浮，四曰阿夷羅婆提，五曰摩企，悉入大海，既入中已，各捨本名，皆曰大海者，是謂我大海中第八未曾有法，諸阿修羅見已樂中。 |
World Honored One! Suppose there are five great rivers in the Jambu Island of our sea. The first is called Ganga, the second is Yaouna, the third is Selaofu, the fourth is Ayiravati, and the fifth is Mochi. They all enter the sea. Once they enter the middle, each one Regardless of the original name, they all call it the Great Ocean, which means that there is no Dharma in the eighth place in my ocean, and all the Asuras are delighted to see it. |
「世尊！是謂我大海中有八未曾有法，諸阿修羅見已樂中。 |
"World Honored One! This means that there are eight Dharmas in my ocean that have never existed before, and all the Asuras are delighted to see them. |
世尊！於佛正法、律中有幾未曾有法，令諸比丘見已樂中。」 |
World Honored One! There are some laws that have never been found in the Buddha's true teachings and laws, which make all bhikkhus happy to see them. " |
世尊答曰： |
The World Honored One replied: |
「婆羅邏！我正法、律中亦有八未曾有法，令諸比丘見已樂中。 |
"Paralu! There are eight unparalleled dharma in my dharma and dharma, so that all the bhikkhus will be happy to see them. |
云何為八？ |
Why does the cloud mean eight? |
婆羅邏！如大海從下至上，周迴漸廣，均調轉上，以成於岸，其水常滿，未曾流出。 |
Boro! Just like the sea, from bottom to top, it gradually widens and turns upward, until it reaches the shore. Its water is always full and never flows out. |
婆羅邏！我正法、律亦復如是，漸作漸學，漸盡漸教。 |
Boro! The same is true for my rectification of the Dharma and the law, gradually practicing and learning, gradually completing and teaching. |
婆羅邏！若我正法、律中漸作漸學，漸盡漸教者，是謂我正法、律中第一未曾有法，令諸比丘見已樂中。 |
Boro! If I gradually practice and learn gradually in the Dharma and the Vinaya, and gradually complete and teach it, this means that there is no Dharma in my Dharma and Vinaya that is the first in the Dharma and the Vinaya, so that all bhikkhus will be happy to see it. |
「復次，婆羅邏！如大海潮，未曾失時。 |
"Again, Pharaoh! Like the tide of the ocean, it never loses its time. |
婆羅邏！我正法、律亦復如是，為比丘、比丘尼、優婆塞、優婆私施設禁戒，諸族姓子乃至命盡，終不犯戒。 |
Boro! My righteous Dharma and laws are also like this. I set up prohibitions for bhikkhus, bhikkhunis, upasakas, and upas privately. The descendants of all clans will never violate the precepts until the end of their lives. |
婆羅邏！若我正法、律中為比丘、比丘尼、優婆塞、優婆私施設禁戒，諸族姓子乃至命盡，終不犯戒者，是謂我正法、律中第二未曾有法，令諸比丘見已樂中。 |
Boro! If I set up prohibitions for bhikkhus, bhiksunis, upasakas, and upas privately in my dharma and dharma, and the sons of all clans and surnames will not break the precepts even to the end of their lives, then it means that there is no dharma in my dharma and dharma, so that everyone The bhikkhu was delighted to see this. |
「復次，婆羅邏！如大海水，甚深無底，極廣無邊。 |
"Again, Brahma! Like the ocean, it is extremely deep and bottomless, extremely wide and boundless. |
婆羅邏！我正法、律亦復如是，諸法甚深，甚深無底，極廣無邊。 |
Boro! My true Dharma and laws are also like this. All Dharmas are very deep, very deep and bottomless, and extremely vast and boundless. |
婆羅邏！若我正法、律中諸法甚深，甚深無底，極廣無邊者，是謂我正法、律中第三未曾有法，令諸比丘見已樂中。 |
Boro! If all the dharmas in my dharma and vinaya are very deep, very deep and bottomless, and extremely wide and boundless, it means that there is no third dharma in my dharma and vinaya, so that all bhikkhus will be happy to see it. |
「復次，婆羅邏！如大海水鹹，皆同一味，婆羅邏！我正法、律亦復如是，無欲為味，覺味、息味及道味。 |
"Again, Bāralu! Just like the salty ocean water, they all have the same taste, Bāralu! My dharma and law are also like this. There is no desire as the taste, the taste of awareness, the taste of breath, and the taste of the Tao. |
婆羅邏！若我正法、律中無欲為味，覺味、息味及道味者，是謂我正法、律中第四未曾有法，令諸比丘見已樂中。 |
Boro! If there is no taste of desire, taste, breath, or Tao in my dharma and discipline, it means that there is no fourth dharma in my dharma and discipline, and all monks will be happy to see it. |
「復次，婆羅邏！如大海中多有珍寶，無量璝異、種種珍琦，充滿其中，珍寶名者，謂金、銀、水精、琉璃、摩尼、真珠、碧玉、白珂、螺璧、珊瑚、虎珀、馬瑙、瑇瑁、赤石、琁珠。 |
"Again, Brahma! Just as there are many treasures in the ocean, there are countless bright and various kinds of precious stones, which are filled with them. The names of treasures are gold, silver, water essence, lapis lazuli, mani, pearls, jasper, white kelp, and conch shells. Bi, coral, amber, agate, jade, red stone, and bead. |
婆羅邏！我正法、律亦復如是，多有珍寶，無量璝異，種種珍琦，充滿其中，珍寶名者，謂四念處、四正勤、四如意足、五根、五力、七覺支、八支聖道。 |
Boro! My true Dharma and discipline are also like this. There are many treasures, immeasurable brilliance, and all kinds of precious things. They are filled with treasures. The names of the treasures are the four foundations of mindfulness, the four right efforts, the four fulfillments of the mind, the five faculties, the five powers, and the seven factors of enlightenment. The Eight Branches of the Holy Path. |
婆羅邏！若我正法、律中多有珍寶，無量璝異，種種珍琦，充滿其中，珍寶名者，謂四念處、四正勤、四如意足、五根、五力、七覺支、八支聖道者，是謂我正法、律中第五未曾有法，令諸比丘見已樂中。 |
Boro! If there are many treasures in my dharma and law, immeasurable brilliance and all kinds of treasures, they are filled with treasures. The names of the treasures are the four foundations of mindfulness, the four right efforts, the four fulfillments of the mind, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors. The Noble Path means that there is no Dharma in my true Dharma and the fifth law, so that all the bhikkhus will be happy to see it. |
「復次，婆羅邏！如大海中大神所居，大神名者，謂阿修羅、乾塔惒、羅剎、魚摩竭、龜、鼉、婆留泥、帝麑、帝麑伽羅、提帝麑伽羅。 |
"Again, Paralu! Just like the place where the great gods live in the sea, the names of the great gods are called Asura, Kantaha, Rakshasa, Yumoja, Turtle, Turtle, Paruni, Dilu, Dilugara, Ti. Emperor Linjia Luo. |
復次，大海中甚奇！甚特！眾生身體有百由延，有二百由延，有三百由延，有至七百由延，身皆居海中。 |
Again, there are great wonders in the sea! Shit! The bodies of living beings have a hundred yoyans, some two hundred yoyans, some three hundred yoyans, and some up to seven hundred yoyans, and they all live in the sea. |
婆羅邏！我正法、律亦復如是，聖眾大神皆居其中，大神名者，謂阿羅訶、向阿羅訶、阿那含、向阿那含、斯陀含、向斯陀含、須陀洹、向須陀洹。 |
Boro! My righteous Dharma and laws are also like this. All the saints and great gods are residing in it. The names of the great gods are called Araha, Xiang Araha, Anagami, Xiang Anagami, Situagami, Xiangsi Tuoham, Sotapanna. , to Sotapanna. |
婆羅邏！若我正法、律中聖眾大神皆居其中，大神名者，謂阿羅訶、向阿羅訶、阿那含、向阿那含、斯陀含、向斯陀含、須陀洹、向須陀洹者，是謂我正法、律中第六未曾有法，令諸比丘見已樂中。 |
Boro! If all the saints and great gods in my dharma and law reside in it, the names of the great gods are Araha, Aloha, Anagami, Anagami, Situagami, Situagami, Sotapanna, Xiang Sotapanna, this means that there is no sixth Dharma in my true Dharma and Vinaya, so that all the bhikkhus will be happy to see it. |
「復次，婆羅邏！如大海清淨，不受死屍，若有命終者，過夜風便吹著岸上。 |
"Again, Pharaoh! Just as the sea is pure and free from dead bodies, if there is someone who dies, the night wind blows on the shore. |
婆羅邏！我正法、律亦復如是，聖眾清淨，不受死尸。 |
Boro! My righteous Dharma and law will also be like this. The saints will be pure and will not receive dead bodies. |
若有不精進人惡生，非梵行稱梵行，非沙門稱沙門，彼雖墮在聖眾之中，然去聖眾遠，聖眾亦復去離彼遠。 |
If there is a person who is not diligent and lives a bad life, and is not called a Brahma, or is not a Samana, he is called a Samana. Although he falls among the saints, he is far away from the saints, and the saints are also far away from him. |
婆羅邏！若我正法、律中聖眾清淨，不受死屍。 |
Boro! If I rectify the Dharma and the saints in the law are pure, there will be no dead bodies. |
若有不精進人惡生，非梵行稱梵行，非沙門稱沙門，彼雖墮在聖眾之中，然去聖眾遠，聖眾亦復去離彼遠者，是謂我正法、律中第七未曾有法，令諸比丘見已樂中。 |
If there is a person who is not diligent and lives an evil life, he is not called the Brahma Life, and he is called a Samana if he is not a Samana. Although he falls among the saints, he is far away from the saints, and the saints are also far away from him. This is called my righteous Dharma. There is no Dharma in the Seventh Vinaya, so all the bhikkhus are happy to see it. |
「復次，婆羅邏！如大海閻浮洲中有五大河，一曰恒伽，二曰搖尤那，三曰舍牢浮，四曰阿夷羅婆提，五曰摩企，悉入大海，既入中已，各捨本名，皆曰大海。 |
"Again, Brahma! Just like there are five great rivers in Jambudvipa in the great sea. One is called Ganga, the second is Yaouna, the third is Saluofu, the fourth is Ayiravati, and the fifth is Mochi. They all flow into the sea. Now that they have entered the middle, everyone gives up their original names and calls them the sea. |
婆羅邏！我正法、律亦復如是，剎利種族姓子，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，彼捨本名，同曰沙門，梵志種、居士種、工師種族姓子，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，彼捨本名，同曰沙門。 |
Boro! My righteous Dharma and law are also like this. A son of the Ksāriya clan shaves off his beard and hair and wears cassock. He is the most faithful, has left his family, has no family, and studies the Tao. His real name is the same as a recluse. He is a Brahma, a layman, and a worker. The teacher had a surname of his own, shaved off his beard and hair, and wore cassocks. He was Zhixin, had no family, and was a scholar. His real name was Samana. |
婆羅邏！若我正法、律中剎利種族姓子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，彼捨本名，同曰沙門，梵志種、居士種、工師種族姓子，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，彼捨本名，同曰沙門者，是謂我正法、律中第八未曾有法，令諸比丘見已樂中。 |
Boro! If a person of the Ksāriya caste in my Dharma and Dharma rules shaves off his beard and hair, wears cassocks, and is a disciple of Zhixin, a family member, a homeless person, and a scholar, his real name is the same as a recluse, a Brahma scholar, a layman, or an engineer. Son, he shaved off his beard and hair, put on cassock and robes, left his home, became homeless, and studied the Way. He gave up his real name and was also called a recluse. He said that there is no eighth law in my righteous Dharma, and that all the bhikkhus are happy to see it. . |
「婆羅邏！是謂正法、律中有八未曾有法，令諸比丘見已樂中。 |
"Baraluo! This is called the true Dharma, and there are eight laws that have never existed before, so that all the bhikkhus will be happy to see it. |
婆羅邏！於意云何？ |
Boro! What do you mean? |
若我正法、律中有八未曾有法，若汝大海中有八未曾有法，此二種未曾有法，何者為上、為勝、為妙、為最？」 |
If there are eight in my dharma and laws that have never had a law, if there are eight in your ocean that have never had a law, and these two types have never had a law, which one is the best, the most victorious, the most wonderful, the most perfect? " |
婆羅邏白曰： |
Bala Luobai said: |
「世尊！我大海中有八未曾有法，不及如來八未曾有法，不如千倍萬倍，不可比，不可喻，不可稱，不可數，但世尊八未曾有法為上、為勝、為妙、為最。 |
"World Honored One! There are eight in my ocean that have no Dharma. They are not as good as the Tathagata. The eight have no Dharma. They are not as good as a thousand times. They are incomparable, indescribable, indescribable, and uncountable. But the Eight, World Honored One, have no Dharma that is the best, the most victorious, the most wonderful, the most wonderful. most. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
婆羅邏阿修羅王及諸比丘，聞佛所說，歡喜奉行。 |
King Paraasura and the monks heard what the Buddha said and followed it with joy. |
阿修羅經第四竟（二千三百六十二字） |
The Fourth Principle of the Asura Sutra (2,362 words) |
中阿含經卷第八（一萬六百五十八字）（初一日誦） |
The eighth volume of the Central Agama Sutra (1658 words) (recited on the first day of the Lunar New Year) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 4 未曾有法品 |
Chapter 4 There has never been a Dharma |
36. Earthquakes （三六）地動經 |
36. Earthquakes |
中阿含經卷第九 |
Book 9 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊金剛國，城名曰地。 |
At one time, the Buddha traveled to the Vajra Kingdom, and the city was named Di. |
爾時，彼地大動，地大動時，四面大風起，四方彗星出，屋舍牆壁皆崩壞盡。 |
At that time, there was a great earthquake there. When the earth was shaken, strong winds arose from all directions, comets appeared from all directions, and all the walls of the houses collapsed. |
於是，尊者阿難見地大動，地大動時，四面大風起，四方彗星出，屋舍牆壁皆崩壞盡。 |
Then, the Venerable Ananda saw a great earthquake. When the earth was shaken, strong winds arose from all directions, comets appeared in all directions, and all the walls of the houses collapsed. |
尊者阿難見已恐怖，舉身毛竪，往詣佛所，稽首禮足，却住一面，白曰： |
Seeing that he was frightened, the Venerable Ananda raised his hair and went to the Buddha's place. He bowed his head and paid homage. He stopped to one side and said: |
「世尊！今地大動，地大動時，四面大風起，四方彗星出，屋舍牆壁皆崩壞盡。」 |
World Honored One! There is a great earthquake today. When there is a great earthquake, strong winds will rise from all directions, comets will appear from all directions, and all the walls of houses will collapse. |
於是，世尊語尊者阿難曰： |
Then the World-Honored One spoke to the Venerable Ananda: |
「如是，阿難！今地大動。 |
"That's it, Ananda! There's a big commotion here. |
如是，阿難！地大動時，四面大風起，四方彗星出，屋舍牆壁皆崩壞盡。」 |
So, Ananda! When there was a great earthquake, strong winds arose from all directions, comets appeared from all directions, and the walls of houses collapsed. " |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！有幾因緣令地大動，地大動時，四面大風起，四方彗星出，屋舍牆壁皆崩壞盡？」 |
World Honored One! How many causes cause the earth to move violently? When the earth moves violently, strong winds will rise from all directions, comets will appear from all directions, and all the walls of houses will collapse? |
世尊答曰： |
The World Honored One replied: |
「阿難！有三因緣令地大動，地大動時，四面大風起，四方彗星出，屋舍牆壁皆崩壞盡。 |
"Ananda! There are three causes and conditions that cause the earth to move violently. When the earth moves violently, strong winds will rise from all directions, comets will appear from all directions, and the walls of houses will collapse. |
云何為三？ |
Why is the cloud three? |
阿難！此地止水上，水止風上，風依於空。 |
Ananda! Here the water stops, the water stops above the wind, and the wind rests on the sky. |
阿難！有時空中大風起，風起則水擾，水擾則地動，是謂第一因緣令地大動，地大動時，四面大風起，四方彗星出，屋舍牆壁皆崩壞盡。 |
Ananda! Sometimes a strong wind rises in the sky. When the wind rises, the water will be disturbed, and when the water is disturbed, the earth will move. This means that the first cause causes the earth to move violently. When the earth moves violently, strong winds will rise from all directions, comets will appear from all directions, and the walls of houses will collapse. |
「復次，阿難！比丘有大如意足，有大威德，有大福祐，有大威神，心自在如意足。 |
"Again, Ananda! A bhikkhu has great satisfaction, great majesty, great blessings, great power, and a mind that is at ease and contented. |
彼於地作小想，於水作無量想，彼因是故，此地隨所欲、隨其意，擾復擾，震復震。 |
He made small thoughts on the ground and countless thoughts on the water. Because of this, the place was disturbed again and again, trembled again and again, according to his wishes and wishes. |
護比丘天亦復如是，有大如意足，有大威德，有大福祐，有大威神，心自在如意足。 |
The same is true for Protector Bhikkhu Heaven. He has great satisfaction, great mighty virtues, great blessings, and great power. His mind is at ease and contented. |
彼於地作小想，於水作無量想，彼因是故，此地隨所欲、隨其意，擾復擾，震復震，是謂第二因緣令地大動，地大動時，四面大風起，四方彗星出，屋舍牆壁皆崩壞盡。 |
He makes small thoughts about the earth and countless thoughts about the water. Because of this, the place follows whatever he wants and wants, disturbed again and again, trembled again and again. This means that the second cause and condition causes the earth to move greatly. When the earth moves greatly, all sides are surrounded. A strong wind arose, comets appeared in all directions, and the walls of the houses collapsed. |
「復次，阿難！若如來不久過三月已當般涅槃，由是之故，令地大動，地大動時，四面大風起，四方彗星出，屋舍牆壁皆崩壞盡，是謂第三因緣令地大動，地大動時，四面大風起，四方彗星出，屋舍牆壁皆崩壞盡。」 |
Again, Ananda! If the Tathagata has attained parinirvana not long after the third month, and for this reason, the earth will move violently. When the earth moves violently, strong winds will rise from all directions, comets will appear from all directions, and the walls of houses will collapse. It is said that the third cause causes the earth to move violently. When the earth moves violently, strong winds will rise from all directions, comets will appear from all directions, and the walls of houses will collapse. |
於是，尊者阿難聞是語已，悲泣涕零，叉手向佛，白曰： |
Then, upon hearing these words, the Venerable Ananda burst into tears, folded his hands and turned to the Buddha, saying: |
「世尊！甚奇！甚特！如來、無所著、等正覺成就功德，得未曾有法。 |
"World Honored One! How amazing! What extraordinary! The Tathagata, the Innocent One, and other enlightened beings have accomplished merits and virtues, and have attained the unparalleled Dharma. |
所以者何？ |
So what? |
謂如來不久過三月已當般涅槃，是時令地大動，地大動時，四面大風起，四方彗星出，屋舍牆壁皆崩壞盡。」 |
It is said that the Tathagata has passed into parinirvana not long after the third month. At that time, there was a great earthquake. When the earth was shaken, strong winds rose from all directions, comets appeared from all directions, and the walls of houses collapsed. " |
世尊語尊者阿難曰： |
The World-Honored One spoke to the Venerable Ananda: |
「如是，阿難！如是，阿難！甚奇！甚特！如來、無所著、等正覺成就功德，得未曾有法。 |
"So it is, Ananda! So it is, Ananda! How marvelous! How extraordinary! The Tathagata, without attachment, has attained enlightenment and accomplished merits and attained unparalleled dharma. |
所以者何？ |
So what? |
謂如來不久過三月已當般涅槃，是時令地大動，地大動時，四面大風起，四方彗星出，屋舍牆壁皆崩壞盡。 |
It is said that the Tathagata has passed into parinirvana not long after the third month. At that time, there was a great earthquake. When the earth was shaken, strong winds rose from all directions, comets appeared from all directions, and the walls of houses collapsed. |
「復次，阿難！我往詣無量百千剎利眾，共坐談論，令可彼意，共坐定已，如彼色像，我色像亦然； |
"Again, Ananda! I have gone to countless hundreds of thousands of Ksali people, sat down and talked with each other, and made them realize their thoughts. They sat together and became calm. Just like that image, so is my image. |
如彼音聲，我音聲亦然； |
Like that voice, so is my voice; |
如彼威儀禮節，我威儀禮節亦然； |
Just as he behaves with dignity and etiquette, so do I with dignity and etiquette; |
若彼問義，我答彼義。 |
If he asks about righteousness, I will answer him about righteousness. |
復次，我為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即彼處沒，我既沒已，彼不知誰，為人，為非人？ |
Again, I preached the Dharma for him, inspiring him to be thirsty and achieving joy. I have countless expedient means to preach the Dharma to him, urging him to arouse thirst and achieve joy. That is where he is, and I am gone. I don’t know who he is. He is a human being, and he is not a human being. ? |
阿難！如是甚奇！甚特！如來、無所著、等正覺成就功德，得未曾有法。 |
Ananda! How strange! Shit! The Tathagata, without attachment, and other enlightened beings have achieved merit and achieved unprecedented dharma. |
如是梵志眾、居士眾、沙門眾。 |
Such are the Brahmās, the lay people, and the ascetics. |
「阿難！我往詣無量百千四王天眾，共坐談論，令可彼意，共坐定已，如彼色像，我色像亦然； |
"Ananda! I went to the innumerable hundreds and thousands of the four kings and gods, sat down and talked with each other, and asked them to understand their thoughts. They sat together and became calm. Just like that image, so is my image. |
如彼音聲，我音聲亦然； |
Like that voice, so is my voice; |
如彼威儀禮節，我威儀禮節亦然； |
Just as he behaves with dignity and etiquette, so do I with dignity and etiquette; |
若彼問義，我答彼義。 |
If he asks about righteousness, I will answer him about righteousness. |
復次，我為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即彼處沒，我既沒已，彼不知誰，為天，為異天？ |
Again, I preached the Dharma for him, inspiring him to be thirsty, and achieving joy. I have countless expedient means to preach the Dharma to him, urging him to arouse thirst, and achieving joy. That is where he is. Since I am gone, he does not know who he is. He is for heaven or for other people. sky? |
阿難！如是甚奇！甚特！如來、無所著、等正覺成就功德，得未曾有法。 |
Ananda! How strange! Shit! The Tathagata, without attachment, and other enlightened beings have achieved merit and achieved unprecedented dharma. |
如是三十三天、［火＊僉］摩天、兜率哆天、化樂天、他化樂天、梵身天、梵富樓天、少光天、無量光天、晃昱天、少淨天、無量淨天、遍淨天、無罣礙天、受福天、果實天、無煩天、無熱天、善見天、善現天。 |
Thus, for the thirty-three days, [Fire*佥] Ferris Sky, Tushita Duo Sky, Hua Lok Sky, He Hua Lok Sky, Brahma Body Sky, Brahma Fu Lou Sky, Shao Guang Sky, Infinite Light Sky, Huang Yu Sky, Shao Jing Sky, The heaven of immeasurable purity, the heaven of all-pervading purity, the heaven of endless existence, the heaven of blessedness, the heaven of fruits, the heaven of no troubles, the heaven of no heat, the heaven of good views, the heaven of good manifestations. |
「阿難！我往詣無量百千色究竟天眾，共坐談論，令可彼意，共坐定已，如彼色像，我色像亦然； |
"Ananda! I went to the countless hundreds and thousands of ultimate heavenly beings, sat down and talked about them, and made them realize their thoughts. I sat down together and became calm. Just like their form, so is my form. |
如彼音聲，我音聲亦然； |
Like that voice, so is my voice; |
如彼威儀禮節，我威儀禮節亦然； |
Just as he behaves with dignity and etiquette, so do I with dignity and etiquette; |
若彼問義，我答彼義。 |
If he asks about righteousness, I will answer him about righteousness. |
復次，我為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即彼處沒，我既沒已，彼不知誰，為天，為異天？ |
Again, I preached the Dharma for him to inspire him to be thirsty and achieve joy. I have countless expedient methods to preach the Dharma to him to inspire him to thirst and achieve joy. That is where he is. Since I am gone, he does not know who he is. He is a god or a different person. sky? |
阿難！如是甚奇！甚特！如來、無所著、等正覺成就功德，得未曾有法。」 |
Ananda! How strange! Shit! The Tathagata, without attachment, and other enlightened beings have achieved merit and achieved unprecedented dharma. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
地動經第五竟（一千二百三十三字） |
The fifth chapter of the Earthly Movement Sutra (1,233 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 4 未曾有法品 |
Chapter 4 There has never been a Dharma |
37. Campā （三七）瞻波經 |
37. Campā (Three Seven) Zhanbo Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊瞻波，在恒伽池邊。 |
At one time, the Buddha was wandering Zhanbo by the Ganga Pond. |
爾時，世尊月十五日說從解脫時，於比丘眾前敷座而坐。 |
At that time, on the fifteenth day of the month, when the Blessed One was preaching about liberation, he sat down in front of the monks. |
世尊坐已，即便入定，以他心智觀察眾心，觀眾心已，至初夜竟，默然而坐。 |
The World-Honored One has already sat down, even if he enters samadhi, he uses his mind to observe the minds of the people, and the audience's minds are already there. At the end of the first night, he sits silently. |
於是，有一比丘即從坐起，偏袒著衣，叉手向佛，白曰： |
Then, a bhikkhu stood up from his seat, opened his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！初夜已訖，佛及比丘眾集坐來久，唯願世尊說從解脫。」 |
World Honored One! The first night has ended. The Buddha and the monks have been sitting together for a long time. I only hope that the World Honored One will speak of liberation. |
爾時，世尊默然不答。 |
At that time, the World Honored One remained silent and did not answer. |
於是，世尊復至中夜默然而坐。 |
Then the World-Honored One returned to sit silently in the middle of the night. |
彼一比丘再從坐起，偏袒著衣，叉手向佛，白曰： |
That bhikkhu stood up from his seat again, with his clothes exposed, crossed his hands and faced the Buddha, and said: |
「世尊！初夜已過，中夜將訖，佛及比丘眾集坐來久，唯願世尊說從解脫。」 |
World Honored One! The first night has passed and the middle night is about to end. The Buddha and the monks have been sitting together for a long time. I only hope that the World Honored One will speak of liberation. |
世尊亦再默然不答。 |
The World Honored One also remained silent and did not answer. |
於是，世尊復至後夜默然而坐。 |
Then, the World-Honored One returned to sit silently at night. |
彼一比丘三從坐起，偏袒著衣，叉手向佛，白曰： |
That bhikkhu stood up from his seat, with his clothes exposed, crossed his hands and faced the Buddha, and said: |
「世尊！初夜既過，中夜復訖，後夜垂盡，將向欲明，明出不久，佛及比丘眾集坐極久，唯願世尊說從解脫。」 |
World Honored One! After the first night has passed, the middle night has come to an end, and the second night has come to an end, it will be clear to you. Not long after the light comes out, the Buddha and the monks gathered together and sat together for a long time. I only wish that the World Honored One would speak of liberation. |
爾時，世尊告彼比丘： |
At that time, the World-Honored One told that bhikkhu: |
「於此眾中，有一比丘已為不淨。」 |
Among these people there is a bhikkhu who has become impure. |
彼時尊者大目乾連亦在眾中，於是，尊者大目乾連便作是念： |
At that time, the Venerable Mahamoggallana was also among the crowd, so the Venerable Mahamoggallana thought as follows: |
「世尊為何比丘而說此眾中有一比丘已為不淨？ |
"Why does the World Honored Bhikkhu say that one of the monks in this group has become impure? |
我寧可入如其像定，以如其像定他心之智，觀察眾心。」 |
I would rather enter the concentration of his image, and observe the minds of others with the wisdom of his mind. " |
尊者大目乾連即入如其像定，以如其像定他心之智，觀察眾心，尊者大目乾連便知世尊所為比丘說，此眾中有一比丘已為不淨。 |
The venerable Mahāmokuganlian entered into the concentration of his image, and with the wisdom of concentrating his mind like his image, he observed the hearts of the people. The venerable Mahāmokuganlian knew that the bhikkhu the World Honored One said was that one of the bhikkhus in the crowd was already impure. |
於是，尊者大目乾連即從定起，至彼比丘前，牽臂將出，開門置外： |
Then, the Venerable Mahamokuganlian stood up from concentration and went to the bhikkhu. He held his arms and was about to go out, opening the door and saying: |
「癡人遠去，莫於此住，不復得與比丘眾會，從今已去，非是比丘。」 |
Idiots go far away. Don't stay here. You will no longer be able to meet with the monks. From now on, you are gone and you are no longer a monk. |
閉門下鑰，還詣佛所，稽首佛足，却坐一面，白曰： |
After closing the door and lowering the key, he returned to the Buddha's place, bowed his head at the Buddha's feet, sat on one side, and said: |
「世尊所為比丘說，此眾中有一比丘已為不淨，我已逐出。 |
"The bhikkhu whom the World-Honored One has made says, "There is one bhikkhu among this group who has become impure, and I have expelled him. |
世尊！初夜既過，中夜復訖，後夜垂盡，將向欲明，明出不久，佛及比丘眾集坐極久，唯願世尊說從解脫。」 |
World Honored One! After the first night has passed, the middle night has come to an end, and the second night has come to an end, it will be clear to you. Not long after the light comes out, the Buddha and the monks gather together and sit for a long time, hoping that the World Honored One will speak of liberation. " |
世尊告曰： |
The World Honored One said: |
「大目乾連！彼愚癡人當得大罪，觸嬈世尊及比丘眾。 |
"Damu Ganlian! That foolish person deserves a serious crime and offends the World Honored One and all the monks. |
大目乾連，若使如來在不淨眾說從解脫者，彼人則便頭破七分。 |
If the Tathagata preaches liberation to the impure people, their heads will be broken by seven points. |
是故大目乾連！汝等從今已後說從解脫，如來不復說從解脫。 |
That’s why Damoganlian! From now on you are talking about liberation, but the Tathagata will no longer talk about liberation. |
所以者何？ |
So what? |
大目乾連！如彼大海，從下至上，周迴漸廣，均調轉上，以成於岸，其水常滿，未曾流出。 |
Big Eye Ganlian! Just like the sea, from bottom to top, it gradually widens in circles, all turning upwards, until it reaches the shore. Its water is always full and never flows out. |
大目乾連！我正法、律亦復如是，漸作漸學，漸盡漸教。 |
Big Eye Ganlian! The same is true for my rectification of the Dharma and the law, gradually practicing and learning, gradually completing and teaching. |
大目乾連！若我正法、律漸作漸學，漸盡漸教者，是謂我正法、律中未曾有法。 |
Big Eye Ganlian! If I am practicing the Dharma and the law gradually, learning them gradually, and teaching them gradually, this means that there is no Dharma in my Dharma and the law. |
「復次，大目乾連！如大海潮，未曾失時。 |
"Again, the great eye is connected! Like the tide of the ocean, it never loses its time. |
大目乾連！我正法、律亦復如是，為比丘、比丘尼、優婆塞、優婆私施設禁戒，諸族姓子乃至命盡，終不犯戒。 |
Big Eye Ganlian! My righteous Dharma and laws are also like this. I set up prohibitions for bhikkhus, bhikkhunis, upasakas, and upas privately. The descendants of all clans will never violate the precepts until the end of their lives. |
大目乾連！若我正法、律為比丘、比丘尼、優婆塞、優婆私施設禁戒，諸族姓子乃至命盡，終不犯戒者，是謂我正法、律中未曾有法。 |
Big Eye Ganlian! If my dharma and dharma are dedicated to bhikkhus, bhikkhunis, upasakas, and upas, and the sons of all clans and families do not violate the precepts even to the end of their lives, it is said that there is no dharma in my dharma and dharma. |
「復次，大目乾連！如大海水，甚深無底，極廣無邊。 |
"Again, Damuganlian! Like the ocean, it is extremely deep and bottomless, extremely wide and boundless. |
大目乾連！我正法、律亦復如是，諸法甚深，甚深無底，極廣無邊。 |
Big Eye Ganlian! My true Dharma and laws are also like this. All Dharmas are very deep, very deep and bottomless, and extremely vast and boundless. |
大目乾連！若我正法、律諸法甚深，甚深無底，極廣無邊者，是謂我正法、律中未曾有法。 |
Big Eye Ganlian! If my dharma and laws are very deep, bottomless, and vast, it means that there is no dharma in my dharma and laws. |
「復次，大目乾連！如海水鹹，皆同一味。 |
"Again, Damu Ganlian! Just like the salty sea water, they all have the same taste. |
大目乾連！我正法、律亦復如是，無欲為味，覺味、息味及道味。 |
Big Eye Ganlian! My true Dharma and discipline are also like this. No desire is the taste, the taste is the taste, the taste is the taste, and the taste is the Tao. |
大目乾連！若我正法、律無欲為味，覺味、息味及道味者，是謂我正法、律中未曾有法。 |
Big Eye Ganlian! If my dharma and law do not have desires as tastes, and those who feel the taste, the taste of breath, and the taste of the Tao, this means that there is no dharma in my dharma and law. |
「復次，大目乾連！如大海中多有珍寶，無量璝異，種種珍奇，充滿其中，珍寶名者，謂金、銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車璩、珊瑚、虎珀、馬瑙、瑇瑁、赤石、琁珠。 |
"Again, Damu Ganlian! Just like the ocean, there are many treasures, countless brilliance and all kinds of rare things, filled with them. The names of treasures are gold, silver, water essence, lapis lazuli, mani, pearls, jasper, white stones, etc. Car emerald, coral, tiger amber, agate, Xiaomao, red stone, and bead. |
大目乾連！我正法、律亦復如是，多有珍寶，無量璝異，種種珍琦，充滿其中。 |
Big Eye Ganlian! My righteous Dharma and law are also like this. They are full of treasures, immeasurable splendor, and all kinds of treasures. |
珍寶名者，謂四念處、四正勤、四如意足、五根、五力、七覺支、八支聖道。 |
The precious name refers to the Four Foundations of Mindfulness, the Four Right Efforts, the Four Satisfactory Satisfaction, the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Eightfold Noble Path. |
大目乾連！若我正法、律多有珍寶，無量璝異，種種珍奇，充滿其中，珍寶名者，謂四念處、四正勤、四如意足、五根、五力、七覺支、八支聖道者，是謂我正法、律中未曾有法。 |
Big Eye Ganlian! If my true Dharma and discipline are full of treasures, immeasurable splendor, and all kinds of treasures, the names of the treasures are the four foundations of mindfulness, the four right efforts, the four fullness of the mind, the five faculties, the five powers, the seven factors of enlightenment, and the eight branches of the noble path. This means that there is no law in my righteous law and law. |
「復次，大目乾連！如大海中，大神所居，大神名者，謂阿修羅、乾沓惒、羅剎、魚摩竭、龜、鼉、婆留泥、帝麑、帝麑伽羅、提帝麑伽羅。 |
"Again, Damu Ganlian! Just like in the sea, where the great gods live, the names of the great gods are called Asura, Gandaha, Rakshasa, Yumoji, turtle, turtle, Paruni, Dilu, Dilujia. Luo, Ti Di Lin Jialuo. |
復次，大海中甚奇甚特，眾生身體有百由延，有二百由延，有三百由延，有至七百由延，身皆居海中。 |
Again, there are very strange things in the sea. The bodies of living beings range from a hundred yoyans, some to 200 yoyans, some to 300 yoyans, and some to 700 yoyans. They all live in the sea. |
大目乾連！我正法、律亦復如是，聖眾大神皆居其中。 |
Big Eye Ganlian! My righteous Dharma and law are also like this, and all the saints and great gods are residing in them. |
大神名者，謂阿羅訶、向阿羅訶、阿那含、向阿那含、斯陀含、向斯陀含、須陀洹、向須陀洹。 |
The names of great gods are Araha, Aloha, Anagami, Anagami, Situagami, Situagami, Sotapanna, and Sotapanna. |
大目乾連！若我正法、律聖眾大神皆居其中，大神名者，謂阿羅訶、向阿羅訶、阿那含、向阿那含，斯陀含、向斯陀含、須陀洹、向須陀洹者，是謂我正法、律中未曾有法。 |
Big Eye Ganlian! If all the great gods of our Dharma and Vinaya sages are residing in it, the names of the great gods will be called Araha, Xiang Aloha, Anagami, Xiang Anagami, Si Tuo Gam, Xiang Si Tuo Ham, Sotapanna, Xiang Xu. Tuopuan means that there is no dharma in my true dharma and law. |
「復次，大目乾連！如大海清淨，不受死屍。 |
"Again, Omokana Lian! Just like the ocean, pure and free from dead bodies. |
若有命終者，過夜風便吹著岸上。 |
If someone dies, the night wind will blow on the shore. |
大目乾連！我正法、律亦復如是，聖眾清淨，不受死屍。 |
Big Eye Ganlian! My righteous Dharma and law will also be like this. The saints will be pure and will not receive dead bodies. |
若有不精進人惡生，非梵行稱梵行，非沙門稱沙門，彼雖隨在聖眾之中，然去聖眾遠，聖眾亦復去離彼遠。 |
If there is a person who is not diligent and lives a bad life, and is not called a Brahma, or is not a Samana, he is called a Samana. Although he is among the saints, but he is far away from the saints, the saints will also be far away from him. |
大目乾連！若我正法、律聖眾清淨，不受死屍。 |
Big Eye Ganlian! If I rectify the Dharma and the sages of the Law are pure, they will not accept dead bodies. |
若有不精進人惡生，非梵行稱梵行，非沙門稱沙門，彼雖隨在聖眾之中，然去聖眾遠，聖眾亦復去離彼遠者，是謂我正法、律中未曾有法。 |
If there is a person who is not diligent and lives a bad life, and is not called a Brahma, or is not a Samana, he is called a Samana. Although he is among the saints, but he goes far away from the saints, and the saints also go away and are far away from him, this is my true Dharma. There is no law in the law. |
「復次，大目乾連！如彼大海閻浮洲中有五大河，一曰恒伽，二曰搖尤那，三曰舍牢浮，四曰阿夷羅婆提，五曰摩企，皆入大海，及大海中龍水從空雨墮，渧如車釧，是一切水不能令大海有增減也。 |
"Again, Damu Ganlian! For example, there are five great rivers in Jambudvipa in the great sea. One is called Ganga, the second is Yaouna, the third is Selaofu, the fourth is Ayiravati, and the fifth is Mochi. All of them are Entering the sea, and the dragon water in the sea falling from the sky like a chariot, all water cannot increase or decrease the sea. |
大目乾連！我正法、律亦復如是，剎利種族姓子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，不移動心解脫，自作證成就遊。 |
Big Eye Ganlian! My righteous Dharma and law are also like this. The sons of the Ksāriya race shave off their beards and hair, put on cassocks, have deep faith, abandon their homes, become homeless, and learn the Tao. They do not move their minds and are liberated, and they realize their own attainments. |
大目乾連！不移動心解脫，於我正法、律中無增無減，如是梵志種、居士種、工師種族姓子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，不移動心解脫，自作證成就遊。 |
Big Eye Ganlian! The unmoved mind is liberated, and there is no increase or decrease in my true Dharma and law. Such a person of the Brahma, layman, and engineer race shaves off his beard and hair, wears cassocks, has the highest faith, leaves home, has no family, and studies the Tao. Move the mind to be liberated, and realize the journey by yourself. |
大目乾連！不移動心解脫，於我正法、律中無增無減。 |
Big Eye Ganlian! The unmoving mind is liberated, and there is no increase or decrease in my dharma and discipline. |
大目乾連！若我正法、律剎利種族姓子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，不移動心解脫，自作證成就遊。 |
Big Eye Ganlian! If I, a member of the Dharma-Rakshasa race, shave off my beard and hair, wear cassocks, become a true believer, abandon my home, become homeless, and learn the Way, I will not move my mind to be liberated, and will realize my own attainments. |
大目乾連！不移動心解脫，於我正法、律中無增無減，如是梵志種、居士種、工師種族姓子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，不移動心解脫，自作證成就遊。 |
Big Eye Ganlian! The unmoved mind is liberated, and there is no increase or decrease in my true Dharma and law. Such a person of the Brahma, layman, and engineer race shaves off his beard and hair, wears cassocks, has the highest faith, leaves home, has no family, and studies the Tao. Move the mind to be liberated, and realize the journey by yourself. |
大目乾連！不移動心解脫，於我正法、律中無增無減者，是謂我正法、律中未曾有法。」 |
Big Eye Ganlian! The unmoved mind is liberated and there is no increase or decrease in my true dharma and laws. This means that there is no dharma in my true dharma and laws. " |
佛說如是。 |
Buddha said so. |
尊者大目乾連及諸比丘聞佛所說，歡喜奉行。 |
The Venerable Mahamoggallana and the other bhikkhus heard what the Buddha said and followed it with joy. |
瞻波經第六竟（一千八百一十四字） |
The Sixth Chapter of Zhanbo Sutra (1,814 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 4 未曾有法品 |
Chapter 4 There has never been a Dharma |
38. The Householder Ugga (1) （三八）郁伽長者經 |
38. The Householder Ugga (1) (38) The Sutra of Elder Ugga |
我聞如是： |
This is what I heard: |
一時，佛遊鞞舍離，住大林中。 |
For a time, the Buddha wandered around and lived in the forest. |
爾時，郁伽長者唯婦女侍從，在諸女前從鞞舍離出，於鞞舍離大林中間唯作女妓，娛樂如王。 |
At that time, Elder Yujia, who had only women as his attendants, came out of Tongsheli in front of the other girls, and lived as a female prostitute in the middle of the Tongsheli forest, entertaining himself like a king. |
於是郁伽長者飲酒大醉，捨諸婦女，至大林中，郁伽長者飲酒大醉，遙見世尊在林樹間，端正姝好，猶星中月，光耀暐曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默。 |
Then Elder Yujia drank heavily and became drunk. He left the women behind and went to the forest. Elder Yujia drank alcohol and became extremely drunk. In the distance, he saw the World Honored One standing among the trees in the forest, upright and beautiful, like the moon among the stars, shining brightly and shining like a golden mountain. The appearance is complete, the power is majestic, the roots are calm, there is no obstruction, the control is achieved, and the mind is quiet. |
彼見佛已，即時醉醒，郁伽長者醉既醒已，便往詣佛，稽首禮足，却坐一面。 |
When he saw the Buddha, he immediately woke up from drunkenness. When Elder Yujia woke up from his drunkenness, he went to the Buddha, bowed his head and bowed, but sat on one side. |
爾時，世尊為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已。 |
At that time, the World-Honored One preached the Dharma to him, urging him to arouse thirst and attaining joy. Infinite expediency taught him the Dharma, urging him to arouse thirst and arouse joy. |
如諸佛法先說端正法，聞者歡悅，謂說施、說戒、說生天法，毀呰欲為災患，生死為穢，稱歎無欲為妙，道品白淨。 |
For example, in all Buddhist teachings, the correct Dharma is first spoken, and those who hear it are delighted. They also say that they give alms, precepts, and the Dharma of rebirth in heaven. They destroy desires as disasters, life and death as filth, praise the lack of desires as wonderful, and the quality of the Tao is white and pure. |
世尊為彼說如是法已，佛知彼有歡喜心、具足心、柔軟心、堪耐心、勝上心、一向心、無疑心、無蓋心，有能、有力堪受正法，謂如諸佛說正法要。 |
The World-Honored One has taught him such a Dharma. The Buddha knows that he has a cheerful mind, a sufficient mind, a soft mind, a patient mind, a superior mind, a single-minded mind, a doubtless mind, and an unobstructed mind. He is able and powerful enough to receive the true Dharma. He is said to be like all Buddhas. Talk about the Dharma. |
世尊即為彼說苦、習、滅、道，彼時郁伽長者即於坐中見四聖諦苦、習、滅、道，猶如白素，易染為色，郁伽長者亦復如是，即於坐中見四聖諦苦、習、滅、道。 |
The World-Honored One then spoke to him about suffering, habituation, cessation, and the path. At that time, while he was sitting, Elder Yuga saw the Four Noble Truths of suffering, habituation, cessation, and the path. They were like white grains, easily dyed into color. Elder Yuga also reappeared. In this way, one sees the Four Noble Truths of suffering, habituation, cessation, and the path while sitting. |
於是，郁伽長者已見法得法，覺白淨法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏，即從坐起，為佛作禮，白曰： |
Then, the elder Yuga has seen the Dharma and obtained it. He has realized that the Dharma is pure and clear. He has put an end to doubts and doubts. He no longer has any remnants of honor and will no longer follow him. He has no hesitation and has attained fruition. He has no fear of the Dharma of the World Honored One. He then stood up from his seat. , performed rituals for the Buddha, and said: |
「世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as an Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
世尊！我從今日，從世尊自盡形壽，梵行為首，受持五戒。」 |
World Honored One! From today onwards, the World-Honored One will commit suicide, and the Brahma will be the first to take the Five Precepts. " |
郁伽長者從世尊自盡形壽，梵行為首，受持五戒已，稽首佛足，繞三匝而去。 |
Elder Yuga followed the World Honored One and committed suicide. Brahma was the leader. After receiving and upholding the Five Precepts, he bowed his head at the Buddha's feet and walked around three circles. |
還歸其家，即集諸婦人，集已，語曰： |
After returning to his home, he gathered all the women together and said: |
「汝等知不？ |
"Do you know? |
我從世尊自盡形壽，梵行為首，受持五戒，汝等欲得住於此者，便可住此，行施作福，若不欲住者，各自還歸，若汝欲得嫁者，我當嫁汝。」 |
I, the World-Honored One, have committed suicide, and the Brahma is the first to take the five precepts. If you want to live here, you can live here and do good deeds and make blessings. If you don't want to live here, you can each return home. If you want to marry, I When I marry you. " |
於是，最大夫人白郁伽長者： |
Then, the eldest lady Bai Yujia said: |
「若尊從佛自盡形壽，梵行為首，受持五戒者，便可以我與彼某甲。」 |
If you follow the Buddha and commit suicide, the Brahma is the leader, and you accept and uphold the five precepts, then you can be like me. |
郁伽長者即為呼彼人，以左手執大夫人臂，右手執金澡罐，語彼人曰： |
Elder Yujia was the one calling him. He held the lady's arm with his left hand and the golden bath pot with his right hand, and said to him: |
「我今以大夫人與汝作婦。」 |
I now take the title of eldest lady as your wife. |
彼人聞已，便大恐怖，身毛皆竪，白郁伽長者： |
When the man heard this, he became very frightened, and all the hair on his body stood up. The elder Bai Yujia said: |
「長者！欲殺我耶？ |
"Elder! Are you trying to kill me? |
欲殺我耶？」 |
Want to kill me? " |
長者答曰： |
The elder replied: |
「我不殺汝，然我從佛自盡形壽，梵行為首，受持五戒。 |
"I won't kill you, but I will commit suicide as a Buddha, with the Brahma as my leader, and I will uphold the five precepts. |
是故我以最大夫人與汝作婦耳。」 |
Therefore, I use my greatest wife as your wife. " |
郁伽長者已與大夫人，當與、與時都無悔心。 |
Elder Yujia has been with the eldest lady, and he has no regrets at all times. |
是時，世尊無量百千大眾圍繞，於中咨嗟稱歎郁伽長者，郁伽長者有八未曾有法。 |
At that time, the World Honored One was surrounded by countless hundreds of thousands of people. They all sighed and praised Elder Yujia. Eight of Elder Yujia had never had the Dharma. |
於是，有一比丘過夜平旦，著衣持鉢，往詣郁伽長者家，郁伽長者遙見比丘來，即從坐起，偏袒著衣，叉手向比丘白曰： |
So, a bhikkhu spent the night, dressed in robes and holding an alms bowl, and went to the home of the elder Yuga. Seeing the bhikkhu coming from afar, the elder Yuga stood up from his seat, with his clothes exposed, crossed his hands and said to the bhikkhu: |
「尊者善來！尊者久不來此，願坐此床。」 |
Your Majesty, please come! Your Majesty has not been here for a long time and would like to sit on this bed. |
彼時，比丘即坐其床，郁伽長者禮比丘足，却坐一面。 |
At that time, the bhikkhu was sitting on his bed. Elder Yuga bowed to the bhikkhu's feet but sat on one side. |
比丘告曰： |
The bhikkhu said: |
「長者！汝有善利，有大功德。 |
"Elder! You have good benefits and great merits. |
所以者何？ |
So what? |
謂世尊為汝無量百千大眾圍繞，於中咨嗟稱歎，郁伽長者有八未曾有法。 |
It is said that the World Honored One is surrounded by your countless hundreds and thousands of people, and they are sighing and sighing, "There are eight elders in Yujia who have never had the Dharma." |
長者！汝有何法？」 |
Senior citizens! What can you do? " |
郁伽長者答比丘曰： |
Elder Yuga replied to the bhikkhu: |
「尊者！世尊初不說異，然我不知世尊為何因說？ |
"Honored Sir! The World-Honored One didn't say anything different at first, but I don't know why the World-Honored One said it? |
但尊者聽，謂我有法。 |
But the venerable one listened and said that I have the Dharma. |
一時，世尊遊鞞舍離，住大林中。 |
At one time, the World-Honored One wandered around Tatana and lived in a large forest. |
尊者！我於爾時唯婦女侍從，我最在前出鞞舍離，於鞞舍離大林中間唯作女妓，娛樂如王。 |
Your Holiness! At that time, I only had women as my attendants, and I was the first to go out to Tongsheli. I worked as a female prostitute in the middle of the Tongsheli forest, entertaining myself like a king. |
尊者！我於爾時飲酒大醉，捨諸婦女，至大林中。 |
Your Holiness! At that time I was very drunk with wine, and left all the women behind, and went to the great forest. |
尊者！我時大醉，遙見世尊在林樹間，端正姝好，猶星中月，光耀暐曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默，我見佛已，即時醉醒。 |
Your Holiness! I was very drunk when I saw the World Honored One among the trees in the distance. He was upright, like the moon among the stars, shining brightly, shining like a golden mountain. , resting my mind in silence, I saw the Buddha, and immediately woke up from drunkenness. |
尊者！我有是法。」 |
Your Holiness! I have the Dharma. " |
比丘歎曰： |
The monk sighed and said: |
「長者！若有是法，甚奇！甚特！」 |
Elder! If there is such a method, it would be amazing! What a special thing! |
「尊者！我不但有是法，復次，尊者！我醉醒已，便往詣佛，稽首禮足，却坐一面。 |
"Venerable sir! Not only do I have this Dharma, but again, venerable sir! I woke up from drunkenness, so I went to worship the Buddha, bowed my head and bowed, and sat on one side. |
世尊為我說法，勸發渴仰，成就歡喜，無量方便為我說法，勸發渴仰，成就歡喜已。 |
The World-Honored One has taught me the Dharma, exhorting me to arouse thirst, and achieving joy. Infinite expedients have taught me the Dharma, exhorting me to arouse thirst, and achieving joy. |
如諸佛法先說端正法，聞者歡悅，謂說施、說戒、說生天法，毀呰欲為災患，生死為穢，稱歎無欲為妙，道品白淨。 |
For example, in all Buddhist teachings, the correct Dharma is first spoken, and those who hear it are delighted. They also say that they give alms, precepts, and the Dharma of rebirth in heaven. They destroy desires as disasters, life and death as filth, praise the lack of desires as wonderful, and the quality of the Tao is white and pure. |
世尊為我說如是法已，佛知我有歡喜心、具足心、柔軟心、堪耐心、勝上心、一向心、無疑心、無蓋心，有能、有力堪受正法。 |
The World Honored One has taught me such a Dharma. The Buddha knows that I have a joyful mind, a sufficient mind, a soft mind, a patient mind, a winning mind, a single-minded mind, a doubtless mind, and an unhindered mind, and that I have the ability and strength to receive the true Dharma. |
謂如諸佛說正法要，世尊即為我說苦、習、滅、道。 |
It is said that just as the Buddhas preached the essentials of the true Dharma, the World-Honored One preached suffering, habituation, cessation, and the path for me. |
我爾時即於坐中見四聖諦苦、習、滅、道，猶如白素，易染為色，尊者！我亦如是，即於坐中見四聖諦苦、習、滅、道，尊者！我有是法。」 |
Immediately while I was sitting, I saw the Four Noble Truths of Suffering, Habits, Cessation, and Path, just like white pigment, easily dyed into color, Venerable Sir! In the same way, I saw the Four Noble Truths of Suffering, Habits, Cessation, and Path while sitting, Venerable Sir! I have the Dharma. " |
比丘歎曰： |
The monk sighed and said: |
「長者！若有是法，甚奇！甚特！」 |
Elder! If there is such a method, it would be amazing! What a special thing! |
「尊者！我不但有是法。 |
"Venerable Sir! Not only do I have the Dharma. |
復次，尊者！我見法得法，覺白淨法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏。 |
Again, Your Majesty! I have seen the Dharma and obtained the Dharma, I feel the Dharma is pure and pure, I have put an end to doubts and doubts, I have no remnants of honor, I will no longer follow him, I have no hesitation, I have attained fruition, and I have no fear of the Blessed One's Dharma. |
尊者！我爾時即從坐起，稽首佛足： |
Your Holiness! I immediately stood up from my seat and looked at the Buddha's feet: |
『世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。 |
"World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
世尊！我從今日，從世尊自盡形壽，梵行為首，受持五戒。』 |
World Honored One! From today onwards, the World-Honored One will commit suicide, and the Brahma will be the first to take the Five Precepts. 』 |
尊者！若我從世尊自盡形壽，梵行為首，受持五戒，未曾知己犯戒。 |
Your Holiness! If I, the World-Honored One, commit suicide, Brahma is the leader, accepts and upholds the five precepts, and never knows that I have violated the precepts. |
尊者！我有是法。」 |
Your Holiness! I have the Dharma. " |
比丘歎曰： |
The monk sighed and said: |
「長者！若有是法，甚奇！甚特！」 |
Elder! If there is such a method, it would be amazing! What a special thing! |
「尊者！我不但有是法。 |
"Venerable Sir! Not only do I have the Dharma. |
復次，尊者！我爾時從世尊自盡形壽，梵行為首，受持五戒已，稽首佛足，繞三匝而去，還歸其家，集諸婦女，集已，語曰： |
Again, Your Majesty! At that time, when the World-Honored One committed suicide and his body was led by Brahma, I had accepted and upheld the five precepts. I bowed at the feet of the Buddha, walked around three times, returned to his home, gathered all the women, and said: |
『汝等知不？ |
Do you know? |
我從世尊自盡形壽，梵行為首，受持五戒，汝等欲得住於此者，便可住此，行施作福，若不欲住者，各自還歸，若汝欲得嫁者，我當嫁汝。』 |
I, the World-Honored One, have committed suicide, and the Brahma is the first to take the five precepts. If you want to live here, you can live here and do good deeds and make blessings. If you don't want to live here, you can each return home. If you want to marry, I When I marry you. 』 |
於是，最大夫人來白我曰： |
So, the eldest lady came to me and said: |
『若尊從佛自盡形壽，梵行為首，受持五戒者，便可以我與彼某甲。』 |
"If you follow the Buddha and commit suicide, have the Brahma as the first leader, and accept and uphold the five precepts, then you can be like me and that person." 』 |
尊者！我爾時即為呼彼人，以左手執大夫人臂，右手執金澡罐，語彼人曰： |
Your Holiness! I immediately called him, holding the lady's arm in my left hand and the golden bath pot in my right hand, and said to him: |
『我今以大夫人與汝作婦。』 |
"I now take the title of Madam as your wife." 』 |
彼人聞已，便大恐怖，身毛皆竪，而白我曰： |
When the man heard this, he was so frightened that all the hair on his body stood up, and he said to me: |
『長者欲殺我耶？ |
The elder wants to kill me? |
長者欲殺我耶？』 |
The elder wants to kill me? 』 |
尊者！我語彼曰： |
Your Holiness! I said to him: |
『不欲殺汝，然我從佛自盡形壽，梵行為首，受持五戒。 |
I don't want to kill you, but I will commit suicide as a Buddha. Brahma is the leader and I accept and uphold the five precepts. |
是故我以最大夫人與汝作婦耳。』 |
Therefore, I use my greatest wife as your wife. 』 |
尊者！我已與大夫人，當與、與時都無悔心。 |
Your Holiness! I have no regrets with the eldest lady, no matter what. |
尊者！我有是法。」 |
Your Holiness! I have the Dharma. " |
比丘歎曰： |
The monk sighed and said: |
「長者！若有是法，甚奇！甚特！」 |
Elder! If there is such a method, it would be amazing! What a special thing! |
「尊者！我不但有是法。 |
"Venerable Sir! Not only do I have the Dharma. |
復次，尊者！我詣眾園時，若初見一比丘，便為作禮，若彼比丘經行者，我亦隨經行，若彼坐者，我亦於一面坐，坐已聽法。 |
Again, Your Majesty! When I go to the Garden, if I see a bhikkhu for the first time, I will do my obeisance. If that bhikkhu is walking, I will also walk along with him. If he is sitting, I will also sit on one side and listen to the Dharma while sitting. |
彼尊為我說法，我亦為彼尊說法，彼尊問我事，我亦問彼尊事，彼尊答我事，我亦答彼尊事。 |
He preached the Dharma to me, and I also preached the Dharma to him. He asked me something, and I asked him something. He answered me, and I answered him. |
尊者！我未曾憶輕慢上中下長老上尊比丘。 |
Your Holiness! I have never looked down upon the superior, middle, or inferior elders or the venerable bhikkhu. |
尊者！我有是法。」 |
Your Holiness! I have the Dharma. " |
比丘歎曰： |
The monk sighed and said: |
「長者！若有是法，甚奇！甚特！」 |
Elder! If there is such a method, it would be amazing! What a special thing! |
「尊者！我不但有是法。 |
"Venerable Sir! Not only do I have the Dharma. |
復次，尊者！我在比丘眾行布施時，天住虛空而告我曰： |
Again, Your Majesty! When I was giving alms to the monks, the sky abiding in the sky told me: |
『長者！此是阿羅訶，此是向阿羅訶，此是阿那含，此是向阿那含，此是斯陀含，此是向斯陀含，此是須陀洹，此是向須陀洹，此精進，此不精進。』 |
"Senior citizens! This is Araha, this is Xiang Araha, this is Anagami, this is Xiang Anagami, this is Xiang Situagami, this is Xiang Situagami, this is Sotapanna, this is Xiangstuagami Huan, this is diligent, this is not diligent. 』 |
尊者！我施比丘眾時，未曾憶有分別意。 |
Your Holiness! When I gave to the monks, I never recalled any intention of distinction. |
尊者！我有是法。」 |
Your Holiness! I have the Dharma. " |
比丘歎曰： |
The monk sighed and said: |
「長者！若有是法，甚奇！甚特！」 |
Elder! If there is such a method, it would be amazing! What a special thing! |
「尊者！我不但有是法。 |
"Venerable Sir! Not only do I have the Dharma. |
復次，尊者！我在比丘眾行布施時，有天住虛空中而告我曰： |
Again, Your Majesty! When I was doing alms among the monks, a heaven lived in the sky and said to me: |
『長者！有如來、無所著、等正覺、世尊善說法，如來聖眾善趣向。』 |
"Senior citizens! There is Tathagata, no attachment, equal enlightenment, the World-Honored One teaches the Dharma well, and the saints of Tathagata have good destinations. 』 |
尊者！我不從彼天信，不從彼欲樂，不從彼所聞，但我自有淨智，知有如來、無所著、等正覺、世尊善說法，如來聖眾善趣向。 |
Your Holiness! I don’t believe in that heaven, don’t follow that sensual pleasure, and don’t follow that hearing. However, I have pure wisdom and know that there is a Tathagata, no attachment, and other fully enlightened people. |
尊者！我有是法。」 |
Your Holiness! I have the Dharma. " |
比丘歎曰： |
The monk sighed and said: |
「長者！若有是法，甚奇！甚特！」 |
Elder! If there is such a method, it would be amazing! What a special thing! |
「尊者！我不但有是法。 |
"Venerable Sir! Not only do I have the Dharma. |
復次，尊者！謂佛所說五下分結，貪欲、瞋恚、身見、戒取、疑、我見此五，無一不盡令縛我還此世間，入於胎中。 |
Again, Your Majesty! It is said that the five lower knots mentioned by the Buddha, greed, anger, body views, precepts, doubts, and self-views, all of them will bind me back to this world and enter the womb. |
尊者！我有是法。」 |
Your Holiness! I have the Dharma. " |
比丘歎曰： |
The monk sighed and said: |
「長者！若有是法，甚奇！甚特！」 |
Elder! If there is such a method, it would be amazing! What a special thing! |
郁伽長者白比丘曰： |
Elder Yuga said to Bhikkhu: |
「願尊在此食。」 |
I wish you could eat here. |
比丘為郁伽長者故，默然受請。 |
Since the bhikkhu is the elder Yuga, he accepted the invitation silently. |
郁伽長者知彼比丘默然受已，即從坐起，自行澡水，以極淨美種種豐饒食噉含消，自手斟酌，令得飽滿，食訖收器，行澡水竟，持一小床，別坐聽法。 |
Elder Yuga knew that the bhikkhu was silently accepting what he had done, so he stood up from his seat and took a bath in the water. He drank some extremely pure and beautiful rich food and drank it in his mouth. He drank it with his own hands to make him full. It's a small bed, don't sit and listen to the Dharma. |
比丘為長者說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去，往詣佛所，稽首禮足，却坐一面，謂與郁伽長者本所共論，盡向佛廣說。 |
The bhikkhu preached the sermon to the elder, urging him to arouse thirst and achieve joy. Infinite expediency taught him the sermon, aroused thirst and achieved joy. He stood up from his seat and went to the Buddha's place. He bowed his head and paid his respects. However, he sat on one side and said that he was depressed. Mr. Jia, I have discussed this together and have spoken it all to the Buddha. |
於是，世尊告諸比丘： |
Then the World-Honored One told the monks: |
「我以是故，咨嗟稱歎郁伽長者有八未曾有法。」 |
For this reason, I lament and praise the eight elders of Yujia who have never had the Dharma. |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
郁伽長者經第七竟（二千三百二十九字） |
The Seventh Ultimate Sutra of Elder Yujia (2329 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 4 未曾有法品 |
Chapter 4 There has never been a Dharma |
39. The Householder Ugga (2) （三九）郁伽長者經 |
39. The Householder Ugga (2) (三九) The Elder Ugga Sutra |
我聞如是： |
This is what I heard: |
一時，佛般涅槃後不久，眾多上尊長老比丘遊鞞舍離，在獼猴水邊高樓臺觀。 |
At one time, not long after the Buddha's parinirvana, many senior monks traveled to Tashali and watched from a high tower beside the Macaque Water. |
爾時，郁伽長者施設如是大施，謂與遠來客食，與行人、病人、瞻病者食，常設粥食，常設飯食，供給守僧園人，常請二十眾食，五日都請比丘眾食，施設如是大施； |
At that time, Elder Yujia made such a generous donation, saying that he would eat with guests from far away, eat with passers-by, patients, and those visiting the sick. He would always set up porridge and meals for the people who guard the monk's garden. He would always invite twenty people to eat. Every day, the bhikkhus are invited to eat together, and the alms are given in such a generous manner; |
復於海中有一舶船，載滿貨還，價直百千，一時沒失。 |
There was a ship again in the sea, which was fully loaded with goods and was worth hundreds of thousands. It was not lost for a while. |
眾多上尊長老比丘聞郁伽長者施設如是大施，謂與遠來客食，與行人、病人、瞻病者食，常設粥食，常設飯食，供給守僧園人，常請二十眾食，五日都請比丘眾食，聞已共作是議： |
Many senior monks heard that Elder Yuga had given such a generous gift, saying that they would eat with guests from far away, eat with passers-by, the sick, and those who visited the sick. They would always set up porridge and meals to provide for the people who guard the monk's garden. They would always invite twenty people. For five days, I invited all the monks to eat. After hearing this, they all made the following discussion: |
「諸賢！誰能往語郁伽長者： |
"Sages! Who can say to Elder Yujia: |
『長者可止！勿復布施。 |
"The elders can stop it!" Don’t give again. |
長者後自當知。』 |
Elders should know later. 』 |
彼作是念： |
He thought: |
『尊者阿難是佛侍者，受世尊教，佛所稱譽及諸智梵行人，尊者阿難欲往語郁伽長者： |
"The Venerable Ananda is a servant of the Buddha. He was taught by the World Honored One. He is praised by the Buddha and among all the wise Brahma practitioners. The Venerable Ananda would like to speak to the Elder Yuga: |
「長者可止！勿復布施，長者後自當知。」 |
You can stop it if you are an elder! Do not give alms again. You will know this later. |
』諸賢！我等共往詣尊者阿難所，說如此事。」 |
” All sages! We all went to the residence of the Venerable Ananda and told him this. " |
於是，眾多上尊長老比丘往詣尊者阿難所，共相問訊，却坐一面，語曰： |
Then many of the venerable elders and monks went to the venerable Ananda’s place and asked each other. They sat on one side and said: |
「賢者阿難知不？ |
"Does the sage Ananda know? |
郁伽長者施設如是大施，謂與遠來客食，與行人、病人、瞻病者食，常設粥食，常設飯食，供給守僧園人，常請二十眾食，五日都請比丘眾食，施設如是大施； |
Elder Yujia made such a generous donation, saying that he would eat with guests from far away, eat with passers-by, patients, and those visiting the sick. He would always set up porridge and meals for the people who guard the monk garden. He would always invite twenty people to eat, and he would invite them all for five days. The bhikkhus eat together and give generously like this; |
復於海中有一舶船，載滿貨還，價直百千，一時沒失。 |
There was a ship again in the sea, which was fully loaded with goods and was worth hundreds of thousands. It was not lost for a while. |
我等共作是議，誰能往語郁伽長者而作是語： |
We are discussing this together. Who can say this to Elder Yu Jia: |
『長者可止！勿復布施，長者後自當知。』 |
"The elders can stop it!" Do not give alms again, the elders will know this later. 』 |
復作是念： |
The repetition is to read: |
『尊者阿難是佛侍者，受世尊教，佛所稱譽及諸智梵行人，尊者阿難能往語郁伽長者： |
"The Venerable Ananda is a servant of the Buddha. He was taught by the World Honored One. He is praised by the Buddha and among all the wise Brahma practitioners. The Venerable Ananda can say to the Elder Yuga: |
「長者可止！勿復布施，長者後自當知。」 |
You can stop it if you are an elder! Do not give alms again. You will know this later. |
』賢者阿難可往詣郁伽長者而語彼曰： |
’ The sage Ananda could go to the elder Yuga and speak to him: |
『長者可止！勿復布施，長者後自當知。』 |
"The elders can stop it!" Do not give alms again, the elders will know this later. 』 |
」 |
|
尊者阿難白諸長老上尊比丘曰： |
The Venerable Ananda said to the elders and monks: |
「諸尊！郁伽長者其性嚴整，若我自為語者，儻能致大不喜。 |
"Everyone! Elder Yujia has a strict nature. If I talk to myself, I will be very unhappy. |
諸尊！我為誰語？」 |
Lords! Who am I speaking for? " |
諸長老上尊比丘答曰： |
The elders and the distinguished monks replied: |
「賢者！稱比丘眾語，稱比丘眾語已，彼無所言。」 |
Wise man! I have called the bhikkhu many words, and I have called the bhikkhu many words, but he has nothing to say. |
尊者阿難便默然受諸長老上尊比丘命。 |
The Venerable Ananda then silently accepted the orders of the elders and superior monks. |
於是，諸長老上尊比丘知尊者阿難默然許已，即從坐起，繞尊者阿難，各自還去。 |
Then, the elders, the superior monks, knowing that the Venerable Ananda had silently agreed, stood up from their seats, walked around the Venerable Ananda, and went back to each other. |
尊者阿難過夜平旦，著衣持鉢，往詣郁伽長者家。 |
The Venerable Ananda went to the house of the elder Yu Yujia in the evening, wearing clothes and holding an alms bowl. |
郁伽長者遙見尊者阿難來，即從坐起，偏袒著衣，叉手向尊者阿難，白曰： |
Elder Yujia saw the Venerable Ananda coming from a distance. He stood up from his seat, opened his clothes, crossed his hands and said to the Venerable Ananda: |
「善來！尊者阿難！尊者阿難久不來此，願坐此床。」 |
Come here! Venerable Ananda! Venerable Ananda has not been here for a long time. I would like to sit on this bed. |
尊者阿難即坐其床，郁伽長者禮尊者阿難足，却坐一面。 |
Venerable Ananda immediately sat on his bed. Elder Yuga bowed to Venerable Ananda's feet and sat on one side. |
尊者阿難告曰： |
Venerable Ananda said: |
「長者知不？ |
"Does the elder know? |
長者施設如是大施，與遠來客食，與行人、病人、瞻病者食，常設粥食，常設飯食，供給守僧園人，常請二十眾食，五日都請比丘眾食，施設如是大施； |
The elders made such generous arrangements to feed guests from far away, to feed passers-by, the sick, and those visiting the sick. They always set up porridge and meals for the people who guard the monk's garden. They always invited twenty people to eat, and every five days they invited all the monks to eat. , the facilities are so generous; |
復於海中有一舶船，載滿貨還，價直百千，一時沒失。 |
There was a ship again in the sea, which was fully loaded with goods and was worth hundreds of thousands. It was not lost for a while. |
長者可止！勿復布施，長者後自當知。」 |
The elders can stop it! Do not give alms again, the elders will know this later. " |
長者白曰： |
The elder Bai said: |
「尊者阿難！為是誰語？」 |
Venerable Ananda! Whose words are you talking about? |
尊者阿難答曰： |
Venerable Ananda replied: |
「長者！我宣比丘眾語。」 |
Elder! I declare the words of the monks. |
長者白曰： |
The elder Bai said: |
「若尊者阿難宣比丘眾語者，無所復論，若自語者，或能致大不喜。 |
"If the Venerable Ananda announces what the monks are saying, there will be no comment; if he talks to himself, it may cause great displeasure. |
尊者阿難！若我如是捨與，如是惠施，一切財物皆悉竭盡，但使我願滿，如轉輪王願。」 |
Venerable Ananda! If I give in this way and give in this way, all my wealth will be exhausted, but my wish will be fulfilled, just like the wish of the wheel-turning king. " |
尊者阿難問曰： |
Venerable Ananda asked: |
「長者云何轉輪王願？」 |
What does the elder say about the wish of the Wheel-turning King? |
長者答曰： |
The elder replied: |
「尊者阿難！村中貧人作是念： |
"Venerable Ananda! The poor people in the village are thinking: |
『令我於村中最富！』即是彼願。 |
"Make me the richest in the village!" ’ That’s what he wished for. |
村中富人作是念： |
The rich man in the village thought: |
『令我於邑中最富！』即是彼願。 |
"Make me the richest in the city!" ’ That’s what he wished for. |
邑中富人作是念： |
The rich people in the city thought: |
『令我於城中最富！』即是彼願。 |
"Make me the richest in the city!" ’ That’s what he wished for. |
城中富人作是念： |
The rich man in the city thought: |
『令我於城中作宗正！』即是彼願。 |
"Let me be the official in the city!" ’ That’s what he wished for. |
城中宗正作是念： |
Zong Zhengzheng in the city read: |
『令我作國相！』即是彼願。 |
"Make me Prime Minister!" ’ That’s what he wished for. |
國相作是念： |
The Prime Minister’s thoughts are as follows: |
『令我作小王！』即是彼願。 |
"Make me a little king!" ’ That’s what he wished for. |
小王作是念： |
Xiao Wang thought: |
『令我作轉輪王！』即是彼願。 |
"Make me the wheel-turning king!" ’ That’s what he wished for. |
轉輪王作是念： |
King Chakravartin recited: |
『令我如族姓子所為，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，謂無上梵行訖，令我於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。』 |
"Let me, as a disciple of my clan do, shave off my beard and hair, put on cassock, and become a believer, leave home, have no family, and learn the Tao. I am said to have completed the supreme holy life. Let me know myself in the present Dharma and bear witness to myself." In the journey of achievement, life is over, the holy life has been established, what has been done has been done, there is no more feeling, knowing it is true. 』 |
即是彼願。 |
That is what he wishes. |
尊者阿難！若我如是捨與，如是惠施，一切財物皆悉竭盡，但使我願滿，如轉輪王願。 |
Venerable Ananda! If I give in this way and give in this way, all my wealth will be exhausted, but my wish will be fulfilled, just like the wish of the wheel-turning king. |
尊者阿難！我有是法。」 |
Venerable Ananda! I have the Dharma. " |
尊者阿難歎曰： |
Venerable Ananda sighed and said: |
「長者！若有是法，甚奇！甚持！」 |
Sir! If there is such a Dharma, it would be amazing! How upholding it is! |
「復次，尊者阿難！我不但有是法。 |
"Again, Venerable Ananda! Not only do I have this Dharma. |
尊者阿難！我詣僧園時，若初見一比丘，便為作禮，若彼比丘經行者，我亦隨經行，若彼坐者，我亦於一面坐，坐已聽法，彼尊為我說法，我亦為彼尊說法，彼尊問我事，我亦問彼尊事，彼尊答我事，我亦答彼尊事。 |
Venerable Ananda! When I go to the monk's garden, if I see a bhikkhu for the first time, I will bow to him. If the bhikkhu is walking in the sutra, I will also walk along with the sutra. , I also preached the Dharma for him. When he asked me something, I also asked him something. When he answered me, I also answered his question. |
尊者阿難！我未曾憶輕慢上中下長老上尊比丘。 |
Venerable Ananda! I have never looked down upon the superior, middle, or inferior elders or the venerable bhikkhu. |
尊者阿難！我有是法。」 |
Venerable Ananda! I have the Dharma. " |
尊者阿難歎曰： |
Venerable Ananda sighed and said: |
「長者！若有是法，甚奇，甚持。」 |
Sir! If there is such a Dharma, it would be very surprising and very upholding. |
「復次，尊者阿難！我不但有是法。 |
"Again, Venerable Ananda! Not only do I have this Dharma. |
尊者阿難！我在比丘眾行布施時，天住虛空而告我曰： |
Venerable Ananda! When I was giving alms to the monks, the sky abiding in the sky told me: |
『長者！此是阿羅訶，此是向阿羅訶，此是阿那含，此是向阿那含，此是斯陀含，此是向斯陀含，此是須陀洹，此是向須陀洹，此是精進，此不精進。』 |
"Senior citizens! This is Araha, this is Xiang Araha, this is Anagami, this is Xiang Anagami, this is Xiang Situagami, this is Xiang Situagami, this is Sotapanna, this is Xiangstuagami Huan, this is diligence, this is not diligence. 』 |
尊者阿難！我施比丘眾時未曾憶有分別意。 |
Venerable Ananda! When I gave to the monks, I never remembered any intention of distinction. |
尊者阿難！我有是法。」 |
Venerable Ananda! I have the Dharma. " |
尊者阿難歎曰： |
Venerable Ananda sighed and said: |
「長者！若有是法，甚奇！甚特！」 |
Elder! If there is such a method, it would be amazing! What a special thing! |
「復次，尊者阿難！我不但有是法。 |
"Again, Venerable Ananda! Not only do I have this Dharma. |
尊者阿難！我在比丘眾行布施時，天住虛空而告我曰： |
Venerable Ananda! When I was giving alms to the monks, the sky abiding in the sky told me: |
『長者！有如來、無所著、等正覺、世尊善說法，如來聖眾善趣向。』 |
"Senior citizens! There is Tathagata, no attachment, equal enlightenment, the World-Honored One teaches the Dharma well, and the saints of Tathagata have good destinations. 』 |
我不從彼天信，不從彼欲樂，不從彼所聞，但我自有淨智，知有如來、無所著、等正覺、世尊善說法，如來聖眾善趣向。 |
I don’t believe in that heaven, don’t follow that sensual pleasure, and don’t follow that hearing. However, I have pure wisdom and know that there is a Tathagata, no attachment, and other fully enlightened people. |
尊者阿難！我有是法。」 |
Venerable Ananda! I have the Dharma. " |
尊者阿難歎曰： |
Venerable Ananda sighed and said: |
「長者！若有是法，甚奇！甚特！」 |
Elder! If there is such a method, it would be amazing! What a special thing! |
「復次，尊者阿難！我不但有是法，尊者阿難！我離欲、離惡不善之法，至得第四禪成就遊。 |
"Again, Venerable Ananda! Not only do I have this Dharma, Venerable Ananda! I have renounced desire and evil and unwholesome Dharma, and have attained the fourth jhāna. |
尊者阿難！我有是法。」 |
Venerable Ananda! I have the Dharma. " |
尊者阿難歎曰： |
Venerable Ananda sighed and said: |
「長者！若有是法，甚奇！甚特！」 |
Elder! If there is such a method, it would be amazing! What a special thing! |
於是，郁伽長者白曰： |
Then Elder Yujia said: |
「尊者阿難！願在此食。」 |
Venerable Ananda! I would like to eat here. |
尊者阿難為郁伽長者故，默然受請。 |
Venerable Ananda, as the elder Yuga, accepted the invitation silently. |
郁伽長者知尊者阿難默然受已，即從坐起，自行澡水，以極淨美種種豐饒食噉含消，自手斟酌，令得飽滿，食訖收器，行澡水已，取一小床，別坐聽法。 |
Elder Yuga knew that the Venerable Ananda was silently accepting what he had done. He stood up from his seat and took a bath in the water. He drank some extremely pure and beautiful rich food and drank it in his mouth. He drank it with his own hands until he was full. After eating, he put away the vessel and took a bath. , take a small bed, don't sit down and listen to the Dharma. |
尊者阿難為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去。 |
The Venerable Ananda preached the Dharma to him, encouraging him to arouse thirst and attaining joy. Having immeasurable means to preach the sermon to him, urging him to arouse thirst and attaining joy, he stood up from his seat. |
尊者阿難所說如是。 |
This is what the Venerable Ananda said. |
郁伽長者聞尊者阿難所說，歡喜奉行。 |
Elder Yuga heard what the Venerable Ananda said and followed it happily. |
郁伽長者經第八竟（一千七百四十八字） |
The Eighth Principle of the Sutra of Elder Yujia (1,748 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 4 未曾有法品 |
Chapter 4 There has never been a Dharma |
40. To the Householder Hatthaka （四〇）手長者經 |
40. To the Householder Hatthaka (40) Hand Elder Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊阿邏鞞伽邏，在惒林中。 |
At one time, the Buddha was traveling in Aluotagaru, in the forest. |
爾時，手長者與五百大長者俱，往詣佛所，稽首禮足，却坐一面，五百長者亦禮佛足，却坐一面。 |
At that time, the elder and the five hundred elders went to the Buddha's place, bowed their heads and bowed to the Buddha, and sat on one side. The five hundred elders also bowed to the Buddha's feet and sat on one side. |
世尊告曰： |
The World Honored One said: |
「手長者！汝今有此極大眾，長者！汝以何法攝此大眾？」 |
Old Hand! You have such a huge crowd now, Sir! How do you capture this huge crowd? |
彼時手長者白曰： |
At that time, the man with the long hand said: |
「世尊！謂有四事攝，如世尊說，一者惠施，二者愛言，三者以利，四者等利。 |
"World Honored One, there are four things. As the World Honored One said, one is charity, the other is kindness, the third is benefit, and the fourth is equal benefit. |
世尊！我以此攝於大眾，或以惠施，或以愛言，或以利，或以等利。」 |
World Honored One! I use this to attract the public, either with charity, or with loving words, or with benefits, or with benefits. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！手長者！汝能以如法攝於大眾，又以如門攝於大眾，以如因緣攝於大眾。 |
"Excellent! Excellent! You who have long hands! You can capture the masses with the Dharma, capture the masses with the door, and capture the masses with the cause and condition. |
手長者！若過去有沙門、梵志以如法攝大眾者，彼一切即此四事攝於中或有餘。 |
Hands! If in the past there were ascetics and Brahmāzhi who captured the masses according to the Dharma, then all of them were captured by these four things or there was more. |
手長者！若有未來沙門、梵志以如法攝大眾者，彼一切即此四事攝，於中或有餘。 |
Hands! If there are future ascetics and Brahmāzhi who capture the masses according to the Dharma, everything they do will be captured by these four things, and there may be more in them. |
手長者！若有現在沙門、梵志以如法攝大眾者，彼一切即此四事攝於中或有餘。」 |
Hands! If there are any ascetics and Brahmāzhi who are able to capture the masses according to the Dharma, then all of them will be captured in these four things or there will be more. " |
於是，世尊為手長者說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。 |
Then, the World-Honored One preached the Dharma to the elder, urging him to arouse thirst and attaining joy. Infinite expedient means preached the Dharma to him, urging him to arouse thirst and attaining joy. He stayed silently. |
於是，手長者佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家。 |
Then, the Buddha with the long hand preached the Dharma, exhorted him to arouse thirst, and achieved joy. He stood up from his seat, bowed to the Buddha, walked around three times, and returned to his home. |
到外門已，若有人者，盡為說法，勸發渴仰，成就歡喜； |
When you arrive at the outer gate, if anyone is there, preach the Dharma to encourage people to be thirsty and achieve joy; |
中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，昇堂敷床，結跏趺坐，心與慈俱，遍滿一方成就遊。 |
If there are people at the middle door, the inner door, and inside, he will preach the Dharma to you, exhort him to be thirsty, and he will achieve joy. He will go to the hall and spread out the bed, sit in lotus position, and his heart will be full of compassion. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. |
爾時，三十三天集在法堂，咨嗟稱歎手長者： |
At that time, the thirty-three people gathered in the Dharma hall and sighed and praised the elder: |
「諸賢！手長者有大善利，有大功德。 |
"All sages! Those with long hands have great benefits and great merits. |
所以者何？ |
So what? |
彼手長者，佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家。 |
The one with the long hand, the Buddha preached the Dharma, exhorted people to be thirsty, and achieved joy. He stood up from his seat, bowed to the Buddha, walked around three times, and returned to his home. |
到外門已，若有人者盡為說法，勸發渴仰，成就歡喜； |
When you arrive at the outer gate, if there is anyone there, you can expound the Dharma to excite your thirst and achieve joy; |
中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，昇堂敷床，結加趺坐，心與慈俱，遍滿一方成就遊。 |
If there are people at the middle door, the inner door and the entrance, he will preach the Dharma to you, exhort him to thirst, and achieve joy. He will go up to the hall and spread the bed, and sit down in a knot. His heart will be filled with compassion, and the whole place will be filled with joy. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。」 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. " |
於是，毘沙門大天王色像巍巍，光耀暐曄，夜將向旦，往詣手長者家，告曰： |
Then, at the end of the night, the majestic image of the Great Heavenly King Bishamon went to the house of the elder Yishou and said: |
「長者！汝有善利，有大功德。 |
"Elder! You have good benefits and great merits. |
所以者何？ |
So what? |
今三十三天為長者集在法堂，咨嗟稱歎： |
Today, on the thirty-third day, the elders gathered in the Dharma hall, admiring and exclaiming: |
『手長者有大善利，有大功德。 |
"Those with long hands have great benefits and merits. |
所以者何？ |
So what? |
諸賢！彼手長者，佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家。 |
All sages! The one with the long hand, the Buddha preached the Dharma, exhorted people to be thirsty, and achieved joy. He stood up from his seat, bowed to the Buddha, walked around three times, and returned to his home. |
到外門已，若有人者盡為說法，勸發渴仰，成就歡喜； |
When you arrive at the outer gate, if there is anyone there, you can expound the Dharma to excite your thirst and achieve joy; |
中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，昇堂敷床，結加趺坐，心與慈俱，遍滿一方成就遊。 |
If there are people at the middle door, the inner door and the entrance, he will preach the Dharma to you, exhort him to thirst, and achieve joy. He will go up to the hall and spread the bed, and sit down in a knot. His heart will be filled with compassion, and the whole place will be filled with joy. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。』 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. 』 |
」 |
|
是時，手長者默然不語，不觀、不視毘沙門大天王。 |
At that time, the man with the long hand remained silent and did not look at or look at the Great Heavenly King Bishamon. |
所以者何？ |
So what? |
以尊重定，守護定故。 |
To respect the determination, to protect the determination. |
爾時，世尊於無量百千眾中，咨嗟稱歎手長者： |
At that time, the World-Honored One, among the countless hundreds and thousands of people, sighed and praised the Elder: |
「手長者有七未曾有法。 |
"There are seven people with long hands who have no method. |
彼手長者，我為說法，勸發渴仰，成就歡喜已，即從坐起，為我作禮，繞三匝而去，還歸其家。 |
The elder of the other hand, after I preached the Dharma, exhorted you to arouse thirst, and achieved joy, he stood up from his seat, made a salute to me, walked around three times, and returned to his home. |
到外門已，若有人者盡為說法，勸發渴仰，成就歡喜； |
When you arrive at the outer gate, if there is anyone there, you can expound the Dharma to excite your thirst and achieve joy; |
中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，昇堂敷床，結加趺坐，心與慈俱，遍滿一方成就遊。 |
If there are people at the middle door, the inner door and the entrance, he will preach the Dharma to you, exhort him to thirst, and achieve joy. He will go up to the hall and spread the bed, and sit down in a knot. His heart will be filled with compassion, and the whole place will be filled with joy. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. |
「今三十三天為彼集在法堂，咨嗟稱歎： |
"For the thirty-three days now, I have gathered together in the Dharma hall for him, admiring and sighing: |
『手長者有大善利，有大功德。 |
"Those with long hands have great benefits and merits. |
所以者何？ |
So what? |
諸賢！彼手長者，佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家。 |
All sages! The one with the long hand, the Buddha preached the Dharma, exhorted people to be thirsty, and achieved joy. He stood up from his seat, bowed to the Buddha, walked around three times, and returned to his home. |
到外門已，若有人者盡為說法，勸發渴仰，成就歡喜； |
When you arrive at the outer gate, if there is anyone there, you can expound the Dharma to excite your thirst and achieve joy; |
中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，昇堂敷床，結加趺坐，心與慈俱，遍滿一方成就遊。 |
If there are people at the middle door, the inner door and the entrance, he will preach the Dharma to you, exhort him to thirst, and achieve joy. He will go up to the hall and spread the bed, and sit down in a knot. His heart will be filled with compassion, and the whole place will be filled with joy. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。』 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. 』 |
「今毘沙門大天王色像巍巍，光曜暐曄，夜將向旦，詣手長者家，告曰： |
"Now at Bishamon, the majestic image of the great heavenly king is shining brightly. At the end of the night, I went to the house of the elder and said: |
『長者！汝有善利，有大功德。 |
"Senior citizens! You have good benefits and great merits. |
所以者何？ |
So what? |
今三十三天為長者集在法堂，咨嗟稱歎： |
Today, on the thirty-third day, the elders gathered in the Dharma hall, admiring and exclaiming: |
「手長者有大善利，有大功德。 |
"Those with long hands have great benefits and merits. |
所以者何？ |
So what? |
諸賢！彼手長者，佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家。 |
All sages! The one with the long hand, the Buddha preached the Dharma, exhorted people to be thirsty, and achieved joy. He stood up from his seat, bowed to the Buddha, walked around three times, and returned to his home. |
到外門已，若有人者盡為說法，勸發渴仰，成就歡喜； |
When you arrive at the outer gate, if there is anyone there, you can expound the Dharma to excite your thirst and achieve joy; |
中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，昇堂敷床，結加趺坐，心與慈俱，遍滿一方成就遊。 |
If there are people at the middle door, the inner door and the entrance, he will preach the Dharma to you, exhort him to thirst, and achieve joy. He will go up to the hall and spread the bed, and sit down in a knot. His heart will be filled with compassion, and the whole place will be filled with joy. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。」 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. " |
』」 |
』』 |
於是，有一比丘過夜平旦，著衣持鉢，往詣手長者家，手長者遙見比丘來，即從坐起，叉手向比丘白曰： |
Then, a bhikkhu spent the night, put on his robes and held an alms bowl, and went to the house of the elder Shandong. Seeing the bhikkhu coming from afar, the elder Shandong stood up from his seat, crossed his hands and said to the bhikkhu: |
「尊者善來！尊者久不來此，願坐此床。」 |
Your Majesty, please come! Your Majesty has not been here for a long time and would like to sit on this bed. |
彼時比丘即坐其床，手長者禮比丘足，却坐一面。 |
At that time, the bhikkhu sat on his bed. The one with the longer hands bowed to the bhikkhu's feet, but sat on one side. |
比丘告曰： |
The bhikkhu said: |
「長者！汝有善利，有大功德。 |
"Elder! You have good benefits and great merits. |
所以者何？ |
So what? |
世尊為汝於無量百千眾中，咨嗟稱歎手長者： |
The World-Honored One, among the countless hundreds and thousands of people, will sigh and praise you, the Elder: |
『手長者有七未曾有法，手長者我為說法，勸發渴仰，成就歡喜已，即從坐起，為我作禮，繞三匝而去，還歸其家。 |
There are seven people with long hands who have never had a Dharma. For those with long hands, I preached the Dharma, exhorted people to be thirsty, and achieved joy. Then they stood up from their seats, offered me salutes, walked around three times, and returned to their homes. |
到外門已，若有人者盡為說法，勸發渴仰，成就歡喜； |
When you arrive at the outer gate, if there is anyone there, you can expound the Dharma to excite your thirst and achieve joy; |
中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，昇堂敷床，結加趺坐，心與慈俱，遍滿一方成就遊。 |
If there are people at the middle door, the inner door and the entrance, he will preach the Dharma to you, exhort him to thirst, and achieve joy. He will go up to the hall and spread the bed, and sit down in a knot. His heart will be filled with compassion, and the whole place will be filled with joy. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. |
「『今三十三天為彼集在法堂，咨嗟稱歎： |
"'For the thirty-three days now, I have gathered in the Dharma hall for him, and I have been admiring and sighing: |
「手長者有大善利，有大功德。 |
"Those with long hands have great benefits and merits. |
所以者何？ |
So what? |
諸賢！彼手長者，佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家。 |
All sages! The one with the long hand, the Buddha preached the Dharma, exhorted people to be thirsty, and achieved joy. He stood up from his seat, bowed to the Buddha, walked around three times, and returned to his home. |
到外門已，若有人者盡為說法，勸發渴仰，成就歡喜； |
When you arrive at the outer gate, if there is anyone there, you can expound the Dharma to excite your thirst and achieve joy; |
中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，昇堂敷床，結加趺坐，心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
If there are people at the middle gate, inner gate, and inside, he will preach the Dharma, exhort you to be thirsty, and achieve joy. He goes to the hall and spreads the bed, and sits down with his hands crossed. His heart is filled with compassion, and the whole place is filled with achievements, like this two, three, and four Square, four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and vast, immeasurable good practices, pervading all the worldly achievements. |
如是悲、喜心與捨俱，無結無怨無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。」 |
Such a heart of compassion, joy and equanimity, no knots, no resentments, no hatred and no hostility, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. " |
「『於是，毘沙門大天王色像巍巍，光耀暐曄，夜將向旦，詣手長者家，告曰： |
“‘Thereupon, the majestic image of the Great Heavenly King Bishamon, shining brightly, went to the house of the elder at night and said: |
「長者！汝有善利，有大功德。 |
"Elder! You have good benefits and great merits. |
所以者何？ |
So what? |
今三十三天為手長者集在法堂，咨嗟稱歎： |
Today, for the thirty-three days, the elders gathered in the Dharma Hall and exclaimed: |
『手長者有大善利，有大功德。 |
"Those with long hands have great benefits and merits. |
所以者何？ |
So what? |
諸賢！彼手長者，佛為說法，勸發渴仰，成就歡喜已，即從坐起，為佛作禮，繞三匝而去，還歸其家。 |
All sages! The one with the long hand, the Buddha preached the Dharma, exhorted people to be thirsty, and achieved joy. He stood up from his seat, bowed to the Buddha, walked around three times, and returned to his home. |
到外門已，若有人者盡為說法，勸發渴仰，成就歡喜； |
When you arrive at the outer gate, if there is anyone there, you can expound the Dharma to excite your thirst and achieve joy; |
中門、內門及入在內，若有人者盡為說法，勸發渴仰，成就歡喜已，昇堂敷床，結加趺坐，心與慈俱，遍滿一方成就遊。 |
If there are people at the middle door, the inner door and the entrance, he will preach the Dharma to you, exhort him to thirst, and achieve joy. He will go up to the hall and spread the bed, and sit down in a knot. His heart will be filled with compassion, and the whole place will be filled with joy. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。』 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. 』 |
」是時，手長者默然不語，亦不觀視毘沙門大天王。 |
” At that time, the man with the long hand remained silent and did not look at the Great Heavenly King Bishamon. |
所以者何？ |
So what? |
以尊重定、守護定故。』 |
It is determined by respecting and guarding. 』 |
」 |
|
於是，手長者白比丘曰： |
Then the man with the long hand said to Bhikkhu: |
「尊者！是時無白衣耶？」 |
Venerable Sir! Isn't it time to wear white clothes? |
比丘答曰： |
The bhikkhu replied: |
「無白衣也。」 |
There is no such thing as white clothes. |
又問曰： |
He asked again: |
「若有白衣者，當有何咎？」 |
If there is a man in white, what's the blame? |
長者答曰： |
The elder replied: |
「尊者！或有不信世尊語者，彼當長夜不義不忍，生極惡處，受苦無量。 |
"Venerable Sir! If there are those who do not believe in the words of the World Honored One, they will be unjust and unbearable for a long night, and will be reborn in a very evil place, suffering immeasurable pain. |
若有信佛語者，彼因此事故，便能尊重恭敬禮事我。 |
If there are people who believe in the Buddha's words, they will be able to respect and treat me respectfully because of this accident. |
尊者！我亦不欲令爾也。 |
Your Holiness! I don’t want to order you either. |
尊者！願在此食。」 |
Your Holiness! Would love to eat here. " |
彼比丘為手長者故，默然受請。 |
Because the bhikkhu was an elder, he accepted the invitation silently. |
手長者知彼比丘默然受已，即從坐起，自行澡水，以極淨美種種豐饒食噉含消，自手斟酌，令得飽滿，食訖收器，行澡水已，取一小床，別坐聽法。 |
The elder of the hands knew that the bhikkhu was silently accepting what he had done. He stood up from his seat and took a bath in the water. He drank some extremely pure and beautiful rich food and drank it in his mouth. He drank it with his own hands to make him full. Small bed, don't sit and listen to the teachings. |
彼比丘為手長者說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去，往詣佛所，稽首禮足，却坐一面，謂與手長者本所共論盡向佛說。 |
The bhikkhu preached the Dharma to the elder, urging him to arouse thirst and attaining joy. Infinite expedient means preached the sermon to him, urging him to arouse thirst and attain joy. After sitting up, he went to the Buddha's place, bowed his head and bowed, but sat on one side, saying Together with the elder, we will discuss everything and talk to the Buddha. |
於是，世尊告諸比丘： |
Then the World-Honored One told the monks: |
「我以是故，稱說手長者有七未曾有法。 |
"For this reason, I say that there are seven people who have long hands who have no method. |
復次汝等當知，手長者復有第八未曾有法，手長者無求無欲。」 |
Again, you should know that a person with a long hand has no way, and a person with a long hand has no pursuit or desire. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
手長者經第九竟（二千六百五十八字） |
The Ninth Chapter of the Sutra of the Elder (2,658 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 4 未曾有法品 |
Chapter 4 There has never been a Dharma |
On the Householder Hatthaka （四一）手長者經 |
On the Householder Hatthaka (41) Hand Elder Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊阿邏鞞伽邏，在惒林中。 |
At one time, the Buddha was traveling in Aluotagaru, in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「手長者有八未曾有法。 |
"There are eight people with long hands who have no method. |
云何為八？ |
Why does the cloud mean eight? |
手長者有少欲、有信、有慚、有愧、有精進、有念、有定、有慧。 |
Those with long hands have less desire, faith, shame, shame, diligence, mindfulness, concentration, and wisdom. |
手長者有少欲者，此何因說？ |
Why do we say that people with long hands have less desires? |
手長者自少欲，不欲令他知我少欲，有信、有慚、有愧、有精進、有念、有定、有慧，手長者自有慧，不欲令他知我有慧。 |
People with long hands have few desires, and I don’t want others to know that I have few desires. I have faith, shame, shame, diligence, mindfulness, concentration, and wisdom. People with long hands have wisdom by themselves, and I don’t want others to know that I have wisdom. . |
手長者有少欲者，因此故說。 |
People with long hands have less desires, so it is said. |
「手長者有信者，此何因說？ |
“He who has long hands has faith, why do you say this? |
手長者得信堅固，深著如來，信根已立，終不隨外沙門、梵志、若天、魔、梵及餘世間。 |
Those with long hands will have strong faith, deeply rooted in the Tathagata, and the roots of faith have been established, and they will never follow the outsiders, Brahmans, gods, demons, Brahmas, or the rest of the world. |
手長者有信者，因此故說。 |
Those with long hands have faith, so it is said. |
「手長者有慚者，此何因說？ |
People with long hands are ashamed. Why do you say this? |
手長者常行慚耻，可慚知慚，惡不善法、穢污煩惱受諸惡報，造生死本。 |
People with long hands often act with shame, but they know that they are ashamed. They hate unwholesome dharma, impurities and troubles, and receive all kinds of bad retributions, which create the foundation of life and death. |
手長者有慚者，因此故說。 |
Those with long hands are ashamed, hence the saying. |
「手長者有愧者，此何因說？ |
"Those who have long hands are ashamed. Why do you say this? |
手長者常行羞愧，可愧知愧，惡不善法，穢污煩惱受諸惡報，造生死本。 |
People with long hands are often ashamed of their actions, feel guilty, do bad things, suffer from filth and troubles, and receive all kinds of bad retribution, which creates the root of life and death. |
手長者有愧者，因此故說。 |
Those with long hands feel guilty, so it is said. |
「手長者有精進者，此何因說？ |
Those who have long hands are those who are diligent. Why do we say this? |
手長者常行精進，除惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便。 |
Those with long hands always practice diligently, eliminate evil and unwholesome deeds, and practice good Dharma. They always raise their minds, are single-minded and firm, and do not give up convenient methods for the good roots. |
手長者有精進者，因此故說。 |
Those with long hands are those who are diligent, so it is said. |
「手長者有念者，此何因說？ |
If you have long hands, you have thoughts. Why do you say this? |
手長者觀內身如身，觀內覺、心、法如法。 |
Those with long hands observe the inner body as if it were the body, and the inner awareness, mind, and dharmas as if they were dharmas. |
手長者有念者，因此故說。 |
Those with long hands have thoughts, so it is said. |
「手長者有定者，此何因說？ |
People with long hands have determination. Why do we say this? |
手長者離欲、離惡不善之法，至得第四禪成就遊。 |
Those with long hands are free from desires and evil and unwholesome dharma, and can reach the fourth jhāna. |
手長者有定者，因此故說。 |
People with long hands have determination, so it is said. |
「手長者有慧者，此何因說？ |
"Why is it said that those with long hands are wise? |
手長者修行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦。 |
Those with advanced hands practice wisdom and observe the rise and fall of Dharma. They gain such wisdom. The holy wisdom is clear and discernible, and they can correct all suffering. |
手長者有慧者，因此故說。 |
People with long hands are wise, so it is said. |
手長者有八未曾有法者，因此故說。」 |
There are eight people with long hands who have never had the Dharma, so it is said. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
手長者經第十竟（四百七十三字） |
The Tenth Chapter of the Sutra of the Long Hand (473 words) |
中阿含經卷第九（一萬二千八十八字） |
Volume 9 of the Agama Sutra (12,888 words) |
中阿含未曾有法品第四竟（一萬九百四十六字）（初一日誦） |
There has never been a fourth Dharma in the Agama (1946 words) (recited on the first day of the lunar month) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
42. “What is the Purpose?” （四二）何義經 |
42. “What is the Purpose?” (42) He Yi Jing |
習相應品第五（有十六經）（初一日誦） |
Study the corresponding fifth chapter (there are sixteen sutras) (recited on the first day of the lunar month) |
中阿含經卷第十 |
Book 10 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
何義、不思、念、慚二 戒敬各二、及本際 |
What does it mean, not to think about it, to think about it, and to be ashamed? |
二食、盡智、說涅槃 彌醯、即為比丘說 |
Eat two meals, use all your wisdom, and speak about Nirvana. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者阿難則於晡時從燕坐起，往詣佛所，稽首禮足，却住一面，白曰： |
At that time, the Venerable Ananda stood up from his seat in the afternoon, went to the Buddha's place, bowed his head and bowed, then stopped on one side and said: |
「世尊！持戒為何義？」 |
World Honored One! What is the meaning of keeping the precepts? |
世尊答曰： |
The World Honored One replied: |
「阿難！持戒者，令不悔義。 |
"Ananda! Those who uphold the precepts will never regret their righteousness. |
阿難！若有持戒者，便得不悔。」 |
Ananda! If you keep the precepts, you will have no regrets. " |
復問： |
Further question: |
「世尊！不悔為何義？」 |
World Honored One! What's the point of not regretting? |
世尊答曰： |
The World Honored One replied: |
「阿難！不悔者，令歡悅義。 |
"Ananda! He who does not regret will be righteous. |
阿難！若有不悔者，便得歡悅。」 |
Ananda! If there are those who do not regret, they will be happy. " |
復問： |
Further question: |
「世尊！歡悅為何義？」 |
World Honored One! What is the meaning of joy? |
世尊答曰： |
The World Honored One replied: |
「阿難！歡悅者，令喜義。 |
"Ananda! He who is happy is happy and righteous. |
阿難！若有歡悅者，便得喜。」 |
Ananda! If anyone is happy, he will be happy. " |
復問： |
Further question: |
「世尊！喜為何義？」 |
World Honored One! What is the meaning of joy? |
世尊答曰： |
The World Honored One replied: |
「阿難！喜者，令止義。 |
"Ananda! He who is happy will stop the righteousness. |
阿難！若有喜者，便得止身。」 |
Ananda! If you are happy, you will be able to stop. " |
復問： |
Further question: |
「世尊！止為何義？」 |
World Honored One! What is the meaning of stopping? |
世尊答曰： |
The World Honored One replied: |
「阿難！止者，令樂義。 |
"Ananda! He who stops is happy and righteous. |
阿難！若有止者，便得覺樂。」 |
Ananda! If there is cessation, you will feel happy. " |
復問： |
Further question: |
「世尊！樂為何義？」 |
World Honored One! What is the meaning of happiness? |
世尊答曰： |
The World Honored One replied: |
「阿難！樂者，令定義。 |
"Ananda! The happy one is defined. |
阿難！若有樂者，便得定心。」 |
Ananda! If you are happy, you will have peace of mind. " |
復問： |
Further question: |
「世尊！定為何義？」 |
World Honored One! What does definition mean? |
世尊答曰： |
The World Honored One replied: |
「阿難！定者，令見如實、知如真義。 |
"Ananda! The one who is determined makes seeing the truth and knowing the true meaning. |
阿難！若有定者，便得見如實、知如真。」 |
Ananda! If you have concentration, you will see the truth and know the truth. " |
復問： |
Further question: |
「世尊！見如實、知如真為何義？」 |
World Honored One! What is the meaning of seeing the truth and knowing the truth? |
世尊答曰： |
The World Honored One replied: |
「阿難！見如實、知如真者，令厭義。 |
"Ananda! He who sees the truth and knows the truth is disgusted with righteousness. |
阿難！若有見如實、知如真者，便得厭。」 |
Ananda! If there are those who see things as they are and know things as they are, they will be disgusted. " |
復問： |
Further question: |
「世尊！厭為何義？」 |
World Honored One! What does it mean to be disgusted? |
世尊答曰： |
The World Honored One replied: |
「阿難！厭者，令無欲義。 |
"Ananda! For those who are disgusted, let them have no desire for justice. |
阿難！若有厭者，便得無欲。」 |
Ananda! If you are disgusted, you will have no desire. " |
復問： |
Further question: |
「世尊！無欲為何義？」 |
World Honored One! What is the meaning of being without desire? |
世尊答曰： |
The World Honored One replied: |
「阿難！無欲者，令解脫義。 |
"Ananda! He who has no desires has the meaning of liberation. |
阿難！若有無欲者，便得解脫一切婬、怒、癡。 |
Ananda! If there are those who have no desires, they will be liberated from all lust, anger, and delusion. |
是為，阿難！因持戒便得不悔，因不悔便得歡悅，因歡悅便得喜，因喜便得止，因止便得樂，因樂便得定。 |
It’s because of Ananda! Because you keep the precepts, you will have no regrets. If you don't regret, you will be happy. If you are happy, you will be happy. |
阿難！多聞聖弟子因定便得見如實、知如真，因見如實、知如真，便得厭，因厭便得無欲，因無欲便得解脫，因解脫便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Ananda! The disciples of the saintly disciples of Hearing and Learning, because of concentration, can see the truth and know the truth. Because of seeing the truth and knowing the truth, they will get bored. Because of the boredom, they will have no desire. Because they have no desire, they will be liberated. Because of liberation, they will know liberation. Life is over. , the holy life has been established, what has been done has been done, there is no more feeling, knowing it is true. |
阿難！是為法法相益，法法相因，如是此戒趣至第一，謂度此岸，得至彼岸。」 |
Ananda! This is because Dharma and Dharma benefit each other, and Dharma and Dharma cause each other. In this way, the precepts are the first, which means that after crossing this shore, you can reach the other shore. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
何義經第一竟（五百二十九字） |
He Yi Jing's No. 1 (529 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
43. No Need for Thought （四三）不思經 |
43. No Need for Thought (四三)不思经 |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告曰： |
At that time, the World-Honored One said: |
「阿難！持戒者不應思，令我不悔。 |
"Ananda! Those who uphold the precepts should not think about it, so that I will not regret it. |
阿難！但法自然，持戒者便得不悔。 |
Ananda! But the law is natural, and those who uphold the precepts will have no regrets. |
阿難！有不悔者不應思，令我歡悅。 |
Ananda! Those who do not regret should not be thought of, which makes me happy. |
阿難！但法自然，有不悔者便得歡悅。 |
Ananda! But the law is natural, and those who have no regrets will be happy. |
阿難！有歡悅者不應思，令我喜。 |
Ananda! Those who are happy should not think about it, it makes me happy. |
阿難！但法自然，有歡悅者便得喜。 |
Ananda! But the law is natural, and those who are happy will be happy. |
阿難！有喜者不應思，令我止。 |
Ananda! Those who are happy should not think about it, so I stop. |
阿難！但法自然，有喜者便得止身。 |
Ananda! But the law is natural, and those who are happy will have to stop. |
阿難！有止者不應思，令我樂。 |
Ananda! If there is a stop, I should not think about it, which makes me happy. |
阿難！但法自然，有止者便得覺樂。 |
Ananda! But the law is natural, and those who stop it will feel happy. |
阿難！有樂者不應思，令我定。 |
Ananda! Those who are happy should not think about it, so I am calm. |
阿難！但法自然，有樂者便得定心。 |
Ananda! But the law is natural, and those who are happy will have peace of mind. |
阿難！有定者不應思，令我見如實、知如真。 |
Ananda! Those who have concentration should not think about it, so that I can see it as it is and know it as it is. |
阿難！但法自然，有定者便得見如實、知如真。 |
Ananda! But the law is natural, and those who have concentration will see and know the truth as it is. |
阿難！有見如實、知如真者不應思，令我厭。 |
Ananda! Those who see things as they are and know things as they are should not be thought of, they disgust me. |
阿難！但法自然，有見如實、知如真者便得厭。 |
Ananda! But the law is natural, and those who see things as they are and know things as they are will get tired of them. |
阿難！有厭者不應思，令我無欲。 |
Ananda! Those who are disgusted should not think about it, which makes me have no desire. |
阿難！但法自然，有厭者便得無欲。 |
Ananda! But the law is natural, and those who are disgusted will have no desire. |
阿難！有無欲者不應思，令我解脫。 |
Ananda! Those who have or have no desires should not think about it, so that I can be liberated. |
阿難！但法自然，有無欲者便得解脫一切婬、怒、癡。 |
Ananda! But the law is natural, and those who have no desire will be liberated from all lust, anger, and delusion. |
「阿難！是為因持戒便得不悔，因不悔便得歡悅，因歡悅便得喜，因喜便得止，因止便得樂，因樂便得定心。 |
"Ananda! This is because by observing the precepts, one will have no regrets; because of no regrets, one will be happy; because of joy, one will be happy; because of joy, one will be able to stop; because one will stop, one will be happy; because of joy, one will have peace of mind. |
阿難！多聞聖弟子有定心者便見如實、知如真，因見如實、知如真便得厭，因厭便得無欲，因無欲便得解脫，因解脫便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Ananda! The disciples of the saintly disciples of Tao Hear who have a calm mind will see the truth and know the truth. Because they see the truth and know the truth, they will get bored. Because of the boredom, they will have no desire. Because they will have no desire, they will be liberated. Because they will be liberated, they will know liberation. Life is over. , the holy life has been established, what has been done has been done, there is no more feeling, knowing it is true. |
阿難！是為法法相益，法法相因，如是此戒趣至第一，謂度此岸，得至彼岸。」 |
Ananda! This is because Dharma and Dharma benefit each other, and Dharma and Dharma cause each other. In this way, the precepts are the first, which means that after crossing this shore, you can reach the other shore. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
不思經第二竟（四百五十字） |
The second secret of not thinking about the Sutra (450 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
44. Mindfulness （四四）念經 |
44. Mindfulness (44) chanting sutras |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘多忘無正智，便害正念正智； |
"If a bhikkhu forgets too much and has no right wisdom, it will harm his right mind and right wisdom; |
若無正念正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫； |
If there is no right mindfulness and right wisdom, it will harm the protection of the roots, the protection of the precepts, the absence of regrets, joy, joy, cessation, happiness, concentration, seeing as it is, knowing as it is, being disgusted, having no desire, and being liberated; |
若無解脫，便害涅槃。 |
If there is no liberation, it will harm nirvana. |
若比丘不多忘有正智，便習正念正智； |
If a bhikkhu does not forget to have right wisdom, he will practice mindfulness and right wisdom; |
若有正念正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫； |
If you have right mindfulness and right wisdom, you will learn to protect your roots, protect your precepts, have no regrets, be happy, joyful, calm, happy, calm, see as it is, know as it is, be disgusted, have no desires, and be liberated; |
若有解脫，便習涅槃。」 |
If there is liberation, then practice Nirvana. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
念經第三竟（一百五十一字） |
The third chapter of chanting sutras (one hundred and fifty-one words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
45. Shame and Scruples (1) （四五）慚愧經 |
45. Shame and Scruples (1) (45) Shame Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘無慚無愧，便害愛恭敬； |
“If a bhikkhu is not ashamed, he will harm love and respect; |
若無愛恭敬，便害其信； |
If there is no love and respect, it will harm their faith; |
若無其信，便害正思惟； |
If you don’t have faith in it, it will harm your right thinking; |
若無正思惟，便害正念正智； |
If there is no right thought, it will harm the right mind and wisdom; |
若無正念正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫。 |
If there is no right mindfulness and right wisdom, it will harm the protection of the roots, the protection of the precepts, the absence of regrets, joy, joy, cessation, happiness, concentration, seeing as it is, knowing as it is, being disgusted, having no desire, and being liberated. |
若無解脫，便害涅槃。 |
If there is no liberation, it will harm nirvana. |
若比丘有慚有愧，便習愛恭敬； |
If a bhikkhu is ashamed, he will be accustomed to love and respect; |
若有愛恭敬，便習其信； |
If there is love and respect, then learn to believe in it; |
若有其信，便習正思惟； |
If you have faith, you will get used to thinking correctly; |
若有正思惟，便習正念正智； |
If you have right thoughts, you will practice right mindfulness and right wisdom; |
若有正念正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫； |
If you have right mindfulness and right wisdom, you will learn to protect your roots, protect your precepts, have no regrets, be happy, joyful, calm, happy, calm, see as it is, know as it is, be disgusted, have no desires, and be liberated; |
若有解脫，便習涅槃。」 |
If there is liberation, then practice Nirvana. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
慚愧經第四竟（二百四字） |
The Fourth Principle of the Ashamed Sutra (240 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
46. Shame and Scruples (2) （四六）慚愧經 |
46. Shame and Scruples (2) (46) Shame Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者舍梨子告諸比丘： |
At that time, the Venerable Sāriputta told the monks: |
「諸賢！若比丘無慚無愧，便害愛恭敬； |
"Sages! If a bhikkhu has no shame, he will harm his love and respect; |
若無愛恭敬，便害其信； |
If there is no love and respect, it will harm their faith; |
若無其信，便害正思惟； |
If you don’t have faith in it, it will harm your right thinking; |
若無正思惟，便害正念正智； |
If there is no right thought, it will harm the right mind and wisdom; |
若無正念正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫； |
If there is no right mindfulness and right wisdom, it will harm the protection of the roots, the protection of the precepts, the absence of regrets, joy, joy, cessation, happiness, concentration, seeing as it is, knowing as it is, being disgusted, having no desire, and being liberated; |
若無解脫，便害涅槃。 |
If there is no liberation, it will harm nirvana. |
諸賢！猶如有樹，若害外皮，則內皮不成，內皮不成，則莖、幹、心、節、枝、葉、華、實皆不得成。 |
All sages! Just like a tree, if the outer bark is damaged, the inner bark will not be formed, and if the inner bark is not formed, the stem, trunk, heart, nodes, branches, leaves, flowers, and fruits will not be formed. |
諸賢！當知比丘亦復如是，若無慚無愧，便害愛恭敬； |
All sages! You should know that the same is true for monks. If you are not ashamed, it will harm your love and respect; |
若無愛恭敬，便害其信； |
If there is no love and respect, it will harm their faith; |
若無其信，便害正思惟； |
If you don’t have faith in it, it will harm your right thinking; |
若無正思惟，便害正念正智； |
If there is no right thought, it will harm the right mind and wisdom; |
若無正念正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫； |
If there is no right mindfulness and right wisdom, it will harm the protection of the roots, the protection of the precepts, the absence of regrets, joy, joy, cessation, happiness, concentration, seeing as it is, knowing as it is, being disgusted, having no desire, and being liberated; |
若無解脫，便害涅槃。 |
If there is no liberation, it will harm nirvana. |
「諸賢！若比丘有慚有愧，便習愛恭敬； |
"Sages! If a bhikkhu is ashamed, he will learn to be respectful; |
若有愛恭敬，便習其信； |
If there is love and respect, then learn to believe in it; |
若有其信，便習正思惟； |
If you have faith, you will get used to thinking correctly; |
若有正思惟，便習正念正智； |
If you have right thoughts, you will practice right mindfulness and right wisdom; |
若有正念正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫； |
If you have right mindfulness and right wisdom, you will learn to protect your roots, protect your precepts, have no regrets, be happy, joyful, calm, happy, calm, see as it is, know as it is, be disgusted, have no desires, and be liberated; |
若有解脫，便習涅槃。 |
If there is liberation, then practice Nirvana. |
諸賢！猶如有樹，不害外皮，則內皮得成，內皮得成，則莖、幹、心、節、枝、葉、華、實皆得成就。 |
All sages! Just like a tree, if the outer bark is not harmed, the inner bark will be perfected, and the inner bark will be perfected, then the stem, trunk, heart, nodes, branches, leaves, flowers, and substance will all be perfected. |
諸賢！當知比丘亦復如是，若有慚有愧，便習愛恭敬； |
All sages! You should know that the same is true for monks. If you feel ashamed, you will learn to be respectful; |
若有愛恭敬，便習其信； |
If there is love and respect, then learn to believe in it; |
若有其信，便習正思惟； |
If you have faith, you will get used to thinking correctly; |
若有正思惟，便習正念正智； |
If you have right thoughts, you will practice right mindfulness and right wisdom; |
若有正念正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫； |
If you have right mindfulness and right wisdom, you will learn to protect your roots, protect your precepts, have no regrets, be happy, joyful, calm, happy, calm, see as it is, know as it is, be disgusted, have no desires, and be liberated; |
若有解脫，便習涅槃。」 |
If there is liberation, then practice Nirvana. " |
尊者舍梨子所說如是。 |
This is what the Venerable Sāriputta said. |
彼諸比丘聞尊者舍梨子所說，歡喜奉行。 |
When the bhikkhus heard what the Venerable Sāriputta said, they followed it with joy. |
慚愧經第五竟（四百六十二字） |
The fifth chapter of the Ashamed Sutra (462 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
47. Precepts (1) （四七）戒經 |
47. Precepts (1) (Four Seven) Precepts Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘犯戒，便害不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫，若無解脫，便害涅槃。 |
"If a bhikkhu violates the precepts, it will harm the lack of regret, joy, joy, cessation, joy, concentration, seeing as it is, knowing as it is, disgust, desirelessness, liberation, and if there is no liberation, it will harm Nirvana. |
若比丘持戒，便習不悔、歡悅、喜、止、樂、定、見、如實、知如真、厭、無欲、解脫，若有解脫，便習涅槃。」 |
If a bhikkhu upholds the precepts, he will be accustomed to no regrets, joy, joy, cessation, happiness, concentration, view, truthfulness, knowledge as truth, weariness, desirelessness, liberation, and if there is liberation, he will practice nirvana. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
戒經第六竟（一百一十字） |
The Sixth Chapter of the Precepts Sutra (One Hundred and Eleven Crosses) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
48. Precepts (2) （四八）戒經 |
48. Precepts (2) (Four Eight) Precepts Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者舍梨子告諸比丘： |
At that time, the Venerable Sāriputta told the monks: |
「諸賢！若比丘犯戒，便害不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫，若無解脫，便害涅槃。 |
"Sages, if a bhikkhu violates the precepts, it will harm the lack of regret, joy, joy, cessation, happiness, concentration, seeing as it is, knowing as it is, disgust, desirelessness, liberation, and if there is no liberation, it will harm Nirvana. |
諸賢！猶如有樹，若害根者，則莖、幹、心、節、枝、葉、華、實皆不得成。 |
All sages! Just like a tree, if the roots are damaged, the stem, trunk, heart, nodes, branches, leaves, flowers, and fruits will not be able to grow. |
諸賢！當知比丘亦復如是，若有犯戒，便害不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫，若無解脫，便害涅槃。 |
All sages! You should know that the same is true for monks. If you violate the precepts, it will harm your non-repentance, joy, joy, cessation, joy, concentration, seeing as it is, knowing as it is, disgust, desirelessness, and liberation. If there is no liberation, it will harm Nirvana. |
「諸賢！若比丘持戒，便習不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫，若有解脫，便習涅槃。 |
"Sages! If a bhikkhu upholds the precepts, he will be accustomed to no regrets, joy, joy, cessation, happiness, concentration, seeing as it is, knowing as it is, being disgusted, having no desire, liberation, and if there is liberation, he will practice nirvana. |
諸賢！猶如有樹，若不害根者，則莖、幹、心、節、枝、葉、華、實皆得成就。 |
All sages! Just like a tree, if the roots are not damaged, then the stem, trunk, heart, joints, branches, leaves, flowers, and reality will all be achieved. |
諸賢！當知比丘亦復如是，若有持戒，便習不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫，若有解脫，便習涅槃。」 |
All sages! You should know that the same is true for monks. If you uphold the precepts, you will be accustomed to no regrets, joy, joy, cessation, joy, concentration, seeing as it is, knowing as it is, disgust, no desire, liberation. If you have liberation, you will practice nirvana. " |
尊者舍梨子所說如是。 |
This is what the Venerable Sāriputta said. |
彼諸比丘聞尊者舍梨子所說，歡喜奉行。 |
When the bhikkhus heard what the Venerable Sāriputta said, they followed it with joy. |
戒經第七竟（三百九字） |
The seventh chapter of the Sutra of Precepts (390 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
49. Respect (1) （四九）恭敬經 |
49. Respect (1) (49) Respect the Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「比丘當行恭敬及善觀，敬重諸梵行人。 |
"Bhikkhus should practice reverence and benevolence, and respect all the Brahma practitioners. |
若比丘不行恭敬、不善觀、不敬重諸梵行已，具威儀法者，必無是處。 |
If a bhikkhu does not practice reverence, does not have good contemplation, and does not respect all the holy practices, he who possesses the majestic Dharma will definitely be useless. |
不具威儀法已，具學法者，必無是處。 |
Those who do not possess the dignity of the Dharma and have the ability to learn the Dharma will be useless. |
不具學法已，具戒身者，必無是處。 |
Those who have not studied the Dharma and have a body of discipline will be useless. |
不具戒身已，具定身者，必無是處。 |
Those who do not have a body of discipline and have a body of concentration will be useless. |
不具定身已，具慧身者，必無是處。 |
Those who do not have a body of concentration and have a body of wisdom will be useless. |
不具慧身已，具解脫身者，必無是處。 |
Those who do not have a body of wisdom and a body of liberation will be useless. |
不具解脫身已，具解脫知見身者，必無是處。 |
Those who do not have the body of liberation and the body of knowledge and vision of liberation will be useless. |
不具解脫知見身已，具涅槃者，必無是處。 |
Those who do not have liberation, know and see the body, and have Nirvana, will be useless. |
「若比丘行恭敬及善觀，敬重諸梵行已，具威儀法者，必有是處。 |
"If a bhikkhu practices reverence and good views, respects all the holy practices, and possesses the majestic Dharma, he will definitely achieve this. |
具威儀法已，具學法者，必有是處。 |
Those who have the authority and the Dharma, and those who have the ability to learn the Dharma, will definitely be successful. |
具學法已，具戒身者，必有是處。 |
Those who have studied the Dharma and have a disciplined body will definitely be successful. |
具戒身已，具定身者，必有是處。 |
If you have a body of discipline and a body of concentration, you will definitely have a good place. |
具定身已，具慧身者，必有是處。 |
Those who have a body of concentration and a body of wisdom will definitely be in a good place. |
具慧身已，具解脫身者，必有是處。 |
Those who have a body of wisdom and a body of liberation will definitely be in a good place. |
具解脫身已，具解脫知見身者，必有是處。 |
Those who have a liberated body and a liberated knowledge and vision body will definitely be in this place. |
具解脫知見身已，具涅槃者，必有是處。」 |
Those who have liberated knowledge and see the body, and those who have Nirvana, will definitely have this place. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
恭敬經第八竟（三百字） |
The Eighth Principle of the Respect Sutra (300 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
50. Respect (2) （五〇）恭敬經 |
50. Respect (2) (五 ) Respect the Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「比丘當行恭敬及善觀，敬重諸梵行人。 |
"Bhikkhus should practice reverence and benevolence, and respect all the Brahma practitioners. |
若比丘不行恭敬、不善觀、不敬重諸梵行已，具威儀法者，必無是處。 |
If a bhikkhu does not practice reverence, does not have good contemplation, and does not respect all the holy practices, he who possesses the majestic Dharma will definitely be useless. |
不具威儀法已，具學法者，必無是處。 |
Those who do not possess the dignity of the Dharma and have the ability to learn the Dharma will be useless. |
不具學法已，護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫； |
Without having studied the Dharma, protecting the faculties, protecting the precepts, having no regrets, being joyful, joyful, calm, happy, calm, seeing as it is, knowing as it is, being disgusted, having no desires, and being liberated; |
不具解脫已，具涅槃者，必無是處。 |
Those who do not have liberation and nirvana will be useless. |
「若比丘行恭敬及善觀，敬重諸梵行已，具威儀法者，必有是處。 |
"If a bhikkhu practices reverence and good views, respects all the holy practices, and possesses the majestic Dharma, he will definitely achieve this. |
具威儀法已，具學法者，必有是處。 |
Those who have the authority and the Dharma, and those who have the ability to learn the Dharma, will definitely be successful. |
具學法已，具護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫； |
Having studied the Dharma, protecting the faculties, protecting the precepts, having no regrets, joy, joy, cessation, joy, concentration, seeing as it is, knowing as it is, being disgusted, having no desires, and being liberated; |
具解脫已，具涅槃者，必有是處。」 |
Those who have liberation and nirvana will definitely be there. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
恭敬經第九竟（二百一十七字） |
The Ninth Chapter of the Respect Sutra (217 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
51. Beginning （五一）本際經 |
51. Beginning (May Day) Benji Jing |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有愛者，其本際不可知，本無有愛，然今生有愛，便可得知，所因有愛。 |
"Those who have love have an unknowable origin. There is no love in the first place. However, if there is love in this life, we can know why there is love. |
有愛者，則有習，非無習。 |
If there is love, then there is habit, not without habit. |
何謂有愛習？ |
What does it mean to have a love habit? |
答曰無明為習。 |
The answer is that ignorance is habit. |
無明亦有習，非無習。 |
Ignorance also has habits, not without habits. |
何謂無明習？ |
What is ignorance? |
答曰五葢為習。 |
The answer is that Wu Gu is the practice. |
五葢亦有習，非無習。 |
The Five Corridors also have habits, but they are not without habits. |
何謂五葢習？ |
What are the five practices? |
答曰三惡行為習。 |
The answer is three evil behaviors. |
三惡行亦有習，非無習。 |
The three evil deeds also have habits, not without them. |
何謂三惡行習？ |
What are the three evil practices? |
答曰不護諸根為習。 |
The answer is that it is a habit not to protect the roots. |
不護諸根亦有習，非無習。 |
There is also a habit of not protecting the roots, it is not an absence of habit. |
何謂不護諸根習？ |
What does it mean not to protect your roots? |
答曰不正念、不正智為習。 |
The answer is that not being mindful or having correct wisdom is a habit. |
不正念、不正智亦有習，非無習。 |
Not having right mindfulness or correct wisdom also has habits, but it is not the absence of habits. |
何謂不正念、不正智習？ |
What does it mean to have bad mindfulness and bad wisdom? |
答曰不正思惟為習。 |
The answer is that improper thinking is a habit. |
不正思惟亦有習，非無習。 |
Improper thinking also has habits, not without habits. |
何謂不正思惟習？ |
What are unhealthy thinking habits? |
答曰不信為習。 |
The answer is that disbelief is a habit. |
不信亦有習，非無習。 |
Even if you don’t believe it, you have a habit, not without it. |
何謂不信習？ |
What does it mean to not believe in habits? |
答曰聞惡法為習。 |
The answer is that hearing bad laws is a habit. |
聞惡法亦有習，非無習。 |
Hearing evil dharma is also a habit, it is not an absence of habit. |
何謂聞惡法習？ |
What does it mean to hear bad Dharma practices? |
答曰親近惡知識為習。 |
The answer is that it is a habit to be close to evil knowledge. |
親近惡知識亦有習，非無習。 |
It is also a habit to get close to evil people, not without it. |
何謂親近惡知識習？ |
What is the habit of getting close to evil knowledge? |
答曰惡人為習。」 |
The answer is that evil people are accustomed to it. " |
「是為具惡人已，便具親近惡知識。 |
"Because you are an evil person, you have the knowledge of being close to evil. |
具親近惡知識已，便具聞惡法。 |
Having the knowledge of being close to evil will lead to hearing the evil Dharma. |
具聞惡法已，便具生不信。 |
Once you hear the evil law, you will not believe it. |
具生不信已，便具不正思惟。 |
If you don't believe in yourself, you will have unhealthy thoughts. |
具不正思惟已，便具不正念、不正智。 |
If you have incorrect thoughts, you will have incorrect thoughts and incorrect wisdom. |
具不正念、不正智已，便具不護諸根。 |
If you don't have correct mindfulness and correct wisdom, you won't be able to protect your roots. |
具不護諸根已，便具三惡行。 |
If you fail to protect your roots, you will commit the three evil deeds. |
具三惡行已，便具五葢。 |
Having committed three evil deeds, one will have five evil deeds. |
具五葢已，便具無明。 |
If you have the five cascades, you will have ignorance. |
具無明已，便具有愛。 |
When there is ignorance, there is love. |
如是此有愛展轉具成。 |
In this way, love unfolds and takes shape. |
「明、解脫亦有習，非無習。 |
"Understanding and liberation also have habits, not without habits. |
何謂明、解脫習？ |
What are the practices of enlightenment and liberation? |
答曰七覺支為習。 |
The answer is that the seven factors of enlightenment are habits. |
七覺支亦有習，非無習。 |
The seven factors of enlightenment also have habits, and they are not without habits. |
何謂七覺支習？ |
What are the seven factors of enlightenment? |
答曰四念處為習。 |
The answer is that the four foundations of mindfulness are habits. |
四念處亦有習，非無習。 |
There are also habits in the four foundations of mindfulness, not without them. |
何謂四念處習？ |
What are the four practices of mindfulness? |
答曰三妙行為習。 |
The answer is three wonderful behaviors. |
三妙行亦有習，非無習。 |
The Three Wonderful Conducts also have habits, not without them. |
何謂三妙行習？ |
What are the three wonderful practices? |
答曰護諸根為習。 |
The answer is that it is a habit to protect all roots. |
護諸根亦有習，非無習。 |
There is also a habit of protecting the roots, not without habit. |
何謂護諸根習？ |
What is the habit of protecting the roots? |
答曰正念、正智為習。 |
The answer is that right mindfulness and right wisdom are habits. |
正念、正智亦有習，非無習。 |
Right mindfulness and right wisdom also have habits, they are not without habits. |
何謂正念、正智習？ |
What is right mindfulness and right wisdom practice? |
答曰正思惟為習。 |
The answer is: Right thinking is a habit. |
正思惟亦有習，非無習。 |
Right thinking also has habits, not without habits. |
何謂正思惟習？ |
What is the habit of correct thinking? |
答曰信為習。 |
The answer is that faith is a habit. |
信亦有習，非無習。 |
Faith also has habits, not without habits. |
何謂信習？ |
What is faith and practice? |
答曰聞善法為習。 |
The answer is that listening to good Dharma is a habit. |
聞善法亦有習，非無習。 |
Hearing good Dharma is also a habit, not without habit. |
何謂聞善法習？ |
What is the practice of listening to good Dharma? |
答曰親近善知識為習。 |
The answer is that it is a habit to get close to good teachers. |
親近善知識亦有習，非無習。 |
It is also a habit to be close to a good and knowledgeable person, not without it. |
何謂親近善知識習？ |
What is the practice of getting close to good friends? |
答曰善人為習。 |
The answer is that good people are accustomed to it. |
「是為具善人已，便具親近善知識。 |
"This is because a good person will be able to get close to a good teacher. |
具親近善知識已，便具聞善法。 |
Once you are close to a good teacher, you will be able to hear the good Dharma. |
具聞善法已，便具生信。 |
Once you hear the good Dharma, you will have faith. |
具生信已，便具正思惟。 |
Once you have faith, you will have right thoughts. |
具正思惟已，便具正念、正智。 |
Once you have righteous thoughts, you will have righteous thoughts and righteous wisdom. |
具正念、正智已，便具護諸根。 |
Once you have right mindfulness and right wisdom, you will be able to protect your roots. |
具護諸根已，便具三妙行。 |
Once you protect your faculties, you will have the three wonderful practices. |
具三妙行已，便具四念處。 |
Once you have the three wonderful actions, you will have the four foundations of mindfulness. |
具四念處已，便具七覺支。 |
Once you have the four foundations of mindfulness, you will have the seven factors of enlightenment. |
具七覺支已，便具明、解脫，如是此明、解脫展轉具成。」 |
With the seven factors of enlightenment, there will be clarity and liberation. In this way, clarity and liberation will develop and become complete. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
本際經第十竟（七百五十四字） |
The tenth chapter of the Benji Sutra (754 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
52. Nutriments (1) （五二）食經 |
52. Nutriments (1) (五二) Food Classic |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有愛者，其本際不可知，本無有愛，然今生有愛，便可得知，所因有愛。 |
"Those who have love have an unknowable origin. There is no love in the first place. However, if there is love in this life, we can know why there is love. |
有愛者，則有食，非無食。 |
If there is love, there will be food, not without food. |
何謂有愛食？ |
What does it mean to love food? |
答曰無明為食。 |
The answer is that ignorance is food. |
無明亦有食，非無食。 |
Ignorance also has food, but it is not the absence of food. |
何謂無明食？ |
What is ignorant food? |
答曰五蓋為食。 |
The answer is that the five lids are food. |
五蓋亦有食，非無食。 |
The five hindrances also have food, but they are not without food. |
何謂五蓋食？ |
What is the five-packed food? |
答曰三惡行為食。 |
The answer is that the three evil behaviors are eating. |
三惡行亦有食，非無食。 |
The three evil deeds also have food, but they are not without food. |
何謂三惡行食？ |
What are the three evil behaviors? |
答曰不護諸根為食。 |
The answer is not to protect the roots for food. |
不護諸根亦有食，非無食。 |
Even if the roots are not protected, there will still be food, not without food. |
何謂不護諸根食？ |
What does it mean not to protect the roots of food? |
答曰不正念、不正智為食。 |
The answer is that food without correct mindfulness and correct wisdom is food. |
不正念、不正智亦有食，非無食。 |
Those who are not mindful and wise also have food, but they are not without food. |
何謂不正念、不正智食？ |
What does it mean to eat without mindful thoughts or eating wisely? |
答曰不正思惟為食。 |
The answer is: Improper thoughts are food. |
不正思惟亦有食，非無食。 |
Improper thoughts also have food, not no food. |
何謂不正思惟食？ |
What does it mean to eat without thinking correctly? |
答曰不信為食。 |
The answer is that disbelief is food. |
不信亦有食，非無食。 |
Even if you don’t believe, you still have food, not without food. |
何謂不信食？ |
What does it mean to not believe in food? |
答曰聞惡法為食。 |
The answer is: Hearing evil dharma is food. |
聞惡法亦有食，非無食。 |
Hearing evil dharma also has food, but it is not the absence of food. |
何謂聞惡法食？ |
What does it mean to eat evil Dharma after hearing it? |
答曰親近惡知識為食。 |
The answer is to be close to evil knowledge and feed on it. |
親近惡知識亦有食，非無食。 |
If you are close to evil, you will know that there is food, but it is not that there is no food. |
何謂親近惡知識食？ |
What does it mean to be familiar with evil knowledge? |
答曰惡人為食。 |
The answer is that evil people feed on others. |
「是為具惡人已，便具親近惡知識。 |
"Because you are an evil person, you have the knowledge of being close to evil. |
具親近惡知識已，便具聞惡法。 |
Having the knowledge of being close to evil will lead to hearing the evil Dharma. |
具聞惡法已，便具生不信。 |
Once you hear the evil law, you will not believe it. |
具生不信已，便具不正思惟。 |
If you don't believe in yourself, you will have unhealthy thoughts. |
具不正思惟已，便具不正念、不正智。 |
If you have incorrect thoughts, you will have incorrect thoughts and incorrect wisdom. |
具不正念、不正智已，便具不護諸根。 |
If you don't have correct mindfulness and correct wisdom, you won't be able to protect your roots. |
具不護諸根已，便具三惡行。 |
If you fail to protect your roots, you will commit the three evil deeds. |
具三惡行已，便具五葢。 |
Having committed three evil deeds, one will have five evil deeds. |
具五葢已，便具無明。 |
If you have the five cascades, you will have ignorance. |
具無明已，便具有愛。 |
When there is ignorance, there is love. |
如是此有愛展轉具成。 |
In this way, love unfolds and takes shape. |
「大海亦有食，非無食。 |
"The sea also has food, but it is not without food. |
何謂大海食？ |
What is sea food? |
答曰大河為食。 |
The answer is that the river is for food. |
大河亦有食，非無食。 |
The river also has food, but it is not without food. |
何謂大河食？ |
What is river food? |
答曰小河為食。 |
The answer is that the river is for food. |
小河亦有食，非無食。 |
There is food in the river, but it is not without food. |
何謂小河食？ |
What is river food? |
答曰大川為食。 |
The answer is that the great rivers are for food. |
大川亦有食，非無食。 |
There is food in Dachuan, but it is not without food. |
何謂大川食？ |
What is Dachuan food? |
答曰小川為食。 |
The answer is that Xiaochuan is for food. |
小川亦有食，非無食。 |
There is food in Xiaochuan, but it is not without food. |
何謂小川食？ |
What is Ogawa food? |
答曰山巖溪澗、平澤為食。 |
The answer is: Mountains, rocks, streams, and plains are where we eat. |
山巖溪澗、平澤亦有食，非無食。 |
There is food in the mountains, rocks, streams and plains, but it is not without food. |
何謂山巖溪澗、平澤食？ |
What is Shanyanxijian and Pingze food? |
答曰雨為食。 |
The answer is that rain is food. |
有時大雨，大雨已，則山巖溪澗、平澤水滿。 |
Sometimes it rains heavily. When the rain stops, the mountains, rocks, streams and plains are full of water. |
山巖溪澗、平澤水滿已，則小川滿。 |
When mountains, rocks, streams, and plains are full of water, then small rivers are full. |
小川滿已，則大川滿。 |
When the small river is full, the big river will be full. |
大川滿已，則小河滿。 |
When the big river is full, the small river will be full. |
小河滿已，則大河滿。 |
When the small river is full, the big river is full. |
大河滿已，則大海滿。 |
When the river is full, the sea will be full. |
如是彼大海展轉成滿。 |
In this way, the ocean becomes full. |
「如是有愛亦有食，非無食。 |
“If there is love, there is also food, not without food. |
何謂有愛食？ |
What does it mean to love food? |
答曰無明為食。 |
The answer is that ignorance is food. |
無明亦有食，非無食。 |
Ignorance also has food, but it is not the absence of food. |
何謂無明食？ |
What is ignorant food? |
答曰五蓋為食。 |
The answer is that the five lids are food. |
五蓋亦有食，非無食。 |
The five hindrances also have food, but they are not without food. |
何謂五蓋食？ |
What is the five-packed food? |
答曰三惡行為食。 |
The answer is that the three evil behaviors are eating. |
三惡行亦有食，非無食。 |
The three evil deeds also have food, but they are not without food. |
何謂三惡行食？ |
What are the three evil behaviors? |
答曰不護諸根為食。 |
The answer is not to protect the roots for food. |
不護諸根亦有食，非無食。 |
Even if the roots are not protected, there will still be food, not without food. |
何謂不護諸根食？ |
What does it mean not to protect the roots of food? |
答曰不正念、不正智為食。 |
The answer is that food without correct mindfulness and correct wisdom is food. |
不正念、不正智亦有食，非無食。 |
Those who are not mindful and wise also have food, but they are not without food. |
何謂不正念、不正智食？ |
What does it mean to eat without mindful thoughts or eating wisely? |
答曰不正思惟為食。 |
The answer is: Improper thoughts are food. |
不正思惟亦有食，非無食。 |
Improper thoughts also have food, not no food. |
何謂不正思惟食？ |
What does it mean to eat without thinking correctly? |
答曰不信為食。 |
The answer is that disbelief is food. |
不信亦有食，非無食。 |
Even if you don’t believe, you still have food, not without food. |
何謂不信食？ |
What does it mean to not believe in food? |
答曰聞惡法為食。 |
The answer is: Hearing evil dharma is food. |
聞惡法亦有食，非無食。 |
Hearing evil dharma also has food, but it is not the absence of food. |
何謂聞惡法食？ |
What does it mean to eat evil Dharma after hearing it? |
答曰親近惡知識為食。 |
The answer is to be close to evil knowledge and feed on it. |
親近惡知識亦有食，非無食。 |
If you are close to evil, you will know that there is food, but it is not that there is no food. |
何謂親近惡知識食？ |
What does it mean to be familiar with evil knowledge? |
答曰惡人為食。 |
The answer is that evil people feed on others. |
「是為具惡人已，便具親近惡知識。 |
"Because you are an evil person, you have the knowledge of being close to evil. |
具親近惡知識已，便具聞惡法。 |
Having the knowledge of being close to evil will lead to hearing the evil Dharma. |
具聞惡法已，便具生不信。 |
Once you hear the evil law, you will not believe it. |
具生不信已，便具不正思惟。 |
If you don't believe in yourself, you will have unhealthy thoughts. |
具不正思惟已，便具不正念、不正智。 |
If you have incorrect thoughts, you will have incorrect thoughts and incorrect wisdom. |
具不正念、不正智已，便具不護諸根。 |
If you don't have correct mindfulness and correct wisdom, you won't be able to protect your roots. |
具不護諸根已，便具三惡行。 |
If you fail to protect your roots, you will commit the three evil deeds. |
具三惡行已，便具五蓋。 |
Having committed three evil deeds, one will have five hindrances. |
具五蓋已，便具無明。 |
With the five hindrances, there is ignorance. |
具無明已，便具有愛。 |
When there is ignorance, there is love. |
如是此有愛展轉具成。 |
In this way, love unfolds and takes shape. |
「明、解脫亦有食，非無食。 |
"Understanding and liberation also have food, not without food. |
何謂明、解脫食？ |
What is enlightenment and liberation food? |
答曰七覺支為食。 |
The answer is that the seven factors of enlightenment are food. |
七覺支亦有食，非無食。 |
The seven factors of enlightenment also have food, but they are not without food. |
何謂七覺支食？ |
What are the seven factors of enlightenment? |
答曰四念處為食。 |
The answer is that the four places of mindfulness are food. |
四念處亦有食，非無食。 |
There is also food in the four places of mindfulness, not without food. |
何謂四念處食？ |
What is eating with four thoughts? |
答曰三妙行為食。 |
The answer is that the three wonderful behaviors are food. |
三妙行亦有食，非無食。 |
The Three Wonderful Practices also involve food, but they are not without food. |
何謂三妙行食？ |
What are the three wonderful ways of eating? |
答曰護諸根為食。 |
The answer is to protect the roots for food. |
護諸根亦有食，非無食。 |
Protecting the roots also has food, not without food. |
何謂護諸根食？ |
What is food that protects all roots? |
答曰正念、正智為食。 |
The answer is: Right mindfulness and right wisdom are the food. |
正念、正智亦有食，非無食。 |
Right mindfulness and right wisdom also have food, but they are not without food. |
何謂正念、正智食？ |
What is mindful eating and eating wisely? |
答曰正思惟為食。 |
The answer is: Right thoughts are food. |
正思惟亦有食，非無食。 |
Right thinking also has food, not no food. |
何謂正思惟食？ |
What does it mean to meditate rightly on food? |
答曰信為食。 |
The answer is that faith is food. |
信亦有食，非無食。 |
Faith also has food, not without food. |
何謂信食？ |
What is faith food? |
答曰聞善法為食。 |
The answer is to listen to the good Dharma and eat it. |
聞善法亦有食，非無食。 |
Hearing the good Dharma also has food, not without food. |
何謂聞善法食？ |
What does it mean to listen to good Dharma and eat food? |
答曰親近善知識為食。 |
The answer is to feed on being close to good teachers. |
親近善知識亦有食，非無食。 |
Those who are close to and know well will also have food, but they will not be without food. |
何謂親近善知識食？ |
What does it mean to be close to the good and knowledgeable? |
答曰善人為食。 |
The answer is: Good people eat for food. |
「是為具善人已，便具親近善知識。 |
"This is because a good person will be able to get close to a good teacher. |
具親近善知識已，便具聞善法。 |
Once you are close to a good teacher, you will be able to hear the good Dharma. |
具聞善法已，便具生信。 |
Once you hear the good Dharma, you will have faith. |
具生信已，便具正思惟。 |
Once you have faith, you will have right thoughts. |
具正思惟已，便具正念、正智。 |
Once you have righteous thoughts, you will have righteous thoughts and righteous wisdom. |
具正念、正智已，便具護諸根。 |
Once you have right mindfulness and right wisdom, you will be able to protect your roots. |
具護諸根已，便具三妙行。 |
Once you protect your faculties, you will have the three wonderful practices. |
具三妙行已，便具四念處。 |
Once you have the three wonderful actions, you will have the four foundations of mindfulness. |
具四念處已，便具七覺支。 |
Once you have the four foundations of mindfulness, you will have the seven factors of enlightenment. |
具七覺支已，便具明、解脫。 |
With the seven factors of enlightenment, there is clarity and liberation. |
如是此明、解脫展轉具成。 |
This is how enlightenment and liberation develop and become complete. |
「大海亦有食，非無食。 |
"The sea also has food, but it is not without food. |
何謂大海食？ |
What is sea food? |
答曰大河為食。 |
The answer is that the river is for food. |
大河亦有食，非無食。 |
The river also has food, but it is not without food. |
何謂大河食？ |
What is river food? |
答曰小河為食。 |
The answer is that the river is for food. |
小河亦有食，非無食。 |
There is food in the river, but it is not without food. |
何謂小河食？ |
What is river food? |
答曰大川為食。 |
The answer is that the great rivers are for food. |
大川亦有食，非無食。 |
There is food in Dachuan, but it is not without food. |
何謂大川食？ |
What is Dachuan food? |
答曰小川為食。 |
The answer is that Xiaochuan is for food. |
小川亦有食，非無食。 |
There is food in Xiaochuan, but it is not without food. |
何謂小川食？ |
What is Ogawa food? |
答曰山巖溪澗、平澤為食。 |
The answer is: Mountains, rocks, streams, and plains are where we eat. |
山巖溪澗、平澤亦有食，非無食。 |
There is food in the mountains, rocks, streams and plains, but it is not without food. |
何謂山巖溪澗、平澤食？ |
What is Shanyanxijian and Pingze food? |
答曰雨為食。 |
The answer is that rain is food. |
有時大雨，大雨已，則山巖溪澗、平澤水滿。 |
Sometimes it rains heavily. When the rain stops, the mountains, rocks, streams and plains are full of water. |
山巖溪澗、平澤水滿已，則小川滿。 |
When mountains, rocks, streams, and plains are full of water, then small rivers are full. |
小川滿已，則大川滿。 |
When the small river is full, the big river will be full. |
大川滿已，則小河滿。 |
When the big river is full, the small river will be full. |
小河滿已，則大河滿。 |
When the small river is full, the big river is full. |
大河滿已，則大海滿。 |
When the river is full, the sea will be full. |
如是彼大海展轉成滿。 |
In this way, the ocean becomes full. |
「如是明、解脫亦有食，非無食。 |
"Thus it is clear that there is food for liberation, and it is not the absence of food. |
何謂明、解脫食？ |
What is enlightenment and liberation food? |
答曰七覺支為食。 |
The answer is that the seven factors of enlightenment are food. |
七覺支亦有食，非無食。 |
The seven factors of enlightenment also have food, but they are not without food. |
何謂七覺支食？ |
What are the seven factors of enlightenment? |
答曰四念處為食。 |
The answer is that the four places of mindfulness are food. |
四念處亦有食，非無食。 |
There is also food in the four places of mindfulness, not without food. |
何謂四念處食？ |
What is eating with four thoughts? |
答曰三妙行為食。 |
The answer is that the three wonderful behaviors are food. |
三妙行亦有食，非無食。 |
The Three Wonderful Practices also involve food, but they are not without food. |
何謂三妙行食？ |
What are the three wonderful ways of eating? |
答曰護諸根為食。 |
The answer is to protect the roots for food. |
護諸根亦有食，非無食。 |
Protecting the roots also has food, not without food. |
何謂護諸根食？ |
What is food that protects all roots? |
答曰正念、正智為食。 |
The answer is: Right mindfulness and right wisdom are the food. |
正念、正智亦有食，非無食。 |
Right mindfulness and right wisdom also have food, but they are not without food. |
何謂正念、正智食？ |
What is mindful eating and eating wisely? |
答曰正思惟為食。 |
The answer is: Right thoughts are food. |
正思惟亦有食，非無食。 |
Right thinking also has food, not no food. |
何謂正思惟食？ |
What does it mean to meditate rightly on food? |
答曰信為食。 |
The answer is that faith is food. |
信亦有食，非無食。 |
Faith also has food, not without food. |
何謂信食？ |
What is faith food? |
答曰聞善法為食。 |
The answer is to listen to the good Dharma and eat it. |
聞善法亦有食，非無食。 |
Hearing the good Dharma also has food, not without food. |
何謂聞善法食？ |
What does it mean to listen to good Dharma and eat food? |
答曰親近善知識為食。 |
The answer is to feed on being close to good teachers. |
親近善知識亦有食，非無食。 |
Those who are close to and know well will also have food, but they will not be without food. |
何謂親近善知識食？ |
What does it mean to be close to the good and knowledgeable? |
答曰善人為食。 |
The answer is: Good people eat for food. |
「是為具善人已，便具親近善知識。 |
"This is because a good person will be able to get close to a good teacher. |
具親近善知識已，便具聞善法。 |
Once you are close to a good teacher, you will be able to hear the good Dharma. |
具聞善法已，便具生信。 |
Once you hear the good Dharma, you will have faith. |
具生信已，便具正思惟。 |
Once you have faith, you will have right thoughts. |
具正思惟已，便具正念、正智。 |
Once you have righteous thoughts, you will have righteous thoughts and righteous wisdom. |
具正念、正智已，便具護諸根。 |
Once you have right mindfulness and right wisdom, you will be able to protect your roots. |
具護諸根已，便具三妙行。 |
Once you protect your faculties, you will have the three wonderful practices. |
具三妙行已，便具四念處。 |
Once you have the three wonderful actions, you will have the four foundations of mindfulness. |
具四念處已，便具七覺支。 |
Once you have the four foundations of mindfulness, you will have the seven factors of enlightenment. |
具七覺支已，便具明、解脫。 |
With the seven factors of enlightenment, there is clarity and liberation. |
如是此明、解脫展轉具成。」 |
This is how enlightenment and liberation develop and become complete. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
食經第十一竟（一千八百三十三字） |
The Eleventh Fact of the Food Sutra (1,833 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
53. Nutriments (2) （五三）食經 |
53. Nutriments (2) (五三) Food Classic |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有愛者，其本際不可知，本無有愛，然今生有愛，便可得知，所因有愛。 |
"Those who have love have an unknowable origin. There is no love in the first place. However, if there is love in this life, we can know why there is love. |
有愛者，則有食，非無食。 |
If there is love, there will be food, not without food. |
何謂有愛食？ |
What does it mean to love food? |
答曰無明為食。 |
The answer is that ignorance is food. |
無明亦有食，非無食。 |
Ignorance also has food, but it is not the absence of food. |
何謂無明食？ |
What is ignorant food? |
答曰五蓋為食。 |
The answer is that the five lids are food. |
五蓋亦有食，非無食。 |
The five hindrances also have food, but they are not without food. |
何謂五蓋食？ |
What is the five-packed food? |
答曰三惡行為食。 |
The answer is that the three evil behaviors are eating. |
三惡行亦有食，非無食。 |
The three evil deeds also have food, but they are not without food. |
何謂三惡行食？ |
What are the three evil behaviors? |
答曰不護諸根為食。 |
The answer is not to protect the roots for food. |
不護諸根亦有食，非無食。 |
Even if the roots are not protected, there will still be food, not without food. |
何謂不護諸根食？ |
What does it mean not to protect the roots of food? |
答曰不正念、不正智為食。 |
The answer is that food without correct mindfulness and correct wisdom is food. |
不正念、不正智亦有食，非無食。 |
Those who are not mindful and wise also have food, but they are not without food. |
何謂不正念、不正智食？ |
What does it mean to eat without mindful thoughts or eating wisely? |
答曰不正思惟為食。 |
The answer is: Improper thoughts are food. |
不正思惟亦有食，非無食。 |
Improper thoughts also have food, not no food. |
何謂不正思惟食？ |
What does it mean to eat without thinking correctly? |
答曰不信為食。 |
The answer is that disbelief is food. |
不信亦有食，非無食。 |
Even if you don’t believe, you still have food, not without food. |
何謂不信食？ |
What does it mean to not believe in food? |
答曰聞惡法為食。 |
The answer is: Hearing evil dharma is food. |
聞惡法亦有食，非無食。 |
Hearing evil dharma also has food, but it is not the absence of food. |
何謂聞惡法食？ |
What does it mean to eat evil Dharma after hearing it? |
答曰親近惡知識為食。 |
The answer is to be close to evil knowledge and feed on it. |
親近惡知識亦有食，非無食。 |
If you are close to evil, you will know that there is food, but it is not that there is no food. |
何謂親近惡知識食？ |
What does it mean to be familiar with evil knowledge? |
答曰惡人為食。 |
The answer is that evil people feed on others. |
「大海亦有食，非無食。 |
"The sea also has food, but it is not without food. |
何謂大海食？ |
What is sea food? |
答曰雨為食。 |
The answer is that rain is food. |
有時大雨，大雨已則山巖溪澗、平澤水滿。 |
Sometimes it rains heavily. After heavy rain, the mountains, rocks, streams, and plains are full of water. |
山巖溪澗、平澤水滿已，則小川滿。 |
When mountains, rocks, streams, and plains are full of water, then small rivers are full. |
小川滿已，則大川滿。 |
When the small river is full, the big river will be full. |
大川滿已，則小河滿。 |
When the big river is full, the small river will be full. |
小河滿已，則大河滿。 |
When the small river is full, the big river is full. |
大河滿已，則大海滿。 |
When the river is full, the sea will be full. |
如是彼大海展轉成滿。 |
In this way, the ocean becomes full. |
「如是具惡人已，便具親近惡知識。 |
"If you are an evil person, you will have the knowledge of being close to evil. |
具親近惡知識已，便具聞惡法。 |
Having the knowledge of being close to evil will lead to hearing the evil Dharma. |
具聞惡法已，便具生不信。 |
Once you hear the evil law, you will not believe it. |
具生不信已，便具不正思惟。 |
If you don't believe in yourself, you will have unhealthy thoughts. |
具不正思惟已，便具不正念、不正智。 |
If you have incorrect thoughts, you will have incorrect thoughts and incorrect wisdom. |
具不正念、不正智已，便具不護諸根。 |
If you don't have correct mindfulness and correct wisdom, you won't be able to protect your roots. |
具不護諸根已，便具三惡行。 |
If you fail to protect your roots, you will commit the three evil deeds. |
具三惡行已，便具五蓋。 |
Having committed three evil deeds, one will have five hindrances. |
具五葢已，便具無明。 |
If you have the five cascades, you will have ignorance. |
具無明已，便具有愛。 |
When there is ignorance, there is love. |
如是此有愛展轉具成。 |
In this way, love unfolds and takes shape. |
「明、解脫亦有食，非無食。 |
"Understanding and liberation also have food, not without food. |
何謂明、解脫食？ |
What is enlightenment and liberation food? |
答曰七覺支為食。 |
The answer is that the seven factors of enlightenment are food. |
七覺支亦有食，非無食。 |
The seven factors of enlightenment also have food, but they are not without food. |
何謂七覺支食？ |
What are the seven factors of enlightenment? |
答曰四念處為食。 |
The answer is that the four places of mindfulness are food. |
四念處亦有食，非無食。 |
There is also food in the four places of mindfulness, not without food. |
何謂四念處食？ |
What is eating with four thoughts? |
答曰三妙行為食。 |
The answer is that the three wonderful behaviors are food. |
三妙行亦有食，非無食。 |
The Three Wonderful Practices also involve food, but they are not without food. |
何謂三妙行食？ |
What are the three wonderful ways of eating? |
答曰護諸根為食。 |
The answer is to protect the roots for food. |
護諸根亦有食，非無食。 |
Protecting the roots also has food, not without food. |
何謂護諸根食？ |
What is food that protects all roots? |
答曰正念、正智為食。 |
The answer is: Right mindfulness and right wisdom are the food. |
正念、正智亦有食，非無食。 |
Right mindfulness and right wisdom also have food, but they are not without food. |
何謂正念、正智食？ |
What is mindful eating and eating wisely? |
答曰正思惟為食。 |
The answer is: Right thoughts are food. |
正思惟亦有食，非無食。 |
Right thinking also has food, not no food. |
何謂正思惟食？ |
What does it mean to meditate rightly on food? |
答曰信為食。 |
The answer is that faith is food. |
信亦有食，非無食。 |
Faith also has food, not without food. |
何謂信食？ |
What is faith food? |
答曰聞善法為食。 |
The answer is to listen to the good Dharma and eat it. |
聞善法亦有食，非無食。 |
Hearing the good Dharma also has food, not without food. |
何謂聞善法食？ |
What does it mean to listen to good Dharma and eat food? |
答曰親近善知識為食。 |
The answer is to feed on being close to good teachers. |
親近善知識亦有食，非無食。 |
Those who are close to and know well will also have food, but they will not be without food. |
何謂親近善知識食？ |
What does it mean to be close to the good and knowledgeable? |
答曰善人為食。 |
The answer is: Good people eat for food. |
「大海亦有食，非無食。 |
"The sea also has food, but it is not without food. |
何謂大海食？ |
What is sea food? |
答曰雨為食。 |
The answer is that rain is food. |
有時大雨，大雨已，則山巖溪澗、平澤水滿。 |
Sometimes it rains heavily. When the rain stops, the mountains, rocks, streams and plains are full of water. |
山巖溪澗、平澤水滿已，則小川滿。 |
When mountains, rocks, streams, and plains are full of water, then small rivers are full. |
小川滿已，則大川滿。 |
When the small river is full, the big river will be full. |
大川滿已，則小河滿。 |
When the big river is full, the small river will be full. |
小河滿已，則大河滿。 |
When the small river is full, the big river is full. |
大河滿已，則大海滿。 |
When the river is full, the sea will be full. |
如是彼大海展轉成滿。 |
In this way, the ocean becomes full. |
「如是善人具已，便具親近善知識。 |
"If a good person has this kind of self, he will be able to get close to a good teacher. |
具親近善知識已，便具聞善法。 |
Once you are close to a good teacher, you will be able to hear the good Dharma. |
具聞善法已，便具生信。 |
Once you hear the good Dharma, you will have faith. |
具生信已，便具正思惟。 |
Once you have faith, you will have right thoughts. |
具正思惟已，便具正念、正智。 |
Once you have righteous thoughts, you will have righteous thoughts and righteous wisdom. |
具正念、正智已，便具護諸根。 |
Once you have right mindfulness and right wisdom, you will be able to protect your roots. |
具護諸根已，便具三妙行。 |
Once you protect your faculties, you will have the three wonderful practices. |
具三妙行已，便具四念處。 |
Once you have the three wonderful actions, you will have the four foundations of mindfulness. |
具四念處已，便具七覺支。 |
Once you have the four foundations of mindfulness, you will have the seven factors of enlightenment. |
具七覺支已，便具明、解脫。 |
With the seven factors of enlightenment, there is clarity and liberation. |
如是此明、解脫展轉具成。」 |
This is how enlightenment and liberation develop and become complete. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
食經第十二竟（九百三十字） |
The Twelfth Facts of the Food Sutra (Nine Hundred and Thirty Crosses) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
54. The Wisdom of Cessation （五四）盡智經 |
54. The Wisdom of Cessation (May 4) The Wisdom Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊拘樓瘦，在劍摩瑟曇拘樓都邑。 |
At that time, the Buddha was traveling in Kulou, and was in the city of Jianmose Tankulou. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有知有見者，便得漏盡，非不知，非不見。 |
"Those who know and see will have all the outflows. It is neither ignorance nor lack of seeing. |
云何知見便得漏盡？ |
How could you possibly know that all leakage will be exhausted once you see it? |
謂知見苦如真，便得漏盡。 |
It is said that if one knows and sees suffering as real, the outflows will be eliminated. |
知見苦習、知見苦滅、知見苦滅道如真，便得漏盡。 |
Knowing and seeing the habit of suffering, knowing and seeing the cessation of suffering, knowing and seeing the path of suffering and seeing it as true, then the outflows will be eliminated. |
盡智有習，非無習。 |
All wisdom has practice, not without practice. |
何謂盡智習？ |
What is the practice of wisdom? |
答曰解脫為習。 |
The answer is that liberation is a habit. |
解脫亦有習，非無習。 |
Liberation also has habits, not without habits. |
何謂解脫習？ |
What is the practice of liberation? |
答曰無欲為習。 |
The answer is that desirelessness is a habit. |
無欲亦有習，非無習。 |
There is also habit without desire, not without habit. |
何謂無欲習？ |
What is the habit of having no desires? |
答曰厭為習。 |
The answer is that disgust is a habit. |
厭亦有習，非無習。 |
There is also a habit of being tired, not without habit. |
何謂厭習？ |
What is a habit? |
答曰見如實、知如真為習。 |
The answer is: Seeing the truth and knowing the truth are habits. |
見如實、知如真亦有習，非無習。 |
Seeing the truth as it is and knowing the truth as it is are also habits, not without practice. |
何謂見如實、知如真習？ |
What does it mean to see the truth and know the truth? |
答曰定為習。 |
The answer is that it is a habit. |
定亦有習，非無習。 |
Concentration also has habits, not without habits. |
何謂定習？ |
What is a habit? |
答曰樂為習。 |
The answer is that happiness is a habit. |
樂亦有習，非無習？ |
Pleasure also has habits, is it not without habits? |
何謂樂習？ |
What is a happy habit? |
答曰止為習。 |
The answer is to stop and get used to it. |
止亦有習，非無習。 |
There is also a habit of stopping, not without habit. |
何謂止習？ |
What is habit cessation? |
答曰喜為習。 |
The answer is that happiness is a habit. |
喜亦有習，非無習。 |
Joy also has habits, not without habits. |
何謂喜習？ |
What is a happy habit? |
答曰歡悅為習。 |
The answer is that joy is a habit. |
歡悅亦有習，非無習。 |
Joy also has habits, not without habits. |
何謂歡悅習？ |
What is the habit of joy? |
答曰不悔為習。 |
The answer is: not regretting is a habit. |
不悔亦有習，非無習。 |
Not regretting is also a habit, not a lack of habit. |
何謂不悔習？ |
What does it mean not to regret? |
答曰護戒為習。 |
The answer is that it is a habit to protect the precepts. |
護戒亦有習，非無習。 |
There is also a habit of protecting the precepts, not without it. |
何謂護戒習？ |
What is the habit of protecting the precepts? |
答曰護諸根為習。 |
The answer is that it is a habit to protect all roots. |
護諸根亦有習，非無習。 |
There is also a habit of protecting the roots, not without habit. |
何謂護諸根習？ |
What is the habit of protecting the roots? |
答曰正念、正智為習。 |
The answer is that right mindfulness and right wisdom are habits. |
正念、正智亦有習，非無習。 |
Right mindfulness and right wisdom also have habits, they are not without habits. |
何謂正念、正智習？ |
What is right mindfulness and right wisdom practice? |
答曰正思惟為習。 |
The answer is: Right thinking is a habit. |
正思惟亦有習，非無習。 |
Right thinking also has habits, not without habits. |
何謂正思惟習？ |
What is the habit of correct thinking? |
答曰信為習。 |
The answer is that faith is a habit. |
信亦有習，非無習。 |
Faith also has habits, not without habits. |
何謂信習？ |
What is faith and practice? |
答曰觀法忍為習。 |
The answer is to observe the Dharma and endure it as a habit. |
觀法忍亦有習，非無習。 |
Dharma-Observation and Forbearance are also practiced, not without them. |
何謂觀法忍習？ |
What is the practice of observing Dharma and forbearing? |
答曰翫誦法為習。 |
The answer is that it is a habit to recite the Dharma. |
翫誦法亦有習，非無習。 |
There is also practice in reciting the Dharma, not without practice. |
何謂翫誦法習？ |
What is the practice of chanting Dharma? |
答曰受持法為習。 |
The answer is to accept and uphold the Dharma as a habit. |
受持法亦有習，非無習。 |
There is also a habit of receiving and upholding the Dharma, not without habit. |
何謂受持法習？ |
What is the practice of accepting and upholding the Dharma? |
答曰觀法義為習。 |
The answer is that it is a habit to observe the meaning of the law. |
觀法義亦有習，非無習。 |
There is also a habit of observing the meaning of the Dharma, not without it. |
何謂觀法義習？ |
What is the practice of observing Dharma? |
答曰耳界為習。 |
The answer is that the ear is a habit. |
耳界亦有習，非無習。 |
The ear world also has habits, not without them. |
何謂耳界習？ |
What is ear boundary habit? |
答曰聞善法為習。 |
The answer is that listening to good Dharma is a habit. |
聞善法亦有習，非無習。 |
Hearing good Dharma is also a habit, not without habit. |
何謂聞善法習？ |
What is the practice of listening to good Dharma? |
答曰往詣為習。 |
The answer is that it is a habit to go there. |
往詣亦有習，非無習。 |
There are also habits in the past, not without habits. |
何謂往詣習？ |
What is going to practice? |
答曰奉事為習。 |
The answer is that serving people is a habit. |
「若有奉事善知識者，未聞便聞，已聞便利，如是善知識若不奉事者，便害奉事習。 |
"If someone who serves a good teacher hears it before he has heard it, it will be convenient for him to have heard it. If such a good teacher does not serve him, it will harm his practice of serving him. |
若無奉事，便害往詣習。 |
If there is no service, it will harm the practice. |
若無往詣，便害聞善法習。 |
If there is no attainment, it will harm the ability to listen to the good Dharma and practice it. |
若不聞善法，便害耳界習。 |
If you don't listen to the good Dharma, it will harm your ears and habits. |
若無耳界，便害觀法義習。 |
If there is no ear boundary, it will harm the practice of observing the Dharma. |
若無觀法義，便害受持法習。 |
Failure to observe the meaning of the Dharma will harm the practice of receiving and upholding the Dharma. |
若無受持法，便害翫誦法習。 |
If there is no acceptance and upholding of the Dharma, it will harm the practice of reciting the Dharma. |
若無翫誦法，便害觀法忍習。 |
If there is no chanting of the Dharma, it will harm the ability to observe the Dharma and endure it. |
若無觀法忍，便害信習。 |
If you do not observe the Dharma and endure it, it will harm your faith and practice. |
若無信，便害正思惟習。 |
If there is no faith, it will harm the habit of correct thinking. |
若無正思惟，便害正念、正智習。 |
Without correct thinking, it will harm the practice of right mindfulness and correct wisdom. |
若無正念、正智，便害護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫習。 |
If there is no right mindfulness and right wisdom, it will harm the habits of protecting the roots, protecting the precepts, not regretting, joy, joy, cessation, happiness, concentration, seeing as it is, knowing as it is, being disgusted, having no desire, and being liberated. |
若無解脫，便害盡智習。 |
If there is no liberation, it will harm all wisdom and practice. |
「若奉事善知識者，未聞便聞，已聞便利，如是善知識，若奉事者，便習奉事。 |
"If you serve a good teacher, you will hear it before you have heard it. If you have already heard it, it will be convenient. If you serve a good teacher, you will learn to serve it. |
若有奉事，便習往詣。 |
If you have a job, you will get used to it. |
若有往詣，便習聞善法。 |
If you have the past, you will learn to listen to the good Dharma. |
若有聞善法，便習耳界。 |
If someone hears a good Dharma, he will become accustomed to it. |
若有耳界，便習觀法義。 |
If you have an ear, you will learn to observe the meaning of the Dharma. |
若有觀法義，便習受持法。 |
If you observe the meaning of the Dharma, you will learn to accept and uphold the Dharma. |
若有受持法，便習翫誦法。 |
If you have accepted and upheld the Dharma, you will learn to recite the Dharma. |
若有翫誦法，便習觀法忍。 |
If you have a chance to recite the Dharma, practice observing the Dharma and forbearance. |
若有觀法忍，便習信。 |
If you have Dharma-Observation and Forbearance, you will learn to believe. |
若有信，便習正思惟。 |
If you have faith, you will get used to thinking rightly. |
若有正思惟，便習正念、正智。 |
If you have right thoughts, you will develop right mindfulness and right wisdom. |
若有正念、正智，便習護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫。 |
If you have right mindfulness and right wisdom, you will learn to protect your roots, protect your precepts, have no regrets, be joyful, joyful, calm, happy, calm, see as it is, know as it is, be disgusted, have no desires, and be liberated. |
若有解脫，便習盡智。」 |
If there is liberation, then practice the wisdom. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
盡智經第十三竟（八百六十八字） |
The Thirteenth Chapter of the Jinzhi Sutra (868 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
55. Nirvāṇa （五五）涅槃經 |
55. Nirvāṇa (五五) Nirvana Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「涅槃有習，非無習。 |
"Nirvana has habits, not without habits. |
何謂涅槃習？ |
What is the practice of Nirvana? |
答曰解脫為習。 |
The answer is that liberation is a habit. |
解脫亦有習，非無習。 |
Liberation also has habits, not without habits. |
何謂解脫習？ |
What is the practice of liberation? |
答曰無欲為習。 |
The answer is that desirelessness is a habit. |
無欲亦有習，非無習。 |
There is also habit without desire, not without habit. |
何謂無欲習？ |
What is the habit of having no desires? |
答曰厭為習。 |
The answer is that disgust is a habit. |
厭亦有習，非無習。 |
There is also a habit of being tired, not without habit. |
何謂厭習？ |
What is a habit? |
答曰見如實、知如真為習。 |
The answer is: Seeing the truth and knowing the truth are habits. |
見如實、知如真亦有習，非無習。 |
Seeing the truth as it is and knowing the truth as it is are also habits, not without practice. |
何謂見如實、知如真習？ |
What does it mean to see the truth and know the truth? |
答曰定為習。 |
The answer is that it is a habit. |
定亦有習，非無習。 |
Concentration also has habits, not without habits. |
何謂定習？ |
What is a habit? |
答曰樂為習。 |
The answer is that happiness is a habit. |
樂亦有習，非無習。 |
Pleasure also has habits, not without habits. |
何謂樂習？ |
What is a happy habit? |
答曰止為習。 |
The answer is to stop and get used to it. |
止亦有習，非無習。 |
There is also a habit of stopping, not without habit. |
何謂止習？ |
What is habit cessation? |
答曰喜為習。 |
The answer is that happiness is a habit. |
喜亦有習，非無習。 |
Joy also has habits, not without habits. |
何謂喜習？ |
What is a happy habit? |
答曰歡悅為習。 |
The answer is that joy is a habit. |
歡悅亦有習，非無習。 |
Joy also has habits, not without habits. |
何謂歡悅習？ |
What is the habit of joy? |
答曰不悔為習。 |
The answer is: not regretting is a habit. |
不悔亦有習，非無習。 |
Not regretting is also a habit, not a lack of habit. |
何謂不悔習？ |
What does it mean not to regret? |
答曰護戒為習。 |
The answer is that it is a habit to protect the precepts. |
護戒亦有習，非無習。 |
There is also a habit of protecting the precepts, not without it. |
何謂護戒習？ |
What is the habit of protecting the precepts? |
答曰護諸根為習。 |
The answer is that it is a habit to protect all roots. |
護諸根亦有習，非無習。 |
There is also a habit of protecting the roots, not without habit. |
何謂護諸根習？ |
What is the habit of protecting the roots? |
答曰正念、正智為習。 |
The answer is that right mindfulness and right wisdom are habits. |
正念、正智亦有習，非無習。 |
Right mindfulness and right wisdom also have habits, they are not without habits. |
何謂正念、正智習？ |
What is right mindfulness and right wisdom practice? |
答曰正思惟為習。 |
The answer is: Right thinking is a habit. |
正思惟亦有習，非無習。 |
Right thinking also has habits, not without habits. |
何謂正思惟習？ |
What is the habit of correct thinking? |
答曰信為習。 |
The answer is that faith is a habit. |
信亦有習，非無習。 |
Faith also has habits, not without habits. |
何謂信習？ |
What is faith and practice? |
答曰苦為習。 |
The answer is that suffering is a habit. |
苦亦有習，非無習。 |
Suffering also has habits, not without habits. |
何謂苦習？ |
What is hard work? |
答曰老死為習。 |
The answer is: old age and death are a habit. |
老死亦有習，非無習。 |
Old age and death are also habits, not without habits. |
何謂老死習？ |
What is an old habit? |
答曰生為習。 |
The answer is that life is a habit. |
生亦有習，非無習。 |
Life also has habits, not without them. |
何謂生習？ |
What is a habit? |
答曰有為習。 |
The answer is that it is a habit. |
有亦有習，非無習。 |
There is also a habit, not without habit. |
何謂有習？ |
What does it mean to have a habit? |
答曰受為習。 |
The answer is to accept it as a habit. |
受亦有習，非無習。 |
Feeling also has habits, not without habits. |
何謂受習？ |
What is habituation? |
答曰愛為習。 |
The answer is that love is a habit. |
愛亦有習，非無習。 |
Love also has habits, not without habits. |
何謂愛習？ |
What is love habit? |
答曰覺為習。 |
The answer is that sleep is a habit. |
覺亦有習，非無習。 |
Awareness also has habits, not without habits. |
何謂覺習？ |
What is awareness? |
答曰更樂為習。 |
The answer is that it is a habit to be more happy. |
更樂亦有習，非無習。 |
More happiness also has habits, not without habits. |
何謂更樂習？ |
What does it mean to be more happy? |
答曰六處為習。 |
The answer is that the six places are habits. |
六處亦有習，非無習。 |
There are also habits in the six places, not without them. |
何謂六處習？ |
What are the Six Paths? |
答曰名色為習。 |
The answer is that name and form are habits. |
名色亦有習，非無習。 |
Name and form also have habits, not without habits. |
何謂名色習？ |
What are the mental and physical habits? |
答曰識為習。 |
The answer is that knowledge is habit. |
識亦有習，非無習。 |
Xing also has habits, not without them. |
何謂識習？ |
What is knowledge and practice? |
答曰行為習。 |
The answer is behavioral habits. |
行亦有習，非無習。 |
Practice also has habits, not without habits. |
何謂行習？ |
What is a practice? |
答曰無明為習。 |
The answer is that ignorance is habit. |
「是為緣無明行，緣行識，緣識名色，緣名色六處，緣六處更樂，緣更樂覺，緣覺愛、緣愛受，緣受有，緣有生，緣生老死，緣老死苦。 |
"This is due to the condition of ignorance, the condition of consciousness, the condition of name and form, the condition of the six bases of name and form, the condition of the six bases of happiness, the condition of more blissful awareness, the condition of awareness of love, the condition of loving feeling, the condition of feeling, the condition of birth, It is due to birth, old age and death, and it is due to the suffering of old age and death. |
習苦，便有信。 |
If you practice hardship, you will have faith. |
習信，便有正思惟。 |
If you practice faith, you will have right thoughts. |
習正思惟，便有正念正智。 |
If you practice righteous thinking, you will have righteous thoughts and righteous wisdom. |
習正念正智，便有護諸根、護戒、不悔、歡悅、喜、止、樂、定、見如實、知如真、厭、無欲、解脫。 |
When you practice mindfulness and right wisdom, you will have the ability to protect your roots, protect your precepts, have no regrets, be joyful, joyful, calm, happy, calm, see as it is, know as it is, be disgusted, have no desires, and be liberated. |
習解脫，便得涅槃。」 |
If you practice liberation, you will achieve nirvana. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
涅槃經第十四竟（六百六十三字） |
The Fourteenth Chapter of the Nirvana Sutra (663 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
56. Meghiya （五六）彌醯經 |
56. Meghiya |
我聞如是： |
This is what I heard: |
一時，佛遊摩竭陀國，在闍鬪村莽［木＊奈］林窟。 |
At one time, the Buddha was traveling in the Kingdom of Magadha, and was in the forest cave of Mang [Mu*na] in the village of Jhada. |
爾時，尊者彌醯為奉侍者。 |
At that time, the Venerable Mi Xiang served as the attendant. |
於是，尊者彌醯過夜平旦，著衣持鉢，入闍鬪村而行乞食。 |
So, the Venerable spent the night in Pingdan, dressed in clothes and holding an alms bowl, and went to the village of Chahu to beg for food. |
乞食已竟，往至金鞞河邊，見地平正，名好［木＊奈］林，金鞞河水極妙可樂，清泉徐流，冷暖和適，見已歡喜，便作是念： |
After finishing begging for food, I went to the Jincheng River. I saw that the land was flat and the forest was well-named. The water of the Jincheng River was wonderful and pleasant, with clear springs flowing slowly. It was warm and cold. I was happy to see it, so I thought this: |
「此地平正，名好［木＊奈］林，金鞞河水極妙可樂，清泉徐流，冷暖和適，若族姓子欲學斷者，當於此處，我亦有所斷，寧可在此靜處學斷耶？」 |
This place is peaceful and well-named [wood*nai] forest. The water of Jintang River is wonderful and pleasant. The clear spring flows slowly. The temperature and temperature are comfortable. If a son of the clan wants to learn how to judge, I should do it here. I would rather do it here." Are you going to learn judgment in this quiet place? |
於是，彌醯食訖，中後舉衣鉢已，澡洗手足，以尼師檀著於肩上，往詣佛所，稽首禮足，却住一面，白曰： |
Then, after finishing eating the rice, he raised his robe and bowl, took a bath, washed his hands and feet, put the nun's sandalwood on his shoulders, went to the Buddha's place, bowed his head and paid homage, but stayed on one side and said: |
「世尊！我今平旦著衣持鉢，入闍鬪村而行乞食。 |
"World-Honored One, today I put on my clothes and hold my alms bowl, and went to the village of Chahu to beg for food. |
乞食已竟，往至金鞞河邊，見地平正，名好［木＊奈］林，金鞞河水極妙可樂，清泉徐流，冷暖和適，我見喜已，便作是念： |
After finishing begging for food, I went to the Jincheng River. I saw that the land was flat and the forest was well-named. The water of the Jincheng River was very pleasant, the clear springs were flowing slowly, and the temperature was comfortable. I was overjoyed, so I thought like this: |
『此地平正，名好［木＊奈］林，金鞞河水極妙可樂，清泉徐流，冷暖和適，若族姓子欲學斷者，當於此處，我亦有所斷，寧可在此靜處學斷耶？』 |
"This place is peaceful, with a good name [Mu*Nai] Forest. The water of the Jinqiang River is wonderful and pleasant, with clear springs flowing slowly. The temperature and warmth are comfortable. If a son of the clan wants to learn how to judge, he should do it here. I will also make a decision here. I would rather be here." Are you learning to judge in this quiet place? 』 |
世尊！我今欲往至彼［木＊奈］林靜處學斷。」 |
World Honored One! Now I want to go to that quiet place in the woods to learn judgment. " |
爾時，世尊告曰： |
At that time, the World-Honored One said: |
「彌醯！汝今知不？ |
"Mixi! Do you know now? |
我獨無人，無有侍者，汝可小住，須比丘來為吾侍者，汝便可去，至彼［木＊奈］林靜處而學。」 |
I am alone and have no attendants. You can stay here for a while, and I will ask a monk to serve as my attendant. Then you can go and study in a quiet place in the woods. " |
尊者彌醯乃至再三白曰： |
The Venerable Mi Xiang said repeatedly: |
「世尊！我今欲往至彼［木＊奈］林靜處學斷。」 |
World Honored One! I want to go to that quiet forest in Mu*na to learn judgment. |
世尊亦復再三告曰： |
The World Honored One also said again and again: |
「彌醯！汝今知不？ |
"Mixi! Do you know now? |
我獨無人，無有侍者，汝可小住，須比丘來為吾侍者，汝便可去，至彼［木＊奈］林靜處而學。」 |
I am alone and have no attendants. You can stay here for a while, and I will ask a monk to serve as my attendant. Then you can go and study in a quiet place in the woods. " |
彌醯復白曰： |
Mi Xi returned to Bai and said: |
「世尊無為無作，亦無所觀。 |
"The World-Honored One does nothing, does nothing, and sees nothing. |
世尊！我有為有作而有所觀。 |
World Honored One! I have something to do and something to look at. |
世尊！我至彼［木＊奈］林靜處學斷。」 |
World Honored One! I went to the quiet place in the woods to learn and make judgments. " |
世尊告曰： |
The World Honored One said: |
「彌醯！汝欲求斷者，我復何言？ |
"Mixi! What can I say to you who wants to be cut off? |
彌醯！汝去，隨意所欲。」 |
Mi Xiang! You go and do whatever you want. " |
於是，尊者彌醯聞佛所說，善受善持而善誦習，即禮佛足，繞三匝而去，詣彼［木＊奈］林。 |
Then, after hearing what the Buddha said and being good at receiving and upholding it and reciting it well, the Venerable Miji bowed at the Buddha's feet and walked around three times to reach the [Mu*Nai] forest. |
入林中已，至一樹下，敷尼師檀，結加趺坐。 |
After entering the forest, he came to a tree and sat down under a tree. |
尊者彌醯住［木＊奈］林中便生三惡不善之念，欲念、恚念及與害念，彼由此故便念世尊。 |
While the Venerable Miha was staying in the forest, three evil and unwholesome thoughts arose: thoughts of lust, thoughts of hatred, and thoughts of harm. From this reason, he thought of the World Honored One. |
於是，彌醯則於晡時從燕坐起，往詣佛所，稽首禮足，却住一面，白曰： |
So Mi Xiang got up from his seat in the afternoon, went to the Buddha's place, bowed his head and bowed his feet, but stopped on one side and said: |
「世尊！我至［木＊奈］林，於靜處坐便生三惡不善之念，欲念、恚念及與害念，我由此故便念世尊。」 |
World Honored One! When I went to the [Mu*Nai] Forest and sat in a quiet place, I had three evil and unwholesome thoughts: thoughts of desire, hatred and harm. From this reason, I thought of the World Honored One. |
世尊告曰： |
The World Honored One said: |
「彌醯！心解脫未熟，欲令熟者有五習法。 |
"Mixi! If the mind is not yet ripe for liberation, there are five practices for those who want to make it ripe. |
云何為五？ |
Why is the cloud five? |
彌醯！比丘者自善知識與善知識俱，善知識共和合。 |
Mi Xiang! A bhikkhu is one who has good friends and good friends, and good friends are in harmony. |
彌醯！心解脫未熟，欲令熟者，是謂第一習法。 |
Mi Xiang! If the mind is not yet ripe for liberation and wants to be ripe, this is called the first practice. |
復次，彌醯！比丘者，修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。 |
Again, Mi Xiang! Bhikkhus, practice fasting, guard against liberation, and regain good command of etiquette and etiquette. When seeing the slightest sin, always be in fear, accept and uphold the precepts. |
彌醯！心解脫未熟，欲令熟者，是謂第二習法。 |
Mi Xiang! If the mind is not yet ripe for liberation and wants to be ripe, this is called the second practice. |
復次，彌醯！比丘者，謂所可說聖有義，令心柔軟，使心無蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起，得如是比沙門所說，具得易，不難得。 |
Again, Mi Xiang! Bhikkhus, what can be said about the sage has meaning, makes the heart soft, makes the mind unblocked, talks about precepts, talks about concentration, talks about wisdom, talks about liberation, talks about the knowledge and view of liberation, talks about gradual loss, talks about unhappiness in gatherings, talks about less desire, Talking about contentment, talking about cessation, talking about desirelessness, talking about cessation, talking about swallow sitting, and talking about dependent origination, it is easier than what the ascetics say, and it is not difficult to achieve. |
彌醯！心解脫未熟，欲令熟者，是謂第三習法。 |
Mi Xiang! If the mind is not yet ripe for liberation and wants to be ripe, this is called the third practice. |
復次，彌醯！比丘者，常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便。 |
Again, Mi Xiang! Bhikkhus, always practice diligently, avoid evil and unwholesome deeds, practice good Dharma, always raise your mind, be single-minded and firm, and never abandon the means of doing good deeds. |
彌醯！心解脫未熟，欲令熟者，是謂第四習法。 |
Mi Xiang! If the mind is not yet ripe for liberation and wants to be ripe, this is called the fourth practice. |
復次，彌醯！比丘者，修行智慧，觀興衰法，得如是智，聖慧明達，分別曉了，以正盡苦。 |
Again, Mi Xiang! Bhikkhus, if you practice wisdom and observe the rise and fall of Dharma, you will gain such wisdom. The Holy Wisdom will be clear and discernible, and you will be able to correct all suffering. |
彌醯！心解脫未熟，欲令熟者，是謂第五習法。 |
Mi Xiang! If the mind is not yet ripe for liberation and wants to be ripe, this is called the fifth practice. |
「彼有此五習法已，復修四法。 |
"Having already practiced these five methods, he repaired the four methods again. |
云何為四？ |
Why is the cloud four? |
修惡露，令斷欲； |
Cure lochia and stop desires; |
修慈，令斷恚； |
Cultivation of kindness leads to the end of hatred; |
修息出息入，令斷亂念； |
Cultivation of breathing in and out will stop distracting thoughts; |
修無常想，令斷我慢。 |
The thought of impermanence makes me slow down. |
彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。 |
Mi Xiang! If a bhikkhu is a virtuous teacher and a virtuous teacher, and the virtuous friends are united together, he should know that he must practice the fasting precepts to protect himself from liberation, and he should also be good at maintaining dignity and etiquette. He should always be in fear when he sees the slightest sin, and he should accept and uphold the precepts. |
彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必得所可說聖有義，令心柔軟，使心無蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起，得如是比沙門所說，具得易，不難得。 |
Mi Xiang! If a bhikkhu, since he is a virtuous teacher and a virtuous teacher, and the virtuous friends are united together, he should know that he will definitely obtain what can be said about the holy meaning, soften the heart, make the mind uncovered, and speak about precepts, concentration, wisdom, liberation, and the knowledge and view of liberation. , talk about gradual loss, talk about not being happy in gatherings, talk about few desires, talk about contentment, talk about breaking up, talk about having no desires, talk about cessation, talk about swallow sitting, talk about dependent origination, it is easier to get it than what the ascetics say, it is not difficult to get it. |
「彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便。 |
"Mi Chi! If a bhikkhu has a good knowledge and a good knowledge, and the good knowledge is in harmony, he should know that he must make vigorous efforts, stop evil and unwholesome, practice all good Dharma, always raise his mind, be single-minded and firm, and never give up the means for all good things. |
彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦。 |
Mi Xiang! If a bhikkhu is a virtuous teacher and a virtuous teacher, and the virtuous friends are united together, he should know that he must practice wisdom, observe the rise and fall of the law, and obtain such wisdom. The holy wisdom is clear, and he can distinguish and correct the suffering. |
彌醯！若比丘自善知識與善知識俱，善知識共和合，當知必修惡露，令斷欲； |
Mi Xiang! If a bhikkhu has a virtuous teacher and a virtuous teacher, and the virtuous teacher is in harmony, he should know that he must practice lochia and stop desires; |
修慈，令斷恚； |
Cultivation of kindness leads to the end of hatred; |
修息出息入，令斷亂念； |
Cultivation of breathing in and out will stop distracting thoughts; |
修無常想，令斷我慢。 |
The thought of impermanence makes me slow down. |
彌醯！若比丘得無常想者，必得無我想。 |
Mi Xiang! If a bhikkhu has the thought of impermanence, he will surely have the thought of non-self. |
彌醯！若比丘得無我想者，便於現法斷一切我慢，得息、滅、盡、無為、涅槃。」 |
Mi Xiang! If a bhikkhu realizes that there is no thought of self, he will be able to show the Dharma and cut off all self-arrogance, and achieve rest, cessation, cessation, inaction, and Nirvana. " |
佛說如是。 |
Buddha said so. |
尊者彌醯及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Miji and other bhikkhus heard what the Buddha said and followed it with joy. |
彌醯經第十五竟（千三百二十三字） |
The Fifteenth Principle of Mi Xiang Sutra (1,323 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 5 習相應品 |
Chapter 5 Learning Corresponding Products |
57. Spoken for the Monks （五七）即為比丘說經 |
57. Spoken for the Monks |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「心解脫未熟，欲令熟者，有五習法。 |
"If the mind is not yet ripe for liberation and wants to be ripe, there are five practices. |
云何為五？ |
Why is the cloud five? |
比丘！自善知識與善知識俱，善知識共和合，心解脫未熟，欲令熟者，是謂第一習法。 |
Bhikkhu! Since the virtuous teacher and the virtuous teacher are together, the virtuous teacher is in harmony, the mind is not yet mature, and the desire to make it mature is called the first practice. |
復次，比丘！修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒，心解脫未熟，欲令熟者，是謂第二習法。 |
Again, bhikkhu! Practicing the precepts, guarding against liberation, and regaining good command of the etiquette and etiquette, seeing the slightest sin, always feeling fear, accepting and upholding the precepts, but the mind is not yet ripe for liberation, and wants to make it ripe, this is called the second practice. |
復次，比丘！謂所可說聖有義，令心柔軟，使心無蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起，得如是比沙門所說，具得易，不難得，心解脫未熟，欲令熟者，是謂第三習法。 |
Again, bhikkhu! It is said that the holy meaning can be said to make the heart soft and unhindered. It is said to talk about morality, concentration, wisdom, liberation, knowledge and view of liberation, gradual loss, unhappiness in gatherings, less desire, contentment. Talking about ending, talking about non-desire, talking about cessation, talking about sitting on the swallow, talking about dependent origination, it is easier to achieve than what the ascetics say, it is not difficult to achieve, the liberation of the mind is not yet mature, and the desire to make it mature is called the third practice. |
復次，比丘！常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便，心解脫未熟，欲令熟者，是謂第四習法。 |
Again, bhikkhu! Always practice diligently, cut off evil and unwholesome deeds, practice good Dharma, always raise your mind, be single-minded and firm, and work for the roots of good deeds. Do not give up the method of practice. If the mind is not yet ripe for liberation, and you want to make it ripe, this is called the fourth practice. |
復次，比丘！修行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦，心解脫未熟，欲令熟者，是謂第五習法。 |
Again, bhikkhu! Practicing wisdom, observing the rise and fall of Dharma, and gaining such wisdom, the Holy Wisdom is clear, discerning, and rectifying suffering, and those who want to make the mind liberated before it is ripe, this is called the fifth practice. |
「彼有此五習法已，復修四法。 |
"Having practiced these five methods, he needs to repair the four methods again. |
云何為四？ |
Why is the cloud four? |
修惡露，令斷欲； |
Cure lochia and stop desires; |
修慈，令斷恚； |
Cultivation of kindness leads to the end of hatred; |
修息出息入，令斷亂念； |
Cultivation of breathing in and out will stop distracting thoughts; |
修無常想，令斷我慢。 |
The thought of impermanence makes me slow down. |
若比丘自善知識與善知識俱，善知識共和合，當知必修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。 |
If a bhikkhu has a virtuous teacher and a virtuous teacher, and the virtuous teacher is in harmony with him, he should know that he must practice the fasting precepts to protect himself from liberation, and he should also be good at maintaining authority and etiquette. He should always be in fear when seeing the slightest sin, and he should accept and uphold the precepts. |
若比丘自善知識與善知識俱，善知識共和合，當知必得所可說聖有義，令心柔軟，使心無蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說漸損、說不樂聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起，得如是比沙門所說，具得易，不難得。 |
If a bhikkhu is a good teacher and a good teacher, and the good friends are united together, he should know that he will definitely get what can be said about the holy meaning, make the heart soft, make the mind uncovered, talk about precepts, talk about concentration, talk about wisdom, talk about liberation, and talk about the knowledge and view of liberation. , talk about gradual loss, talk about not being happy in gatherings, talk about few desires, talk about contentment, talk about breaking up, talk about having no desires, talk about cessation, talk about swallow sitting, talk about dependent origination, it is easier to get it than what the ascetics say, it is not difficult to get it. |
若比丘自善知識與善知識俱，善知識共和合，當知必行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便。 |
If a bhikkhu has both good friends and good friends, and good friends are united together, he should know that he must make diligent efforts to avoid evil and unwholesome deeds, practice good Dharma, always raise his mind, be single-minded and firm, and never give up the means of doing good things. |
若比丘自善知識與善知識俱，善知識共和合，當知必行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦。 |
If a bhikkhu is a virtuous teacher and a virtuous teacher, and the virtuous friends are united together, he should know that he must practice wisdom, observe the rise and fall of the law, and obtain such wisdom. The holy wisdom is clear, and he can distinguish and correct the suffering. |
若比丘自善知識與善知識俱，善知識共和合，當知必修惡露，令斷欲； |
If a bhikkhu has a virtuous teacher and a virtuous teacher, and the virtuous teacher is in harmony, he should know that he must practice lochia and stop desires; |
修慈，令斷恚； |
Cultivation of kindness leads to the end of hatred; |
修息出息入，令斷亂念； |
Cultivation of breathing in and out will stop distracting thoughts; |
修無常想，令斷我慢。 |
The thought of impermanence makes me slow down. |
若比丘得無常想者，必得無我想，若比丘得無我想者，便於現法斷一切我慢，得息、滅、盡、無為、涅槃。」 |
If a bhikkhu has the thought of impermanence, he will surely have the thought of no-self. If the bhikkhu has the thought of no-self, he will be able to show the Dharma and cut off all self-arrogance, and achieve cessation, cessation, cessation, inaction, and Nirvana. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
即為比丘說經第十六竟（六百八十三字） |
This is the sixteenth chapter of the bhikkhu's sermon (683 words) |
中阿含經卷第十（九千七百五十六字） |
Volume 10 of the Agama Sutra (9,756 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 6 王相應品 |
Chapter 6 King's counterpart |
58. The Seven Treasures （五八）七寶經 |
58. The Seven Treasures (五八) The Seven Treasures Sutra |
中阿含王相應品第六（有七經王相應品本有十四經 分後七經屬第二誦）（初二日誦） |
The sixth chapter corresponding to the king of Agama (there are seven sutras corresponding to the king). There are fourteen sutras in the original version. The last seven sutras are divided into the second recitation) (recited on the second day of the lunar month) |
中阿含經卷第十一 |
Book 11 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
七寶、相、四洲 牛糞、摩竭王 |
Seven Treasures, Xiang, Four Continents, Cow Dung, King Mojie |
鞞婆麗陵耆 天使最在後 |
The angel is last |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若轉輪王出於世時，當知便有七寶出世。 |
"When the Wheel-turning King comes out of the world, you should know that there will be seven treasures coming out. |
云何為七？ |
Why is seven? |
輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。 |
The wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure are called seven. |
若轉輪王出於世時，當知有此七寶出世。 |
If the Wheel-turning King appears in the world, you should know that these seven treasures have appeared in the world. |
如是如來、無所著、等正覺出於世時，當知亦有七覺支寶出於世間。 |
When such a Tathagata, without any possessions, and so fully enlightened emerges from the world, you should know that there are also seven treasures of enlightenment that emerge from the world. |
云何為七？ |
Why is seven? |
念覺支寶、擇法覺支、精進覺支、喜覺支、息覺支、定覺支、捨覺支寶，是謂為七。 |
The jewels of the enlightenment factor of mindfulness, the enlightenment factor of dharmas, the enlightenment factor of energy, the enlightenment factor of joy, the awakening factor of breath, the enlightenment factor of concentration, and the enlightenment factor of equanimity are called seven. |
如來、無所著、等正覺出於世時，當知有此七覺支寶出於世間。」 |
When the Tathagata, non-attachment, and other enlightened beings emerge from the world, you should know that these seven treasures of enlightenment emerge from the world. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
七寶經第一竟（一百八十二字） |
The First Truth of the Seven Treasures Sutra (182 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 6 王相應品 |
Chapter 6 King's counterpart |
59. The Thirty-two Marks （五九）三十二相經 |
59. The Thirty-two Marks (五九) Thirty-two Marks |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，諸比丘於中食後集坐講堂，共論此事： |
At that time, all the monks gathered in the lecture hall after lunch and discussed this matter together: |
「諸賢！甚奇！甚特！大人成就三十二相，必有二處真諦不虛。 |
"Sages! How strange! How special! Your Excellency has achieved the thirty-two signs, and there must be two true truths. |
若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在； |
If he is at home, he will be a wheel-turning king, smart and wise, with four kinds of armies, to control the world, and to be at his own mercy; |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。 |
Just like the seven treasures accomplished by Dharma King, the seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are the seven. They have thousands of sons, have a good appearance, are brave and fearless, and can subjugate him. People, he will rule all this land and even the sea. He will not use swords or sticks, but will teach and command with Dharma, so that he can achieve peace and happiness. |
若剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，必得如來、無所著、等正覺，名稱流布，周聞十方。」 |
If one shaves off his beard and hair, wears a cassock, is a person of great faith, abandons his family, has no home, and learns the Tao, he will surely attain the Tathagata, the Tathagata, the Tathagata, the one who possesses nothing, and his name will be spread throughout the ten directions. " |
爾時，世尊在於燕坐，以淨天耳出過於人，聞諸比丘於中食後集坐講堂，共論此事： |
At that time, the World-Honored One was sitting in the swallow, with his pure heavenly ears reaching out to others. Hearing that the monks had gathered in the lecture hall after lunch, they discussed the matter together: |
「諸賢！甚奇！甚特！大人成就三十二相，必有二處真諦不虛。 |
"Sages! How strange! How special! Your Excellency has achieved the thirty-two signs, and there must be two true truths. |
若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在； |
If he is at home, he will be a wheel-turning king, smart and wise, with four kinds of armies, to control the world, and to be at his own mercy; |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。 |
Just like the seven treasures accomplished by Dharma King, the seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are the seven. They have thousands of sons, have a good appearance, are brave and fearless, and can subjugate him. People, he will rule all this land and even the sea. He will not use swords or sticks, but will teach and command with Dharma, so that he can achieve peace and happiness. |
若剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，必得如來、無所著、等正覺，名稱流布，周聞十方。」 |
If one shaves off his beard and hair, wears a cassock, is a person of great faith, abandons his family, has no home, and learns the Tao, he will surely attain the Tathagata, the Tathagata, the Tathagata, the one who possesses nothing, and his name will be spread throughout the ten directions. " |
世尊聞已，則於晡時從燕坐起，往詣講堂比丘眾前敷座而坐，問諸比丘： |
When the World-Honored One heard this, he got up from his seat in the afternoon, went to the lecture hall, spread out his seat in front of the monks, and asked the monks: |
「汝等今日共論何事集坐講堂？」 |
What are you discussing together in the lecture hall today? |
時，諸比丘白曰： |
At that time, the monks said: |
「世尊！我等今日集坐講堂共論此事： |
"World Honored One! Today we are sitting in the lecture hall to discuss this matter: |
『諸賢！甚奇！甚特！大人成就三十二相，必有二處真諦不虛。 |
"All sages!" Very strange! Shit! When you achieve the Thirty-Two Appearances, you must have two true truths. |
若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在； |
If he is at home, he will be a wheel-turning king, smart and wise, with four kinds of armies, to control the world, and to be at his own mercy; |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。 |
Just like the seven treasures accomplished by Dharma King, the seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are the seven. They have thousands of sons, have a good appearance, are brave and fearless, and can subjugate him. People, he will rule all this land and even the sea. He will not use swords or sticks, but will teach and command with Dharma, so that he can achieve peace and happiness. |
若剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，必得如來、無所著、等正覺，名稱流布，周聞十方。』 |
If one shaves off his beard and hair, wears a cassock, is a person of great faith, abandons his family, has no home, and learns the Tao, he will surely attain the Tathagata, the Tathagata, the Tathagata, the one who possesses nothing, and his name will be spread throughout the ten directions. 』 |
世尊！我等共論如此事故集坐講堂。」 |
World Honored One! We all gathered together in the lecture hall to discuss this incident. " |
於是，世尊告曰： |
Then the World-Honored One said: |
「比丘！汝等欲得從如來聞三十二相耶？ |
"Bhikkhu! Do you want to hear the thirty-two signs from the Tathagata? |
謂大人所成，必有二處真諦不虛。 |
To say that what a great person has accomplished, there must be two truths that are true. |
若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在； |
If he is at home, he will be a wheel-turning king, smart and wise, with four kinds of armies, to control the world, and to be at his own mercy; |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。 |
Just like the seven treasures accomplished by Dharma King, the seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are the seven. They have thousands of sons, have a good appearance, are brave and fearless, and can subjugate him. People, he will rule all this land and even the sea. He will not use swords or sticks, but will teach and command with Dharma, so that he can achieve peace and happiness. |
若剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，必得如來、無所著、等正覺，名稱流布，周聞十方。」 |
If one shaves off his beard and hair, wears a cassock, is a person of great faith, abandons his family, has no home, and learns the Tao, he will surely attain the Tathagata, the Tathagata, the Tathagata, the one who possesses nothing, and his name will be spread throughout the ten directions. " |
時，諸比丘聞已，白曰： |
At that time, the monks heard this and said: |
「世尊！今正是時。 |
"World Honored One! This is the right time. |
善逝！今正是時。 |
Good death! Today is the time. |
若世尊為諸比丘說三十二相者，諸比丘聞已當善受持。」 |
If the World-Honored One expounds the Thirty-Two Signs to the bhikkhus, the bhikkhus should accept and uphold it well after hearing it. " |
世尊告曰： |
The World Honored One said: |
「諸比丘！諦聽，諦聽！善思念之，吾當為汝廣分別說。」 |
Bhikkhus! Listen carefully, listen carefully! Think carefully about it, and I will explain it to you extensively. |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「大人足安平立，是謂大人大人之相。 |
"Your Majesty's feet are safe and sound, this is what it means to be a great lord. |
復次，大人足下生輪，輪有千輻，一切具足，是謂大人大人之相。 |
Again, a wheel is born under your feet. The wheel has a thousand spokes and everything is complete. This is the appearance of a great person. |
復次，大人足指纖長，是謂大人大人之相。 |
Again, the long and slender toes of an adult are the characteristics of an adult. |
復次，大人足周正直，是謂大人大人之相。 |
Again, an upright person is the sign of a great person. |
復次，大人足跟踝後兩邊平滿，是謂大人大人之相。 |
Again, the sides of the heel and ankle of an adult are flat and full, which is the appearance of an adult. |
復次，大人足兩踝傭，是謂大人大人之相。 |
Again, the lord has two ankles, which is the appearance of the lord. |
復次，大人身毛上向，是謂大人大人之相。 |
Again, the hair on an adult's body is upward, which is the appearance of an adult. |
復次，大人手足網縵，猶如鴈王，是謂大人大人之相。 |
Again, your hands and feet are covered with nets, just like the king of wild geese, which is what you call a great person. |
復次，大人手足極妙柔弱軟敷，猶兜羅華，是謂大人大人之相。 |
Again, your hands and feet are extremely soft and soft, just like a flower in a pocket. This is the appearance of a great person. |
復次，大人肌皮軟細，塵水不著，是謂大人大人之相。 |
Again, the flesh and skin of an adult are soft and fine, and dust and water cannot stick to it. This is the appearance of an adult. |
「復次，大人一一毛，一一毛者，身一孔一毛生，色若紺青，如螺右旋，是謂大人大人之相。 |
"Furthermore, adults are hairy. Those with hairy bodies have hairy pores on their body, and their color is cyanotic and green, and they are like a right-handed spiral. This is the appearance of an adult. |
復次，大人鹿［蹲－酋＋（十／田／ㄙ）］腸，猶如鹿王，是謂大人大人之相。 |
Again, the intestines of an adult deer [crouching - chief + (ten/field/ㄙ)] are like the king of deer, which is the appearance of an adult. |
復次，大人陰馬藏，猶良馬王，是謂大人大人之相。 |
Again, the hidden horse in the master is like the king of good horses. This is the appearance of the master. |
復次，大人身形圓好，猶如尼拘類樹，上下圓相稱，是謂大人大人之相。 |
Again, the adult's figure is round and good, like a niguru tree, with the upper and lower circles proportional to each other. This is the appearance of an adult. |
復次，大人身不阿曲，身不曲者，平立申手以摩其膝，是謂大人大人之相。 |
Again, if the body of an adult is not bent, if the body is not bent, stand upright and rub your knees with your hands, this is the sign of an adult. |
復次，大人身黃金色，如紫磨金，是謂大人大人之相。 |
Again, the golden color of the adult's body is like purple polished gold, which is the appearance of the adult. |
復次，大人身七處滿，七處滿者，兩手、兩足、兩肩及頸，是謂大人大人之相。 |
Again, the human body of an adult is full of seven parts. Those who are full of seven parts, including two hands, two feet, two shoulders and neck, are called the appearance of an adult. |
復次，大人其上身大，猶如師子，是謂大人大人之相。 |
Again, the upper body of an adult is as big as a master's son, which is called the appearance of an adult. |
復次，大人師子頰車，是謂大人大人之相。 |
Again, the master's carriage is the appearance of the master. |
「復次，大人脊背平直，是謂大人大人之相。 |
"Again, your back is straight, which is what you look like. |
復次，大人兩肩上連，通頸平滿，是謂大人大人之相。 |
Again, the adults' shoulders are connected and the neck is flat and full, which is called the appearance of an adult. |
復次，大人四十齒牙、平齒、不踈齒、白齒、通味第一味，是謂大人大人之相。 |
Again, an adult has forty teeth, flat teeth, no teeth, white teeth, and a common taste. This is the appearance of an adult. |
復次，大人梵音可愛，其聲猶如加羅毘伽，是謂大人大人之相。 |
Again, sir, the sound of Sanskrit is lovely, and its sound is like that of Garaviga, which is the appearance of a great sir. |
復次，大人廣長舌，廣長舌者，舌從口出遍覆其面，是謂大人大人之相。 |
Again, an adult has a broad and long tongue. If a person has a broad and long tongue, his tongue comes out of his mouth and covers his face. This is the sign of an adult. |
復次，大人承淚處滿，猶如牛王，是謂大人大人之相。 |
Again, the place full of tears, like an ox king, is the sign of a great person. |
復次，大人眼色紺青，是謂大人大人之相。 |
Again, your eyes are cyanotic, which is what you would call a grown-up. |
復次，大人頂有肉髻，團圓相稱，髮螺右旋，是謂大人大人之相。 |
Again, the adult has a bun on top of his head, his hair is round and symmetrical, and his hair spirals to the right, which is the appearance of an adult. |
復次，大人眉間生毛，潔白右縈，是謂大人大人之相。 |
Again, the hair between your eyebrows is white and white, which is what you look like. |
「諸比丘！大人成就此三十二相，必有二處真諦不虛。 |
"Bhikkhus! When you have achieved these thirty-two signs, you must have two true truths. |
若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在； |
If he is at home, he will be a wheel-turning king, smart and wise, with four kinds of armies, to control the world, and to be at his own mercy; |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。 |
Just like the seven treasures accomplished by Dharma King, the seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are the seven. They have thousands of sons, have a good appearance, are brave and fearless, and can subjugate him. People, he will rule all this land and even the sea. He will not use swords or sticks, but will teach and command with Dharma, so that he can achieve peace and happiness. |
若剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，必得如來、無所著、等正覺，名稱流布，周聞十方。」 |
If one shaves off his beard and hair, wears a cassock, is a person of great faith, abandons his family, has no home, and learns the Tao, he will surely attain the Tathagata, the Tathagata, the Tathagata, the one who possesses nothing, and his name will be spread throughout the ten directions. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
三十二相經第二竟（千六百八字） |
The Second Principle of the Thirty-two Phases Sutra (one thousand six hundred and eight words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 6 王相應品 |
Chapter 6 King's counterpart |
60. The Four Continents （六〇）四洲經 |
60. The Four Continents (60) The Four Continents |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者阿難在安靜處，燕坐思惟而作是念： |
At that time, the Venerable Ananda was sitting in a quiet place, thinking deeply, and thought as follows: |
「世人甚少少能於欲有滿足意，少有厭患於欲而命終者； |
"There are very few people in the world who are satisfied with their desires, and very few people die because of their desires. |
世人於欲有滿足意，厭患於欲而命終者，為甚難得。」 |
Why is it so rare for people in the world to be satisfied with their desires and to die from being tired of them? " |
尊者阿難則於晡時從燕坐起，往詣佛所，到已作禮，却住一面，白曰： |
The Venerable Ananda got up from his seat in the afternoon and went to the Buddha's place. When he arrived, he had already performed obeisances, but he stopped by one side and said: |
「世尊！我今在安靜處，燕坐思惟而作是念： |
"World Honored One! I am sitting in a quiet place, thinking, and thinking like this: |
『世人甚少少能於欲有滿足意，少有厭患於欲而命終者； |
"There are very few people in the world who are satisfied with their desires, and there are very few people who die because of their desires; |
世人於欲有滿足意，厭患於欲而命終者，為甚難得。』 |
Why is it so rare for people in the world to be satisfied with their desires and to die from being tired of them? 』 |
」 |
|
佛告阿難： |
The Buddha told Ananda: |
「如是，如是。 |
"So, so. |
世人甚少少能於欲有滿足意，少有厭患於欲而命終者。 |
There are very few people in the world who are satisfied with their desires, and there are very few people who die because of their desires. |
阿難！世人於欲有滿足意，厭患於欲而命終者，為甚難得。 |
Ananda! Why is it so rare for people in the world to be satisfied with their desires and to die from being tired of them? |
阿難！世人極甚難得，極甚難得於欲有滿足意，厭患於欲而命終者。 |
Ananda! It is extremely rare for people in the world to find satisfaction in their desires, and it is extremely rare for those who are tired of desires to die. |
阿難！但世間人甚多甚多，於欲無滿足意，不厭患欲而命終也。 |
Ananda! But there are so many people in the world who are not satisfied with their desires and will die if they are not tired of them. |
所以者何？ |
So what? |
阿難！往昔有王名曰頂生，作轉輪王，聰明智慧，有四種軍，整御天下，由己自在，如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。 |
Ananda! In the past, there was a king named Dingsheng, who was a wheel-turning king. He was intelligent and wise, and had four kinds of armies. He controlled the world and was free to himself. Just like the Dharma King, he accomplished the seven treasures. The seven treasures were wheel treasures, elephant treasures, horse treasures, jewels, and women's treasures. The treasures, the treasures of laymen, and the treasures of the chief soldiers and ministers, are the seven. Thousand sons have enough, good appearance, brave and fearless, and can subjugate others. He will rule all the land and even the sea. He will not use swords and sticks, but teach and order, and he will win. Peace. |
阿難！彼頂生王而於後時極大久遠，便作是念： |
Ananda! When he was born as a king and lived for a long time, he thought as follows: |
『我有閻浮洲，極大富樂，多有人民，我有七寶，千子具足，我欲於宮雨寶七日，積至于膝。』 |
"I have Jamfu Island, which is extremely rich and happy, with many people. I have seven treasures, and I have thousands of sons. I want to accumulate the treasures from the palace rain in seven days, until they reach my knees." 』 |
阿難！彼頂生王有大如意足，有大威德，有大福祐，有大威神，適發心已，即於宮中雨寶七日，積至于膝。 |
Ananda! The top-born king had great satisfaction, great mighty virtues, great blessings, and great majesty. When he was ready to arouse his aspiration, he rained down treasures from his palace for seven days, accumulating them up to his knees. |
「阿難！彼頂生王而於後時極大久遠，復作是念： |
"Ananda! He was born as a king and lived for a long time in the future. He thought again like this: |
『我有閻浮洲，極大富樂，多有人民，我有七寶，千子具足，及於宮中雨寶七日，積至于膝。 |
"I have Jambu Island, which is extremely rich and happy, with many people. I have seven treasures, and a thousand sons are equipped with them. For seven days, the treasures rained down from the palace, accumulating them to the knees. |
我憶曾從古人聞之，西方有洲名瞿陀尼，極大富樂，多有人民。 |
I recall hearing from the ancients that there is a continent in the west named Qudani, which is extremely wealthy and has many people. |
我今欲往見瞿陀尼洲，到已整御。』 |
I want to go to Qudani Island now, but I have already arrived. 』 |
阿難！彼頂生王有大如意足，有大威德，有大福祐，有大威神，適發心已，即以如意足乘虛而去，及四種軍。 |
Ananda! The top-born king has great wish-fulfilling feet, has great majestic virtues, has great blessings, and has great majestic gods. When he is ready to arouse his will, he takes advantage of the void and goes away with the wish-fulfilling feet, and has four kinds of armies. |
阿難！彼頂生王即時往到住瞿陀尼洲。 |
Ananda! The King of Immortals immediately went to live in Qudani Island. |
阿難！彼頂生王住已整御瞿陀尼洲，乃至無量百千萬歲。 |
Ananda! The supreme king has lived in Qudani Island for countless millions of years. |
「阿難！彼頂生王而於後時極大久遠，復作是念： |
"Ananda! He was born as a king and lived for a long time in the future. He thought again like this: |
『我有閻浮洲，極大富樂，多有人民，我有七寶，千子具足，及於宮中雨寶七日，積至于膝，我亦復有瞿陀尼洲。 |
"I have Jambudur Island, which is extremely rich and blessed, with many people. I have seven treasures, and a thousand sons are equipped with them. For seven days, the treasures rained down from the palace, accumulating them to the knees. I also have Qudani Island again. |
我復曾從古人聞之，東方有洲名弗婆鞞陀提，極大富樂，多有人民。 |
I once heard from the ancients that there is a continent in the east called Buddhatathatati, which is extremely rich and blessed with many people. |
我今欲往見弗婆鞞陀提洲，到已整御。』 |
I want to go to the Buddha's Thatatiti Island now, but I've already arrived. 』 |
阿難！彼頂生王有大如意足，有大威德，有大福祐，有大威神，適發心已，即以如意足乘虛而去，及四種軍。 |
Ananda! The top-born king has great wish-fulfilling feet, has great majestic virtues, has great blessings, and has great majestic gods. When he is ready to arouse his will, he takes advantage of the void and goes away with the wish-fulfilling feet, and has four kinds of armies. |
阿難！彼頂生王即時往到住弗婆鞞陀提洲。 |
Ananda! The king who was born in the world immediately went to live on the Buddha's Gottathi Island. |
阿難！彼頂生王住已整御弗婆鞞陀提洲，乃至無量百千萬歲。 |
Ananda! The King of the Supreme Being has lived in the Buddha's Thatatanti Island for countless millions of years. |
「阿難！彼頂生王而於後時極大久遠，復作是念： |
"Ananda! He was born as a king and lived for a long time in the future. He thought again like this: |
『我有閻浮洲，極大富樂，多有人民，我有七寶，千子具足，及於宮中雨寶七日，積至于膝，我亦復有瞿陀尼洲，亦有弗婆鞞陀提洲。 |
"I have Jambudur Island, which is extremely rich and blessed, and has many people. I have seven treasures, and a thousand sons are equipped with them. In the palace, it rained down treasures for seven days, accumulating them to the knees. I also have the Tudani Island, and I also have Buddha Tutu. Tizhou. |
我復曾從古人聞之，北方有洲名欝單曰，極大富樂，多有人民，彼雖無我想亦無所受。 |
I once heard from the ancients that there is a continent in the north named Hua Danyue. It is extremely rich and happy, and has many people. Although there is nothing I think about or feel. |
我今欲往見欝單曰洲，到已整御，及諸眷屬。』 |
Now I want to go to see the Shanyue Island. When I arrive, I have already organized the troops and all my family members. 』 |
阿難！彼頂生王有大如意足，有大威德，有大福祐，有大威神，適發心已，即以如意足乘虛而去，及四種軍。 |
Ananda! The top-born king has great wish-fulfilling feet, has great majestic virtues, has great blessings, and has great majestic gods. When he is ready to arouse his will, he takes advantage of the void and goes away with the wish-fulfilling feet, and has four kinds of armies. |
「阿難！彼頂生王遙見平地白，告諸臣曰： |
"Ananda! The top-born king saw Bai Bai from a distance and told his ministers: |
『卿等見欝單曰平地白耶？』 |
"Your Majesty, when you see Hua Dan, he says, "The ground is white." 』 |
諸臣對曰： |
The ministers said to each other: |
『見也。 |
See you. |
天王！』王復告曰： |
King of heaven! ” Wang Fu said: |
『卿等知不？ |
Do you know, sir? |
彼是欝單曰人自然粳米，欝單曰人常所食者，卿等亦應共食此食。』 |
This is the natural japonica rice that people in Kedan say, which people often eat, and you and others should also eat this food together. 』 |
阿難！彼頂生王復遙見欝單曰洲中，若干種樹，淨妙嚴飾，種種綵色，在欄楯裏，告諸臣曰： |
Ananda! The top-born king again saw from a distance some kinds of trees in Shanyue Island. They were pure, beautiful and decorated with various colors. They were placed in the railings. He told his ministers: |
『卿等見欝單曰洲中，若干種樹，淨妙嚴飾，種種綵色，在欄楯裏耶？』 |
"Your Majesty, I saw that in the island, there are several kinds of trees. They are pure and beautiful, decorated with various colors, and they are in the railings." 』 |
諸臣對曰： |
The ministers said to each other: |
『見也。 |
See you. |
天王！』王復告曰： |
King of heaven! ” Wang Fu said: |
『卿等知不？ |
Do you know, sir? |
是欝單曰人衣樹，欝單曰人取此衣著，卿等亦應取此衣著。』 |
This is the tree where people wear clothes. The people wear this kind of clothes. Your Majesty should also wear this kind of clothes. 』 |
阿難！彼頂生王即時往到住欝單曰洲。 |
Ananda! The King of Immortals immediately went to live in Shanyue Island. |
阿難！彼頂生王住已整御欝單曰洲，乃至無量百千萬歲，及諸眷屬。 |
Ananda! The supreme king has lived in Shanyue Island for countless millions of years, with all his family members. |
「阿難！彼頂生王而於後時極大久遠，復作是念： |
"Ananda! He was born as a king and lived for a long time in the future. He thought again like this: |
『我有閻浮洲，極大富樂，多有人民，我有七寶，千子具足，及於宮中雨寶七日，積至于膝，我亦復有瞿陀尼洲，亦有弗婆鞞陀提洲，亦有欝單曰洲。 |
"I have Jambudur Island, which is extremely rich and blessed, with many people. I have seven treasures, and a thousand sons are equipped with them. In the palace, for seven days, they rained down treasures, which accumulated to the knees. I also have Qudani Island, and I also have Buddha Buddha. Tizhou, there is also a single island called Tizhou. |
我復曾從古人聞之，有天名曰三十三天。 |
I once heard from the ancients that there is a heaven named Thirty-Three Heavens. |
我今欲往見三十三天。』 |
I want to see Thirty-three people today. 』 |
阿難！彼頂生王有大如意足，有大威德，有大福祐，有大威神，適發心已，即以如意足乘虛而往，及四種軍，向日光去。 |
Ananda! The top-born king has great wish-fulfilling feet, great majestic virtues, great blessings, and great majesty. When he has aroused his determination, he rides on the void with the wish-fulfilling feet, and with the four kinds of armies, he goes towards the sun. |
「阿難！彼頂生王遙見三十三天中，須彌山王上猶如大雲，告諸臣曰： |
"Ananda! The top-born king saw from a distance that in the thirty-three days, the king of Mount Sumeru was like a huge cloud, and he told his ministers: |
『卿等見三十三天中，須彌山王上猶如大雲耶？』 |
"Did you see that during the thirty-three days, the King of Mount Sumeru was like a big cloud?" 』 |
諸臣對曰： |
The ministers said to each other: |
『見也。 |
See you. |
天王！』王復告曰： |
King of heaven! ” Wang Fu said: |
『卿等知不？ |
Do you know, sir? |
是三十三天晝度樹也。 |
It is the thirty-three day tree. |
三十三天在此樹下，於夏四月，具足五欲，而自娛樂。』 |
For thirty-three days under this tree, in the fourth month of summer, I enjoyed my five desires and entertained myself. 』 |
阿難！彼頂生王復遙見三十三天中，須彌山王上近於南邊猶如大雲，告諸臣曰： |
Ananda! The top-born king again saw from afar that in the thirty-three days, the king of Mount Sumeru was approaching to the south like a big cloud, and he told his ministers: |
『卿等見三十三天中，須彌山王上近於南邊猶如大雲耶？』 |
"Did you see that during the thirty-three days, King Xumi Mountain was as close to the south as a big cloud?" 』 |
諸臣對曰： |
The ministers said to each other: |
『見也。 |
See you. |
天王！』王復告曰： |
King of heaven! ” Wang Fu said: |
『卿等知不？ |
Do you know, sir? |
是三十三天正法之堂，三十三天於此堂中，八日、十四日、十五日，為天為人，思法思義。』 |
This is the Hall of Dharma for the Thirty-three Days. In this hall for the thirty-three days, on the eighth, fourteenth, and fifteenth day, we think about the Dharma and the meaning for heaven and man. 』 |
「阿難！彼頂生王即到三十三天。 |
"Ananda! The supreme king will soon reach the thirty-third day. |
彼頂生王到三十三天已，即入法堂。 |
On the thirty-third day of his birth, the king entered the Dharma hall. |
於是，天帝釋便與頂生王半座令坐，彼頂生王即坐天帝釋半座。 |
Then, the Heavenly Emperor Shibun sat down half a seat with the King of Incarnations, and the King of Incarnations sat on the half-seat of the Heavenly Emperor Shibun. |
於是，頂生王及天帝釋都無差別，光光無異，色色無異，形形無異，威儀禮節及其衣服亦無有異，唯眼眴異。 |
Therefore, there is no difference between the top-born king and the heavenly emperor Sakyamuni, there is no difference in light, color, shape, dignity, etiquette, and clothes, except for the difference in eyesight. |
「阿難！彼頂生王而於後時極大久遠，復作是念： |
"Ananda! He was born as a king and lived for a long time in the future. He thought again like this: |
『我有閻浮洲，極大富樂，多有人民，我有七寶，千子具足，及於宮中雨寶七日，積至于膝。 |
I have Jambu Island, which is extremely rich and happy, with many people. I have seven treasures, and a thousand sons are equipped with them. For seven days, the treasures rained down from the palace, accumulating them to the knees. |
我亦復有瞿陀尼洲，亦有弗婆鞞陀提洲，亦有欝單曰洲。 |
I also have the Tudani Island, the Buddha Tuttanti Island, and the Kadanyue Island. |
我又已見三十三天雲集大會，我已得入諸天法堂。 |
I have also seen thirty-three people gathered in the assembly, and I have entered the dharma halls of the heavens. |
又天帝釋與我半座，我已得坐帝釋半座，我與帝釋都無差別，光光無異，色色無異，形形無異，威儀禮節及其衣服亦無有異，唯眼眴異。 |
Moreover, I have been seated half way by Emperor Shi of Heaven, and I have been able to sit half of Emperor Shi's seat. There is no difference between me and Emperor Shi. There is no difference in appearance, color, appearance, dignity, etiquette, and clothes. Strange eyes. |
我今寧可驅帝釋去，奪取半座，作天人王，由己自在。』 |
Now I would rather drive Emperor Shi away, seize half of the throne, become the king of gods and humans, and be free on my own. 』 |
「阿難！彼頂生王適發此念，不覺已下在閻浮洲，便失如意足，生極重病。 |
"Ananda! The supreme king had this thought, but before he knew it, he had descended to Jambudvipa, where he lost all his power and fell seriously ill. |
命將終時，諸臣往詣頂生王所白曰： |
At the end of his life, all the ministers went to the top of Yi Ding where King Sheng lived and said: |
『天王！若有梵志、居士及臣人民，來問我等： |
"King of heaven!" If any Brahma, layman, or minister comes to ask us: |
「頂生王臨命終時說何等事？ |
"What did King Jingsheng say when he was about to die? |
天王！我等當云何答梵志、居士及臣人民？」 |
King of heaven! How should we answer the Brahma, the lay people, and the people? " |
』 |
』 |
「時，頂生王告諸臣曰： |
"At that time, King Jingsheng told his ministers: |
『若梵志、居士及臣人民，來問卿等： |
"If Brahmins, laymen, and ministers come to ask you: |
「頂生王臨命終時說何等事？」 |
What did King Jingsheng say when he was about to die? |
卿等應當如是答之： |
Your Majesty should answer this: |
「頂生王得閻浮洲，意不滿足而命終。 |
"The King of the Incarnations arrived at Jamfu Island, but he was dissatisfied and died. |
頂生王得七寶，意不滿足而命終。 |
The top-born king obtained the seven treasures, but he died dissatisfied. |
千子具足，意不滿足而命終。 |
Thousand sons have enough, but their minds are not satisfied and they die. |
頂生王七日雨寶，意不滿足而命終。 |
The top-born king rained down treasures for seven days, but he died of dissatisfaction. |
頂生王得瞿陀尼洲，意不滿足而命終。 |
When the King of Immortality arrived at Qudani Continent, he was dissatisfied and died. |
頂生王得弗婆鞞陀提洲，意不滿足而命終。 |
The top-born king found the Buddha Potata Tizhou, but he was dissatisfied and died. |
頂生王得欝單曰洲，意不滿足而命終。 |
The top-born king found a place in Shanyue Island, but he died of dissatisfaction. |
頂生王見諸天集會，意不滿足而命終。 |
Seeing the gathering of all the heavens, the King of Immortals was dissatisfied and died. |
頂生王具足五欲功德色、聲、香、味、觸，意不滿足而命終。」 |
The top-born king possesses the merits of five desires: color, sound, smell, taste, and touch. If his mind is not satisfied, he will die. " |
若梵志、居士及臣人民，來問卿等： |
If the Brahmins, laymen, and ministers come to ask your ministers: |
「頂生王臨命終時說何等事？」 |
What did King Jingsheng say when he was about to die? |
卿等應當如是答之。』 |
Your Majesty, you should answer this. 』 |
」 |
|
於是，世尊而說頌曰： |
Then, the World-Honored One spoke this praise: |
「天雨妙珍寶， 欲者無厭足， |
"The sky rains wonderful treasures, those who desire are insatiable, |
欲苦無有樂， 慧者應當知。 |
Desire is painful without happiness, a wise person should know. |
若有得金積， 猶如大雪山， |
If there is a accumulation of gold, it is like a snow-capped mountain. |
一一無有足， 慧者作是念。 |
None of them are sufficient, the wise think like this. |
得天妙五欲， 不以此五樂， |
If you have the five wonderful desires, don’t take these five pleasures. |
斷愛不著欲， 等正覺弟子。」 |
Give up love and not be attached to desire, and wait for the disciples of enlightenment. " |
於是，世尊告曰： |
Then the World-Honored One said: |
「阿難！昔頂生王，汝謂異人耶？ |
"Ananda! You call the king who was born in the past a stranger? |
莫作斯念，當知即是我也。 |
Don't think about it, you should know that it is me. |
阿難！我於爾時為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。 |
Ananda! At that time, I benefited myself, benefited others, and benefited many people. I felt sorry for the world, seeking justice and benefit for God and people, and seeking peace and happiness. |
爾時說法不至究竟，不究竟白淨，不究竟梵行，不究竟梵行訖。 |
At that time, the Dharma will not reach the ultimate, the ultimate purity, the ultimate holy life, and the ultimate holy life will not be completed. |
爾時不離生老病死、啼哭憂慼，亦未能得脫一切苦。 |
At that time, I was not free from birth, old age, sickness and death, crying and worrying, but I could not escape all suffering. |
阿難！我今出世，如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
Ananda! I am born now in this world, Tathagata, unattached, fully enlightened, accomplished in clear conduct, good at passing away, understand the world, supreme scholar, protector of Tao and Dharma, teacher of gods and humans, named Buddha, blessed by all. |
我今自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。 |
Now I am benefiting myself, benefiting others, and benefiting many people. I am sorry for the world, seeking justice and benefit for God and people, and seeking peace and happiness. |
我今說法得至究竟，究竟白淨，究竟梵行，究竟梵行訖。 |
Now I have reached the ultimate level of Dharma, the ultimate purity, the ultimate holy life, and the ultimate holy life. |
我今得離生老病死、啼哭憂慼，我今已得脫一切苦。」 |
Now I am free from birth, old age, sickness and death, from crying and sorrow. Now I am free from all suffering. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
四洲經第三竟（二千三百五十三字） |
The Third Principle of the Four Continents Sutra (2353 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 6 王相應品 |
Chapter 6 King's counterpart |
61. The Cow Dung Parable （六一）牛糞喻經 |
61. The Cow Dung Parable (61) Cow Dung Parable |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，有一比丘在安靜處，燕坐思惟而作是念： |
At that time, a bhikkhu was sitting in a quiet place, thinking, and thought: |
「頗復有色常住不變，而一向樂，恒久存耶？ |
"How is it that the color is permanent and unchangeable, and it is always happy and exists forever? |
頗有覺、想、行、識常住不變，而一向樂，恒久存耶？」 |
Awareness, thoughts, actions, and consciousness are always abiding and unchanging, and they are always happy and exist forever? " |
彼一比丘則於晡時從燕坐起，往詣佛所，稽首作禮，却坐一面，白曰： |
That bhikkhu then got up from his seat in the afternoon, went to the Buddha's place, bowed his head and bowed, but sat on one side and said: |
「世尊！我今在安靜處燕坐思惟而作是念： |
"World Honored One! I am sitting in a quiet place, thinking, and thinking this: |
『頗復有色常住不變，而一向樂，恒久存耶？ |
The color is quite permanent and does not change, and it is always happy and exists forever? |
頗有覺、想、行、識常住不變，而一向樂，恒久存耶？』 |
Awareness, thoughts, actions, and consciousness are always abiding and unchanging, and they are always happy and exist forever? 』 |
」 |
|
佛告比丘： |
The Buddha told the bhikkhu: |
「無有一色常住不變，而一向樂，恒久存者，無有覺、想、行、識常住不變，而一向樂，恒久存者。」 |
There is no form that remains unchanged, always happy, and exists forever. There is no awareness, thought, action, and consciousness that remains unchanged, always happy, and exists forever. |
於是，世尊以手指爪抄少牛糞，告曰： |
Then the World-Honored One picked up a small amount of cow dung with his fingers and claws and said: |
「比丘！汝今見我以手指爪抄少牛糞耶？」 |
Bhikkhu! Did you see me picking up some cow dung with my fingers and claws? |
比丘白曰： |
Bhikkhu Bai said: |
「見也。 |
"See you. |
世尊！」 |
World Honored One! " |
佛復告曰比丘： |
The Buddha again told the bhikkhu: |
「如是，無有少色常住不變，而一向樂，恒久存也。 |
"In this way, there is no minor color that remains unchanged, but is always happy and exists forever. |
如是，無有少覺、想、行、識常住不變，而一向樂，恒久存也。 |
In this way, there are no small awakenings, thoughts, actions, and consciousness that remain unchanged, and they are always happy and exist forever. |
所以者何？ |
So what? |
比丘！我憶昔時長夜作福，長作福已，長受樂報。 |
Bhikkhu! I recall that in the past, I spent long nights doing good deeds, doing good deeds, and receiving happy rewards. |
比丘！我在昔時七年行慈，七反成敗，不來此世，世敗壞時，生晃昱天，世成立時，來下生空梵宮殿中，於彼梵中作大梵天，餘處千反，作自在天王，三十六反，作天帝釋，復無量反，作剎利頂生王。 |
Bhikkhu! In the past seven years, I performed kindness, and the seven reverses were successful and failed. I will not come to this life. When the world is corrupted, I will be reborn in the sky. When the world is established, I will be reborn in the palace of Brahma in the sky. I will become the Great Brahma in that Brahma. There are thousands of other places. On the contrary, he will become the king of freedom. Thirty-six times, he will become the emperor of heaven. After that, he will become the supreme king of Ksāli. |
「比丘！我作剎利頂生王時，有八萬四千大象，被好乘具，眾寶校飾，白珠珞覆，于娑賀象王為首。 |
"Bhikkhu! When I was the king of Ksāli, there were eighty-four thousand elephants, well-equipped, decorated with many treasures, and covered with white pearls, headed by the Saha Elephant King. |
比丘！我作剎利頂生王時，有八萬四千馬，被好乘具，眾寶莊飾，金銀珓珞，［馬＊毛］馬王為首。 |
Bhikkhu! When I was the king of Ksāriya, there were 84,000 horses, well-equipped, decorated with jewels, gold and silver, and the horse king was the leader. |
比丘！我作剎利頂生王時，有八萬四千車，四種校飾，莊以眾好、師子、虎豹斑文之皮，織成雜色，種種莊飾，極利疾名樂聲車為首。 |
Bhikkhu! When I was the king of Ksriya, I had eighty-four thousand chariots, four kinds of ornaments, and the skins of the great masters, masters, tigers and leopards were woven into various colors, and all kinds of ornaments were extremely beneficial to illness, fame, and happiness. Sound car is the leader. |
比丘！我作剎利頂生王時，有八萬四千大城，極大富樂，多有人民，拘舍惒堤王城為首。 |
Bhikkhu! When I was the king of Ksāriya, there were 84,000 large cities with great wealth and many people, headed by the royal city of Kosaseti. |
比丘！我作剎利頂生王時，有八萬四千樓，四種寶樓，金、銀、琉璃及水精，正法殿為首。 |
Bhikkhu! When I was the king of Ksāriya, there were eighty-four thousand towers, four kinds of precious towers, gold, silver, lapis lazuli and water essence, headed by the Dharma Hall. |
「比丘！我作剎利頂生王時，有八萬四千御座，四種寶座，金、銀、琉璃及水精，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那。 |
"Bhikkhu! When I was the king of Ksriya, there were eighty-four thousand thrones. There were four kinds of thrones, gold, silver, lapis lazuli, and water essence. They were covered with 簍氀, 毾 [blanket-yan+den], and covered with brocade. In Luohu, there is a lining quilt, with pillows at both ends, plus Lingga, Pochuluo, and Pozha Sitarana. |
比丘！我作剎利頂生王時，有八萬四千雙衣，初摩衣、錦衣、繒衣、劫貝衣、加陵伽波惒邏衣。 |
Bhikkhu! When I was the king of Ksāriya, I had eighty-four thousand pairs of robes, including Chomo robes, brocade robes, silk robes, kalpa robes, and Kalinga Poseluo robes. |
比丘！我作剎利頂生王時，有八萬四千女，身體光澤，晈潔明淨，美色過人，小不及天，姿容端正，覩者歡悅，眾寶瓔珞嚴飾具足，盡剎利種女，餘族無量。 |
Bhikkhu! When I was the King of Ksāriyas, there were eighty-four thousand women with lustrous bodies, pure and clear bodies, extraordinary beauty, as small as the heavens, with good looks, happy faces, richly adorned with jewels and necklaces, and full of Ksāriya seeds. Female, the rest of the family is immeasurable. |
比丘！我作剎利頂生王時，有八萬四千種食，晝夜常供，為我故設，欲令我食。 |
Bhikkhu! When I was the king of Ksāriya, there were eighty-four thousand kinds of food available to me day and night. They were prepared for me so that I could eat them. |
「比丘！彼八萬四千種食中，有一種食，極美淨潔，無量種味，是我常所食。 |
"Bhikkhu! Among the eighty-four thousand kinds of food, there is one kind of food that is extremely beautiful and pure, with countless flavors, which I always eat. |
比丘！彼八萬四千女中，有一剎利女，最端正姝好，常奉侍我。 |
Bhikkhu! Among those eighty-four thousand girls, there is one Ksali girl, the most upright and beautiful, who always serves me. |
比丘！彼八萬四千雙衣中，有一雙衣，或初摩衣、或錦衣、或繒衣、或劫貝衣、或加陵伽波惒邏衣，是我常所著。 |
Bhikkhu! Among those 84,000 pairs of clothes, there is one pair of clothes, either Chumo clothes, brocade clothes, Zeng clothes, Jie Bei clothes, or Kalinga Poseluo clothes, which I always keep. |
比丘！彼八萬四千御座中，有一御座，或金、或銀、或琉璃、或水精，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那，是我常所臥。 |
Bhikkhu! Among the eighty-four thousand thrones, there is one throne made of gold, silver, lapis lazuli, or water essence. It is covered with 簍氀, 楾 [blanket - Yan + Deng], covered with brocade and silk robes, and has a body quilt. I have two pillows on my head, Kalinga Pochura and Pozha Sitaara, where I always lie. |
比丘！彼八萬四千樓觀中，有一樓觀，或金、或銀、或琉璃、或水精，名正法殿，是我常所住。 |
Bhikkhu! Among the eighty-four thousand towers, there is one tower, which is made of gold, silver, glass, or water essence. It is called Zhengfa Hall, where I always stay. |
「比丘！彼八萬四千大城中，而有一城，極大富樂，多有人民，名拘舍惒堤，是我常所居。 |
"Bhikkhu, among those 84,000 great cities, there is one city, which is extremely rich and prosperous, with many people. It is called Koshatti. This is where I always reside. |
比丘！彼八萬四千車中，而有一車，莊以眾好、師子、虎豹斑文之皮，織成雜色，種種莊飾，極利疾名樂聲車，是我常所載，至觀望園觀。 |
Bhikkhu! Among those eighty-four thousand chariots, there was one chariot, decorated with the skins of many good masters, masters, tigers and leopards, woven into various colors, and decorated with various ornaments. It was a chariot with great auspiciousness, disease, fame, and music. This chariot was always carried by me. Go to the viewing garden. |
比丘！彼八萬四千馬中，而有一馬，體紺青色，頭像如烏，名［馬＊毛］馬王，是我常所騎，至觀望園觀。 |
Bhikkhu! Among the eighty-four thousand horses, there was one horse, with a blue body and a head like a raven, named [horse * hair] Horse King. I often ride it to the viewing garden. |
比丘！彼八萬四千大象中，而有一象，舉體極白，七支盡正，名于娑賀象王，是我常所乘，至觀望園觀。 |
Bhikkhu! Among the eighty-four thousand elephants, there was one elephant with an extremely white body and seven straight limbs. It was named King Suohe Elephant. |
「比丘！我作此念： |
"Bhikkhu! I think this: |
『是何業果，為何業報，令我今日有大如意足，有大威德，有大福祐，有大威神？』 |
"What is the fruit of my karma and what is the retribution of my karma that makes me have great satisfaction, great might, great blessing, and great power today?" 』 |
比丘！我復作此念： |
Bhikkhu! I repeat this thought: |
『是三業果，為三業報，令我今日有大如意足，有大威德，有大福祐，有大威神。 |
These are the fruits of the three karma, the retribution of the three karma, which makes me feel great satisfaction, great mighty virtue, great blessing, and great power today. |
一者布施，二者調御，三者守護。』 |
One is to give, the other is to control, and the third is to protect. 』 |
比丘！汝觀彼一切所有盡滅，如意足亦失。 |
Bhikkhu! You see that everything you have is completely destroyed, and all your wishes and satisfaction are lost. |
比丘！於意云何？ |
Bhikkhu! What do you mean? |
色為有常，為無常耶？」 |
Is color permanent or impermanent? " |
答曰： |
Answer: |
「無常也。 |
"Impermanence. |
世尊！」 |
World Honored One! " |
復問曰： |
Asked again: |
「若無常者，是苦，非苦耶？」 |
If it is impermanent, is it suffering? Is it not suffering? |
答曰： |
Answer: |
「苦、變易也。 |
"Bitterness and change. |
世尊！」 |
World Honored One! " |
復問曰： |
Asked again: |
「若無常、苦、變易法者，是多聞聖弟子頗受是我，是我所，我是彼所耶？」 |
If the Dharma is impermanent, suffering, and subject to change, do the disciples of the Holy Sages of Hearing and Learning understand that this is me, this is what I am, and I am that other? |
答曰： |
Answer: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
復問曰： |
Asked again: |
「比丘！於意云何？ |
"Bhikkhu! What do you mean? |
覺、想、行、識為有常，為無常耶？」 |
Awareness, thought, action, and consciousness are permanent, but are they impermanent? " |
答曰： |
Answer: |
「無常也。 |
"Impermanence. |
世尊！」 |
World Honored One! " |
復問曰： |
Asked again: |
「若無常者，是苦，非苦耶？」 |
If it is impermanent, is it suffering? Is it not suffering? |
答曰： |
Answer: |
「苦、變易也。 |
"Bitterness and change. |
世尊！」 |
World Honored One! " |
復問曰： |
Asked again: |
「若無常、苦、變易法者，是多聞聖弟子頗受是我，是我所，我是彼所耶？」 |
If the Dharma is impermanent, suffering, and subject to change, do the disciples of the Holy Sages of Hearing and Learning understand that this is me, this is what I am, and I am that other? |
答曰： |
Answer: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「是故，比丘！汝應如是學。 |
"That's why, bhikkhu! You should learn in this way. |
若有色，或過去、或未來、或現在，或內、或外，或麤、或細，或好、或惡，或近、或遠，彼一切非我，非我所，我非彼所，當以慧觀知如真。 |
If there is a form, whether past, future, present, internal or external, coarse or fine, good or bad, near or far, all that is not mine, not mine, and I am not that. Use wisdom to observe and know what is true. |
若有覺、想、行、識，或過去、或未來、或現在，或內、或外，或麤、或細，或好、或惡，或近、或遠，彼一切非我，非我所，我非彼所，當以慧觀知如真。 |
If there are feelings, thoughts, actions, or consciousness, whether they are in the past, future, or present, whether they are internal or external, gross or subtle, good or bad, near or far, all of them are not me, not me. Therefore, I am not that place. I should use wisdom to observe and know the truth. |
比丘！若多聞聖弟子如是觀者，彼便厭色，厭覺、想、行、識，厭已便無欲，無欲已便解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。」 |
Bhikkhu! If many disciples of the Holy Spirit observe like this, they will be tired of form, tired of perception, thought, action, and consciousness. Once they are tired, they will have no desire. If they are free of desire, they will be liberated. If they are liberated, they will know liberation. Life will be over. What has been done has been done, and there is no need to experience it any more, knowing it is true. " |
於是，彼比丘聞佛所說，善受善持，即從坐起，稽首佛足，繞三匝而去。 |
Then, after the bhikkhu heard what the Buddha said about good reception and upholding, he stood up from his seat, looked at the Buddha's feet, and walked around three times. |
彼比丘受佛化已，獨住遠離，心無放逸，修行精勤，彼獨住遠離，心無放逸，修行精勤已，族姓子所為，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，唯無上梵行訖，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
That bhikkhu has been transformed by the Buddha, lives far away alone, has no restlessness in his mind, and practices diligently. Those who give up their homes, have no family, and learn the Tao, only those who have completed the supreme Brahma life, know themselves in the present Dharma, and have attained enlightenment by themselves. Life is over, the Brahma life has been established, what has been done has been done, and there is no more suffering. Know this. real. |
如是彼比丘知法已，乃至得阿羅訶。 |
In this way, that bhikkhu knows the Dharma and even attains Arahā. |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
牛糞喻經第四竟（千六百三十三字） |
The fourth chapter of the Cow Dung Metaphor Sutra (one thousand six hundred and thirty-three words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 6 王相應品 |
Chapter 6 King's counterpart |
62. King Bimbisāra Meets the Buddha （六二）頻鞞娑邏王迎佛經 |
62. King Bimbisāra Meets the Buddha (62) King Bimbisara Meets the Buddha Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊摩竭陀國，與大比丘眾俱，比丘一千悉無著、至真，本皆編髮，往詣王舍城摩竭陀邑。 |
At one time, the Buddha was traveling in the Kingdom of Magadha. He was accompanied by a group of great bhikkhus. A thousand bhikkhus, all unattached and true, all of whom had their hair braided, went to the city of King's House, Magadha. |
於是，摩竭陀王頻鞞娑邏聞世尊遊摩竭陀國，與大比丘眾俱，比丘一千悉無著、至真，本皆編髮，來此王舍城摩竭陀邑。 |
Then King Pintar Sara of Magadha heard that the Blessed One was traveling to the Kingdom of Magadha, and together with all the great bhikkhus, a thousand bhikkhus, all without attachments and true beings, had their hair braided, came to the town of Magadha in the city of Rajagaha. |
摩竭陀王頻鞞娑邏聞已，即集四種軍，象軍、馬軍、車軍，步軍，集四種軍已，與無數眾俱，長一由延，往詣佛所。 |
When King Magadha heard this, he assembled four kinds of armies: elephant army, horse army, chariot army, and infantry army. He gathered the four kinds of armies together with countless people and marched for a long way to the Buddha's place. |
於是，世尊遙見摩竭陀王頻鞞娑邏來，則便避道，往至善住尼拘類樹王下，敷尼師檀，結跏趺坐，及比丘眾。 |
Then, when the World-Honored One saw King Magadha coming from a distance, he avoided the road and went to the Supreme Master, where he lived under the nikole tree. |
摩竭陀王頻鞞娑邏遙見世尊在林樹間，端正姝好，猶星中月，光耀煒曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默，見已下車。 |
King Magadha Pintarsara saw the World Honored One among the trees in the distance, upright and graceful, like the moon among the stars, shining brightly, shining like a golden mountain, full of appearance, majestic and majestic, with all roots calm and unobstructed, achieving harmony. Yu, calm down and see that he has got off the car. |
若諸王剎利以水灑頂，得為人主，整御大地，有五儀式： |
If the kings and Ksriyas sprinkle water on their heads, they will become the masters of others and control the earth. There are five rituals: |
一者劍，二者蓋，三者天冠，四者珠柄拂，五者嚴飾屣，一切除却，及四種軍，步進詣佛。 |
The first is a sword, the second is a cover, the third is a heavenly crown, the fourth is a whisk with a bead handle, the fifth is a heavily decorated girdle, all are removed, and the four kinds of armies are used to approach the Buddha. |
到已作禮，三自稱名姓： |
After arriving, the ceremony was made and the three names were called: |
「世尊！我是摩竭陀王洗尼頻鞞娑邏。」 |
World-Honored One! I am Zenipindasara, King of Magadha. |
如是至三。 |
So to three. |
於是，世尊告曰： |
Then the World-Honored One said: |
「大王！如是，如是。 |
"Your Majesty! So, so. |
汝是摩竭陀王洗尼頻鞞娑邏。」 |
You are Zenipintarsara, king of Magadha. " |
於是，摩竭陀王洗尼頻鞞娑邏再三自稱名姓已，為佛作禮，却坐一面。 |
Therefore, the king of Magadha, Zenipinta Saluo, repeatedly called himself by his own name and performed rites for the Buddha, but he sat on one side. |
諸摩竭陀人或禮佛足，却坐一面，或問訊佛，却坐一面，或叉手向佛，却坐一面，或遙見佛已，默然而坐。 |
The people of Magadha either bowed at the Buddha's feet but sat on one side, or inquired about the Buddha but sat on one side, or folded their hands towards the Buddha but sat on one side, or saw the Buddha in the distance and sat silently. |
爾時，尊者欝毘邏迦葉亦在眾坐。 |
At that time, the Venerable Kassapa Kasapa was also sitting in the crowd. |
尊者欝毘羅迦葉是摩竭陀人意之所係，謂大尊師，是無著真人。 |
The Venerable Kasapa Kassapa is the one who is attached to the people of Magadha and is called the Great Master. He is the true person of Asanga. |
於是，摩竭陀人悉作是念： |
So all the Magadha people thought: |
「沙門瞿曇從欝毘羅迦葉學梵行耶？ |
"Did the ascetic Kotan learn the holy life from Kassapa? |
為欝毘羅迦葉從沙門瞿曇學梵行耶？」 |
Why did Virakassapa learn the holy life from Samana Kutan? " |
爾時，世尊即知摩竭陀人心之所念，便向尊者欝毘羅迦葉而說頌曰： |
At that time, the World-Honored One knew what the heart of Magadha was thinking, and he said this hymn to the Venerable Lord Virakassapa: |
「欝毘見何等， 斷火來就此？ |
How can I see this, is this where Duan Huo comes? |
迦葉為我說， 所由不事火。 |
Kassapa said for me, "The reason is not fire." |
飲食種種味， 為欲故事火， |
The various tastes of food and drink are fueled by stories of desire, |
生中見如此， 是故不樂事。 |
Seeing this in life is not a happy thing. |
迦葉意不樂， 飲食種種味， |
Kasyapa was unhappy, and his food had all kinds of tastes. |
何不樂天人？ |
Why not be happy? |
迦葉為我說。」 |
Kassapa said for me. " |
「見寂靜滅盡， 無為不欲有， |
"Seeing the end of silence, doing nothing but not wanting to exist, |
更無有尊天， 是故不事火。 |
There is no respect for heaven, so there is no fire. |
世尊為最勝， 世尊不邪思， |
The World Honored One is the most victorious. The World Honored One has no evil thoughts. |
了解覺諸法， 我受最勝法。」 |
Understand and realize all dharmas, I accept the most superior dharma. " |
於是，世尊告曰： |
Then the World-Honored One said: |
「迦葉！汝今當為現如意足，令此眾會咸得信樂。」 |
Kasyapa! You should now show your wish and make this assembly gain faith and happiness. |
於是，尊者欝毘羅迦葉即如其像作如意足，便在坐沒，從東方出，飛騰虛空，現四種威儀，一行、二住、三坐、四臥。 |
Then, the Venerable Virakassapa, just like his image, sat down, emerged from the east, soared into the sky, and appeared in four majestic forms: one walking, two standing, three sitting, and four lying. |
復次，入於火定，尊者欝毘羅迦葉入火定已，身中便出種種火焰，青、黃、赤、白中水精色，下身出火，上身出水，上身出火，下身出水，如是南、西、北方，飛騰虛空，現四種威儀，一行，二住，三坐，四臥。 |
Again, after entering the fire concentration, the Venerable Virakasyapa has entered the fire concentration, and all kinds of flames emerge from the body, green, yellow, red, and white, with water essence colors. The lower body comes out with fire, the upper body comes out with water, the upper body comes out with fire, and the lower body comes out with water. , so in the south, west, and north, flying in the sky, four kinds of majesty appeared, one walking, two living, three sitting, and four lying. |
復次，入於火定，尊者欝毘羅迦葉入火定已，身中便出種種火焰，青、黃、赤、白中水精色，下身出火，上身出水，上身出火，下身出水。 |
Again, after entering the fire concentration, the Venerable Virakasyapa has entered the fire concentration, and all kinds of flames emerge from the body, green, yellow, red, and white, with water essence colors. The lower body comes out with fire, the upper body comes out with water, the upper body comes out with fire, and the lower body comes out with water. . |
於是，尊者欝毘羅迦葉止如意足已，為佛作禮，白曰： |
Then, the Venerable Lord Virakassapa, having satisfied his wish, offered homage to the Buddha and said: |
「世尊！佛是我師，我是佛弟子，佛一切智，我無一切智。」 |
World Honored One! The Buddha is my teacher and I am his disciple. The Buddha has all the wisdom, but I don't have all the wisdom. |
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
迦葉！如是。 |
Kasyapa! If so. |
迦葉！我有一切智，汝無一切智。」 |
Kasyapa! I have all wisdom, you do not have all wisdom. " |
爾時，尊者欝毘羅迦葉因自己故，而說頌曰： |
At that time, the Venerable Kāvāra Kassapa said in praise of himself: |
「昔無所知時， 為解脫事火， |
"In the past, when I didn't know anything, I was burning for liberation, |
雖老猶生盲， 邪不見真際。 |
Although he is old, he is still blind, and he cannot see the truth. |
我今見上跡， 無上龍所說， |
Now I see the above sign, the supreme dragon said, |
無為盡脫苦， 見已生死盡。」 |
Doing nothing can eliminate suffering, and see that life and death have already passed. " |
諸摩竭陀人見如此已，便作是念： |
When the Magadha people saw this, they thought: |
「沙門瞿曇不從欝毘羅迦葉學梵行，欝毘羅迦葉從沙門瞿曇學梵行也。」 |
The ascetic Kotan did not learn the holy life from Kassapa Kassapa, but Kassapa learned the holy life from the ascetic Kotan. |
世尊知諸摩竭陀人心之所念，便為摩竭陀王洗尼頻鞞娑邏說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已。 |
The World-Honored One knew what was in the hearts of the Magadha kings, so he preached the Dharma to King Magadha Zenipinthasara, urging him to arouse thirst and achieve joy. Infinite expediency taught him the sermon, exhorted him to arouse thirst and achieved joy. |
如諸佛法，先說端正法，聞者歡悅，謂說施、說戒、說生天法，毀呰欲為災患，生死為穢，稱歎無欲為妙道品白淨，世尊為彼大王說之。 |
Just like all Buddhist teachings, first preach the correct Dharma, and those who hear it will be happy, and then preach alms, preach the precepts, and preach the Dharma of rebirth in heaven. Destroying desires is a disaster and birth and death are filth. Praising the absence of desires is a wonderful path and the quality is pure. The World Honored One speaks to that great king. Of. |
佛已知彼有歡喜心、具足心、柔軟心、堪耐心、昇上心、一向心、無疑心、無盡心，有能、有力堪受正法，謂如諸佛所說正要，世尊即為彼說苦、習、滅、道。 |
The Buddha has known that he has a joyful mind, a sufficient mind, a soft mind, a patient mind, an ascending mind, a single-minded mind, a doubtless mind, an endless mind, and the ability and strength to accept the true Dharma. It is said that as the Buddhas say the essence, the World Honored One is He talks about suffering, habituation, cessation, and the path. |
「大王！色生滅，汝當知色生滅。 |
"Great King! You should know the arising and passing away of form. |
大王！覺、想、行、識生滅，汝當知識生滅。 |
King! Awareness, thought, action, and consciousness arise and pass away, and you should know the rise and fall of them. |
大王！猶如大雨時，水上之泡或生或滅。 |
King! Just like when it rains heavily, bubbles on the water may appear or disappear. |
大王！色生滅亦如是，汝當知色生滅。 |
King! The same is true for the arising and passing away of form. You should know the arising and passing away of form. |
大王！覺、想、行、識生滅，汝當知識生滅。 |
King! Awareness, thought, action, and consciousness arise and pass away, and you should know the rise and fall of them. |
「大王！若族姓子知色生滅，便知不復生當來色。 |
"Your Majesty! If a clan member knows the birth and death of form, he will know that form will come when he is not reborn. |
大王！若族姓子知覺、想、行、識生滅，便知不復生當來識。 |
King! If a person with the surname of a clan has consciousness, thought, action, and knowledge arising and passing away, he will know that he will know that he will not be reborn. |
大王！若族姓子知色如真，便不著色，不計色，不染色，不住色，不樂色是我。 |
King! If the son of the clan knows that color is true, he will not color it, he will not care about color, he will not dye it, he will not dwell on color, and he will not be happy with color. |
大王！若族姓子知覺、想、行、識如真，便不著識，不計識，不染識，不住識，不樂識是我。 |
King! If a person's perception, thinking, action, and knowledge are true, he will not be attached to the consciousness, will not care about the consciousness, will not be stained by the consciousness, will not be aware of the consciousness, and will not enjoy the consciousness of "I". |
大王！若族姓子不著色，不計色，不染色，不住色，不樂色是我者，便不復更受當來色。 |
King! If a person with a family name does not color, does not care about color, does not dye, does not live in color, and does not enjoy color as his own person, then he will no longer receive the color he deserves. |
大王！若族姓子不著覺、想、行、識，不計識，不染識，不住識，不樂識是我者，便不復更受當來識。 |
King! If a person of this clan is not aware of awareness, thought, action, and awareness, does not have a conscious awareness, is not stained with awareness, is not abiding in awareness, and does not enjoy the awareness that this is me, then he will no longer be aware of what he should come to know. |
大王！此族姓子無量、不可計、無限，得息寂，若捨此五陰已，則不更受陰也。」 |
King! The descendants of this clan are immeasurable, incalculable, and infinite. They can achieve peace of mind. If they give up these five yins, they will not receive any more yin. " |
於是，諸摩竭陀人而作是念： |
Then the Magadha people thought as follows: |
「若使色無常，覺、想、行、識無常者，誰活？ |
"If form is made impermanent, and perceptions, thoughts, actions, and consciousness are made impermanent, who will live? |
誰受苦樂？」 |
Who suffers and enjoys? " |
世尊即知摩竭陀人心之所念，便告比丘： |
The World-Honored One knew the thoughts of Magadha's heart and told the bhikkhu: |
「愚癡凡夫不有所聞，見我是我而著於我，但無我、無我所，空我、空我所。 |
"Foolish ordinary people have not heard anything. They see that I am myself and are attached to me, but there is no self and no self. I am empty and I am empty. |
法生則生，法滅則滅，皆由因緣合會生苦，若無因緣，諸苦便滅。 |
When Dharma arises, it arises, and when Dharma disappears, it perishes. Suffering arises from the combination of causes and conditions. If there is no cause and condition, all suffering will cease. |
眾生因緣會相連續則生諸法，如來見眾生相連續生已，便作是說： |
All dharmas arise when all living beings are connected and connected by causes and conditions. Seeing that all living beings are connected and connected, the Tathagata said this: |
『有生有死，我以清淨天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。 |
"There is life and death. With my pure heavenly eyes, I have transcended human beings. I can see these beings when they are dead and alive. They have good or bad colors, good or bad, and go to good and bad places. I follow the actions of these living beings and see how they are. real. |
若此眾生成就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。 |
If these sentient beings commit evil deeds with their bodies, do evil things with their words and thoughts, slander saints, and achieve wrong views with wrong views, due to this, their bodies will be destroyed and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若此眾生成就身善行，口、意善行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必昇善處，乃至天上。』 |
If these sentient beings perform good deeds in body, do good deeds in speech and mind, do not slander saints, and have right views and achieve right views, then due to this, their body will be destroyed and their life will be ended, and they will surely ascend to a good place, even to heaven. 』 |
我知彼如是，然不語彼，此是我為能覺、能語、作教、作起、教起，謂彼彼處受善惡業報，於中或有作是念： |
I know that he is like this, but I do not speak to him. This is because I am aware, able to speak, teach, start, and teach. I say that that place receives the retribution of good and bad karma, and in it, I may have the following thoughts: |
『此不相應，此不得住，其行如法，因此生彼，若無此因便不生彼，因此有彼，若此滅者，彼便滅也。』 |
"This does not correspond to this, this cannot abide, and it behaves according to the law, so that arises. If there is no such cause, that will not arise. Therefore, there is that. If this is destroyed, that will be destroyed." 』 |
所謂緣無明有行，乃至緣生有老死，若無明滅，則行便滅，乃至生滅則老死滅。 |
It is said that there are actions due to ignorance, and even birth and death. |
大王！於意云何？ |
King! What do you mean? |
色為有常，為無常耶？」 |
Is color permanent or impermanent? " |
答曰： |
Answer: |
「無常也。 |
"Impermanence. |
世尊！」 |
World Honored One! " |
復問曰： |
Asked again: |
「若無常者，是苦，非苦耶？」 |
If it is impermanent, is it suffering? Is it not suffering? |
答曰： |
Answer: |
「苦、變易也。 |
"Bitterness and change. |
世尊！」 |
World Honored One! " |
復問曰： |
Asked again: |
「若無常、苦、變易法者，是多聞聖弟子頗受是我，是我所，我是彼所耶？」 |
If the Dharma is impermanent, suffering, and subject to change, do the disciples of the saintly disciples of Hearing and Learning understand that this is me, this is what I am, and I am that other? |
答曰： |
Answer: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「大王！於意云何？ |
"Your Majesty! What do you mean? |
覺、想、行、識為有常，為無常耶？」 |
Awareness, thought, action, and consciousness are permanent, but are they impermanent? " |
答曰： |
Answer: |
「無常也。 |
"Impermanence. |
世尊！」 |
World Honored One! " |
復問曰： |
Asked again: |
「若無常者，是苦，非苦耶？」 |
If it is impermanent, is it suffering? Is it not suffering? |
答曰： |
Answer: |
「苦、變易也。 |
"Bitterness and change. |
世尊！」 |
World Honored One! " |
復問曰： |
Asked again: |
「若無常、苦、變易法者，是多聞聖弟子頗受是我，是我所，我是彼所耶？」 |
If the Dharma is impermanent, suffering, and subject to change, do the disciples of the saintly disciples of Hearing and Learning understand that this is me, this is what I am, and I am that other? |
答曰： |
Answer: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「大王。 |
"Your Majesty. |
是故汝當如是學。 |
So you should learn like this. |
若有色，或過去、或未來、或現在，或內、或外，或麤、或細，或好、或惡，或近、或遠，彼一切非我，非我所，我非彼所，當以慧觀知如真，大王。 |
If there is a form, whether past, future, present, internal or external, coarse or fine, good or bad, near or far, all that is not mine, not mine, and I am not that. Use wisdom to see what is true, great king. |
若有覺、想、行、識，或過去、或未來、或現在，或內、或外，或麤、或細，或好、或惡，或近、或遠，彼一切非我，非我所，我非彼所，當以慧觀知如真。 |
If there are feelings, thoughts, actions, or consciousness, whether they are in the past, future, or present, whether they are internal or external, gross or subtle, good or bad, near or far, all of them are not me, not me. Therefore, I am not that place. I should use wisdom to observe and know the truth. |
大王！若多聞聖弟子如是觀者，彼便厭色，厭覺、想、行、識，厭已便無欲，無欲已便得解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。」 |
King! If many disciples of the Holy Spirit observe this way, they will be tired of form, tired of perception, thought, action and consciousness. Once they are tired, they will have no desire. If they are free of desire, they will be liberated. When they are liberated, they will know liberation. Life will be over. The holy life will be established. , what has been done has been done, and there is no more feeling, knowing it is true. " |
佛說此法時，摩竭陀王洗尼頻鞞娑邏遠塵離垢，諸法法眼生，及八萬天、摩竭陀諸人萬二千，遠塵離垢，諸法法眼生。 |
When the Buddha preached this Dharma, the king of Magadha, Zenipinta Saluo, was far away from the dust and defilements, and the eyes of all dharmas and dharmas were born. In the eighty thousand heavens, there were twelve thousand people in Magadha, who were far away from the dust and defilements, and the eyes of all dharmas and dharmas were born. |
於是，摩竭陀王洗尼頻鞞娑邏見法得法，覺白淨法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏，即從坐起，稽首佛足，白曰： |
Then, King Magadha Zenipintarsara saw the Dharma and obtained the Dharma. He realized that the Dharma was white and pure. He gave up doubts and doubts. He no longer had any honor left. He no longer followed him. He had no hesitation. He had attained the fruition of enlightenment and was fearless in the Dharma of the Blessed One. , he stood up from his seat, looked at the Buddha's feet, and said: |
「世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as an Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
佛說如是。 |
Buddha said so. |
摩竭陀王洗尼頻鞞娑邏及八萬天，摩竭諸人萬二千，及千比丘，聞佛所說，歡喜奉行。 |
The king of Magadha, Zeni Pintarsara, together with eighty thousand heavens, twelve thousand people of Magadha, and thousands of bhikkhus, heard what the Buddha said and followed it with joy. |
頻鞞娑邏王迎佛經第五竟（二千二百二十字） |
King Pintarara welcomes the fifth chapter of the Buddhist Sutra (Two Thousand Two Hundred and Twenty Crosses) |
中阿含經卷第十一（七千九百九十六字） |
Volume 11 of the Central Agama Sutra (7996 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 6 王相應品 |
Chapter 6 King's counterpart |
63. At Vebhaḷiṅga （六三）鞞婆陵耆經 |
63. At Vebhaḷiṅga |
中阿含經卷第十二 |
Book 12 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊拘薩羅國。 |
At one time, the Buddha traveled to the country of Kosala. |
爾時，世尊與大比丘眾俱行道，中路欣然而笑。 |
At that time, the World Honored One and the great bhikkhus were walking on the path together, smiling happily in the middle of the road. |
尊者阿難見世尊笑，叉手向佛，白曰： |
Venerable Ananda saw the World Honored One smiling, crossed his hands towards the Buddha, and said: |
「世尊！何因緣笑？ |
"World Honored One! Why are you laughing? |
諸佛如來、無所著、等正覺若無因緣，終不妄笑。 |
If there are no causes and conditions for all Buddhas, Tathagatas, and other enlightened beings, they will never laugh in vain. |
願聞其意。」 |
Would love to hear what it means. " |
彼時，世尊告曰： |
At that time, the World-Honored One said: |
「阿難！此處所中，迦葉如來、無所著、等正覺在此處坐，為弟子說法。」 |
Ananda! In this place, Kassapa Tathagata, Immortal, and other enlightened beings are sitting here, teaching the Dharma to his disciples. |
於是，尊者阿難即在彼處速疾敷座，叉手向佛，白曰： |
Then the Venerable Ananda quickly laid down his seat there, crossed his hands towards the Buddha, and said: |
「世尊！唯願世尊亦坐此處，為弟子說法，如是此處為二如來、無所著、等正覺所行。」 |
World Honored One! I only wish that the World Honored One could also sit here and preach the Dharma to his disciples. This is the place for the two Tathagatas, the unattached, and the enlightened ones. |
爾時，世尊便於彼處坐尊者阿難所敷之座，坐已，告曰： |
At that time, the World-Honored One took his place and sat on the seat given by the Venerable Ananda. After sitting down, he said: |
「阿難！此處所中，迦葉如來、無所著、等正覺有講堂，迦葉如來、無所著、等正覺於中坐已，為弟子說法。 |
"Ananda! In this place, there is a lecture hall for Kassapa Tathagata, the immaculate and enlightened one. Kassapa Tathagata, the immaculate and enlightened one, is sitting in it and preaching to his disciples. |
阿難！此處所中昔有村邑，名鞞婆陵耆，極大豐樂，多有人民。 |
Ananda! There used to be a village in this place named Tangpo Lingqi, which was very prosperous and full of people. |
阿難！鞞婆陵耆村邑之中有梵志大長者，名曰無恚，極大富樂，資財無量，畜牧產業不可稱計，封戶食邑種種具足。 |
Ananda! There is a great Brahma-zhi elder in the Qi village of Tangpoling. His name is Wuxi. He is extremely wealthy and has immeasurable wealth. He has an immeasurable livestock industry and has all kinds of things. |
阿難！梵志大長者無恚有子，名優多羅摩納，為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡，博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。 |
Ananda! The great elder of Brahma is innocent and has a son, whose name is Yutaramana. He was raised by his parents and was born pure. His parents will not end the race even for seven generations. He is born without evil. He is knowledgeable and upholds the four sutras. He has recited the four sutras and has profound knowledge. Five sentences: cause, fate, righteousness, text and drama. |
阿難！優多羅童子有善朋友，名難提波羅陶師，常為優多羅童子之所愛念，喜見無厭。 |
Ananda! Utara Boy has a good friend named Master Nantipola. He is always loved and remembered by Utara Boy and he never gets tired of seeing him. |
「阿難！難提波羅陶師歸佛、歸法、歸比丘眾，不疑三尊，不惑苦、習、滅、道，得信、持戒、博聞、惠施、成就智慧，離殺、斷殺、棄捨刀杖，有慚有愧，有慈悲心，饒益一切乃至蜫蟲，彼於殺生淨除其心。 |
"Ananda! Master Nantipola has returned to the Buddha, to the Dharma, to the community of bhikkhus. He has no doubts about the three deities, no confusion about suffering, habits, cessation, and the path. He has faith, upholds the precepts, is knowledgeable, gives alms, and has attained wisdom. Kill, stop killing, abandon the sword and stick, feel guilty, have compassion, benefit everything, even the stings, and purify their minds about killing. |
阿難！難提波羅陶師離不與取，斷不與取，與之乃取，樂於與取，常好布施，歡喜無悋，不望其報，彼於不與取淨除其心。 |
Ananda! It is difficult to mention that the Boluo pottery master is free from not giving and taking, and is not giving and taking. He is willing to give and take, always likes to give, is joyful without any regrets, and does not expect retribution. He has purified his mind from not giving and taking. |
阿難！難提波羅陶師離非梵行，斷非梵行，勤修梵行，精勤妙行，清淨無穢，離欲斷婬，彼於非梵行淨除其心。 |
Ananda! The Nantiparata Master leaves the non-Brahma life, renounces the non-Brahma life, diligently practices the Brahma life, conducts diligently and sublimely, is pure and free from impurity, abstains from desires and abstains from sexual immorality, and purifies his mind from the non-Brahma life. |
「阿難！難提波羅陶師離妄言，斷妄言，真諦言，樂真諦，住真諦不移動，一切可信，不欺世間，彼於妄言淨除其心。 |
"Ananda! Master Nantipola abstains from false talk, puts an end to false talk, speaks the true truth, rejoices in the true truth, abides in the true truth without moving, is trustworthy in everything, and does not deceive the world. He purifies his mind from false talk. |
阿難！難提波羅陶師離兩舌，斷兩舌，行不兩舌，不破壞他，不聞此語彼，欲破壞此，不聞彼語此，欲破壞彼，離者欲合，合者歡喜，不作群黨，不樂群黨，不稱群黨，彼於兩舌淨除其心。 |
Ananda! It is difficult to mention that the Polo potter separates two tongues, cuts off two tongues, does not have two tongues, does not destroy him, does not hear one word of that, wants to destroy this, does not hear the other word of this, wants to destroy that, the separated one wants to unite, and the united one wants to unite. He who is happy and does not join the party, does not enjoy the party, does not call himself a party, purifies his tongue and his heart. |
阿難！難提波羅陶師離麤言，斷麤言。 |
Ananda! The pottery master Nantipola stayed away from harsh words and stopped speaking harshly. |
若有所言辭氣麤獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，斷如是言。 |
If there are words that are rough and harsh, unpleasant to the ears, disliked by everyone, causing distress to others and causing uncertainty, then such words should be cut off. |
若有所說清和柔潤，順耳入心，可喜可愛，使他安樂，言聲具了，不使人畏，令他得定，說如是言，彼於麤言淨除其心。 |
If something is said that is clear, gentle, and pleasant to the ears and enters the heart, it is pleasant and lovely, making him happy, and the words are clear and sound, not intimidating, and make him calm. If he speaks such words, he will purify his mind from rough words. |
阿難！難提波羅陶師離綺語，斷綺語。 |
Ananda! It is difficult to mention that the Polo pottery master left the fairy tales and cut off the fairy tales. |
時說、真說、法說、義說、止息說、樂止息說，事順時得宜，善教善訶，彼於綺語淨除其心。 |
The timely explanation, the true explanation, the Dharma explanation, the righteous explanation, the cessation explanation, the joyful cessation explanation, everything goes well at the right time, he is good at teaching, he is good at teaching, and he purifies his mind from idle talk. |
「阿難！難提波羅陶師離治生，斷治生，棄捨稱量及斗斛，棄捨受貨，不縛束人，不望折斗量，不以小利侵欺於人，彼於治生淨除其心。 |
"Ananda! Nantipola, the master of the pottery, abandons the treatment of life, cuts off the treatment of life, gives up weighing and fighting dendrobium, gives up receiving goods, does not tie people up, does not hope to weigh people, and does not bully people with small profits. , he purifies his mind by managing his life. |
阿難！難提波羅陶師離受寡婦、童女，斷受寡婦、童女，彼於受寡婦、童女淨除其心。 |
Ananda! Nantipola, the pottery master, is away from widows and virgins, and refuses to accept widows and virgins. He purifies his heart when he accepts widows and virgins. |
阿難！難提波羅陶師離受奴婢，斷受奴婢，彼於受奴婢淨除其心。 |
Ananda! The Nantipola pottery master left his servitude and ceased his servitude, and he purified his mind from the servitude of his servitude. |
阿難！難提波羅陶師離受象、馬、牛、羊，斷受象、馬、牛、羊，彼於受象、馬、牛、羊淨除其心。 |
Ananda! The Nantipola potter avoids receiving images, horses, oxen, and sheep; he cuts off the receiving of images, horses, oxen, and sheep; |
阿難！難提波羅陶師離受雞、猪，斷受雞、猪，彼於受雞、猪淨除其心。 |
Ananda! The Nantipola potter leaves the chickens and pigs, cuts off the chickens and pigs, and purifies his mind from the chickens and pigs. |
阿難！難提波羅陶師離受田業、店肆，斷受田業、店肆，彼於受田業、店肆淨除其心。 |
Ananda! The Nantipola pottery master left his field and shop, and gave up his land and shop. He purified his mind while taking over his farm and shop. |
阿難！難提波羅陶師離受生稻、麥、豆，斷受生稻、麥、豆，彼於受生稻、麥、豆淨除其心。 |
Ananda! The Nantipola potter abstains from receiving raw rice, wheat, and beans, and stops receiving raw rice, wheat, and beans. He purifies his mind by receiving raw rice, wheat, and beans. |
「阿難！難提波羅陶師離酒、斷酒，彼於飲酒淨除其心。 |
"Ananda! Nantipola, the pottery master, abstains from wine and gives up drinking. He purifies his mind by drinking wine. |
阿難！難提波羅陶師離高廣大床，斷高廣大床，彼於高廣大床淨除其心。 |
Ananda! The potter Nantipola left the high and vast bed and cut off the high and vast bed, and he purified his mind on the high and vast bed. |
阿難！難提波羅陶師離華鬘、瓔珞、塗香、脂粉，斷華鬘、瓔珞、塗香、脂粉，彼於華鬘、瓔珞、塗香、脂粉淨除其心。 |
Ananda! The Nantipola pottery master removes the flower garlands, necklaces, and anointed with incense and powder. He cuts off the flower garlands, necklaces, and anoints with incense and powder. He uses the flower garlands, necklaces, and anoints with incense and powder to purify his heart. |
阿難！難提波羅陶師離歌舞倡妓及往觀聽，斷歌舞倡妓及往觀聽，彼於歌舞倡妓及往觀聽淨除其心。 |
Ananda! The Nantipola pottery master stopped singing, dancing and courting prostitutes and went to watch and listen. He stopped singing, dancing and courting prostitutes and went to watch and listen. He purified his mind from singing, dancing and courting prostitutes and went to watch and listen. |
阿難！難提波羅陶師離受生色像寶，斷受生色像寶，彼於生色像寶淨除其心。 |
Ananda! The master of the Nāndiparadāra is separated from the treasure of the form-like image that arises from it, and cuts off the treasure of the form-like image that arises from it. He purifies his mind from the treasure of the form-like image that arises. |
阿難！難提波羅陶師離過中食，斷過中食，常一食，不夜食，學時食，彼於過中食淨除其心。 |
Ananda! The potter of Nantipaluo abstains from eating in the wrong way, abstains from eating in the wrong way, eats once in a while, does not eat at night, and learns to eat at the right time. He will purify his mind by eating in the wrong way. |
「阿難！難提波羅陶師盡形壽手離鏵鍬，不自掘地，亦不教他，若水岸崩土及鼠傷土，取用作器，舉著一面，語買者曰： |
"Ananda! The Nantipola pottery master has left his spade in his hands till the end of his life. He does not dig the ground himself, nor does he teach him. If the water bank collapses and rats damage the soil, he takes the utensil, holds it up, and says to the buyer: : |
『汝等若有豌豆、稻、麥、大小麻豆、豍豆、芥子，瀉已持器去，隨意所欲。』 |
"If you have peas, rice, wheat, large and small beans, kidney beans, and mustard seeds, you can take them away in a container and do whatever you want." 』 |
阿難！難提波羅陶師盡形壽供侍父母，父母無目，唯仰於人，是故供侍。 |
Ananda! Master Nantipola spent his whole life serving his parents. His parents had no eyes and could only look up to others, so he served them. |
「阿難！難提波羅陶師過夜平旦，往詣迦葉如來、無所著、等正覺所，到已作禮，却坐一面。 |
"Ananda! Nantipola, the pottery master, spent the night on Pingdan. He went to Kassapa Tathagata's place of enlightenment, and he had already performed rituals, but he sat on one side. |
迦葉如來、無所著、等正覺為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。 |
The Tathagata Kassapa, the Immortal, and other enlightened ones, preached the Dharma to him, exhorting him to arouse thirst, and achieving joy. Infinite expediency taught him the Dharma, exhorting him to arouse thirst, and achieved joy. He stayed in silence. |
阿難！於是，難提波羅陶師，迦葉如來、無所著、等正覺為其說法，勸發渴仰，成就歡喜已，即從坐起，禮迦葉如來、無所著、等正覺足已，繞三匝而去。 |
Ananda! Then, Master Nantipola, Kassapa Tathagata, the Immortal Enlightenment, etc., preached to him, exhorted him to arouse thirst, and attained joy. He stood up from his seat and paid homage to Kassapa Tathagata, the Immortal Enlightenment, etc. Enough, go around three turns. |
「爾時，優多羅童子乘白馬車，與五百童子俱，過夜平旦，從鞞婆陵耆村邑出，往至一無事處，欲教若干國來諸弟子等，令讀梵志書。 |
"At that time, the boy Udora rode in a white carriage, together with five hundred boys, and stayed overnight on Pingdan. He left the Qi village of Zangpoling and went to a quiet place. He wanted to teach disciples from several countries to read the Brahma Chronicles. Book. |
於是，優多羅童子遙見難提波羅陶師來，見已便問： |
Then, the boy Uttara saw the potter Nantipola coming from a distance. When he saw him, he asked: |
『難提波羅！汝從何來？』 |
"It's hard to mention Polo!" Where do you come from? 』 |
難提波羅答曰： |
Nantipolo replied: |
『我今從迦葉如來、無所著、等正覺所供養禮事來。 |
"I am now offering rites and rituals from the enlightened Tathagata Kassapa. |
優多羅！汝可共我往詣迦葉如來、無所著、等正覺所供養禮事。』 |
Utara! You can go with me to the Tathagata Kassapa, the one who has attained enlightenment, to offer rites and rites. 』 |
於是，優多羅童子答曰： |
Then Utara boy replied: |
『難提波羅！我不欲見禿頭沙門，禿沙門不應得道，道難得故。』 |
"It's hard to mention Polo!" I don't want to see a bald recluse. A bald recluse shouldn't be able to attain the path, because the path is hard to come by. 』 |
於是，難提波羅陶師捉優多羅童子頭髻，牽令下車。 |
Therefore, the pottery master Nantipola caught Utara boy's hair in a bun and ordered him to get out of the car. |
於是，優多羅童子便作是念： |
Then Utara-doji thought as follows: |
『此難提波羅陶師常不調戲，不狂不癡，今捉我頭髻，必當有以。』 |
"It's hard to mention that the pottery master Boluo never teases me, is not crazy or crazy, but if he catches my hair, he will definitely do it." 』 |
念已，語曰： |
After thinking about it, he said: |
『難提波羅！我隨汝去，我隨汝去。』 |
"It's hard to mention Polo!" I go with you, I go with you. 』 |
難提波羅喜，復語曰： |
It's difficult to mention Polo Xi, and he said again: |
『去者甚善。』 |
"It is very good to leave." 』 |
「於是，難提波羅陶師與優多羅童子共往詣迦葉如來、無所著、等正覺所，到已作禮，却坐一面。 |
"Then the pottery master Nantipola and the boy Uttara went together to Kassapa Tathagata's place of enlightenment, such as Muju, and when they arrived, they had already performed rituals, but they sat on one side. |
難提波羅陶師白迦葉如來、無所著、等正覺曰： |
Nantipola pottery master Bai Kassapa Tathagata said: |
『世尊！此優多羅童子是我朋友，彼常見愛，常喜見我，無有厭足。 |
"World Honored One! This Utara boy is my friend. He always loves me, always likes to see me, and never gets tired of me. |
彼於世尊無信敬心，唯願世尊善為說法，令彼歡喜得信敬心。』 |
He has no faith and respect for the Blessed One, but he only hopes that the Blessed One can teach the Dharma well and make him happy and gain faith and respect. 』 |
於是，迦葉如來、無所著、等正覺為難提波羅陶師及優多羅童子說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。 |
Therefore, Kassapa Tathagata, Wu Zhi, and others who are fully enlightened are in trouble. The pottery master Tipala and the boy Uttara preached the sermons, urging them to arouse thirst and achieve joy. Infinite expediency taught them the sermons, exhorted them to arouse thirst, and achieved joy. They were silent. Yet live. |
於是，難提波羅陶師及優多羅童子，迦葉如來、無所著、等正覺為其說法，勸發渴仰，成就歡喜已，即從坐起，禮迦葉如來、無所著、等正覺足，繞三匝而去。 |
Then, the potter Nantipola and the boy Uttara, Kassapa Tathagata and Muzi, and other enlightened people preached to them, exhorted them to arouse thirst, and achieved joy. Then they stood up from their seats and bowed to Kassapa Tathagata and Muzi. Wait until you are fully enlightened and walk around three turns. |
「於是，優多羅童子還去不遠，問曰： |
"So, Utara-doji, who was not far away, asked: |
『難提波羅！汝從迦葉如來、無所著、等正覺得聞如是微妙之法，何意住家？ |
"It's hard to mention Polo!" You have heard such a subtle Dharma from the Tathagata Kassapa and have nothing to do with it. Why do you want to live at home? |
不能捨離學聖道耶？』 |
Can't you give up studying the holy way? 』 |
於是，難提波羅陶師答曰： |
Then the pottery master Nantipola replied: |
『優多羅！汝自知我盡形壽供養父母，父母無目，唯仰於人，我以供養侍父母故。』 |
"Utara! You know that I will support my parents for the rest of my life. My parents have no eyes and only rely on others. I will serve my parents with my support. 』 |
於是，優多羅童子問難提波羅： |
Then, the boy Uttara asked Nantipolo: |
『我可得從迦葉如來、無所著、等正覺出家學道，受於具足，得作比丘，行梵行耶？』 |
"Can I become a monk and learn the Tao from the enlightened and enlightened Tathagata Kassapa, and receive the necessary equipment to become a bhikkhu and practice the holy life?" 』 |
於是，難提波羅陶師及優多羅童子即從彼處復往詣迦葉如來、無所著、等正覺所，到已作禮，却坐一面。 |
Thereupon, the potter Nantipola and the boy Uttara went back to Kassapa Tathagata's place of enlightenment, such as Mozhu. They had already performed rituals, but sat down on one side. |
「難提波羅陶師白迦葉如來、無所著、等正覺曰： |
"Nantipola Master Bai Kassapa Tathagata, the one who has attained complete enlightenment, said: |
『世尊！此優多羅童子還去不遠，而問我言： |
"World Honored One! This Utara boy was not far away yet, so he asked me: |
「難提波羅！汝從迦葉如來、無所著、等正覺得聞如是微妙之法，何意住家？ |
"Nantipola! You have heard such a subtle Dharma from Kassapa Tathagata, an unattached samatha, why do you want to live at home? |
不能捨離學聖道耶？」 |
Can’t you give up studying the holy way? " |
世尊！我答彼曰： |
World Honored One! I answered him: |
「優多羅！汝自知我盡形壽供養父母，父母無目，唯仰於人，我以供養侍父母故。」 |
Utara! You know that I will support my parents for the rest of my life. My parents have no purpose and only rely on others. I will serve my parents with my support. |
優多羅復問我曰： |
Uttaro asked me again: |
「難提波羅！我可得從迦葉如來、無所著、等正覺出家學道，受於具足，得作比丘，行梵行耶？」 |
Nantipola! Can I become a monk and learn the Way from Kassapa Tathagata, who is the enlightened one, and receive the necessary equipment to become a bhikkhu and practice the holy life? |
願世尊度彼出家學道，授與具足，得作比丘。』 |
May the World-Honored One help him become a monk and learn the Way, and teach him the necessary skills so that he can become a bhikkhu. 』 |
迦葉如來、無所著、等正覺為難提波羅默然而受。 |
Kassapa Tathagata, who has nothing to hold on to, waits for the perfect enlightenment and finds it difficult for Tipala to accept it silently. |
於是，難提波羅陶師知迦葉如來、無所著、等正覺默然受已，即從坐起，稽首作禮，繞三匝而去。 |
Then, knowing that Kassapa Tathagata had no attachments and was fully enlightened, Master Nantipola stood up from his seat, bowed his head and bowed, and walked around three circles. |
「於是，迦葉如來、無所著、等正覺，難提波羅去後不久，度優多羅童子出家學道，授與具足，出家學道。 |
"Therefore, Kassapa Tathagata, who was free and fully enlightened, soon after Nantipala left, he taught the boy Uttara to become a monk and learn the Tao. He was given the necessary equipment to become a monk and learn the Tao. |
授與具足已，於鞞婆陵耆村邑隨住數日，攝持衣鉢，與大比丘眾俱共遊行，欲至波羅［木＊奈］迦私國邑，展轉遊行，便到波羅［木＊奈］迦私國邑，遊波羅［木＊奈］住仙人處鹿野園中。 |
Having been given all the necessary equipment, he stayed for a few days in the Qi Village of Tangpoling. He took his robes and bowls and went on a procession with the great monks. He wanted to go to Polo [M*Nai], the Kassi country. After wandering around, he arrived at Polo. M*Nai is a town in the state of Jiasu, and Youpolo lives in the deer field garden of the Immortal. |
「於是，頰鞞王聞迦葉如來、無所著、等正覺遊行迦私國，與大比丘眾俱，到此波羅［木＊奈］住仙人處鹿野園中。 |
"Then, when King Chitta heard that Kassapa Tathagata had come, Wu Zhi and other enlightened men traveled to the country of Kassapa, together with the great monks, they came to this Polo [M*na] to live in the Deer Park, where the immortals lived. |
頰鞞王聞已，告御者曰： |
King Ji Tao heard this and told his emperor: |
『汝可嚴駕，我今欲往詣迦葉如來、無所著、等正覺所。』 |
"You are so kind, I want to go to Kassapa Tathagata, the place of perfect enlightenment. 』 |
時，彼御者受王教已，即便嚴駕。 |
At that time, the charioteer had received the king's teachings, and he was a strict charioteer. |
嚴駕已訖，還白王曰： |
After the strict command was over, he returned to the king and said: |
『已嚴好車，隨天王意。』 |
"The car has been carefully prepared, and it will follow the will of the King of Heaven." 』 |
「於是，頰鞞王乘好車已，從波羅［木＊奈］出，往詣仙人住處鹿野園中。 |
"Thereupon, King Jietao got on his carriage and left from Polo [M*Na] to go to the Luye Garden where Immortal Yi lived. |
時，頰鞞王遙見樹間迦葉如來、無所著、等正覺，端正姝好，猶星中月，光耀煒曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默。 |
At that time, in the distance, King Chichao saw Kassapa Tathagata among the trees. He was enlightened and had no attachments. He was upright and graceful, shining brightly like the moon among the stars, shining like a golden mountain. There is no obstruction, the control is achieved, and the mind is silent. |
見已下車，步詣迦葉如來、無所著、等正覺所，到已作禮，却坐一面。 |
Seeing that he had already gotten off the bus, he walked to the place where Kassapa Tathagata, Wu Zhi, etc. was fully enlightened. When he arrived, he had already made obeisances, but he sat down on one side. |
頰鞞王坐一面已，迦葉如來、無所著、等正覺為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。 |
The King of Cheekta is sitting on one side, Kassapa Tathagata, Mozhi, and other enlightened people are preaching to him, urging him to arouse thirst and attaining joy. Infinite expedient means are preaching to him, urging him to arouse thirst and attaining joy, and he stays in silence. |
「於是，頰鞞王，迦葉如來、無所著、等正覺為其說法，勸發渴仰，成就歡喜已，即從坐起，偏袒著衣，叉手而向，白迦葉如來、無所著、等正覺曰： |
"Thereupon, King Jiantao, Kassapa Tathagata, Wu Zhi, and other enlightened people preached to him, exhorted him to be thirsty, and achieved joy. He stood up from his seat, with his clothes exposed, folded his hands and faced Kassapa Tathagata, Wu Zhi. The author, Waiting for Enlightenment, said: |
『唯願世尊明受我請，及比丘眾。』 |
"I only hope that the World Honored One will accept my invitation and all the bhikkhus." 』 |
迦葉如來、無所著、等正覺為頰鞞王默然受請。 |
Kassapa Tathagata, Wu Zhi, and other fully enlightened kings were silently invited by him. |
於是，頰鞞王知迦葉如來、無所著、等正覺默然受已，稽首作禮，繞三匝而去，還歸其家。 |
Then, knowing that Kassapa Tathagata had nothing to do, and that he was fully enlightened, he accepted it silently, bowed his head, bowed, walked around three times, and returned to his home. |
於夜施設極美淨妙種種豐饒食噉含消，即於其夜供辦已訖，平旦敷床唱曰： |
At night, he prepared a variety of extremely beautiful, pure, and wonderful foods to eat and drink. After the night service was completed, he laid his bed on the bed and sang: |
『世尊！今時已到，食具已辦，唯願世尊以時臨顧。』 |
"World Honored One! Now that the time has come, the tableware has been prepared. I only hope that the World Honored One will take care of it in time. 』 |
「於是，迦葉如來、無所著、等正覺過夜平旦，著衣持鉢，諸比丘眾侍從世尊，往詣頰鞞王家，在比丘眾上敷座而坐。 |
"Thereupon, Kassapa Tathagata, who had no one to hold on to, had fully awakened and had passed the night. He put on his robes and took his alms bowl, and all the monks followed the Blessed One. |
於是，頰鞞王見佛及比丘眾坐已，自行澡水，以極美淨妙種種豐饒食噉含消，手自斟酌，令得飽滿，食訖收器，行澡水竟，敷一小床，別坐聽法。 |
Thereupon, King Cheetao saw the Buddha and the monks sitting down, taking a bath in the water himself. He drank the most beautiful, pure and wonderful kinds of rich food in his mouth, and drank it with his hands, so that he felt full. Don’t sit back and listen to the Dharma. |
頰鞞王坐已，迦葉如來、無所著、等正覺為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。 |
As King Jietai sat down, Kassapa Tathagata, Mozhi, and other enlightened people preached the sermon to him, urging him to arouse thirst and achieve joy. Infinite expedient means preached the sermon to him, exhorting him to arouse thirst and achieve joy. He stayed in silence. |
「於是，頰鞞王，迦葉如來、無所著、等正覺為其說法，勸發渴仰，成就歡喜已，即從坐起，偏袒著衣，叉手而向，白迦葉如來、無所著、等正覺曰： |
"Thereupon, King Jiantao, Kassapa Tathagata, Wu Zhi, and other enlightened people preached to him, exhorted him to be thirsty, and achieved joy. He stood up from his seat, with his clothes exposed, folded his hands and faced Kassapa Tathagata, Wu Zhi. The author, Waiting for Enlightenment, said: |
『唯願世尊於此波羅［木＊奈］受我夏坐，及比丘眾，我為世尊作五百房、五百床褥，及施拘執如此白粳米。 |
I only hope that the World-Honored One will accept my summer seat in this Boluo [M*Nai], and together with the monks, I will make five hundred rooms and five hundred mattresses for the World-Honored One, and I will lay down such white japonica rice. |
王之所食種種諸味，飯飼世尊及比丘眾。』 |
The king eats various kinds of food and feeds the Blessed One and the monks. 』 |
迦葉如來、無所著、等正覺告頰鞞王曰： |
Kassapa Tathagata, Wu Zhi, waited for full enlightenment and told King Jietao: |
『止！止！大王！但心喜足。』 |
"end! end! King! But my heart is full of joy. 』 |
頰鞞王如是至再三，叉手而向，白迦葉如來、無所著、等正覺曰： |
The king of cheeks did this again and again. He crossed his hands and faced the Tathagata Bai Kassapa, who was in a state of complete enlightenment and said: |
『唯願世尊於此波羅［木＊奈］受我夏坐，及比丘眾，我為世尊作五百房、五百床褥，及施拘執如此白粳米。 |
I only hope that the World-Honored One will accept my summer seat in this Boluo [M*Nai], and together with the monks, I will make five hundred rooms and five hundred mattresses for the World-Honored One, and I will lay down such white japonica rice. |
王之所食種種諸味，飯飼世尊及比丘眾。』 |
The king eats various kinds of food and feeds the Blessed One and the monks. 』 |
迦葉如來、無所著、等正覺亦再三告頰鞞王曰： |
Kassapa Tathagata, Wu Zhi, and other enlightened people also repeatedly told King Ji Tao: |
『止！止！大王！但心喜足。』 |
"end! end! King! But my heart is full of joy. 』 |
「於是，頰鞞王不忍不欲，心大憂慼： |
"Therefore, King Ji Tao couldn't bear his desire, and his heart was filled with sorrow: |
『迦葉如來、無所著、等正覺不能為我於此波羅［木＊奈］而受夏坐，及比丘眾。』 |
"The Tathagata Kassapa, who has nothing to hold on to, and other fully enlightened beings cannot accept the seat of summer for me in this Boluo [Mu*na], and the other bhikkhus." 』 |
作是念已，頰鞞王白迦葉如來、無所著、等正覺曰： |
Having thought this, the Tathagata Bai Kassapa, the king of cheeks, said to him: |
『世尊！頗更有在家白衣，奉事世尊如我者耶？』 |
"World Honored One! There are even more people who wear white clothes at home and serve the World Honored One like me? 』 |
「迦葉如來、無所著、等正覺告頰鞞王曰： |
"Kashyapa Tathagata, Wu Zhi, waited for the enlightenment and told King Jitao: |
『有，在王境界鞞婆陵耆村極大豐樂，多有人民。 |
"Yes, in the king's realm, the village of Tangpoling is extremely prosperous and full of people. |
大王！彼鞞婆陵耆村中有難提波羅陶師。 |
King! There is a pottery master named Nantipolo in the village of Tangpoling. |
大王！難提波羅陶師歸佛、歸法、歸比丘眾，不疑三尊，不惑苦、習、滅、道，得信、持戒、博聞、惠施、成就智慧，離殺、斷殺，棄捨刀杖，有慙有愧，有慈悲心，饒益一切乃至蜫蟲，彼於殺生淨除其心。 |
King! Master Nantipola returns to the Buddha, the Dharma, and the community of bhikkhus. He does not doubt the three deities, does not confuse suffering, habits, cessation, and the path. He acquires faith, observes the precepts, is knowledgeable, gives alms, and attains wisdom. He abstains from killing and abstains from killing. He abandons his sword and stick, has a sense of shame and compassion, has a compassionate heart, and benefits everything, even insects, and purifies his mind from killing. |
大王！難提波羅陶師離不與取，斷不與取，與之乃取，樂於與取，常好布施，歡喜無悋，不望其報，彼於不與取淨除其心。 |
King! It is difficult to mention that the Boluo pottery master is free from not giving and taking, and is not giving and taking. He is willing to give and take, always likes to give, is joyful and does not expect retribution. He has purified his mind of not giving and taking. |
大王！難提波羅陶師離非梵行，斷非梵行，勤修梵行，精懃妙行，清淨無穢，離欲斷婬，彼於非梵行淨除其心。 |
King! The Nantiparata Master leaves the non-Brahma life, renounces the non-Brahma life, diligently practices the Brahma life, conducts diligently and sublimely, is pure and free from impurity, abstains from desires and abstains from sexual immorality, and purifies his mind from the non-Brahma life. |
「『大王！難提波羅陶師離妄言，斷妄言，真諦言，樂真諦，住真諦不移動，一切可信，不欺世間，彼於妄言淨除其心。 |
"'Great King! Master Nantipola abstains from false talk, puts an end to false talk, speaks the true truth, rejoices in the true truth, abides in the true truth without moving, is trustworthy in everything, and does not deceive the world. He purifies his mind from false talk. |
大王！難提波羅陶師離兩舌，斷兩舌，行不兩舌，不破壞他，不聞此語彼，欲破壞此，不聞彼語此，欲破壞彼，離者欲合，合者歡喜，不作群黨，不樂群黨，不稱群黨，彼於兩舌淨除其心。 |
King! It is difficult to mention that the Polo potter separates two tongues, cuts off two tongues, does not have two tongues, does not destroy him, does not hear one word of that, wants to destroy this, does not hear the other word of this, wants to destroy that, the separated one wants to unite, and the united one wants to unite. He who is happy and does not join the party, does not enjoy the party, does not call himself a party, purifies his tongue and his heart. |
大王！難提波羅陶師離麤言，斷麤言。 |
King! The pottery master Nantipola stayed away from harsh words and stopped speaking harshly. |
若有所言辭氣麤獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，斷如是言。 |
If there are words that are rough and harsh, unpleasant to the ears, disliked by everyone, causing distress to others and causing uncertainty, then such words should be cut off. |
若有所說清和柔潤，順耳入心，可喜可愛，使他安樂，言聲具了，不使人畏，令他得定，說如是言，彼於麤言淨除其心。 |
If something is said that is clear, gentle, and pleasant to the ears and enters the heart, it is pleasant and lovely, making him happy, and the words are clear and sound, not intimidating, and make him calm. If he speaks such words, he will purify his mind from rough words. |
大王！難提波羅陶師離綺語，斷綺語，時說、真說、法說、義說、止息說、樂止息說，事順時得宜，善教善訶，彼於綺語淨除其心。 |
King! The Master Nantipola leaves the idle talk, cuts off the idle talk, explains the time, the true explanation, the Dharma explanation, the righteous explanation, the cessation explanation, and the joy cessation explanation. When things go well and at the right time, he is good at teaching and teaching, and he purifies his mind from the frivolous words. . |
「『大王！難提波羅陶師離治生，斷治生，棄捨稱量及斗斛，亦不受貨，不縛束人，不望折斗量，不以小利侵欺於人，彼於治生淨除其心。 |
"'Your Majesty! Master Nantipola has abandoned the treatment of life, abandoned the practice of weighing and fighting dendrobium, does not accept goods, does not bind people, does not hope to weigh people, and does not bully others with small profits. , he purifies his mind by managing his life. |
大王！難提波羅陶師離受寡婦、童女，斷受寡婦、童女，彼於受寡婦、童女淨除其心。 |
King! Nantipola, the pottery master, is away from widows and virgins, and refuses to accept widows and virgins. He purifies his heart when he accepts widows and virgins. |
大王！難提波羅陶師離受奴婢，斷受奴婢，彼於受奴婢淨除其心。 |
King! The Nantipola pottery master left his servitude and ceased his servitude, and he purified his mind from the servitude of his servitude. |
大王！難提波羅陶師離受象、馬、牛、羊，斷受象、馬、牛、羊，彼於受象、馬、牛、羊淨除其心。 |
King! The Nantipola potter avoids receiving images, horses, oxen, and sheep; he cuts off the receiving of images, horses, oxen, and sheep; |
大王！難提波羅陶師離受雞、猪，斷受雞、猪，彼於受雞、猪淨除其心。 |
King! The Nantipola potter leaves the chickens and pigs, cuts off the chickens and pigs, and purifies his mind from the chickens and pigs. |
大王！難提波羅陶師離受田業、店肆，斷受田業、店肆，彼於受田業、店肆淨除其心。 |
King! The Nantipola pottery master left his field and shop, and gave up his land and shop. He purified his mind while taking over his farm and shop. |
大王！難提波羅陶師離受生稻、麥、豆，斷受生稻、麥、豆，彼於受生稻、麥、豆淨除其心。 |
King! The Nantipola potter abstains from receiving raw rice, wheat, and beans, and stops receiving raw rice, wheat, and beans. He purifies his mind by receiving raw rice, wheat, and beans. |
「『大王！難提波羅陶師離酒、斷酒，彼於飲酒淨除其心。 |
"'Your Majesty! The potter of Nantipola gave up drinking and stopped drinking. He drank to purify his mind. |
大王！難提波羅陶師離高廣大床，斷高廣大床，彼於高廣大床淨除其心。 |
King! The potter Nantipola left the high and vast bed and cut off the high and vast bed, and he purified his mind on the high and vast bed. |
大王！難提波羅陶師離華鬘、瓔珞、塗香、脂粉，斷華鬘、瓔珞、塗香、脂粉，彼於華鬘、瓔珞、塗香、脂粉淨除其心。 |
King! The Nantipola pottery master removes the flower garlands, necklaces, and anointed with incense and powder. He cuts off the flower garlands, necklaces, and anoints with incense and powder. He uses the flower garlands, necklaces, and anoints with incense and powder to purify his heart. |
大王！難提波羅陶師離歌舞倡妓及往觀聽，斷歌舞倡妓及往觀聽，彼於歌舞倡妓及往觀聽淨除其心。 |
King! The Nantipola pottery master stopped singing, dancing and courting prostitutes and went to watch and listen. He stopped singing, dancing and courting prostitutes and went to watch and listen. He purified his mind from singing, dancing and courting prostitutes and went to watch and listen. |
大王！難提波羅陶師離受生色像寶，斷受生色像寶，彼於受生色像寶淨除其心。 |
King! The master of the Nantiparadita leaves the treasure of the form-like image produced by the feeling, cuts off the treasure of the form-like image produced by the feeling, and purifies his mind from the treasure of the form-like image produced by the feeling. |
大王！難提波羅陶師離過中食，斷過中食，常一食，不夜食，學時食，彼於過中食淨除其心。 |
King! The potter of Nantipaluo abstains from eating in the wrong way, abstains from eating in the wrong way, eats once in a while, does not eat at night, and learns to eat at the right time. He will purify his mind by eating in the wrong way. |
「『大王！難提波羅陶師盡形壽手離鏵鍬，不自掘地，亦不教他，若水岸崩土及鼠傷土，取用作器，舉著一面，語買者言： |
"'Your Majesty! The potter of Nantipola has left his spade in his hands till the end of his life. He does not dig the ground by himself, nor does he teach him. If the water bank collapses and rats damage the soil, he takes the utensil, holds it up, and speaks to the buyer. : |
「汝等若有豌豆、稻、麥、大小麻豆、豍豆、芥子，瀉已持器去，隨意所欲。」 |
If you have any peas, rice, wheat, large or small beans, kidney beans, or mustard seeds, you can take them away in a container and do whatever you want. |
大王！難提波羅陶師盡形壽供侍父母，父母無目，唯仰於人，是故供侍。』 |
King! Master Nantipola spent his whole life serving his parents. His parents had no eyes and could only look up to others, so he served them. 』 |
「『大王！我憶昔時依鞞婆陵耆村邑遊行。 |
"'Your Majesty! I recall the past when I marched through the Qi villages in the Qi Village of Zhengpoling. |
大王！我爾時平旦著衣持鉢，入鞞婆陵耆村邑乞食，次第乞食，往到難提波羅陶師家。 |
King! At that time, I put on my clothes and held my alms bowl, and went to the villages and towns of Tangpoling to beg for alms. I went to the potter's house of Nantipola after begging for alms. |
爾時，難提波羅為小事故，出行不在。 |
At that time, it was difficult to mention that Polo was away due to a minor accident. |
大王！我問難提波羅陶師父母曰： |
King! I asked Master Nantipolo Taoist's parents: |
「長老！陶師今在何處？」 |
Elder! Where is Master Tao now? |
彼答我曰： |
He answered me: |
「世尊！侍者為小事故，暫出不在。 |
"World Honored One! The waiter is temporarily absent due to a minor incident. |
善逝！侍者為小事故，暫出不在。 |
Good death! The waiter is temporarily absent due to a minor incident. |
世尊！籮中有麥飯，釜中有豆羹，唯願世尊為慈愍故隨意自取。」 |
World Honored One! There is wheat rice in the basket and bean soup in the cauldron. I hope that the World Honored One can help himself at will out of compassion. " |
大王！我便受鬱單曰法，即於籮釜中取羹飯而去。 |
King! I then accepted Yu Shan's instructions, took some rice soup from the cauldron, and left. |
「『難提波羅陶師於後還家，見籮中飯少，釜中羹減，白父母曰： |
"'Nantipolo pottery master returned home later. When he saw that there was little rice in the basket and less soup in the cauldron, he said to his parents: |
「誰取羹飯？」 |
Who gets the soup? |
父母答曰： |
The parents replied: |
「賢子！今日迦葉如來、無所著、等正覺至此乞食，彼於籮釜中取羹飯去。」 |
Wise son! Today, Kassapa Tathagata has nothing to do. When he is fully awakened, he comes here to beg for food. He goes to take soup rice from the pot. |
難提波羅陶師聞已，便作是念： |
When the pottery master Nantipola heard this, he thought: |
「我有善利，有大功德，迦葉如來、無所著、等正覺於我家中隨意自在。」 |
I have good benefits and great merits. Kassapa Tathagata, the unattached and enlightened one, can be at ease in my home. |
彼以此歡喜結跏趺坐，息心靜默，至于七日，於十五日中而得歡樂，其家父母於七日中亦得歡樂。 |
He happily sat in cross-legged position, resting his mind and remaining silent for seven days. On the fifteenth day he was happy, and his parents were also happy on the seventh day. |
「『復次，大王！我憶昔時依鞞婆陵耆村邑遊行。 |
"'Again, Your Majesty! I recall the days when I marched through the villages and towns of the Qi in the Linpo Mountains. |
大王！我爾時平旦著衣持鉢，入鞞婆陵耆村邑乞食，次第乞食，往到難提波羅陶師家。 |
King! At that time, I put on my clothes and held my alms bowl, and went to the villages and towns of Tangpoling to beg for alms. I went to the potter's house of Nantipola after begging for alms. |
爾時，難提波羅為小事故，出行不在。 |
At that time, it was difficult to mention that Polo was away due to a minor accident. |
大王！我問難提波羅陶師父母曰： |
King! I asked Master Nantipolo Taoist's parents: |
「長老！陶師今在何處？」 |
Elder! Where is Master Tao now? |
彼答我曰： |
He answered me: |
「世尊！侍者為小事故，暫出不在。 |
"World Honored One! The waiter is temporarily absent due to a minor incident. |
善逝！侍者為小事故，暫出不在。 |
Good death! The waiter is temporarily absent due to a minor incident. |
世尊！大釜中有粳米飯，小釜中有羹，唯願世尊為慈愍故隨意自取。」 |
World Honored One! There is japonica rice in the big cauldron, and soup in the small cauldron. I hope that the World Honored One will take it for himself out of compassion. " |
大王！我便受欝單曰法，即於大小釜中取羹飯去。 |
King! I then received the instructions from Ts'an and took the soup and rice from the large and small cauldrons. |
「『難提波羅陶師於後還家，見大釜中飯少，小釜中羹減，白父母曰： |
"'Nantipolo, the pottery master, returned home later. When he saw that there was little rice in the big cauldron and less soup in the small cauldron, he said to his parents: |
「誰大釜中取飯，小釜中取羹？」 |
Who takes rice from the big cauldron and soup from the small cauldron? |
父母答曰： |
The parents replied: |
「賢子！今日迦葉如來、無所著、等正覺至此乞食，彼於大小釜中取羹飯去。」 |
Wise son! Today, Kassapa Tathagata, who has nothing to do, waits for the enlightenment to come here to beg for food, and he goes to take soup and rice from the big and small cauldrons. |
難提波羅陶師聞已，便作是念： |
When the pottery master Nantipola heard this, he thought: |
「我有善利，有大功德，迦葉如來、無所著、等正覺於我家中隨意自在。」 |
I have good benefits and great merits. Kassapa Tathagata, the unattached and enlightened one, can be at ease in my home. |
彼以此歡喜結跏趺坐，息心靜默，至于七日，於十五日中而得歡樂，其家父母於七日中亦得歡樂。 |
He happily sat in cross-legged position, resting his mind and remaining silent for seven days. On the fifteenth day he was happy, and his parents were also happy on the seventh day. |
「『復次，大王！我憶昔時依鞞婆陵耆村邑而受夏坐。 |
"'Again, Your Majesty! I recall the time when I received the Xia throne in the Qi village of Zhengpoling. |
大王！我爾時新作屋未覆，難提波羅陶師故陶屋新覆。 |
King! At that time, my newly built house was not renovated, but it was difficult to mention that Polo Potter's old pottery house was renovated. |
大王！我告瞻侍比丘曰： |
King! I told the attendant bhikkhu: |
「汝等可去壞難提波羅陶師故陶屋，持來覆我屋。」 |
You can go and destroy the old pottery house of the Nantipolo pottery master, and come and repair my house. |
瞻侍比丘即受我教，便去往至難提波羅陶師家，挽壞故陶屋，作束持來用覆我屋。 |
Bhikkhu Zhanshi immediately accepted my teachings and went to the pottery master's house in Nantipola, destroyed the old pottery house, and made bundles to cover my house. |
難提波羅陶師父母聞壞故陶屋，聞已，問曰： |
The parents of the pottery master Nantipola heard that the old pottery house was damaged. After hearing this, they asked: |
「誰壞難提波羅故陶屋耶？」 |
Who can destroy the old pottery house of Nantipolo? |
比丘答曰： |
The bhikkhu replied: |
「長老！我等是迦葉如來、無所著、等正覺瞻侍比丘，挽壞難提波羅陶師故陶屋，作束用覆迦葉如來、無所著、等正覺屋。」 |
Elder! We, the Tathagata Kassapa, are the Bhikkhus who serve as the Enlightened Ones. We destroy the old pottery house of Master Nantipola and make bundles to cover the house of Kassapa Tathagata, the One who is the Enlightened One. |
難提波羅父母語曰： |
Nanti Polo's parents said: |
「諸賢！隨意持去，無有制者。」 |
All sages, take it as you please, there is no one who has any control over it. |
「『難提波羅陶師於後還家，見挽壞故陶屋，白父母曰： |
"'Nantipolo's pottery master returned home later and saw that his old pottery house had been demolished. He said to his parents: |
「誰挽壞我故陶屋耶？」 |
Who destroyed my old pottery house? |
父母答曰： |
The parents replied: |
「賢子！今日迦葉如來、無所著、等正覺瞻侍比丘挽壞故陶屋，作束持去，用覆迦葉如來、無所著、等正覺屋。」 |
Wise son! Today, Kassapa Tathagata, who has nothing to hold on to, is a fully enlightened person. I look at the attendant bhikkhu to tear down the old earthenware house, make bundles and carry it away, and use it to cover up the house of Kassapa Tathagata, who is not attached to, and who is fully enlightened. |
難提波羅陶師聞已，便作是念： |
When the pottery master Nantipola heard this, he thought as follows: |
「我有善利，有大功德，迦葉如來、無所著、等正覺於我家中隨意自在。」 |
I have good benefits and great merits. Kassapa Tathagata, the unattached and enlightened one, can be at ease in my home. |
彼以此歡喜結加趺坐，息心靜默，至于七日，於十五日中而得歡樂，其家父母於七日中亦得歡樂。 |
He sat with this knot of joy in his arms, resting his mind in silence for seven days, and found joy in the fifteenth day, and his parents also found joy in the seven days. |
「『大王！難提波羅陶師故陶屋，竟夏四月都不患漏。 |
"'Your Majesty! It is difficult to mention that the pottery house of Master Polo did not suffer from leaks in summer and four months. |
所以者何？ |
So what? |
蒙佛威神故。 |
Monkey Buddha is so powerful. |
大王！難提波羅陶師無有不忍，無有不欲，心無憂慼： |
King! There is nothing that the Nantibolo pottery master cannot tolerate, nothing that he does not desire, and he has no worries in his heart: |
「迦葉如來、無所著、等正覺於我家中隨意自在。」 |
Kasyapa Tathagata, the unattached and fully enlightened one, is at ease in my home. |
大王！汝有不忍，汝有不欲，心大憂慼： |
King! You can't bear it, you don't want it, and your heart is filled with sorrow: |
「迦葉如來、無所著、等正覺不受我請，於此波羅［木＊奈］而受夏坐，及比丘眾。」 |
The Tathagata Kassapa, who has no attachments and is fully enlightened, was not invited by me to accept the summer seat in this Boluo [M*na], together with the monks. |
於是，迦葉如來、無所著、等正覺為頰鞞王說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去。 |
Then, Kassapa Tathagata, Mozhi, and other enlightened people preached the Dharma to King Jieta, urging him to arouse thirst and achieve joy. After immeasurable expediency, he preached the Dharma to him, exhorted him to arouse thirst and achieved joy, and stood up from his seat. |
「『時，頰鞞王於迦葉如來、無所著、等正覺去後不久，便勅侍者： |
"'At that time, King Chichata stayed with Kassapa Tathagata and had nothing to do. Shortly after his enlightenment passed away, he ordered his attendants: |
「汝等可以五百乘車載滿白粳米，王之所食種種諸味，載至難提波羅陶師家，而語之曰： |
"You can take a five-hundred-carriage load of white japonica rice, and all kinds of flavors that the king eats, and bring it to the house of the potter Nantipola, and say: |
『難提波羅！此五百乘車載滿白粳米，王之所食種種諸味，頰鞞王送來餉汝，為慈愍故，汝今當受。』 |
"It's hard to mention Polo!" These five hundred chariots are loaded with white japonica rice, which the king eats with all kinds of flavors. King Jietao has sent you a salary. Out of compassion, you should accept it now. 』 |
」時，彼侍者受王教已，以五百乘車載滿白粳米，王之所食種種諸味，送詣難提波羅陶師家。 |
” At that time, the attendant had received the king’s teachings and sent five hundred chariots filled with white japonica rice and all the various flavors that the king had eaten to the potter’s house in Nantipola. |
到已，語曰： |
When he arrived, he said: |
「難提波羅陶師！此五百乘車載滿白粳米，王之所食種種諸味，頰鞞王送來餉汝，為慈愍故，汝今當受。」 |
Potter Nantipola! These five hundred chariots are loaded with white japonica rice, which is eaten by the king with all kinds of flavors. King Jietao has sent you a salary. Out of compassion, you should accept it now. |
於是，難提波羅陶師辭讓不受，語侍者曰： |
Therefore, Master Nantipolo refused to accept the offer and said to the waiter: |
「諸賢！頰鞞王家國大事多，費用處廣，我知如此，以故不受。」 |
Excellent gentlemen! There are many important things in the family and country of Prince Ji, and the expenses are huge. I know this, so I won't accept it. |
』」 |
』』 |
佛告阿難： |
The Buddha told Ananda: |
「於意云何？ |
"What do you mean? |
爾時童子優多羅者，汝謂異人耶？ |
At that time, the boy Uttara, do you call him a stranger? |
莫作斯念，當知即是我也。 |
Don't think about it, you should know that it is me. |
阿難！我於爾時為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。 |
Ananda! At that time, I benefited myself, benefited others, and benefited many people. I felt sorry for the world, seeking justice and benefit for God and people, and seeking peace and happiness. |
爾時說法不至究竟，不究竟白淨，不究竟梵行，不究竟梵行訖。 |
At that time, the Dharma will not reach the ultimate, the ultimate purity, the ultimate holy life, and the ultimate holy life will not be completed. |
爾時不離生老病死、啼哭憂慼，亦未能得脫一切苦。 |
At that time, I was not free from birth, old age, sickness and death, crying and worrying, but I could not escape all suffering. |
阿難！我今出世，如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，我今自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。 |
Ananda! I am now born as a Tathagata, unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understander of the world, supreme scholar, ruler of Tao and Dharma, teacher of gods and humans, named Buddha, and blessed by all. Benefit others, benefit many people, feel sorry for the world, seek righteousness and benefit for God and people, and seek peace and happiness. |
我今說法得至究竟，究竟白淨，究竟梵行，究竟梵行訖。 |
Now I have reached the ultimate level of Dharma, the ultimate purity, the ultimate holy life, and the ultimate holy life. |
我今已離生老病死、啼哭憂慼，我今已得脫一切苦。」 |
I am now free from birth, old age, sickness and death, from crying and sorrow. I am now free from all suffering. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
鞞婆陵耆經第六竟（五千七百三十四字） |
The Sixth Principle of the Qi Sutra of Tang Po Ling (5,734 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 6 王相應品 |
Chapter 6 King's counterpart |
64. The Divine Messengers （六四）天使經 |
64. The Divine Messengers (64) Angel Scripture |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我以淨天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。 |
"With my pure heavenly eyes, I have transcended human beings and seen these beings at death and rebirth, with good and bad colors, good and bad, and going to and from good and bad places. I follow the actions of these living beings and see them as they really are. |
若此眾生成就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。 |
If these sentient beings commit evil deeds with their bodies, do evil things with their words and thoughts, slander saints, and achieve wrong views with wrong views, due to this, their bodies will be destroyed and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若此眾生成就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必昇善處，乃生天上。 |
If these sentient beings achieve wonderful conduct in body, speak wonderfully in speech and mind, do not slander saints, and have right views and achieve right views, then due to this, their bodies will be destroyed and their lives will be ended. They will surely ascend to a good place and be reborn in heaven. |
「猶大雨時，水上之泡，或生或滅，若有目人住一處，觀生時、滅時； |
"Judah: When it rains, bubbles on the water may appear or disappear. If a person with eyes lives in one place, he observes the time when they are born and when they disappear. |
我亦如是，以淨天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。 |
In the same way, I use my pure heavenly eyes to transcend human beings and see the good and bad colors of these beings at death and rebirth, good and bad, and going to and from good and bad places. I follow the actions of these living beings and see them as they really are. |
若此眾生成就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。 |
If these sentient beings commit evil deeds with their bodies, do evil things with their words and thoughts, slander saints, and achieve wrong views with wrong views, due to this, their bodies will be destroyed and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若此眾生成就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必昇善處，乃生天上。 |
If these sentient beings achieve wonderful conduct in body, speak wonderfully in speech and mind, do not slander saints, and have right views and achieve right views, then due to this, their bodies will be destroyed and their lives will be ended. They will surely ascend to a good place and be reborn in heaven. |
「猶大雨時，雨墮之渧或上或下，若有目人住一處，觀上時、下時； |
"When it rains in Judah, the rain falls either up or down the stream. If someone with eyes lives in a place, he can observe the time when it is up or when it is down; |
我亦如是，以淨天眼出過於人，見此眾生，死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。 |
In the same way, I use my pure heavenly eyes to transcend human beings and see these living beings, at the time of death and rebirth, with good and bad colors, good and bad, and going to and from good and bad places. I follow the actions of these living beings and see them as they really are. |
若此眾生成就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。 |
If these sentient beings commit evil deeds with their bodies, do evil things with their words and thoughts, slander saints, and achieve wrong views with wrong views, due to this, their bodies will be destroyed and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若此眾生成就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必昇善處，乃生天上。 |
If these sentient beings achieve wonderful conduct in body, speak wonderfully in speech and mind, do not slander saints, and have right views and achieve right views, then due to this, their bodies will be destroyed and their lives will be ended. They will surely ascend to a good place and be reborn in heaven. |
「猶琉璃珠，清淨自然，生無瑕穢，八楞善治，貫以妙繩，或青或黃，或赤、黑、白。 |
It is like a glass bead, pure and natural, without blemishes or filth. It has eight ridges and is well cured. It is connected with a wonderful string, which may be green or yellow, or red, black or white. |
若有目人住一處，觀此琉璃珠，清淨自然，生無瑕穢，八楞善治，貫以妙繩，或青或黃，或赤、黑、白； |
If someone with eyes lives in a place, he will look at this glass bead. It is pure and natural, without any blemishes or filth. It is well cured and has a wonderful string running through it. It may be green or yellow, or red, black or white. |
我亦如是，以淨天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。 |
In the same way, I use my pure heavenly eyes to transcend human beings and see the good and bad colors of these beings at death and rebirth, good and bad, and going to and from good and bad places. I follow the actions of these living beings and see them as they really are. |
若此眾生成就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。 |
If these sentient beings commit evil deeds with their bodies, do evil things with their words and thoughts, slander saints, and achieve wrong views with wrong views, due to this, their bodies will be destroyed and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若此眾生成就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必昇善處，乃生天上。 |
If these sentient beings achieve wonderful conduct in body, speak wonderfully in speech and mind, do not slander saints, and have right views and achieve right views, then due to this, their bodies will be destroyed and their lives will be ended. They will surely ascend to a good place and be reborn in heaven. |
「猶如兩屋共一門，多人出入。 |
“It’s like two houses sharing one door, with many people coming in and out. |
若有目人住一處，觀出時入時； |
If a person with eyes lives in a place, he can observe the time coming in and out; |
我亦如是，以淨天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。 |
In the same way, I use my pure heavenly eyes to transcend human beings and see the good and bad colors of these beings at death and rebirth, good and bad, and going to and from good and bad places. I follow the actions of these living beings and see them as they really are. |
若此眾生成就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。 |
If these sentient beings commit evil deeds with their bodies, do evil things with their words and thoughts, slander saints, and achieve wrong views with wrong views, due to this, their bodies will be destroyed and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若此眾生成就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必昇善處，乃生天上。 |
If these sentient beings achieve wonderful conduct in body, speak wonderfully in speech and mind, do not slander saints, and have right views and achieve right views, then due to this, their bodies will be destroyed and their lives will be ended. They will surely ascend to a good place and be reborn in heaven. |
「若有目人住高樓上，觀於下人往來周旋、坐臥走踊； |
"If someone lives in a high building and watches the people below, walking around, sitting, lying and walking around; |
我亦如是，以淨天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。 |
In the same way, I use my pure heavenly eyes to transcend human beings and see the good and bad colors of these beings when they are dead and alive, whether they are good or bad, and go to and from good and bad places. I follow the actions of these living beings and see them as they are. |
若此眾生成就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。 |
If these sentient beings commit evil deeds with their bodies, do evil things with their words and thoughts, slander saints, and achieve wrong views with wrong views, due to this, their bodies will be destroyed and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若此眾生成就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必昇善處，乃生天上。 |
If these sentient beings achieve wonderful conduct in body, speak wonderfully in speech and mind, do not slander saints, and have right views and achieve right views, then due to this, their bodies will be destroyed and their lives will be ended. They will surely ascend to a good place and be reborn in heaven. |
「若有眾生生於人間，不孝父母，不知尊敬沙門、梵志，不行如實，不作福業，不畏後世罪，彼因緣此，身壞命終，生閻王境界。 |
"If there are living beings born in the human world who are not filial to their parents, do not know how to respect the ascetics and brahmans, do not act truthfully, do not perform good deeds, and are not afraid of sins in future lives, then due to this, their bodies will be destroyed and their lives will end, and they will be reborn in the realm of the king of hell. |
閻王人收送詣王所，白曰： |
The people of the King of Hell took him to King Yi's place and said: |
『天王！此眾生本為人時，不孝父母，不知尊敬沙門、梵志，不行如實，不作福業，不畏後世罪，唯願天王處當其罪。』 |
"King of heaven!" When these living beings were originally human, they were not filial to their parents, did not know how to respect the ascetics and brahmans, did not behave truthfully, did not perform good deeds, were not afraid of sins in future generations, and only hoped that the king of heaven would punish them for their sins. 』 |
「於是，閻王以初天使善問、善撿、善教、善訶： |
"Therefore, the King of Hell used the first angel to be good at asking questions, good at picking up things, good at teaching, and good at teaching: |
『汝頗曾見初天使來耶？』 |
"Have you ever seen the first angel come?" 』 |
彼人答曰： |
The man replied: |
『不見也。 |
Nothing to see. |
天王！』閻王復問： |
King of heaven! ” The king of hell asked again: |
『汝本不見一村邑中，或男或女，幼小嬰孩，身弱柔軟，仰向自臥大小便中，不能語父母，父母抱移離不淨處，澡浴其身，令得淨潔。』 |
"You have not seen in any village a baby, male or female, with a weak and limp body, lying on his back, urinating and defecating, unable to speak to his parents. His parents took him away from the unclean place and bathed his body to make him clean. . 』 |
彼人答曰： |
The man replied: |
『見也。 |
See you. |
天王！』閻王復問： |
King of heaven! ” The king of hell asked again: |
『汝於其後有識知時，何不作是念： |
"When you have knowledge later, why don't you think like this: |
「我自有生法，不離於生，我應行妙身、口、意業。」 |
I have my own way of birth, and I am not separated from it. I should perform wonderful actions of body, speech, and mind. |
』彼人白曰： |
” The man said in vain: |
『天王！我了敗壞，長衰永失耶？』 |
"King of heaven!" Am I ruined and will I lose forever? 』 |
閻王告曰： |
The king of hell said: |
『汝了敗壞，長衰永失，今當考汝，如治放逸行、放逸人，汝此惡業非父母為，非王非天，亦非沙門、梵志所為，汝本自作惡不善業。 |
"You have been corrupted, decayed and lost forever. Now let me examine you. Just like those who treat careless behavior and careless people, your bad deeds are not caused by your parents, kings, gods, or ascetics or Brahma. You have done evil yourself and are not good." Industry. |
是故汝今必當受報。』 |
Therefore, you must receive retribution now. 』 |
「閻王以此初天使善問、善撿、善教、善訶已，復以第二天使善問、善撿、善教、善訶： |
"The King of Hell used the first angel to be good at questioning, good at picking up, good at teaching, and good at teaching himself, and the second angel was good at asking, good at picking up, good at teaching, and good at teaching: |
『汝頗曾見第二天使來耶？』 |
"Have you ever seen the messenger come the next day?" 』 |
彼人答曰： |
The man replied: |
『不見也。 |
Nothing to see. |
天王！』閻王復問： |
King of heaven! ” The king of hell asked again: |
『汝本不見一村邑中，或男或女，年耆極老，壽過苦極，命埀欲訖，齒落頭白，身曲軁步，拄杖而行，身體戰動耶？』 |
"Have you ever seen a man or a woman in a village who is extremely old, has lived a very long life, and is about to die, with teeth falling out and head turning white, with his body bent and his steps leaning on a stick, and his body shaking?" 』 |
彼人答曰： |
The man replied: |
『見也。 |
See you. |
天王！』閻王復問： |
King of heaven! ” The king of hell asked again: |
『汝於其後有識知時，何不作是念： |
"When you have knowledge later, why don't you think like this: |
「我自有老法，不離於老，我應行妙身、口、意業。」 |
I have my own old ways, and I will not be separated from them. I should perform wonderful actions of body, speech, and mind. |
』彼人白曰： |
” The man said in vain: |
『天王！我了敗壞，長衰永失耶？』 |
"King of heaven!" Am I ruined and will I lose forever? 』 |
閻王告曰： |
The king of hell said: |
『汝了敗壞，長衰永失，今當考汝，如治放逸行、放逸人，汝此惡業非父母為，非王非天，亦非沙門、梵志所為，汝本自作惡不善業。 |
"You have been corrupted, decayed and lost forever. Now let me examine you. Just like those who treat careless behavior and careless people, your bad deeds are not caused by your parents, kings, gods, or ascetics or Brahma. You have done evil yourself and are not good." Industry. |
是故汝今必當受報。』 |
Therefore, you must receive retribution now. 』 |
「閻王以此第二天使善問、善撿、善教、善訶已，復以第三天使善問、善撿、善教、善訶： |
"The King of Hell uses this second day to make him good at asking, good at picking up, good at teaching, and good at teaching himself, and then uses the third day to make him good at asking, good at picking up, good at teaching, and good at teaching: |
『汝頗曾見第三天使來耶？』 |
"Have you ever seen the third angel coming?" 』 |
彼人答曰： |
The man replied: |
『不見也。 |
Nothing to see. |
天王！』閻王復問： |
King of heaven! ” The king of hell asked again: |
『汝本不見一村邑中，或男或女，疾病困篤，或坐臥床，或坐臥榻，或坐臥地，身生極苦甚重苦，不可愛念，令促命耶？』 |
"Have you ever seen a village in which a man or a woman is seriously ill, sitting or lying on a bed, or sitting on a couch, or sitting or lying on the ground, and is experiencing extreme and severe suffering? Isn't it lovely to think about it, or give me an order?" 』 |
彼人答曰： |
The man replied: |
『見也。 |
See you. |
天王！』閻王復問： |
King of heaven! ” The king of hell asked again: |
『汝於其後有識知時，何不作是念： |
"When you have knowledge later, why don't you think like this: |
「我自有病法，不離於病，我應行妙身、口、意業。」 |
I have my own disease. I am not free from illness. I should perform wonderful actions of body, speech, and mind. |
』彼人白曰： |
” The man said in vain: |
『天王！我了敗壞，長衰永失耶？』 |
"King of heaven!" Am I ruined and will I lose forever? 』 |
閻王告曰： |
The king of hell said: |
『汝了敗壞，長衰永失，今當考汝，如治放逸行、放逸人，汝此惡業非父母為，非王非天，亦非沙門、梵志所為，汝本自作惡不善業，是故汝今必當受報。』 |
"You have been corrupted, decayed and lost forever. Now let me examine you. Just like those who treat careless behavior and careless people, your bad deeds are not caused by your parents, kings, gods, or ascetics or Brahma. You have done evil yourself and are not good." Karma, so you must receive retribution now. 』 |
「閻王以此第三天使善問、善撿、善教、善訶已，復以第四天使善問、善撿、善教、善訶： |
"The King of Hell uses the third angel who is good at asking, picking up, teaching, and teaching, and he uses the fourth angel who is good at asking, picking up, teaching, and teaching: |
『汝頗曾見第四天使來耶？』 |
"Have you ever seen the fourth angel coming?" 』 |
彼人答曰： |
The man replied: |
『不見也。 |
Nothing to see. |
天王！』閻王復問： |
King of heaven! ” The king of hell asked again: |
『汝本不見一村邑中，或男或女，若死亡時，或一、二日，至六、七日，烏鵄所啄，犲狼所食，或以火燒，或埋地中，或爛腐壞耶？』 |
"You have not seen a village where a man or woman died, either on the first or second day, or on the sixth or seventh day, pecked by crows, eaten by wolves, burned with fire, or buried in the ground, or Rotten? 』 |
彼人答曰： |
The man replied: |
『見也。 |
See you. |
天王！』閻王復問： |
King of heaven! ” The king of hell asked again: |
『汝於其後有識知時，何不作是念： |
"When you have knowledge later, why don't you think like this: |
「我自有死法，不離於死，我應行妙身、口、意業。」 |
I have my own way of dying. I will not be separated from death. I should perform wonderful deeds of body, speech, and mind. |
』彼人白曰： |
” The man said in vain: |
『天王！我了敗壞，長衰永失耶？』 |
"King of heaven!" Am I ruined and will I lose forever? 』 |
閻王告曰： |
The king of hell said: |
『汝了敗壞，長衰永失，今當考汝，如治放逸行、放逸人，汝此惡業非父母為，非王非天，亦非沙門、梵志所為，汝本自作惡不善業，是故汝今必當受報。』 |
"You have been corrupted, decayed and lost forever. Now let me examine you. Just like those who treat careless behavior and careless people, your bad deeds are not caused by your parents, kings, gods, or ascetics or Brahma. You have done evil yourself and are not good." Karma, so you must receive retribution now. 』 |
「閻王以此第四天使善問、善撿、善教、善訶已，復以第五天使善問、善撿、善教、善訶： |
"The King of Hell uses this as the fourth angel who is good at asking, picking up, teaching, and teaching, and he also uses the fifth angel as being good at asking, picking up, teaching, and teaching: |
『汝頗曾見第五天使來耶？』 |
"Have you ever seen the fifth angel coming?" 』 |
彼人答曰： |
The man replied: |
『不見也。 |
Nothing to see. |
天王！』閻王復問： |
King of heaven! ” The king of hell asked again: |
『汝本不見王人捉犯罪人，種種考治，截手、截足、或截手足，截耳、截鼻、或截耳鼻，或臠臠割，拔鬚、拔髮、或拔鬚髮，或著檻中衣裹火燒，或以沙壅草纏火燒，或內鐵驢腹中，或著鐵猪口中，或置鐵虎口中燒，或安銅釜中，或著鐵釜中煑，或段段截，或利叉刺，或以鈎鈎，或臥鐵床以沸油澆，或坐鐵臼以鐵杵擣，或以龍蛇［虫＊哲］，或以鞭鞭，或以杖撾，或以棒打，或生貫高標上，或梟其首耶？』 |
"Don't you see the king catching criminals and doing various tests and treatments, such as amputating hands, feet, or hands and feet, amputating ears, noses, or ears and noses, or cutting off beards, hair, or beards, or Wrap the clothes in the sill and burn it, or wrap it with sand and grass and burn it, or put it in the belly of an iron donkey, or put it in the mouth of an iron pig, or put it in the mouth of an iron tiger, or put it in a copper cauldron, or put it in an iron cauldron, or cook it in sections Cut off, or stab with a sharp fork, or use a hook, or lie on an iron bed and pour boiling oil on it, or sit on an iron mortar and pound it with an iron pestle, or use a dragon and snake [worm*zhe], or use a whip, or use a staff. Or beat him with a stick, or hit him with a stick, or look down on his head? 』 |
彼人答曰： |
The man replied: |
『見也。 |
See you. |
天王！』閻王復問： |
King of heaven! ” The king of hell asked again: |
『汝於其後有識知時，何不作是念： |
"When you have knowledge later, why don't you think like this: |
「我今現見惡不善法。」 |
Now I see evil and unwholesome dharma. |
』彼人白曰： |
” The man said in vain: |
『天王！我了敗壞，長衰永失耶？』 |
"King of heaven!" Am I ruined and will I lose forever? 』 |
閻王告曰： |
The king of hell said: |
『汝了敗壞，長衰永失。 |
You have been ruined, and have been lost forever. |
今當考汝，如治放逸行、放逸人，汝此惡業非父母為，非王非天，亦非沙門、梵志所為，汝本自作惡不善業，是故汝今必當受報。』 |
Now let me examine you. If you are dealing with idle behavior and idle people, your bad deeds are not caused by your parents, kings, gods, or ascetics and Brahma. You have committed evil and unwholesome deeds on your own, so you must receive retribution now. . 』 |
「閻王以此第五天使善問、善撿、善教、善訶已，即付獄卒。 |
"The King of Hell will use this fifth angel to be good at questioning, good at picking up, good at teaching, and good at asking questions, and he will pay it to the jailer. |
獄卒便捉持，著四門大地獄中，於是頌曰： |
The jailer then caught him and held him in the four gates of hell, chanting: |
「『四柱有四門， 壁方十二楞， |
"'The four pillars have four gates, and the walls are twelve square squares. |
以鐵為垣墻， 其上鐵覆蓋。 |
Use iron as a wall, and cover it with iron. |
地獄內鐵地， 熾燃鐵火布， |
The iron ground in hell, the blazing iron fire cloth, |
深無量由延， 乃至地底住。 |
It is infinitely deep and extends, and even lives underground. |
極惡不可受， 火色難可視， |
The evil is so unbearable, the color of the fire is hard to see, |
見已身毛竪， 恐懼怖甚苦。 |
I saw that the hair on my body was standing on end, I was frightened and very painful. |
彼墮生地獄， 脚上頭在下， |
He fell into hell, with his feet above his head and his head below. |
誹謗諸聖人， 調御善清善。』 |
To slander all the saints and to regulate the good and pure. 』 |
「有時於後極大久遠，為彼眾生故，四門大地獄東門便開。 |
"Sometimes in the distant future, for the sake of those sentient beings, the east gate of the four great hells will open. |
東門開已，彼眾生等走來趣向，欲求安處，求所歸依，彼若集聚無量百千已，地獄東門便還自閉，彼於其中受極重苦，啼哭喚呼，心悶臥地，終不得死，要令彼惡不善業盡。 |
The east gate has been opened, and those living beings are coming towards it, seeking a safe place and a refuge. If they gather in countless hundreds and thousands, the east gate of hell will still be closed to itself, and they will suffer extremely severely in it, crying and shouting, and their hearts will be depressed. Lying on the ground, you will never die, and your evil and unwholesome karma will be exhausted. |
極大久遠，南門、西門、北門復開。 |
After a long time, the south gate, west gate and north gate were reopened. |
北門開已，彼眾生等走來趣向，欲求安處，求所歸依，彼若集聚無量百千已，地獄北門復還自閉，彼於其中受極重苦，啼哭喚呼，心悶臥地，終不得死，要令彼惡不善業盡。 |
The north gate has been opened, and sentient beings are coming towards it, seeking a safe place and a refuge. If they gather in countless hundreds and thousands, the north gate of hell will be closed again, and they will suffer extremely severely in it, crying and shouting, and their hearts will be depressed. Lying on the ground, you will never die, and your evil and unwholesome karma will be exhausted. |
「復於後時極大久遠，彼眾生等從四門大地獄出，四門大地獄次生峰巖地獄，火滿其中，無煙無焰，令行其上，往來周旋。 |
"Again, in a very long time, those sentient beings came out of the four great hells, and the four great hells gave rise to the Peak and Rock Hell, filled with fire, smokeless and flameless, and they were ordered to walk on it, going back and forth. |
彼之兩足皮肉及血，下足則盡，舉足則生，還復如故。 |
The skin, flesh and blood on his two feet will be gone when he lowers them, and they will regenerate when he lifts them up, and they will return to the same state as before. |
治彼如是無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。 |
He will be treated like this for countless hundreds of thousands of years, suffering extremely heavy pain, and will never die, so that his evil and unwholesome karma will be exhausted. |
「復於後時極大久遠，彼眾生等從峰巖大地獄出，峰巖大地獄次生糞屎大地獄，滿中糞屎，深無量百丈。 |
"Returning to the great and long-lasting future, those sentient beings emerged from the Fengyan Hell, and the Fengyan Hell gave rise to the Feces Hell, which was filled with excrement and was immeasurably deep. |
彼眾生等盡墮其中，彼糞屎大地獄中生眾多蟲，蟲名凌瞿來，身白頭黑，其觜如針，此蟲鑽破彼眾生足，破彼足已，復破膞膓骨，破膞膓骨已，復破髀骨，破髀骨已，復破臗骨，破臗骨已，復破脊骨，破脊骨已，復破肩骨、頸骨、頭骨，破頭骨已，食頭腦盡。 |
All sentient beings fell into it. In the great excrement hell there were many insects. The insects were named Lingqulai. Their bodies were white and their heads were black. Their beaks were like needles. These insects burrowed into the feet of all living beings. Once they broke their feet, they broke their bones again. , the hip bone has been broken, the patella bone has been broken again, the patella bone has been broken, the patella bone has been broken again, the patella bone has been broken, the spine has been broken again, the spine has been broken, the shoulder bone, neck bone, skull have been broken again, the skull has been broken , the food is exhausted. |
彼眾生等如是逼迫無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。 |
Those sentient beings have been persecuted like this for countless hundreds of thousands of years, and have suffered extremely severely, never to die, so that their evil and unwholesome karma can be exhausted. |
「復於後時極大久遠，彼眾生等從糞屎大地獄出，糞屎大地獄次生鐵鍱林大地獄，彼眾生見已，起清涼想，便作是念： |
"Again, in a very long time, those sentient beings came out of the great hell of excrement. The great hell of excrement gave rise to the great hell of iron forest. When these sentient beings saw this, they thought of coolness, and thought this: |
『我等往彼，快得清涼。』 |
"I'll go there and feel cool soon." 』 |
彼眾生等走往趣向，欲求安處，求所歸依，彼若集聚無量百千已，便入鐵鍱林大地獄中。 |
Those sentient beings are going in different directions, looking for a safe place and a refuge. If they gather in countless hundreds and thousands, they will enter the great hell of the iron forest. |
彼鐵鍱林大地獄中，四方則有大熱風來，熱風來已，鐵鍱便落，鐵鍱落時，截手、截足、或截手足，截耳、截鼻、或截耳鼻及餘支節，截身血塗無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。 |
In the great hell of the iron bald forest, there is a strong hot wind coming from all directions. When the hot wind comes, the iron balconies fall down. When the iron balconies fall, hands, feet, or hands and feet are amputated, ears, noses, or ears, nose, and other parts are amputated. Zhijie, cut off and smeared with blood for countless hundreds of thousands of years, endured extreme suffering, and finally could not die, so that his evil and unwholesome karma would be exhausted. |
復次，彼鐵鍱林大地獄中生極大狗，牙齒極長，擥彼眾生，從足剝皮，至頭便食，從頭剝皮，至足便食。 |
Again, a huge dog with extremely long teeth was born in the great hell of the iron forest. It skinned all living beings from their feet to their heads and ate them. They skinned them from their heads and ate them to their feet. |
彼眾生等如是逼迫無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。 |
Those sentient beings have been persecuted like this for countless hundreds of thousands of years, and have suffered extremely severely, never to die, so that their evil and unwholesome karma can be exhausted. |
復次，彼鐵鍱林大地獄中生大烏鳥，兩頭鐵喙，住眾生額，生挑眼吞，啄破頭骨，取腦而食。 |
Another time, in the great hell of the Iron Celestial Forest, there was a big black bird with two iron beaks, which lived on the foreheads of living beings. It picked up its eyes and swallowed, pecked open the skulls, and took out the brains to eat. |
彼眾生等如是逼迫無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。 |
Those sentient beings have been persecuted like this for countless hundreds of thousands of years, and have suffered extremely severely, never to die, so that their evil and unwholesome karma can be exhausted. |
「復於後時極大久遠，彼眾生等從鐵鍱林大地獄出，鐵鍱林大地獄次生鐵劍樹林大地獄，彼大劍樹高一由延，刺長尺六，令彼眾生使緣上下，彼上樹時，刺便下向，若下樹時，刺便上向。 |
"Later, in the great and long time ago, those sentient beings came out of the Great Hell of Iron Sword Forest, and the Great Hell of Iron Sword Forest gave birth to the Great Hell of Iron Sword Forest. The great sword tree was a mile high, and its thorns were as long as six feet long. The edge is up and down. When climbing up a tree, the thorns point downward. When descending the tree, the thorns point upward. |
彼劍樹刺貫刺眾生，刺手、刺足、或刺手足，刺耳、刺鼻、或刺耳鼻及餘支節，刺身血塗無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。 |
The thorns of the sword tree pierce through all living beings, piercing the hands, feet, or hands and feet, piercing the nose, or piercing the nose and remaining joints. The thorns pierce the body and smear blood for countless hundreds of thousands of years. They will suffer extremely severely and will not die in the end. His bad and unwholesome karma has been exhausted. |
「復於後時極大久遠，彼眾生等從鐵劍樹林大地獄出，鐵劍樹林大地獄次生灰河，兩岸極高，周遍生刺，沸灰湯滿，其中極闇，彼眾生見已，起冷水想，當有冷水。 |
"Returning to the great and distant future, those sentient beings came out of the Iron Sword Forest Great Hell. The Iron Sword Forest Great Hell gave birth to a gray river with extremely high banks on both sides. There were thorns all around and filled with boiling ash. It was extremely dark in the middle. Those living beings Seeing this, if you think of cold water, there should be cold water. |
彼起想已，便作是念： |
When he thought about it, he thought: |
『我等往彼，於中洗浴，恣意飽飲，快得涼樂。』 |
"We will go there, bathe in it, drink to our heart's content, and feel cool and happy." 』 |
彼眾生等競走趣向，入於其中，欲求樂處，求所歸依，彼若集聚無量百千已，便墮灰河。 |
Those sentient beings are racing towards each other and entering it, seeking a place of happiness and refuge. If they gather in countless hundreds and thousands, they will fall into the gray river. |
墮灰河已，順流、逆流、或順逆流，彼眾生等順流、逆流、順逆流時，皮熟墮落，肉熟墮落，或皮肉熟俱時墮落，唯骨鎖在。 |
Having fallen into the ashes of the river, either with the current, with the current, or with the current, or with the current, and with the current, those sentient beings, such as with the current, with the current, or with the current, the skin becomes ripe and the flesh becomes ripe, or both the skin and the flesh become ripe and fall, only the bones remain locked. |
灰河兩岸有地獄卒，手捉刀劍、大棒、鐵叉，彼眾生等欲度上岸，彼時獄卒還推著中。 |
There are hell guards on both sides of the Gray River, holding swords, clubs, and iron forks in their hands. The sentient beings are waiting to reach the shore, but the jailers are still pushing them. |
「復次，灰河兩岸有地獄卒，手捉鈎羂，鈎挽眾生從灰河出，著熱鐵地，洞燃俱熾，舉彼眾生極撲著地，在地旋轉，而問之曰： |
"Again, there were hell warriors on both sides of the Gray River. They were holding hooks in their hands, and they were pulling sentient beings out of the Gray River. They hit the hot iron ground, and the holes were burning. They lifted the sentient beings to the ground, whirled around on the ground, and asked them: |
『汝從何來？』 |
"Where are you from?" 』 |
彼眾生等僉共答曰： |
All the sentient beings answered together: |
『我等不知所從來處，但我等今唯患大飢。』 |
"We don't know where we came from, but now we are suffering from great hunger. 』 |
彼地獄卒便捉眾生著熱鐵床，洞然俱熾，強令坐上，以熱鐵鉗鉗開其口，以熱鐵丸洞然俱熾，著其口中。 |
The hell guards then caught the sentient beings on a hot iron bed, with the holes blazing, and forced them to sit on them. They used hot iron pliers to open their mouths, and placed hot iron pellets into their mouths. |
彼熱鐵丸燒脣，燒脣已燒舌，燒舌已燒齗，燒齗已燒咽，燒咽已燒心，燒心已燒大腸，燒大腸已燒小腸，燒小腸已燒胃，燒胃已從身下過。 |
That hot iron pill burns the lips, burns the lips, burns the tongue, burns the tongue, burns the throat, burns the throat, burns the throat, burns the throat, burns the large intestine, burns the large intestine, burns the small intestine, burns the small intestine, burns the stomach, burns the stomach Passed under the body. |
彼如是逼迫無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。 |
He has been persecuted like this for countless hundreds of thousands of years, and has suffered extremely severely, never to die, so that his evil and unwholesome karma will be exhausted. |
「復次，彼地獄卒問眾生曰： |
"Again, that hell warrior asked all sentient beings: |
『汝欲何去？』 |
"Where do you want to go?" 』 |
眾生答曰： |
The sentient beings replied: |
『我等不知欲何所去？ |
We don't know where we want to go? |
但患大渴。』 |
But suffering from great thirst. 』 |
彼地獄卒便捉眾生著熱鐵床，洞然俱熾，強令坐上，以熱鐵鉗鉗開其口，以沸洋銅灌其口中，彼沸洋銅燒脣，燒脣已燒舌，燒舌已燒齗，燒齗已燒咽，燒咽已燒心，燒心已燒大腸，燒大腸已燒小腸，燒小腸已燒胃，燒胃已從身下過。 |
The hell warriors would seize sentient beings and place them on hot iron beds. The holes were all blazing, and they would force them to sit on them. They would open their mouths with hot iron pliers and pour boiling copper into their mouths. The boiling copper would burn their lips, and the burning lips would burn their tongues. , Burning tongue has burned the throat, burning throat has burned the throat, burning throat has caused heartburn, heartburn has burned the large intestine, burning large intestine has burned the small intestine, burning small intestine has burned the stomach, and burning stomach has passed under the body. |
彼如是逼迫無量百千歲，受極重苦，終不得死，要令彼惡不善業盡。 |
He has been persecuted like this for countless hundreds of thousands of years, and has suffered extremely severely, never to die, so that his evil and unwholesome karma will be exhausted. |
「若彼眾生地獄惡不善業不悉盡、不一切盡、盡無餘者，彼眾生等復墮灰河中，復上下鐵劍樹林大地獄，復入鐵鍱林大地獄，復墮糞屎大地獄，復往來峰巖大地獄，復入四門大地獄中。 |
"If the evil and unwholesome karma of those living beings in the hells are not completely exhausted, not all is exhausted, and there is nothing left, then those living beings will fall into the gray river again, the iron sword forest hell again, the iron sword forest hell again, and the excrement hell again. , traveled back and forth to the Fengyan Hell, and entered the Four Hells again. |
若彼眾生地獄惡不善業悉盡、一切盡、盡無餘者，彼於其後或入畜生，或墮餓鬼，或生天中。 |
If all the evil and unwholesome karma of a sentient being in the hells has been exhausted, all is gone, and there is nothing left, then he or she will be reborn as an animal, as a hungry ghost, or as a deity. |
若彼眾生本為人時，不孝父母，不知尊敬沙門、梵志，不行如實，不作福業，不畏後世罪，彼受如是不愛、不念、不喜苦報，譬猶若彼地獄之中。 |
If when those living beings were originally human, they were not filial to their parents, did not know how to respect the ascetics and brahmans, did not act truthfully, did not perform good deeds, and were not afraid of sins in future generations, then they would receive the retribution of not loving, not thinking, not liking, and suffering, as if they were in hell. . |
若彼眾生本為人時，孝順父母，知尊敬沙門、梵志，行如實事，作福德業，畏後世罪，彼受如是可愛、可念、可喜樂報，猶虛空神宮殿之中。 |
If those sentient beings were originally human and were filial to their parents, respected the ascetics and brahmans, performed real deeds, performed meritorious deeds, and were afraid of sins in future lives, then they would receive such lovely, memorable, and joyful rewards, just like in the empty palace of God. |
「昔者閻王在園觀中而作是願： |
"In the past, the King of Hell made this wish in the garden: |
『我此命終，生於人中。 |
I will end my life and be born among humans. |
若有族姓極大富樂，資財無量，畜牧產業不可稱計，封戶食邑種種具足。 |
If there is a clan that is extremely wealthy, has immeasurable wealth, has an immeasurable livestock industry, and has a large number of households, food, towns, and all kinds of things. |
彼為云何？ |
What's that for? |
謂剎利大長者族、梵志大長者族、居士大長者族。 |
They are called the clan of great elders of Ksāli, the clan of great elders of Brahma, and the clan of great elders of lay people. |
若更有如是族極大富樂，資財無量，畜牧產業不可稱計，封戶食邑種種具足，生如是家。 |
If there is a family like this that is extremely wealthy, has immeasurable wealth, has an immeasurable livestock industry, has a household, food, towns, and all kinds of things, then such a family will be born. |
生已覺根成就，如來所說正法之律，願得淨信，得淨信已，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，族姓子所為剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，唯無上梵行訖，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。』 |
If you are born and have awakened your roots and fulfilled the laws of the true Dharma spoken by the Tathagata, and wish to gain pure faith, and have gained pure faith, you should shave off your beard and hair, put on cassocks, reach faith, leave your home, become homeless, and study the Way, and have your family name shaved off. Beards and hair, wearing cassocks and robes, those who have faith, leave home, have no family, and learn the Tao, only those who have completed the supreme holy life, have known themselves in the present Dharma, and have attained enlightenment. Their lives have ended, the holy life has been established, and their deeds have been completed. Do it, don't feel it anymore, know it as it is. 』 |
「昔者閻王在園觀中而作是願，於是頌曰： |
"In the past, the King of Hell made this wish in the garden, and then he chanted: |
「『為天使所訶， 人故放逸者， |
"'Those who are favored by angels and let loose by men, |
長夜則憂慼， 謂弊欲所覆。 |
The long night brings sorrow and sorrow, which is said to be overturned by evil desires. |
為天使所訶， 真實有上人， |
Received by angels, There is truly a master, |
終不復放逸， 善說妙聖法。 |
In the end, he is no longer carefree, and he is good at expounding the wonderful holy Dharma. |
見受使恐怖， 求願生老盡， |
Seeing the horror of being entrusted, I pray for the end of my life and old age. |
無受滅無餘， 便為生老訖。 |
If there is no feeling and destruction, there will be no remnant, then life and old age will be over. |
彼到安隱樂， 現法得滅度， |
When he reaches peace and happiness, he manifests the Dharma and attains annihilation. |
度一切恐怖， 亦度世間灑。』 |
To overcome all horrors, also to overcome the world. 』 |
」 |
|
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
天使經第七竟（四千二百五字） |
The Seventh Chapter of the Angel Sutra (4,250 words) |
中阿含經卷第十二（九千九百三十九字） |
Volume 12 of the Central Agama Sutra (9939 words) |
中阿含王應品第六竟（一萬七千九百三十五字）（初一日誦訖） |
The sixth chapter of King Agama's response (17,935 words) (recited on the first day of the Lunar New Year) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 6 王相應品 |
Chapter 6 King's counterpart |
65. The Raven （六五）烏鳥喻經 |
65. The Raven |
中阿含王相應品第一（有七經第二日誦名小土城有四 品半合有五十二經） |
The first one corresponding to King Agama in the Middle Kingdom (there are seven sutras that are recited on the second day, Xiaotucheng has four, and half of them have fifty-two sutras) |
中阿含經卷第十三 |
Volume 13 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
烏鳥喻、說本 天［木＊奈］林、善見 |
The metaphor of the black bird, saying that this is Heaven [Wood * Nai] Lin, Shanjian |
三十喻、轉輪 蜱肆最在後 |
Thirty metaphors, wheel, the tick is last |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林加蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Garam Duo Garden in the Bamboo Grove. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「昔轉輪王欲試珠寶時，便集四種軍，象軍、馬軍、車軍、步軍，集四種軍已，於夜闇中竪立高幢，安珠置上，出至園觀，珠之光耀，照四種軍，明之所及，方半由延。 |
"In the past, when the Wheel-turning King wanted to test the jewels, he gathered four kinds of armies, namely, the elephant army, the horse army, the chariot army, and the infantry army. He assembled the four kinds of armies, erected a high building in the darkness, placed the pearls on it, and went out to the garden to observe , the brilliance of the pearl shines on the four armies, and the light reaches half a mile. |
彼時，有一梵志而作是念： |
At that time, there was a Brahman who thought: |
『我寧可往見轉輪王及四種軍，觀琉璃珠。』 |
"I would rather go and see the Wheel-turning King and the four kinds of armies, and look at the glazed beads." 』 |
爾時，梵志復作是念： |
At that time, Brahma Zhi thought again: |
『且置見轉輪王及四種軍、觀琉璃珠，我寧可往至彼林間。』 |
"I would rather go to that forest to see the Wheel-turning King and the four kinds of armies, and to see the glazed beads." 』 |
「於是，梵志便往詣林，到已入中，至一樹下，坐已未久，有一獺獸來，梵志見已而問之曰： |
So Fanzhi went to the forest, entered the forest, and sat under a tree. Not long after he sat down, an otter came. Fanzhi saw him and asked: |
『善來，獺獸！汝從何來，為欲何去？』 |
"Come on, Ottermon!" Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！此池本時清泉盈溢，饒藕多華，魚龜滿中，我昔所依，而今枯熇。 |
"Brahma!" This pool was originally overflowing with clear springs, filled with lotus roots and flowers, and filled with fish and turtles. I used to rely on it, but now it is dry. |
梵志當知！我欲捨去，入彼大河，我今欲去，唯畏於人。』 |
Brahma should know! I want to leave and enter that big river. I want to go now, but I am afraid of others. 』 |
時，彼獺獸與此梵志共論是已，便捨而去，梵志故坐。 |
At that time, the otter beast discussed this with Brahma Zhi and left, leaving Brahma Zhi sitting there. |
「復有究暮鳥來，梵志見已而問之曰： |
"Another time the bird came at dusk, Brahma Zhi saw it and asked: |
『善來，究暮鳥！汝從何來，為欲何去？』 |
"Good come, look for the dusk bird!" Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！此池本時清泉盈溢，饒藕多華，魚龜滿中，我昔所依，而今枯熇。 |
"Brahma!" This pool was originally overflowing with clear springs, filled with lotus roots and flowers, and filled with fish and turtles. I used to rely on it, but now it is dry. |
梵志當知！我欲捨去，依彼死牛聚處栖宿，或依死驢，或依死人聚處栖宿，我今欲去，唯畏於人。』 |
Brahma should know! I want to leave and live in a place where dead cows gather, or in a place where dead donkeys gather, or in a place where dead people gather. I want to leave now, but I am only afraid of people. 』 |
彼究暮鳥與此梵志共論是已，便捨而去，梵志故坐。 |
The dusk bird had already discussed this with Brahma Zhi, so he left it and left Brahma Zhi sitting there. |
「復有鷲鳥來，梵志見已而問之曰： |
"A vulture came again. Brahma Zhi saw it and asked: |
『善來，鷲鳥！汝從何來，為欲何去？』 |
"Come on, Vulture!" Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！我從大墓復至大墓殺害而來，我今欲食死象之肉，死馬、死牛、死人之肉，我今欲去，唯畏於人。』 |
"Brahma!" I came back from the big tomb to kill people. Now I want to eat the flesh of dead elephants, dead horses, dead cows, and dead people. Now I want to go, but I am afraid of people. 』 |
時，彼鷲鳥與此梵志共論是已，便捨而去，梵志故坐。 |
At that time, the vulture discussed what was going on with Brahma Zhi, and then left, leaving Brahma Zhi sitting there. |
「復有食吐鳥來，梵志見已而問之曰： |
"Another bird came and vomited food. When Brahma saw it, he asked him: |
『善來，食吐鳥！汝從何來，為欲何去？』 |
"Shan Lai eats and spits out birds!" Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！汝見向者鷲鳥去耶？ |
"Brahma!" Did you see the eagle fly away? |
我食彼吐，我今欲去，唯畏於人。』 |
I ate and vomited. Now I want to leave, but I am afraid of others. 』 |
彼食吐鳥與此梵志共論是已，便捨而去，梵志故坐。 |
The bird that was eating and vomiting had already discussed this with Brahma Zhi, and left it, leaving Brahma Zhi sitting there. |
「復有犲獸來，梵志見已而問之曰： |
"Another beast came. Brahma Zhi saw it and asked: |
『善來，犲獸！汝從何來，為欲何去？』 |
"Come on, beast!" Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！我從深澗至深澗，從榛莽至榛莽，從僻靜至僻靜處來，我今欲食死象肉，死馬、死牛、死人之肉，我今欲去，唯畏於人。』 |
"Brahma!" I came from deep stream to deep stream, from hazel bush to hazel bush, from secluded place to secluded place. Now I want to eat the flesh of dead elephants, dead horses, dead cows and dead people. Now I want to leave, but I am only afraid of people. 』 |
時，彼犲獸與此梵志共論是已，便捨而去，梵志故坐。 |
At that time, the beast discussed this with Brahma Zhi and left, leaving Brahma Zhi sitting there. |
「復有烏鳥來，梵志見已而問之曰： |
"A blackbird came again. Brahma Zhi saw it and asked: |
『善來，烏鳥！汝從何來，為欲何去？』 |
"Good luck, black bird!" Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！汝強額癡狂，何為問我： |
"Brahma!" You are crazy and crazy, why do you ask me: |
「汝從何來，為欲何去？」 |
Where did you come from and where do you want to go? |
』彼時，烏鳥面訶梵志已，便捨而去，梵志故坐。 |
’ At that time, the black bird looked at Brahma Zhi and left it, leaving Brahma Zhi sitting there. |
「復有狌狌獸來，梵志見已而問之曰： |
“Another beast came, and Brahma Zhi saw it and asked: |
『善來，狌狌獸！汝從何來，為欲何去？』 |
"Come on, monstrous beast!" Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！我從園至園，從觀至觀，從林至林，飲清泉水，食好果來，我今欲去，不畏於人。』 |
"Brahma!" I went from garden to garden, from view to view, from forest to forest, drinking clear spring water and eating good fruits. Now I want to leave without fear of others. 』 |
彼狌狌獸與此梵志共論是已，便捨而去。」 |
The monstrous beast agreed with this Brahma and left. " |
佛告諸比丘： |
The Buddha told the monks: |
「吾說此喻，欲令解義，汝等當知此說有義。 |
"I am telling you this metaphor in order to explain the meaning. You should know that this statement has meaning. |
時，彼獺獸與此梵志共論是已，便捨而去。 |
At that time, the otter beast discussed this with Brahma Zhi and then left. |
吾說此喻有何義耶？ |
What is the meaning of this metaphor? |
若有比丘依村邑行，比丘平旦著衣持鉢，入村乞食，不護於身，不守諸根，不立正念，而彼說法，或佛所說，或聲聞所說，因此得利衣被、飲食、床褥、湯藥、諸生活具，彼得利已，染著觸猗，不見災患，不能捨離，隨意而用。 |
If there is a bhikkhu walking in a village, a bhikkhu goes to the village to beg for food while wearing plain robes and holding an alms bowl. He does not protect his body, does not guard his faculties, and does not establish mindful thoughts. However, he preaches the Dharma, either from the Buddha or from the voice-hearers, and therefore gains profit from the robe. Bedding, food, bedding, soups, medicines, and all living utensils are all made of Peter's own, and are stained with touch and yi. No disaster is seen, so he cannot part with them and use them as he pleases. |
彼比丘行惡戒，成就惡法，最在其邊，生弊腐敗，非梵行稱梵行，非沙門稱沙門，猶如梵志見獺獸已，而問之曰： |
That bhikkhu performs evil precepts and achieves evil dharma. He is the most evil and corrupt. If he is not a Brahma, he is called a Brahma. |
『善來，獺獸！汝從何來，為欲何去？』 |
"Come on, Ottermon!" Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！此池本時清泉盈溢，饒藕多華，魚龜滿中，我昔所依，而今枯熇。 |
"Brahma!" This pool was originally overflowing with clear springs, filled with lotus roots and flowers, and filled with fish and turtles. I used to rely on it, but now it is dry. |
梵志當知！我欲捨去，入彼大河，我今欲去，唯畏於人。』 |
Brahma should know! I want to leave and enter that big river. I want to go now, but I am afraid of others. 』 |
吾說比丘亦復如是，入惡不善穢汙法中，為當來有本煩熱苦報、生老病死因，是以比丘莫行如獺，莫依非法以自存命； |
I say that a bhikkhu is also like this. He enters into evil, unwholesome and filthy dharmas, which will cause him to suffer the consequences of suffering, birth, old age, illness and death. Therefore, a bhikkhu must not act like an otter, and must not follow the dharma to save his own life. |
當淨身行，淨口、意行，住無事中，著糞掃衣，常行乞食，次第乞食，少欲知足，樂住遠離而習精勤，立正念、正智、正定、正慧，常當遠離，應學如是。 |
You should purify your body and conduct, clean your mouth and mind, live in a state of peace and quiet, wear dung-sweeping clothes, always beg for food, beg every time, be content with few desires, be happy to stay away and practice diligence, establish right mindfulness, right wisdom, right concentration, and right wisdom, and always stay away , should learn from this. |
「彼究暮鳥與此梵志共論是已，便捨而去。 |
"The dusk bird had already discussed this with Brahma Zhi, and left it alone. |
吾說此喻有何義耶？ |
What is the meaning of this metaphor? |
若有比丘依村邑行，比丘平旦著衣持鉢，入村乞食，不護於身，不守諸根，不立正念，彼入他家教化說法，或佛所說，或聲聞所說，因此得利衣被、飲食、床褥、湯藥、諸生活具，彼得利已，染著觸猗，不見災患，不能捨離，隨意而用。 |
If there is a bhikkhu walking in a village, and a bhikkhu wears ordinary clothes and holds an alms bowl, he goes to the village to beg for food. He does not protect his body, does not guard his faculties, and does not establish righteous thoughts. He goes to another house to teach and teach the Dharma, either the Buddha or the voice-hearers. Therefore, The clothes and quilts, food and drink, bedding, soups and medicines, and all living utensils that are obtained by Peter are profited. They are stained with touch and are not prone to disaster. They cannot part with them and use them as they please. |
彼比丘惡戒，成就惡法，最在其邊，生弊腐敗，非梵行稱梵行，非沙門稱沙門，猶如梵志見究暮已，而問之曰： |
That bhikkhu has bad precepts and achieved evil dharma. He is the most evil and corrupt. If he is not practicing the holy life, he is called the Brahmacharya. |
『善來，究暮！汝從何來，為欲何去？』 |
"Good things come, stay in the dark!" Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！此池本時清泉盈溢，饒藕多華，魚龜滿中，我昔所依，而今枯熇。 |
"Brahma!" This pool was originally overflowing with clear springs, filled with lotus roots and flowers, and filled with fish and turtles. I used to rely on it, but now it is dry. |
梵志當知！我今欲去，依彼死牛聚處栖宿，或依死驢，或依死人聚處栖宿，我今欲去，唯畏於人。』 |
Brahma should know! I want to go now and live in a place where dead cows are gathered, or a dead donkey, or a place where dead people are gathered. I want to go now, but I am only afraid of people. 』 |
吾說比丘亦復如是，依惡不善穢汙之法，為當來有本煩熱苦報、生老病死因，是以比丘莫行如究暮，莫依非法以自存命； |
I say that the same is true for bhikkhus. Relying on evil, unwholesome and filthy dharma will be the cause of suffering, retribution, birth, old age, illness and death in the future. Therefore, bhikkhus, do not act like this, and do not rely on dharma to save your own life. |
當淨身行，淨口、意行，住無事中，著糞掃衣，常行乞食，次第乞食，少欲知足，樂住遠離而習精勤，立正念、正智、正定、正慧，常當遠離，應學如是。 |
You should purify your body and conduct, clean your mouth and mind, live in a state of peace and quiet, wear dung-sweeping clothes, always beg for food, beg every time, be content with few desires, be happy to stay away and practice diligence, establish right mindfulness, right wisdom, right concentration, and right wisdom, and always stay away , should learn from this. |
「時，彼鷲鳥與此梵志共論是已，便捨而去。 |
"At that time, the vulture discussed this with Brahma Zhi and then left. |
吾說此喻有何義耶？ |
What is the meaning of this metaphor? |
若有比丘依村邑行，比丘平旦著衣持鉢，入村乞食，不護於身，不守諸根，不立正念，彼入他家教化說法，或佛所說，或聲聞所說，因此得利衣被、飲食、床褥、湯藥、諸生活具，彼得利已，染著觸猗，不見災患，不能捨離，隨意而用。 |
If there is a bhikkhu walking in a village, and a bhikkhu wears ordinary clothes and holds an alms bowl, he goes to the village to beg for food. He does not protect his body, does not guard his faculties, and does not establish righteous thoughts. He goes to another house to teach and teach the Dharma, either the Buddha or the voice-hearers. Therefore, The clothes and quilts, food and drink, bedding, soups and medicines, and all living utensils that are obtained by Peter are profited. They are stained with touch and are not prone to disaster. They cannot part with them and use them as they please. |
彼比丘行惡戒，成就惡法，最在其邊，生弊腐敗，非梵行稱梵行，非沙門稱沙門，猶如梵志見鷲鳥已，而問之曰： |
That bhikkhu performs evil precepts and achieves evil dharma. He is the most evil and corrupt. If he is not a Brahma, he is called a Brahma. |
『善來，鷲鳥！汝從何來，為欲何去？』 |
"Come on, Vulture!" Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！我從大墓復至大墓殺害而來，我今欲食死象之肉，死馬、死牛、死人之肉，我今欲去，唯畏於人。』 |
"Brahma!" I came back from the big tomb to kill people. Now I want to eat the flesh of dead elephants, dead horses, dead cows, and dead people. Now I want to go, but I am afraid of people. 』 |
吾說比丘亦復如是，是以比丘莫行如鷲鳥，莫依非法以自存命； |
I say that the same is true for bhikkhus. Therefore, bhikkhus, do not act like a vulture, do not follow the law to save your life; |
當淨身行，淨口、意行，住無事中，著糞掃衣，常行乞食，次第乞食，少欲知足，樂住遠離而習精勤，立正念、正智、正定、正慧，常當遠離，應學如是。 |
You should purify your body and conduct, clean your mouth and mind, live in a state of peace and quiet, wear dung-sweeping clothes, always beg for food, beg every time, be content with few desires, be happy to stay away and practice diligence, establish right mindfulness, right wisdom, right concentration, and right wisdom, and always stay away , should learn from this. |
「彼食吐鳥與此梵志共論是已，便捨而去。 |
"The bird that eats and spits out birds has discussed this with Brahma Zhi, and then left it. |
吾說此喻有何義耶？ |
What is the meaning of this metaphor? |
若有比丘依村邑行，比丘平旦著衣持鉢，入村乞食，不護於身，不守諸根，不立正念，彼入比丘尼房教化說法，或佛所說，或聲聞所說，彼比丘尼入若干家說好說惡，受信施物持與比丘，因此得利衣被、飲食、床褥、湯藥、諸生活具，彼得利已，染著觸猗，不見災患，不能捨離，隨意而用。 |
If there is a bhikkhu walking in a village, wearing plain clothes and holding an alms bowl, he goes to the village to beg for food. He does not protect his body, does not guard his faculties, and does not establish righteous thoughts. Then he enters the bhikkhu nun's room to teach and preach, or what the Buddha said, or what the voice-hearers said, he A bhikshuni enters several houses and speaks good or bad things, and receives trust in giving gifts to bhikkhus. As a result, she gets clothes, quilts, food and drink, bedding, decoctions, medicines, and other living utensils. use. |
彼比丘行惡戒，成就惡法，最在其邊，生弊腐敗，非梵行稱梵行，非沙門稱沙門，猶如梵志見食吐鳥已，而問之曰： |
That bhikkhu performs evil precepts and achieves evil dharma. He is the most harmful and corrupt. If he is not a Brahma, he is called a Brahma. |
『善來，食吐鳥！汝從何來，為欲何去？』 |
"Shan Lai eats and spits out birds!" Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！汝見向者鷲鳥去耶？ |
"Brahma!" Did you see the eagle fly away? |
我食彼吐，我今欲去，唯畏於人。』 |
I ate and vomited. Now I want to leave, but I am afraid of others. 』 |
吾說比丘亦復如是，是以比丘莫行如食吐鳥，莫依非法以自存命； |
I say that the same is true for monks. Therefore, a monk should not act like a bird spitting out food, and should not follow the law to save his own life. |
當淨身行，淨口、意行，住無事中，著糞掃衣，常行乞食，次第乞食，少欲知足，樂住遠離而習精勤，立正念、正智、正定、正慧，常當遠離，應學如是。 |
You should purify your body and conduct, clean your mouth and mind, live in a state of peace and quiet, wear dung-sweeping clothes, always beg for food, beg every time, be content with few desires, be happy to stay away and practice diligence, establish right mindfulness, right wisdom, right concentration, and right wisdom, and always stay away , should learn from this. |
「時，彼犲獸與此梵志共論是已，便捨而去。 |
"At that time, the beast discussed this with Brahma Zhi and then left. |
吾說此喻有何義耶？ |
What is the meaning of this metaphor? |
若有比丘依貧村住，彼若知村邑及城郭中多有智慧精進梵行者，即便避去，若知村邑及城郭中無有智慧精進梵行者，而來住中，或九月，或十月。 |
If there is a bhikkhu living in a poor village, and if he knows that there are many wise and diligent people in the holy practice in the village and city, he will avoid it. Or October. |
諸比丘見已，便問： |
When the monks saw this, they asked: |
『賢者！何處遊行？』 |
"Sage!" Where to march? 』 |
彼即答曰： |
He immediately replied: |
『諸賢！我依某處貧村邑行。』 |
"All sages!" I traveled to a poor village somewhere. 』 |
諸比丘聞已即作是念： |
When the monks heard this, they immediately thought: |
『此賢者難行而行。 |
"It is difficult for a wise man to do this. |
所以者何？ |
So what? |
此賢者乃能依某貧村邑行。』 |
This wise man can live in a poor village. 』 |
諸比丘等便共恭敬禮事供養，因此得利衣被、飲食、床褥、湯藥、諸生活具，彼得利已，染著觸猗，不見災患，不能捨離，隨意而用。 |
All the bhikkhus and other monks respectfully made offerings and made offerings. Therefore, they benefited from clothing, quilts, food and drink, bedding, soups, medicines, and all living utensils. |
彼比丘行惡戒，成就惡法，最在其邊，生弊腐敗，非梵行稱梵行，非沙門稱沙門，猶如梵志見犲獸已，而問之曰： |
That bhikkhu performs evil precepts and achieves evil dharma, and most of all, he causes evil and corruption. If he is not a Brahma, he is called a Brahma. |
『善來，犲獸！汝從何來，為欲何去？』 |
"Come on, beast!" Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！我從深澗至深澗，從榛莽至榛莽，從僻靜至僻靜處來，我今欲食死象之肉，死馬、死牛、死人之肉，我今欲去，唯畏於人。』 |
"Brahma!" I came from deep stream to deep stream, from hazel bush to hazel bush, from secluded place to secluded place. Now I want to eat the flesh of dead elephants, dead horses, dead cows and dead people. Now I want to leave, but I am afraid of people. 』 |
吾說比丘亦復如是，是以比丘莫行如犲，莫依非法以自存命； |
I say that the same is true for bhikkhus. Therefore, bhikkhus, do not act like an idiot, do not follow the law to save your own life; |
當淨身行，淨口、意行，住無事中，著糞掃衣，常行乞食，次第乞食，少欲知足，樂住遠離而習精勤，立正念、正智、正定、正慧，常當遠離，應學如是。 |
You should purify your body and conduct, clean your mouth and mind, live in a state of peace and quiet, wear dung-sweeping clothes, always beg for food, beg every time, be content with few desires, be happy to stay away and practice diligence, establish right mindfulness, right wisdom, right concentration, and right wisdom, and always stay away , should learn from this. |
「彼時，烏鳥面訶梵志已，便捨而去。 |
"At that time, the black bird's face was full of Brahma, so it abandoned it and left. |
吾說此喻有何義耶？ |
What is the meaning of this metaphor? |
若有比丘依貧無事處而受夏坐，彼若知村邑及城郭中多有智慧精進梵行者，即便避去，若知村邑及城郭中無有智慧精進梵行者，而來住中二月、三月。 |
If there is a bhikkhu who is poor and has nothing to do and is sitting in summer, if he knows that there are many wise and diligent people in the holy practice in the villages and cities, he will stay away. If he knows that there are no wise and diligent people in the holy practice in the villages and cities, he will come and stay February, March. |
諸比丘見已，問曰： |
When the monks saw this, they asked: |
『賢者！何處夏坐？』 |
"Sage!" Where to sit in summer? 』 |
答曰： |
Answer: |
『諸賢！我今依某貧無事處而受夏坐，我不如彼諸愚癡輩，作床成就，具足五事而住於中，中前中後、中後中前，口隨其味，味隨其口，求而求，索而索。』 |
"All sages!" Now I am living in a poor and idle place. I am not as good as those foolish people who make a bed and live in it with five things: middle, front, middle and back, middle and back, middle and front. My mouth follows its taste, and its taste follows its taste. Mouth, ask and ask, ask and ask. 』 |
時，諸比丘聞已，即作是念： |
At that time, when the monks heard this, they immediately thought: |
『此賢者難行而行。 |
"It is difficult for a wise man to do this. |
所以者何？ |
So what? |
此賢者乃能依某貧無事處而受夏坐。』 |
This sage is able to live in a poor and idle place and receive Xia Si. 』 |
諸比丘等便共恭敬禮事供養，因此得利衣被、飲食、床褥、湯藥、諸生活具，彼得利已，染著觸猗，不見災患，不能捨離，隨意而用。 |
All the bhikkhus and other monks respectfully made offerings and made offerings. Therefore, they benefited from clothing, quilts, food and drink, bedding, soups, medicines, and all living utensils. |
彼比丘行惡戒，成就惡法，最在其邊，生弊腐敗，非梵行稱梵行，非沙門稱沙門，猶如梵志見烏鳥已，而問之曰： |
That bhikkhu performs evil precepts and achieves evil dharma. He is the most harmful and corrupt. If he is not a Brahma, he is called a Brahma. |
『善來，烏鳥！汝從何來，為欲何去？』 |
"Good luck, black bird!" Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！汝強額癡狂，何為問我： |
"Brahma!" You are crazy and crazy, why do you ask me: |
汝從何來，為欲何去？』 |
Where did you come from and where do you want to go? 』 |
吾說比丘亦復如是，是以比丘莫行如烏，莫依非法以自存命； |
I say that the same is true for monks. Therefore, monks must not walk like a crow, and must not follow the law to save their own lives. |
當淨身行，淨口、意行，住無事中，著糞掃衣，常行乞食，次第乞食，少欲知足，樂住遠離而習精勤，立正念、正智、正定、正慧，常當遠離，應學如是。 |
You should purify your body and conduct, clean your mouth and mind, live in a state of peace and quiet, wear dung-sweeping clothes, always beg for food, beg every time, be content with few desires, be happy to stay away and practice diligence, establish right mindfulness, right wisdom, right concentration, and right wisdom, and always stay away , should learn from this. |
「彼狌狌獸與此梵志共論是已，便捨而去。 |
"The monstrous beast agreed with this Brahma and left. |
吾說此喻有何義耶？ |
What is the meaning of this metaphor? |
若有比丘依村邑行，比丘平旦著衣持鉢，入村乞食，善護於身，守攝諸根，立於正念，彼從村邑乞食已竟，食訖，中後收舉衣鉢，澡洗手足，以尼師檀著於肩上，或至無事處，或至樹下，或至空屋中，敷尼師檀，結加趺坐，正身正願，反念不向，斷除貪伺，心無有諍，見他財物、諸生活具，不起貪伺，欲令我得。 |
Suppose a bhikkhu is walking around a village. He wears robes and holds an alms bowl, and goes to the village to beg for food. He protects his body well, guards his faculties, and maintains mindfulness. He has finished begging for food from the village. After eating, he picks up his robe and bowl, washes and washes his hands. Put your feet on the nun's sandalwood and put it on your shoulders. Either go to a quiet place, or go under a tree, or go to an empty house, and put on the nun's sandalwood. Sit in a cross-legged position, straighten your body and make the right aspiration. Don't think in the opposite direction. Get rid of greed. , I have no objections in my heart, I see other people’s property and living utensils, I don’t want to covet them, and I want them to be mine. |
彼於貪伺淨除其心。 |
He purifies his mind from greed. |
如是瞋恚、睡眠、調悔，斷疑度惑，於善法中無有猶豫，彼於疑惑淨除其心，彼已斷此五蓋心穢慧羸，離欲、離惡不善之法，至得第四禪成就遊。 |
In this way, anger, sleep, and remorse are eliminated. Doubts and doubts are eliminated. There is no hesitation in virtuous dharma. He has purified his mind of doubts. He has cut off the five hindrances of the mind, filthy wisdom, and is free from desire and evil and unwholesome dharma. Obtain the fourth jhāna and achieve travel. |
彼得如是，定心清淨，無穢無煩，柔軟善住，得不動心，趣向漏盡智通作證，彼便知此苦如真，知此苦習，知此苦滅，知此苦滅道如真，知此漏，知此漏習，知此漏滅，知此漏滅道如真。 |
If Peter is like this, his mind is calm and pure, free from impurities and troubles, he lives softly and well, and his mind is unmoved. He is willing to bear witness to the wisdom of the elimination of outflows. He will know that this suffering is real, he will know this painful habit, he will know the cessation of suffering, and he will know that this suffering will lead to the path. Really, you know this leakage, you know this leakage habit, you know this leakage is eliminated, you know that this leakage path is true. |
彼如是知，如是見已，則欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
If he knows and sees this, then the mind of desire and outflow is liberated, and the mind of outflow of desire and ignorance is liberated. When he is liberated, he knows that he is liberated. Birth has been completed, the holy life has been established, what has been done has been done, and there is no more feeling. He knows that such real. |
猶如梵志見狌狌已，而問之曰： |
It is like Brahma Zhi seeing a wolf and asking him: |
『善來，狌狌！汝從何來，為欲何去？』 |
"Shanlai, 狋狌! Where did you come from and where do you want to go? 』 |
答曰： |
Answer: |
『梵志！我從園至園，從觀至觀，從林至林，飲清泉水，噉好果來，我今欲去，不畏於人。』 |
"Brahma!" I went from garden to garden, from view to view, from forest to forest, drinking clear spring water and eating good fruits. I want to go now without fear of others. 』 |
吾說比丘亦復如是。 |
I say the same is true for monks. |
「是以比丘莫行如獺，莫行如究暮，莫行如鷲，莫行如食吐鳥，莫行如犲，莫行如烏，當行如狌狌。 |
"Therefore, a bhikkhu should not walk like an otter, he should not walk like a twilight, he should not walk like a vulture, he should not walk like a bird that feeds and vomits, he should not walk like a bull, he should not walk like a crow, but he should walk like a roe. |
所以者何？ |
So what? |
世中無著真人如狌狌獸。」 |
There is no real person in the world who is as good as the ox. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
烏鳥喻經第一竟（三千一百七十八字） |
The First Truth of the Black Bird's Metaphorical Sutra (3178 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 6 王相應品 |
Chapter 6 King's counterpart |
66. Origins （六六）說本經 |
66. Origins (66) speaking of the classics |
我聞如是： |
This is what I heard: |
一時，佛遊波羅［木＊奈］，在仙人住處鹿野園中。 |
At one time, the Buddha was traveling in Polo [Mu*na], in the Deer Park where the immortal lived. |
時，諸比丘於中食後，以小因緣集坐講堂，共論此事： |
At that time, after the midday meal, all the monks gathered together in the lecture hall to discuss this matter: |
「云何？ |
"Why? |
諸賢！居士在家何者為勝？ |
All sages! Who is the winner among lay people at home? |
為比丘等持戒妙法，成就威儀，入家受食耶？ |
To keep the precepts and wonderful Dharma for the bhikkhus and other monks, to achieve majestic rituals, and to eat at home? |
為朝朝益利百千萬倍乎？」 |
Benefiting the Chao Dynasty hundreds of thousands of times? " |
或有比丘作是說者： |
There may be a monk who speaks this way: |
「諸賢！何用益利百千萬倍，唯此至要。 |
"All sages! What's the point of benefiting hundreds of thousands of times? This is the most important thing. |
若有比丘持戒妙法，成就威儀，入家受食，非為朝朝益利百千萬倍。」 |
If a bhikkhu upholds the precepts and wonderful Dharma, achieves majestic etiquette, and enters the house to receive food, it will not be for the benefit of the court a hundred thousand times. " |
是時，尊者阿那律陀亦在眾中。 |
At that time, the Venerable Aniruddha was also among the crowd. |
於是，尊者阿那律陀告諸比丘： |
Then the Venerable Aniruddha told the bhikkhus: |
「諸賢！何用益利百千萬倍？ |
"Sages! What's the point of benefiting hundreds of thousands of times? |
設復過是，唯此至要。 |
Even if we go back to this, this is the most important thing. |
若有比丘持戒妙法，成就威儀，入家受食，非為朝朝益利百千萬倍。 |
If a bhikkhu upholds the precepts and wonderful Dharma, achieves majestic etiquette, and enters the house to receive food, it will not be for the benefit of the court a hundred thousand times. |
所以者何？ |
So what? |
我憶昔時在此波羅［木＊奈］國為貧窮人，唯仰捃拾客擔生活。 |
I recall that in the past I was a poor man in this country of Polo [M*Nai], and I could only live by picking up passengers. |
是時，此波羅［木＊奈］國災旱、早霜、蟲蟥，不熟，人民荒儉，乞求難得。 |
At that time, the country of Polo [M*Na] was suffering from drought, early frost, and insects, and was not ripe. The people were frugal and it was difficult to beg for food. |
是時，有一辟支佛，名曰無患，依此波羅［木＊奈］住。 |
At that time, there was a Pratyekabuddha named Wusuo, who lived in this Boluo [Mu*na]. |
於是，無患辟支佛過夜平旦著衣持鉢，入波羅［木＊奈］而行乞食。 |
Therefore, Pratyekabuddha Avatar stayed that night, put on his robes, and held an alms bowl, and went to Polo [M*na] to beg for food. |
我於爾時為捃拾故，早出波羅［木＊奈］。 |
At that time, I left Polo [Mu*Nai] early for the sake of collecting things. |
諸賢！我登出時，逢見無患辟支佛入彼。 |
All sages! When I logged out, I saw Pratyekabuddha Avalokiteshvara entering there. |
時，無患辟支佛持淨鉢入，如本淨鉢出。 |
At that time, the Buddha Pratyekabuddha held the pure alms bowl and entered it, and he came out of the pure alms bowl just like this. |
「諸賢！我時捃還入波羅［木＊奈］，復見無患辟支佛出。 |
"All sages! When I returned to Polo [M*Nai], I saw the trouble-free Pratyeka Buddha again. |
彼見我已，便作是念： |
When he saw me, he thought: |
『我旦入時，見此人出，我今還出，復見此人入。 |
When I came in, I saw this person coming out. Now I'm going out again, and I see this person coming in again. |
此人或能未得食也，我今寧可隨此人去。』 |
This person may not get food, but I would rather go with him now. 』 |
時，辟支佛便追尋我，如影隨形。 |
At that time, Pratyekabuddha followed me, following me like a shadow. |
諸賢！我持捃還到家，捨擔而迴顧視，便見無患辟支佛來追尋我後，如影隨形。 |
All sages! I returned home carrying the burden, put aside the burden, and looked back, and saw Pratyekabuddha Avalokiteshvara coming after me, following me like a shadow. |
我見彼已，便作是念： |
When I saw him, I thought: |
『我旦出時，見此仙人入城乞食，今此仙人或未得食，我寧可自闕己食，分與此仙人。』 |
"When I came out, I saw this immortal entering the city to beg for food. Now this immortal may not have any food. I would rather eat my own food and share it with this immortal." 』 |
作是念已，即持食分與辟支佛，白曰： |
Having thought this, he took the food to Pratyekabuddha and said: |
『仙人！當知此食是我己分，為慈愍故，願哀受之。』 |
"Immortal!" You should know that this food is my own portion, and I am willing to accept it out of compassion. 』 |
時，辟支佛即答我曰： |
At that time, Pratyekabuddha answered me: |
『居士！當知今年災旱、早霜、蟲蟥，五穀不熟，人民荒儉，乞求難得。 |
"Householder!" You should know that this year there will be drought, early frost, and insect crickets, the grain will not be ripe, the people will be frugal, and begging will be hard to come by. |
汝可減半著我鉢中，汝自食半，俱得存命，如是者好。』 |
You can put half of it in my bowl. You can eat half of it yourself and both of you will survive. This is good. 』 |
我復白曰： |
I replied: |
『仙人！當知我在居家，自有釜竈、有樵薪、有穀米，飲食早晚亦無時節。 |
"Immortal!" You should know that when I am at home, I have my own cooking pot, firewood, and rice, and there is no time for eating in the morning or evening. |
仙人！當為慈愍我故，盡受此食。』 |
Immortal! You should eat this food as much as you can out of compassion for me. 』 |
時，辟支佛為慈愍故，便盡受之。 |
At that time, Pratyekabuddha accepted it all out of compassion. |
「諸賢！我因施彼一鉢食福，七反生天，得為天王，七反生人，復為人王。 |
"All sages! Because I gave him a bowl of food and blessings, he was reborn in heaven for seven times and became a king of heaven. After seven times he was born as a human being, he became a king of humans. |
諸賢！我因施彼一鉢食福，得生如此釋種族中，大富豐饒，多諸畜牧、封戶、食邑，資財無量，珍寶具足。 |
All sages! Because of the blessing of giving him a bowl of food, I was reborn in the race of this Buddha, rich and abundant, with many livestock, households, and food towns, immeasurable wealth, and abundant treasures. |
諸賢！我因施彼一鉢食福，棄捨百千姟金錢王，出家學道，況復其餘種種雜物？ |
All sages! Because I gave him a bowl of food, I gave up hundreds of thousands of money, became a monk and studied Taoism, how about all the other miscellaneous things? |
諸賢！我因施彼一鉢食福，為王、王臣、梵志、居士、一切人民所見識待，及四部眾比丘、比丘尼、優婆塞、優婆夷所見敬重。 |
All sages! Because I gave him the blessing of alms bowl, I was recognized and respected by the king, his ministers, Brahma ministers, lay people, and all the people, as well as by the monks, bhikshunis, upasakas, and upasikas of the four tribes. |
諸賢！我因施彼一鉢食福，常為人所請求，令受飲食、衣被、氍氀、毾［毯－炎＋登］、床褥、綩綖、病瘦湯藥、諸生活具，非不請求。 |
All sages! Because I gave him a bowl of food and blessings, I was always asked for food, clothing, quilts, blankets, blankets, mattresses, bamboo baskets, decoctions for the sick and thin, and all living utensils. . |
若我爾時知彼沙門是無著真人者，所獲福報當復轉倍，受大果報，極妙功德，明所徹照，極廣甚大。」 |
If I had known at that time that this ascetic was a real person with no attachment, the blessings he would have received would have been doubled, and he would have received great retribution, and his wonderful merits and virtues would have been clearly illuminated, extremely broad and great. " |
於是，尊者阿那律陀無著、真人、逮正解脫，說此頌曰： |
Then the Venerable Aniruddha Asanga, the True Man, caught the Right Liberation, said this hymn: |
「我憶昔貧窮， 唯仰捃拾活， |
"I recall the past when I was poor, and I only looked up to work by scavenging. |
闕己供沙門， 無患最上德。 |
It is the highest virtue to be free from troubles by offering sacrifices to ascetics. |
因此生釋種， 名曰阿那律， |
Hence the seed of release was born, named Analudu. |
善解能歌舞， 作樂常歡喜。 |
A person who understands well can sing and dance, and is always happy when having fun. |
我得見世尊， 正覺如甘露， |
I can see the Blessed One, and enlightenment is like nectar, |
見已生信樂， 棄捨家學道。 |
Seeing that he has been born with faith and joy, he abandons his family and learns the Tao. |
我得識宿命， 知本之所生， |
I can understand my fate, I know my origin, |
生三十三天， 七反住於彼。 |
Thirty-three days after birth, Qifan will live there. |
此七彼亦七， 世受生十四， |
These seven are also seven, and they have been born fourteen times. |
人間及天上， 初不墮惡處。 |
On earth and in heaven, never fall into evil places. |
我今知死生， 眾生往來處， |
I now know life and death, where all sentient beings come and go, |
知他心是非， 賢聖五娛樂。 |
Know the right and wrong of his heart, the five saints entertain. |
得五支禪定， 常息心靜默， |
Acquire the five branches of meditation, and keep your mind calm. |
已得靜正住， 便逮淨天眼。 |
Now that I have been able to live peacefully and upright, I can catch the pure celestial eye. |
所為今學道， 遠離棄捨家， |
The reason why I am studying the Tao now is to stay away from my family. |
我今獲此義， 得入佛境界。 |
Now that I have gained this meaning, I can enter the realm of Buddhahood. |
我不樂於死， 亦不願於生， |
I am not happy to die, nor am I happy to live, |
隨時任所適， 建立正念智。 |
Establish mindfulness and wisdom whenever and wherever appropriate. |
隨耶離竹林， 我命在彼盡， |
I left the bamboo forest with you, my life ended there, |
當在竹林下， 無餘般涅槃。」 |
Under the bamboo grove, there will be no remnants of nirvana. " |
爾時，世尊在於燕坐，以淨天耳出過於人，聞諸比丘於中食後集坐講堂，共論此事。 |
At that time, the World-Honored One was sitting in the swallow, and his pure heavenly ears came out to pass over people. After hearing that the monks had eaten, they gathered in the lecture hall to discuss the matter. |
世尊聞已，則於晡時從燕坐起，往至講堂比丘眾前，敷座而坐，問諸比丘： |
When the World-Honored One heard this, he got up from his seat in the afternoon, went to the lecture hall in front of the monks, spread his seat and sat down, and asked the monks: |
「汝等今日以何事故集坐講堂？」 |
Why are you gathered in the lecture hall today? |
時，諸比丘白曰： |
At that time, the monks said: |
「世尊！我等今日以尊者阿那律陀因過去事而說法故，集坐講堂。」 |
World Honored One! Today we are gathered together in the lecture hall to have the Venerable Aniruddha preach the Dharma on past events. |
於是，世尊告諸比丘： |
Then the World-Honored One told the monks: |
「汝等今日欲從佛聞因未來事而說法耶？」 |
Do you want to hear from the Buddha today the Dharma concerning future events? |
諸比丘白曰： |
The monks said: |
「世尊！今正是時。 |
"World Honored One! This is the right time. |
善逝！今正是時。 |
Good death! Today is the time. |
若世尊為諸比丘因未來事而說法者，諸比丘聞已，當善受持。」 |
If the World-Honored One speaks the Dharma for the bhikkhus regarding future events, the bhikkhus should accept and uphold it well after hearing it. " |
世尊告曰： |
The World Honored One said: |
「諸比丘！諦聽，諦聽！善思念之，吾當為汝廣分別說。」 |
Bhikkhus! Listen carefully, listen carefully! Think carefully about it, and I will explain it to you extensively. |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
世尊告曰： |
The World Honored One said: |
「諸比丘！未來久遠當有人民壽八萬歲，人壽八萬歲時，此閻浮洲極大富樂，多有人民，村邑相近，如雞一飛。 |
"Bhikkhus! In the future, there will be people who live for eighty thousand years. When the people live for eighty thousand years, this Jambudur Island will be extremely rich and happy. There will be many people and the villages will be as close as a chicken can fly. |
諸比丘！人壽八萬歲時，女年五百乃當出嫁。 |
Monks! When a person's life span is 80,000 years old, a woman should get married when she is 500 years old. |
諸比丘！人壽八萬歲時，唯有如是病，謂寒、熱、大小便、欲、飲食、老，更無餘患。 |
Monks! When a person has a life span of 80,000 years, there are only such diseases, including cold, heat, defecation, desire, food and drink, and old age, and there are no remaining problems. |
「諸比丘！人壽八萬歲時，有王名螺，為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。 |
"Bhikkhus! When a person has a life span of eighty thousand years, there is a king named Conch. He is the wheel-turning king. He is wise and wise. He has four kinds of armies. He controls the world and is free to himself. |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，千子具足，顏貌端正，勇猛無畏，能伏他眾。 |
Just like the seven treasures accomplished by Dharma King, the seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are the seven. They have thousands of sons, have a good appearance, are brave and fearless, and can subjugate him. Public. |
彼當統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。 |
He should rule all this land and even the sea, not using swords and sticks, but teaching and ordering with Dharma, so that he can achieve peace and happiness. |
有大金幢，諸寶嚴飾，舉高千肘，圍十六肘，彼當竪之。 |
There is a large golden banner, richly adorned with precious stones, a thousand cubits high and sixteen cubits in circumference. He should erect it. |
既竪之後，下便布施沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍氀、綩綖、給使、明燈。 |
After erecting it, he would then donate food, clothing, quilts, carriages, garlands, flowers, incense, houses, bedding, bedding, clothes, and beggars to the ascetics, Brahmas, the poor, the lonely, and those who came from afar to beg. , give messenger, beacon. |
彼施此已，便剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，彼族姓子所為，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，唯無上梵行訖，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。」 |
After he had done this, he shaved off his beard and hair, put on a cassock, and went to Zhixin, left his home, became homeless, and learned the Tao. This is what the people of that clan did, and shaved off his beard and hair, put on a cassock, and left his home and became homeless. Those who learn Taoism only have completed the supreme Brahmacharya, have realized self-consciousness in the present Dharma, and have attained enlightenment by themselves. Life has ended, the Brahmacharya has been established, and all the deeds have been done. There is no more feeling and existence, and the knowledge is as it is. " |
爾時，尊者阿夷哆在眾中坐。 |
At that time, Venerable Ayi Duo was sitting in the crowd. |
於是，尊者阿夷哆即從坐起，偏袒著衣，叉手向佛，白曰： |
Then, the Venerable Ayi Duo stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！我於未來久遠人壽八萬歲時，可得作王，號名曰螺，為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。 |
"World Honored One! When I am 80,000 years old in the future, I will become a king. I will be called the Conch King. I will be the wheel-turning king. I will be wise and have four kinds of armies. I will rule the world and be free to myself. |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，我當有千子具足，顏貌端正，勇猛無畏，能伏他眾，我當統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。 |
Just like the seven treasures accomplished by Dharma King, the seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are the seven. I should have a thousand sons with good looks, courage and fearlessness. If I am able to subjugate others, I will rule all this land and even the sea. I will not use swords or sticks, but teach and command with Dharma to bring peace and happiness. |
有大金幢，諸寶嚴飾，舉高千肘，圍十六肘，我當竪之。 |
There is a great golden pillar, richly adorned with precious stones, a thousand cubits high and sixteen cubits in circumference. I will erect it. |
既竪之後，下便布施沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、花鬘、散華、塗香、屋舍、床褥、氍氀、綩綖、給使、明燈。 |
After erecting it, he would then donate food, clothing, quilts, carriages, flower garlands, flowers, incense, houses, bedding, clothes, and beggars to the ascetics, Brahmas, the poor, the lonely, and those who came from afar to beg. , give messenger, beacon. |
我施此已，便剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，我族姓子所為，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，唯無上梵行訖，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。」 |
After I had done this, I shaved off my beard and hair, put on my cassock, and went to Zhixin, left my home, and became homeless. Those who learn Taoism only have completed the supreme Brahmacharya, have realized self-consciousness in the present Dharma, and have attained enlightenment by themselves. Life has ended, the Brahmacharya has been established, and all the deeds have been done. There is no more feeling and existence, and the knowledge is as it is. " |
於是，世尊訶尊者阿夷哆曰： |
Then the World-honored Master Ayiduo said: |
「汝愚癡人！應更一死，而求再終。 |
"You are a fool! You should die once more, and then die again. |
所以者何？ |
So what? |
謂汝作是念： |
It is said that you are thinking like this: |
『世尊！我於未來久遠人壽八萬歲時，可得作王，號名曰螺，為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。 |
"World Honored One! In the long future, when I have a life span of eighty thousand years, I will become a king, and I will be named Conch. I will be the wheel-turning king. I will be wise and intelligent. I will have four kinds of armies. I will rule the world and be free to myself. |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，我當有千子具足，顏貌端正，勇猛無畏，能伏他眾，我當統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。 |
Just like the seven treasures accomplished by Dharma King, the seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are the seven. I should have a thousand sons with good looks, courage and fearlessness. If I am able to subjugate others, I will rule all this land and even the sea. I will not use swords or sticks, but teach and command with Dharma to bring peace and happiness. |
有大金幢，諸寶嚴飾，舉高千肘，圍十六肘，我當竪之。 |
There is a great golden pillar, richly adorned with precious stones, a thousand cubits high and sixteen cubits in circumference. I will erect it. |
既竪之後，下便布施沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍氀、綩綖、給使、明燈。 |
After erecting it, he would then donate food, clothing, quilts, carriages, garlands, flowers, incense, houses, bedding, bedding, clothes, and beggars to the ascetics, Brahmas, the poor, the lonely, and those who came from afar to beg. , give messenger, beacon. |
我施此已，便剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，我族姓子所為，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，唯無上梵行訖，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。』 |
After I had done this, I shaved off my beard and hair, put on my cassock, and went to Zhixin, left my home, and became homeless. Those who learn Taoism only have completed the supreme Brahmacharya, have realized self-consciousness in the present Dharma, and have attained enlightenment by themselves. Life has ended, the Brahmacharya has been established, and all the deeds have been done. There is no more feeling and existence, and the knowledge is as it is. 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「阿夷哆！汝於未來久遠人壽八萬歲時，當得作王，號名曰螺，為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。 |
"Ayiduo! When you are eighty thousand years old in the future, you will be king. You will be named Conch. You will be the wheel-turning king. You will be wise and wise. You will have four kinds of armies. You will rule the world and be free to yourself. |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七，汝當有千子具足，顏貌端正，勇猛無畏，能伏他眾，汝當統領此一切地乃至大海，不以刀杖，以法教令，令得安樂。 |
Just like the seven treasures that Dharma King has accomplished, the seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are seven. You should have a thousand sons with good looks, courage and fearlessness. If you are able to subjugate others, you should lead all this land and even the sea, not using swords and sticks, but teaching and ordering with Dharma, so that you can achieve peace and happiness. |
有大金幢，諸寶嚴飾，舉高千肘，圍十六肘，汝當竪之，既竪之後，下便布施沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍氀、綩綖、給使、明燈。 |
There is a large golden pillar, richly adorned with precious stones, a thousand cubits high and sixteen cubits in circumference. You should erect it. After erecting it, go down and give alms, food, clothing, and food to ascetics, brahmas, poor, lonely, and beggars from afar. Quilt, carriage, garland, scattered flowers, incense, house, bed, robe, 綩綖, messenger, and bright lamp. |
汝施此已，便剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，汝族姓子所為，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，唯無上梵行訖，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。」 |
After you have done this, you shave off your beard and hair, put on a cassock, and go to Xin, leave your home, become homeless, and learn the Tao. This is what the sons of your clan do. Those who learn Taoism only have completed the supreme Brahmacharya, have realized self-consciousness in the present Dharma, and have attained enlightenment by themselves. Life has ended, the Brahmacharya has been established, and all the deeds have been done. There is no more feeling and existence, and the knowledge is as it is. " |
佛告諸比丘： |
The Buddha told the monks: |
「未來久遠人壽八萬歲時，當有佛，名彌勒如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，猶如我今已成如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
"In the future, when a human being has a life span of eighty thousand years, there will be a Buddha named Maitreya Tathagata, unattached, fully enlightened, accomplished in clear conduct, good at death, understanding of the world, supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha. Blessed by all, it is as if I have now become the Tathagata, unattached, fully enlightened, accomplished in clear conduct, good at passing away, understanding of the world, supreme scholar, ruler of the Tao and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊，猶如我今於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊。 |
In this world, gods, demons, Brahmans, ascetics, and brahmans follow humans to heaven. He knows and realizes his own enlightenment, just like I am in this world today. To heaven, self-awareness, self-testimony and achievement. |
彼當說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行，猶如我今說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。 |
He should preach the Dharma, which is initially wonderful, middle wonderful, and finally wonderful, has meaning and writing, is pure and pure, and manifests the holy life. Just as I am preaching the Dharma now, which is initially wonderful, middle wonderful, and finally wonderful, has meaning and writing, is pure and pure, and manifests the holy life. Brahmacharya. |
彼當廣演流布梵行，大會無量，從人至天，善發顯現，猶如我今廣演流布梵行，大會無量，從人至天，善發顯現，彼當有無量百千比丘眾，猶如我今無量百千比丘眾。」 |
He should widely perform the spreading holy practice, with immeasurable assembly, from human to heaven, and the good deeds will appear. Just as I am now performing the spreading holy practice widely, with immeasurable assembly, from human to heaven, good deeds will appear. He should have countless hundreds and thousands of bhikkhus. Just like my countless hundreds and thousands of monks now. " |
爾時，尊者彌勒在彼眾中。 |
At that time, the Venerable Maitreya was among them. |
於是，尊者彌勒即從坐起，偏袒著衣，叉手向佛白曰： |
Then, the Venerable Maitreya stood up from his seat, put on his clothes, crossed his hands and said to the Buddha: |
「世尊！我於未來久遠人壽八萬歲時，可得成佛，名彌勒如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，如今世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
"World Honored One! In the long future, when I am eighty thousand years old, I will become a Buddha. I will be called Maitreya Tathagata, a non-attachment, fully enlightened, a person of enlightened conduct, a good passerby, an understander of the world, a supreme scholar, a ruler of the Tao and Dharma, a deity and a human being. The teacher is called the Buddha, the one who is blessed by all. Now, the World Honored One, the Tathagata, the unattached, the fully enlightened, the one who has achieved enlightenment and practice, the good departed, the one who understands the world, the supreme scholar, the protector of the Way and Dharma, the teacher of gods and humans, is called the Buddha, the one who is blessed by all. |
我於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊，如今世尊於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊。 |
In this world, the gods, demons, Brahmas, ascetics, and Brahma sages have come from human beings to heaven. Heaven, self-knowledge and self-awareness, self-certification and achievement. |
我當說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行，如今世尊說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。 |
I want to preach, the first wonderful thing, the middle wonderful thing, and finally it is also wonderful, it has meaning and words, it is pure and pure, it shows the Brahma. OK. |
我當廣演流布梵行，大會無量，從人至天，善發顯現，如今世尊廣演流布梵行，大會無量，從人至天，善發顯現。 |
I will perform the spreading Brahmacharya widely, and the assembly will be immeasurable. From humans to heaven, the good results will appear. |
我當有無量百千比丘眾，如今世尊無量百千比丘眾。」 |
I should have countless hundreds and thousands of monks, and now the World Honored One has countless hundreds and thousands of monks. " |
於是，世尊歎彌勒曰： |
Then the World-Honored One sighed at Maitreya and said: |
「善哉，善哉！彌勒！汝發心極妙，謂領大眾。 |
"How good, how good! Maitreya! You have a wonderful intention to lead the people. |
所以者何？ |
So what? |
如汝作是念： |
If you think like this: |
『世尊！我於未來久遠人壽八萬歲時，可得成佛，名彌勒如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，如今世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
"World Honored One! In the long future, when I am eighty thousand years old, I will become a Buddha. I will be called Maitreya Tathagata, without any attachments, fully enlightened, with perfect knowledge and conduct, good at death, understanding of the world, supreme scholar, protector of the Way and Dharma, teacher of gods and humans. My name is Buddha, All Blessings, Now the World-Honored One, Tathagata, Immortal, Equally Enlightened, Perfected in Clear Conduct, Good Passion, Understander of the World, Supreme Master, Protector of the Way and Dharma, Teacher of Heaven and Man, is called Buddha, All Blessings. |
我於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊，如今世尊於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊。 |
In this world, the gods, demons, Brahmas, ascetics, and Brahma sages have come from human beings to heaven. Heaven, self-knowledge and self-awareness, self-certification and achievement. |
我當說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行，如今世尊說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。 |
I want to preach, the first wonderful thing, the middle wonderful thing, and finally it is also wonderful, it has meaning and words, it is pure and pure, it shows the Brahma. OK. |
我當廣演流布梵行，大會無量，從人至天，善發顯現，如今世尊廣演流布梵行，大會無量，從人至天，善發顯現。』 |
I will perform the spreading Brahmacharya widely, and the assembly will be immeasurable. From humans to heaven, the good results will appear. 』 |
」 |
|
佛復告曰： |
The Buddha replied: |
「彌勒！汝於未來久遠人壽八萬歲時，當得作佛，名彌勒如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，猶如我今如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
"Maitreya! When you are eighty thousand years old in the future, you should become a Buddha, named Maitreya Tathagata, unattached, perfectly enlightened, enlightened and accomplished, good at death, understanding of the world, supreme scholar, protector of the Way and Dharma, deity and human being. Master, I am called Buddha, All Blessings, just like I, the Tathagata, now, without attachment, fully enlightened, accomplished in clear conduct, good at death, understanding of the world, supreme scholar, protector of the Way and Dharma, teacher of gods and humans, I am called Buddha, All Blessings. |
汝於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊，猶如我今於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊。 |
In this world, you, gods, demons, Brahmans, ascetics, and brahmans, follow humans to heaven. You know and realize yourself, realize your own attainments, just like I am in this world now, gods, demons, Brahmas, ascetics, and brahmans follow humans. To heaven, self-awareness, self-testimony and achievement. |
汝當說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行，猶如我今說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。 |
You should preach the Dharma, which is initially wonderful, middle wonderful, and finally wonderful, has meaning and writing, is completely pure, and manifests the holy life, just like I am preaching now, which is initially wonderful, middle wonderful, and finally wonderful, has meaning, writing, is pure, and manifests the holy life. Brahmacharya. |
汝當廣演流布梵行，大會無量，從人至天，善發顯現，猶如我今廣演流布梵行，大會無量，從人至天，善發顯現。 |
You should widely perform the Liubu Brahmacharya, and the assembly will be immeasurable, from human to heaven, and the good deeds will appear, just like I am now performing the Liubu Brahmacharya widely, and the assembly will be immeasurable, from humans to heaven, and the good deeds will appear. |
汝當有無量百千比丘眾，猶如我今無量百千比丘眾。」 |
You should have countless hundreds and thousands of monks, just like I now have countless hundreds and thousands of monks. " |
爾時，尊者阿難執拂侍佛。 |
At that time, the Venerable Ananda held a whisk and served the Buddha. |
於是，世尊迴顧告曰： |
Then, the World-Honored One looked back and said: |
「阿難！汝取金縷織成衣來，我今欲與彌勒比丘。」 |
Ananda! Take the gold thread and weave it into a garment. Now I want to wear it with Maitreya. |
爾時，尊者阿難受世尊教，即取金縷織成衣來，授與世尊。 |
At that time, the Venerable Ananda received the teachings of the Blessed One, took gold threads, woven them into clothes, and gave them to the Blessed One. |
於是，世尊從尊者阿難受此金縷織成衣已，告曰： |
Then, the World-Honored One took this golden thread and woven it into a garment from the Venerable Ananda, and said: |
「彌勒！汝從如來取此金縷織成之衣，施佛、法、眾。 |
"Maitreya! From the Tathagata, you take this garment woven with golden threads and give it to the Buddha, the Dharma, and everyone. |
所以者何？ |
So what? |
彌勒！諸如來、無所著、等正覺，為世間護，求義及饒益，求安隱快樂。」 |
Maitreya! Tathagata, no attachment, and other enlightened beings protect the world, seek righteousness and benefit, and seek peace and happiness. " |
於是，尊者彌勒從如來取金縷織成衣已，施佛、法、眾。 |
Then, the Venerable Maitreya took the golden thread from the Tathagata, woven it into clothes, and gave it to the Buddha, Dharma, and everyone. |
時，魔波旬便作是念： |
At that time, Mobo Xun thought: |
「此沙門瞿曇遊波羅［木＊奈］仙人住處鹿野園中，彼為弟子因未來說法，我寧可往而嬈亂之。」 |
This ascetic, Qu Tan, is traveling to the Deer Park where the sage Polo [Mu*na] lives. Since he is his disciple and he will teach the Dharma in the future, I would rather go there and stir up trouble with him. |
時，魔波旬往至佛所，到已向佛即說頌曰： |
At that time, the demon wave went to the Buddha's place. When he arrived, he said to the Buddha: |
「彼必定當得， 容貌妙第一， |
"He must be worthy of it. His appearance is the best. |
華鬘瓔珞身， 明珠佩其臂， |
The body is adorned with gorgeous garlands, and pearls adorn its arms, |
若在雞頭城， 螺王境界中。」 |
If you are in Jitou City, in the realm of King Luo. " |
於是，世尊而作是念： |
Then, the World-Honored One thought: |
「此魔波旬來到我所，欲相嬈亂。」 |
This demonic wave has come to my place and wants to cause chaos. |
世尊知已，為魔波旬即說頌曰： |
The World-Honored One knew this, and immediately said this hymn: |
「彼必定當得， 無伏無疑惑， |
"He will definitely deserve it, without any doubts or doubts. |
斷生老病死， 無漏所作訖， |
Cutting off birth, old age, illness and death, all done without leakage, |
若行梵行者， 彌勒境界中。」 |
If you are practicing Brahma, you will be in the realm of Maitreya. " |
於是，魔王復說頌曰： |
Then, the devil repeated his praise and said: |
「彼必定當得， 名衣上妙服， |
"He will surely deserve his name and his wonderful clothes. |
旃檀以塗體， 身傭直姝長， |
The body is painted with sandalwood, and the body is straight and the temples are long. |
若在雞頭城， 螺王境界中。」 |
If you are in Jitou City, in the realm of Snail King. " |
爾時，世尊復說頌曰： |
At that time, the World-Honored One again spoke the verse and said: |
「彼必定當得， 無主亦無家， |
"He must deserve it. He has no owner and no home. |
手不持金寶， 無為無所憂， |
Without gold or treasure in hand, there is nothing to worry about. |
若行梵行者， 彌勒境界中。」 |
If you are practicing Brahma, you will be in the realm of Maitreya. " |
於是，魔王復說頌曰： |
Then, the devil repeated his praise and said: |
「彼必定當得， 名財好飲食， |
"He will definitely deserve fame, wealth, and good food. |
善能解歌舞， 作樂常歡喜， |
He who is good at singing and dancing will always be happy when he makes music. |
若在雞頭城， 螺王境界中。」 |
If you are in Jitou City, in the realm of Snail King. " |
爾時，世尊復說頌曰： |
At that time, the World-Honored One again spoke the verse and said: |
「彼為必度岸， 如鳥破網出， |
"He must cross the shore, like a bird breaking out of a net, |
得禪自在遊， 具樂常歡喜， |
You can swim freely after gaining Zen, and you will always be happy when you have fun. |
汝魔必當知， 我已相降伏。」 |
You demon must know that I have surrendered you. " |
於是，魔王復作是念： |
Then, the devil repeated his thoughts: |
「世尊知我，善逝見我。」 |
The World-Honored One knows me, and Susanagi has seen me. |
愁惱憂慼不能得住，即於彼處忽沒不現。 |
Anxiety and sorrow cannot be abiding, and they suddenly appear and disappear in that place. |
佛說如是。 |
Buddha said so. |
彌勒、阿夷哆、尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
Maitreya, Ayi Duo, Venerable Ananda and other monks heard what the Buddha said and followed it with joy. |
說本經第二竟（四千一字） |
Talking about the second truth of this classic (4,010 words) |
中阿含經卷第十三（七千一百七十九字）（第二小土城誦） |
Volume 13 of the Central Agama Sutra (7179 words) (Second Xiaotucheng Recitation) |
67. Mahādeva’s Mango Grove （六七）大天［木＊奈］林經 |
67. Mahādeva’s Mango Grove |
中阿含經卷第十四 |
Book 14 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊鞞陀提國，與大比丘眾俱，往至彌薩羅，住大天［木＊奈］林中。 |
At one time, the Buddha was traveling in the country of Thatatiti, and together with the great monks, they went to Mesara and lived in the forest of Mahatma. |
爾時，世尊行道中路欣然而笑。 |
At that time, the World-Honored One was walking on the road and smiled happily. |
尊者阿難見世尊笑，叉手向佛，白曰： |
Venerable Ananda saw the World Honored One smiling, crossed his hands towards the Buddha, and said: |
「世尊！何因緣笑？ |
"World Honored One! Why are you laughing? |
諸如來、無所著、等正覺若無因緣，終不妄笑，願聞其意。」 |
If the Tathagata has no attachments and is fully enlightened without causes and conditions, he will not laugh in vain and is willing to hear his meaning. " |
彼時，世尊告曰： |
At that time, the World-Honored One said: |
「阿難！在昔異時此彌薩羅［木＊奈］林之中，於彼有王，名曰大天，為轉輪王，聰明智慧，有四種軍，整御天下，由己自在，如法法王成就七寶，得人四種如意之德。 |
"Ananda! At another time in the past, there was a king in the Mesara forest there. His name was Mahavatha. He was the wheel-turning king. He was wise and intelligent. He had four kinds of armies. He controlled the world and was free to do so. , just like Dharma King, he has achieved the seven treasures and obtained four kinds of wish-fulfilling virtues from people. |
阿難！彼大天王成就七寶，為何謂耶？ |
Ananda! That great heavenly king achieved the seven treasures, why is he called ye? |
謂輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。 |
They are called wheel treasures, elephant treasures, horse treasures, jewels, women's treasures, layman's treasures, and soldiers' treasures. They are called seven. |
「阿難！彼大天王云何名為成就輪寶？ |
"Ananda! What does the Great Heavenly King call the Wheel of Success? |
阿難！時，大天王於月十五日說從解脫時，沐浴澡洗，昇正殿上，有天輪寶從東方來，輪有千輻，一切具足，清淨自然，非人所造，色如火［火＊僉］，光明昱爍。 |
Ananda! At that time, on the fifteenth day of the month, when the Mahadeva said that he was liberated, he took a bath and ascended to the main hall. There was a celestial wheel treasure coming from the east. The wheel had a thousand spokes, everything was complete, pure and natural, not made by man, and its color was like fire [ Fire *佥], bright and shining. |
大天王見已，歡喜踊躍，心自念曰： |
When the Great Heavenly King saw him, he jumped for joy and thought to himself: |
『生賢輪寶，生妙輪寶，我亦曾從古人聞之，若頂生剎利王於月十五日說從解脫時，沐浴澡洗，昇正殿上，有天輪寶從東方來，輪有千輻，一切具足，清淨自然，非人所造，色如火［火＊僉］，光明昱爍，彼必當作轉輪王也。 |
"I have also heard from the ancients about the birth of the Virtuous Wheel Treasure and the birth of the Wonderful Wheel Treasure. If the king of Ksāriya said that he would be liberated on the fifteenth day of the month, he would take a bath and ascend to the main hall. There would be a heavenly wheel treasure coming from the east. , the wheel has thousands of spokes, everything is complete, pure and natural, not made by man, its color is like fire [fire*佥], its light is shining, he must be regarded as the king of wheel-turning. |
我將無作轉輪王耶？』 |
I will never be able to become a wheel-turning king? 』 |
「阿難！昔大天王將欲自試天輪寶。 |
"Ananda! The former great heavenly king will want to test the heavenly wheel treasure on himself. |
時，集四種軍，象軍、馬軍、車軍、步軍，集四種軍已，詣天輪寶所，以左手撫輪，右手轉之，而作是語： |
At that time, the four kinds of armies were assembled, namely, the elephant army, the horse army, the chariot army, and the infantry army. After gathering the four kinds of armies, he went to the heavenly wheel treasure place, touched the wheel with his left hand, turned it with his right hand, and said these words: |
『隨天輪寶，隨天輪寶之所轉去。』 |
"Follow the heavenly wheel treasure, follow the direction of the heavenly wheel treasure." 』 |
阿難！彼天輪寶轉已即去，向於東方。 |
Ananda! The precious turn of the heavenly wheel has already passed away, heading towards the east. |
時，大天王亦自隨後及四種軍，若天輪寶有所住處，時，大天王即彼止宿及四種軍。 |
At that time, the Mahadeva will also follow and follow the four kinds of armies. If the heavenly wheel treasure has a residence, at that time, the Mahadeva will stop and stay with the four kinds of armies. |
於是，東方諸小國王，彼皆來詣大天王所，白曰： |
Then all the little kings in the east came to visit the Great Heavenly King and said: |
『天王！善來。 |
"King of heaven!" Good things come. |
天王！此諸國土極大豐樂，多有人民，盡屬天王，唯願天王以法教之，我等亦當輔佐天王。』 |
King of heaven! These lands are extremely prosperous and have many people, all of whom belong to the Heavenly King. I only hope that the Heavenly King will teach them the Dharma, and we should also assist the Heavenly King. 』 |
於是，大天王告諸小王曰： |
Then, the Great Heavenly King told the little kings: |
『卿等各各自領境界，皆當以法，莫以非法，無令國中有諸惡業、非梵行人。』 |
"Your Majesty, each of you is in charge of your own realm, and you should all follow the law. Do not use illegality, so that there will be no bad deeds or non-Brahma people in the country." 』 |
「阿難！彼天輪寶過東方去，度東大海，迴至南方、西方、北方。 |
"Ananda! That heavenly wheel treasure passed through the east, crossed the east sea, and returned to the south, west, and north. |
阿難！隨天輪寶周迴轉去時，大天王亦自隨後及四種軍，若天輪寶有所住處，時，大天王即彼止宿及四種軍。 |
Ananda! When the wheel of heaven turns around, the Mahadeva will follow him and the four kinds of armies. If the wheel of heaven has a place to live, the king of heaven will stop there and the four kinds of armies. |
於是，北方諸小國王，彼皆來詣大天王所白曰： |
Then all the small kings in the north came to pay homage to the Great Heavenly King and said: |
『天王！善來。 |
"King of heaven!" Good things come. |
天王！此諸國土極大豐樂，多有人民，盡屬天王，唯願天王以法教之，我等亦當輔佐天王。』 |
King of heaven! These lands are extremely prosperous and have many people, all of whom belong to the Heavenly King. I only hope that the Heavenly King will teach them the Dharma, and we should also assist the Heavenly King. 』 |
於是，大天王告諸小王曰： |
Then, the Great Heavenly King told the little kings: |
『卿等各各自領境界，皆當以法，莫以非法，無令國中有諸惡業、非梵行人。』 |
"Your Majesty, each of you is in charge of your own realm, and you should all follow the law. Do not use illegality, so that there will be no bad deeds or non-Brahma people in the country." 』 |
阿難！彼天輪寶過北方去，度北大海，即時速還至本王城，彼大天王坐正殿上斷理財物。 |
Ananda! That heavenly wheel treasure passed through the north and crossed the northern sea. It immediately returned to the king's city, where the great heavenly king sat in the main hall and arranged his wealth. |
時，天輪寶住於虛空，是謂大天王成就如是天輪之寶。 |
At that time, the celestial wheel treasure resided in the sky, which means that the great heavenly king achieved such a celestial wheel treasure. |
「阿難！彼大天王云何名為成就象寶？ |
"Ananda! What does the great heavenly king say is the treasure of attainment? |
阿難！時，大天王而生象寶，彼象極白而有七支，其象名曰于娑賀。 |
Ananda! At that time, the Great Heavenly King gave birth to an elephant. The elephant was extremely white and had seven branches. The name of the elephant was Yu Sahe. |
大天王見已，歡喜踊躍，若可調者，極令賢善。 |
When the great king saw it, he was very happy and excited. If it can be adjusted, he will be extremely virtuous and good. |
阿難！彼大天王則於後時告象師曰： |
Ananda! Later, the great heavenly king told the elephant master: |
『汝速御象，令極善調，若象調已，便來白我。』 |
"You quickly control the elephant and make it very good at adjusting it. If the elephant is already adjusted, come and show me." 』 |
爾時，象師受王教已，至象寶所，速御象寶，令極善調。 |
At that time, the elephant master had received the king's teachings and went to the elephant treasure house. He quickly controlled the elephant treasure and made him very good at adjusting it. |
彼時象寶受極御治，疾得善調，猶昔良象壽無量百千歲，以無量百千歲受極御治，疾得善調，彼象寶者亦復如是，受極御治，疾得善調。 |
At that time, the Xiangbao was treated by the Supreme Control, and the disease was well conditioned. Just like in the past, when the good elephant lived for countless hundreds of thousands of years, it was treated by the Supreme Control for countless hundreds of thousands of years, and the disease was well conditioned. The same is true for the elephant treasure, which was treated by the Supreme Control. Cure, and the disease can be cured. |
阿難！爾時，象師速御象寶，令極善調，象寶調已，便詣大天王所，白曰： |
Ananda! At that time, the elephant master quickly controlled the elephant treasure and ordered it to be perfectly adjusted. After the elephant treasure was adjusted, he went to the Great Heavenly King and said: |
『天王！當知我以極御治之，象寶已調，隨天王意。』 |
"King of heaven!" You should know that I use extreme control to control it, and the elephant treasure has been adjusted to follow the will of the king of heaven. 』 |
阿難！昔大天王試象寶時，平旦日出，至象寶所，乘彼象寶，遊一切地乃至大海，即時速還至本王城，是謂大天王成就如是白象之寶。 |
Ananda! In the past, when the Great Heavenly King tried the Elephant Treasure, he would go to the Elephant Treasure at sunrise, ride on the Elephant Treasure, travel all over the land and even the sea, and immediately return to his own city. This means that the Great Heavenly King has achieved such a white elephant treasure. |
「阿難！彼大天王云何名為成就馬寶？ |
"Ananda! What does the Great Heavenly King call the Ma Bao of Attainment? |
阿難！時，大天王而生馬寶，彼馬寶者，極紺青色，頭像如烏，以毛嚴身，名髦馬王。 |
Ananda! At that time, the great heavenly king gave birth to a horse treasure. The horse treasure was very blue in color, with a head like a raven, and a body covered with hair. He was named the King of Horses. |
天王見已，歡喜踊躍，若可調者，極令賢善。 |
When the king of heaven saw it, he was very happy and excited. If it can be adjusted, it will be extremely virtuous and good. |
阿難！彼大天王則於後時告馬師曰： |
Ananda! Later, the great heavenly king told the horse master: |
『汝速御馬，令極善調，若馬調已，便來白我。』 |
"You quickly control the horse and make it very good. If the horse is already conditioned, come to me." 』 |
爾時，馬師受王教已，至馬寶所，速御馬寶，令極善調。 |
At that time, the horse master had received the king's teachings and went to the horse treasure house. He quickly controlled the horse treasure and made him very good at regulating it. |
彼時馬寶受極御治，疾得善調，猶昔良馬壽無量百千歲，以無量百千歲受極御治，疾得善調，彼馬寶者亦復如是，受極御治，疾得善調。 |
At that time, the horse treasure was treated by the ultimate control, and the disease was well conditioned, just like the good horse in the past, which lived for countless hundreds of thousands of years. Cure, and the disease can be cured. |
阿難！爾時，馬師速御馬寶，令極善調，馬寶調已，便詣大天王所，白曰： |
Ananda! At that time, the horse master quickly controlled the horse's treasure and made it very good. After the horse's treasure was adjusted, he went to the Great Heavenly King and said: |
『天王！當知我以極御治之，馬寶已調，隨天王意。』 |
"King of heaven!" You should know that I use extreme control to control it, and the horse treasure has been adjusted to follow the will of the king of heaven. 』 |
阿難！昔大天王試馬寶時，平旦日出，至馬寶所，乘彼馬寶，遊一切地乃至大海，即時速還至本王城，是謂大天王成就如是紺馬之寶。 |
Ananda! In the past, when the Great Heavenly King tried the horse treasure, at sunrise on a normal day, he would go to the horse treasure's place, ride on the horse treasure, travel all over the land and even the sea, and return to the king's city immediately. |
「阿難！彼大天王云何名為成就珠寶？ |
"Ananda! What does the great heavenly king call the jewelry of attainment? |
阿難！時，大天王而生珠寶，彼珠寶者，明淨自然，無有造者，八楞無垢，極好磨治，貫以五色繩，青、黃、赤、白、黑。 |
Ananda! At that time, the Great Heavenly King gave birth to jewels. These jewels were pure and natural, uncreated, eight-fold, unsullied, extremely polished, and threaded with ropes of five colors: blue, yellow, red, white, and black. |
阿難！時，大天王內宮殿中欲得燈明，即用珠寶。 |
Ananda! At that time, Mahadeva used jewels to get light in his inner palace. |
阿難！昔大天王試珠寶時，便集四種軍，象軍、馬軍、車軍、步軍，集四種軍已，於夜闇中竪立高幢，安珠置上，出至園觀，珠之光耀照四種軍，明之所及方半由延，是謂大天王成就如是明珠之寶。 |
Ananda! In the past, when the Great Heavenly King was trying out jewels, he assembled four kinds of armies: elephant army, horse army, chariot army, and infantry army. He assembled the four kinds of armies, erected a high building in the dark at night, placed beads on it, went out to the garden to view, and placed the beads on them. The light shines on the four kinds of armies, and the brightness reaches half a rupee. It is said that the great heavenly king has achieved such a pearl. |
「阿難！彼大天王云何名為成就女寶？ |
"Ananda! What does the great heavenly king call the female treasure of attainment? |
阿難！時，大天王而生女寶，彼女寶者，身體光澤，曒潔明淨，美色過人，少不及天，姿容端正，覩者歡悅，口出芬馥青蓮華香，身諸毛孔出栴檀馨，冬則身溫，夏則身涼。 |
Ananda! At that time, the Great Heavenly King gave birth to a baby girl. The baby girl had a lustrous body, was clean and clear, and was extremely beautiful, no younger than the gods. She had a good appearance and a happy face. Her mouth oozed the fragrant fragrance of green lotus flowers, and the pores of her body oozed sandalwood. Xin, the body is warm in winter and cool in summer. |
彼女至心承事於王，發言悅樂，所作捷疾，聰明智慧，歡喜行善。 |
The girl was devoted to the king's service, spoke cheerfully, acted swiftly, was clever and wise, and performed good deeds happily. |
彼女念王，常不離心，況身、口行，是謂大天王成就如是美女之寶。 |
That girl always remembers the king and never leaves her mind. She behaves in body, speech and deeds. This is the treasure of the great heavenly king who has achieved such beauty. |
「阿難！彼大天王云何成就居士之寶？ |
"Ananda! How did that great heavenly king achieve the treasure of a layman? |
阿難！時，大天王生居士寶，彼居士寶極大豐富，資財無量，多有畜牧、封戶、食邑，種種具足福業之報，而得天眼； |
Ananda! At that time, the Great Heavenly King gave birth to a layman's treasure. The layman's treasure was extremely rich, and his wealth was immeasurable. He had many livestock, households, and towns, and had all kinds of rewards of good fortune, and he obtained the heavenly eye; |
見諸寶藏，空、有悉見，見有守護、無守護者，金藏、錢藏，作以不作皆悉見之。 |
You see all the treasures, whether they are empty or not, you see them with guards or without guards, you see the treasures, they are gold and money, you see them whether you do them or not. |
阿難！彼居士寶詣大天王，白曰： |
Ananda! That layman visited the Great Heavenly King and said: |
『天王！若欲得金及錢寶者，天王莫憂，我自知時。』 |
"King of heaven!" If you want to get gold and treasures, don’t worry, King of Heaven, I know the time. 』 |
阿難！昔大天王試居士寶時，彼王乘船，入恒水中，告曰： |
Ananda! In the past, when the great heavenly king was testing the layman's treasure, that king took a boat into the Hengshui and said: |
『居士！我欲得金及以錢寶。』 |
"Householder!" I want to get gold and treasures with money. 』 |
居士白曰： |
Layman Bai said: |
『天王！願船至岸。』 |
"King of heaven!" May the boat reach the shore. 』 |
時，大天王告曰： |
At that time, the Great Heavenly King said: |
『居士！正欲此中得，正欲此中得。』 |
"Householder!" Just want to get it, just want to get it. 』 |
居士白曰： |
Layman Bai said: |
『天王！願令船住。』 |
"King of heaven!" I wish the boat could stay. 』 |
阿難！時，居士寶至船前頭，長跪申手，便於水中舉四藏，出金藏、錢藏、作藏、不作藏，白曰： |
Ananda! At that time, the layman Bao came to the front of the boat, knelt down and extended his hands, so that he could lift the four treasures in the water, take out the gold treasure, the money treasure, the hidden treasure, and the non-hidden treasure, and said: |
『天王！隨意所欲，金及錢寶恣其所用。』 |
"King of heaven!" You can use your money and money as you wish. 』 |
用已餘者，還著水中。 |
What is left over after use is returned to the water. |
是謂大天王成就如是居士之寶。 |
This means that the great heavenly king has achieved such a treasure for lay people. |
「阿難！彼大天王云何成就主兵臣寶？ |
"Ananda! How did that great heavenly king achieve the treasure of being a master of military affairs? |
阿難！時，大天王生主兵寶，彼主兵臣聰明智慧，辯才巧言，多識分別。 |
Ananda! At that time, the Great Heavenly King gave birth to a master of military treasures. His soldiers and ministers were intelligent, eloquent, and discerning. |
主兵臣寶為大天王設現世義，勸安立之，設後世義，勸安立之，設現世義、後世義，勸安立之。 |
The Master of Military Affairs has established righteousness for the Great Heavenly King in this world and encouraged him to be established. He has established righteousness in the future to encourage him to be established. |
彼主兵臣為大天王，欲合軍眾，便能合之，欲解便解，欲令大天王四種軍眾不使疲乏，及勸助之，諸臣亦然，是謂大天王成就如是主兵臣寶。 |
The commander of the army is the Great Heavenly King. If he wants to unite his troops, he can unite them, and if he wants to relieve them, he can relieve them. If he wants to keep the four kinds of armies of the Great Heavenly King from getting tired, he can also encourage and help them. The same is true for all the ministers. This is called the achievement of the Great Heavenly King. This is the treasure of the master's soldiers and ministers. |
阿難！是謂大天王成就七寶。 |
Ananda! It is said that the great heavenly king has achieved the seven treasures. |
「阿難！彼大天王云何得人四種如意之德？ |
"Ananda! How did the great heavenly king obtain the four wish-fulfilling virtues of man? |
彼大天王壽命極長八萬四千歲，為童子嬉戲八萬四千歲，作小國王八萬四千歲，為大國王八萬四千歲，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道、學仙人王修行梵行，在此彌薩羅，住大天［木＊奈］林中。 |
That great heavenly king lived an extremely long life of 84,000 years. He played as a child for 84,000 years. He was a little king for 84,000 years. He was a great king for 84,000 years. He shaved off his beard and hair, and wore cassocks. He abandoned his family, became homeless, studied Taoism, followed the example of the Immortal King, and practiced the holy life. He lived in this Mesara in the forest of the great sky [M*Nai]. |
阿難！若大天王壽命極長八萬四千歲，為童子嬉戲八萬四千歲，作小國王八萬四千歲，為大國王八萬四千歲，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，學仙人王修行梵行，在此彌薩羅，住大天［木＊奈］林中者，是謂大天王第一如意之德。 |
Ananda! If the great heavenly king has a lifespan of eighty-four thousand years, he plays as a child for eighty-four thousand years, he is a little king for eighty-four thousand years, he is a great king for eighty-four thousand years, he shaves off his beard and hair, and wears cassock, he will be faithful to He who abandons his family, becomes homeless, studies Taoism, imitates the Immortal King and practices the holy life, and lives in this Mesara in the forest of the Great Heaven [M*Nai], is said to be the first wish-fulfilling virtue of the Great Heavenly King. |
「復次，阿難！彼大天王無有疾病，成就平等食味之道，不冷不熱，安隱無諍，由是之故，其所飲食而得安消。 |
"Again, Ananda! That great heavenly king has no disease, has achieved the way of equal eating and drinking, is neither cold nor hot, is peaceful and has no contradictions. For this reason, what he eats and drinks is peaceful. |
阿難！若大天王無有疾病，成就平等食味之道，不冷不熱，安隱無諍，由是之故，其所飲食而得安消者，是謂大天王第二如意之德。 |
Ananda! If the Great Heavenly King has no disease, has achieved the way of eating equally, is neither cold nor hot, and is peaceful and has no objections, then the food he eats and drinks to be safe and disappear is said to be the second satisfactory virtue of the Great Heavenly King. |
「復次，阿難！彼大天王身體光澤，曒潔明淨，美色過人，小不及天，端正姝好，覩者歡悅。 |
"Again, Ananda! That great heavenly king's body is lustrous, clean and clear, his beauty is extraordinary, he is as small as the sky, he is upright and beautiful, and he is very happy. |
阿難！若大天王身體光澤，曒潔明淨，美色過人，小不及天，端正姝好，覩者歡悅，是謂大天王第三如意之德。 |
Ananda! If the body of the Mahadeva is shiny, clean and clear, has extraordinary beauty, is not as small as the sky, is upright and beautiful, and is happy, this is the third wish-fulfilling virtue of the Mahadeva. |
「復次，阿難！彼大天王常於愛念梵志、居士，如父念子，梵志、居士亦復敬重於大天王，如子敬父。 |
"Again, Ananda! The great heavenly king always thinks of the Brahma and the layman with love, just like a father remembers his son. The Brahma and the layman also respect the great heavenly king, just as a son respects his father. |
阿難！昔大天王在園觀中告御者曰： |
Ananda! In the past, the great heavenly king told his emperor in the garden: |
『徐徐御車，我欲久視梵志、居士。』 |
"Slowly driving the chariot, I want to look at the Brahma and the layman for a long time." 』 |
梵志、居士亦告御者： |
Brahmins and laymen also told the emperor: |
『徐徐御車，我等欲久視大天王。』 |
"Slowly driving the chariot, we want to look at the Great Heavenly King for a long time." 』 |
阿難！若大天王常於愛念梵志、居士，如父念子，梵志、居士亦復敬重於大天王，如子敬父者，是謂大天王第四如意之德。 |
Ananda! If the great deva always thinks of the Brahma and the layman with love, just like a father thinks of his son, and the brahma and the layman also respect the great deva again, just like a son respects his father, this is the fourth wish-fulfilling virtue of the great deva. |
阿難！是謂大天王得人四種如意之德。 |
Ananda! This means that the great heavenly king obtains four kinds of desirable virtues from people. |
「阿難！彼大天王則於後時告剃鬚人： |
"Ananda! The great heavenly king later told the shaver: |
『汝若見我頭生白髮者，便可啟我。』 |
"If you see white hair on my head, please enlighten me." 』 |
於是，剃鬚人受王教已，而於後時沐浴王頭，見生白髮，見已，啟曰： |
So, the man who shaved his beard had received the king's teachings, and when he bathed the king's head later, he saw white hair growing on his head. When he saw him, he said: |
『天王！當知天使已至，頭生白髮。』 |
"King of heaven!" Know that the angel has arrived, with gray hair on your head. 』 |
彼大天王復告剃鬚人： |
The great heavenly king again told the shaver: |
『汝持金鑷徐拔白髮，著吾手中。』 |
"You are holding the golden tweezers, slowly pulling out the white hair, and holding it in my hands." 』 |
時，剃鬚人聞王教已，即以金鑷徐拔白髮，著王手中。 |
At that time, the shaver heard the king's teaching, and he quickly pulled out the white hair with golden tweezers and put it in the king's hand. |
阿難！彼大天王手捧白髮而說頌曰： |
Ananda! That great heavenly king held his white hair in his hands and said: |
「『我頭生白髮， 壽命轉衰減， |
"'My hair is gray, my life span is declining, |
天使已來至， 我今學道時。』 |
The angel has arrived, and now I am learning the Tao. 』 |
「阿難！彼大天王見白髮已，告太子曰： |
"Ananda! When the great heavenly king saw that his hair had turned gray, he told the prince: |
『太子！當知天使已至，頭生白髮。 |
"Prince!" Know that the angel has arrived, with gray hair on your head. |
太子！我已得人間欲，今當復求天上之欲。 |
Prince! I have obtained my desires in this world, now I should seek my desires in heaven. |
太子！我欲剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
Prince! I want to shave off my beard and hair, put on cassock clothes, become a believer, leave home, become homeless, and learn the Tao. |
太子！我今以此四天下付授於汝，汝當如法治化，莫以非法，無令國中有諸惡業、非梵行人。 |
Prince! I now teach you these Four Heavens. You should follow the rule of law and do not do illegal things. Do not let any bad deeds or non-Brahma people in the country. |
太子！汝後若見天使已至，頭生白髮者，汝當復以此國政授汝太子，善教勅之； |
Prince! If you later see that the angel has arrived and the first person has gray hair, you should resume the government of this country and give it to your prince, and teach him well; |
授太子國已，汝亦當復剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
After you have been given the crown prince's kingdom, you should also shave off your beard and hair, put on cassocks, become a true believer, leave home, become homeless, and learn the Tao. |
太子！我今為汝轉此相繼之法，汝亦當復轉此相繼之法，莫令人民墮在極邊。 |
Prince! I am now entrusting you with this successive method, and you should also repeat this successive method, so as not to cause the people to fall to the extreme. |
太子！云何我今為汝轉此相繼之法，汝亦當復轉此相繼之法，莫令人民墮在極邊？ |
Prince! Why should I teach you this successive method now, and you should also repeat this successive method, so as not to cause the people to fall to the extreme? |
太子！若此國中傳授法絕，不復續者，是名人民墮在極邊。 |
Prince! If the teaching of the Dharma in this country ceases to be continued, then the people will fall to the extreme. |
太子！以是之故，我今為汝轉。 |
Prince! For this reason, I will turn around for you now. |
太子！我已為汝轉此相繼之法，汝亦當復轉此相繼之法，莫令人民墮在極邊。』 |
Prince! I have passed on this law to you, and you should also pass on this law again, and do not let the people fall to the extreme. 』 |
「阿難！彼大天王以此國政付授太子，善教勅已，便剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，學仙人王修行梵行，在此彌薩羅大天［木＊奈］林中。 |
"Ananda! The great heavenly king entrusted the government of the country to the prince. After he was good at teaching and edicts, he shaved off his beard and hair, put on cassock clothes, left his family, became homeless, studied Taoism, imitated the immortal king and practiced the holy life, and performed mass here. Luo Datian [Mu*Nai] in the forest. |
彼亦轉輪王，成就七寶，得人四種如意之德。 |
He is also the wheel-turning king, who has achieved the seven treasures and obtained four kinds of wish-fulfilling virtues. |
云何成就七寶，得人四種如意之德？ |
How can one achieve the seven treasures and obtain four kinds of wish-fulfilling virtues? |
如前所說七寶，得人四種如意之德。 |
As mentioned before, the seven treasures can obtain four kinds of wish-fulfilling virtues. |
「阿難！彼轉輪王亦於後時告剃鬚人： |
"Ananda! The Wheel-turning King also told the shaver later: |
『汝若見我頭生白髮者，便可啟我。』 |
"If you see white hair on my head, please enlighten me." 』 |
於是，剃鬚人受王教已，而於後時沐浴王頭，見生白髮，見已，啟曰： |
So the man who shaved his beard had received the king's teachings, and when he bathed the king's head later, he saw white hair growing on his head. When he saw it, he said: |
『天王！當知天使已至，頭生白髮。』 |
"King of heaven!" Know that the angel has arrived, with gray hair on your head. 』 |
彼轉輪王復告剃鬚人： |
The wheel-turning king again told the shaver: |
『汝持金鑷徐拔白髮，著吾手中。』 |
"You are holding the golden tweezers, slowly pulling out the white hair, and holding it in my hands." 』 |
時，剃鬚人聞王教已，即以金鑷徐拔白髮，著王手中。 |
At that time, the shaver heard the king's teaching, and he quickly pulled out the white hair with golden tweezers and put it in the king's hand. |
阿難！彼轉輪王手捧白髮而說頌曰： |
Ananda! The wheel-turning king held the white hair in his hands and said: |
「『我頭生白髮， 壽命轉衰減， |
"'My hair is gray, my life span is declining, |
天使已來至， 我今學道時。』 |
The angel has arrived, and now I am learning the Tao. 』 |
「阿難！彼轉輪王見白髮已，告太子曰： |
"Ananda! When the wheel-turning king saw that his hair had turned gray, he told the prince: |
『太子！當知天使已至，頭生白髮。 |
"Prince!" Know that the angel has arrived, with gray hair on your head. |
太子！我已得人間欲，今當復求天上之欲。 |
Prince! I have obtained my desires in this world, now I should seek my desires in heaven. |
太子！我欲剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，我今以此四天下付授於汝，汝當如法治化，莫以非法，無令國中有諸惡業、非梵行人。 |
Prince! I want to shave off my beard and hair, put on cassock, become a believer, abandon my family, become homeless, and learn the Tao. I now teach you these four worlds. You should govern them according to the law. Do not do anything illegal, and do not let any evil happen in the country. Industry, non-Brahma people. |
太子！汝後若見天使已至，頭生白髮者，汝亦當復以此國政授汝太子，善教勅之； |
Prince! If you later see that the angel has arrived and your hair is gray, you should also teach your prince the government of this country and teach him well; |
授太子國已，汝亦當復剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
After you have been given the crown prince's kingdom, you should also shave off your beard and hair, put on cassocks, become a true believer, leave home, become homeless, and learn the Tao. |
太子！我今為汝轉此相繼之法，汝亦當復轉此相繼之法，莫令人民墮在極邊。 |
Prince! I am now entrusting you with this successive method, and you should also repeat this successive method, so as not to cause the people to fall to the extreme. |
太子！云何我今為汝轉此相繼之法，汝亦當復轉此相繼之法，莫令人民墮在極邊？ |
Prince! Why should I teach you this successive method now, and you should also repeat this successive method, so as not to cause the people to fall to the extreme? |
太子！若此國中傳授法絕，不復續者，是名人民墮在極邊。 |
Prince! If the teaching of the Dharma in this country is no longer continued, then the people will fall to the extreme. |
太子！以是之故，我今為汝轉。 |
Prince! For this reason, I will turn around for you now. |
太子！我已為汝轉此相繼之法，汝亦當復轉此相繼之法，莫令人民墮在極邊。』 |
Prince! I have passed on this law to you, and you should also pass on this law again, and do not let the people fall to the extreme. 』 |
「阿難！彼轉輪王以此國政付授太子，善教勅已，便剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，學仙人王修行梵行，在此彌薩羅大天［木＊奈］林中。 |
"Ananda! The wheel-turning king entrusted the government of the country to the prince. After he was good at teaching and edicts, he shaved off his beard and hair, put on cassock clothes, and left his home to become homeless and learn the Tao. He followed the example of the sage king and practiced the holy life here. Salo Datian [Mu*Nai] in the forest. |
「阿難！是為從子至子，從孫至孫，從族至族，從見至見，展轉八萬四千轉輪王，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，學仙人王修行梵行，在此彌薩羅大天［木＊奈］林中。 |
"Ananda! From son to son, from grandson to grandson, from clan to clan, from sight to sight, eighty-four thousand wheel-turning kings are shown, shave off their beards and hair, wear cassocks, reach faith, leave home, and have no Family, study Taoism, imitate the Immortal King and practice Brahma, here in the forest of Mesara Mahatma [Mu*Nai]. |
彼最後王名曰尼彌，如法法王，行法如法，而為太子、后妃、婇女及諸臣民、沙門、梵志乃至蜫蟲，奉持法齋，月八日、十四日、十五日修行布施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍氀、綩綖、給使、明燈。 |
His last king's name was Nimi. He was like the Dharma King. He practiced the Dharma in accordance with the Dharma. He held the Dharma fast on the eighth and fourteenth day of the month for the prince, his concubines, his maidens, his subjects, the ascetics, the Brahmins, and even the insects. On the fifteenth day, practice alms and give to needy ascetics, brahmas, poor, lonely, and beggars from far away, with food, clothing, quilts, carriages, flower garlands, flowers, incense, houses, beds, and clothes.綩綖, give messenger, light. |
「彼時，三十三天集坐善法講堂，咨嗟稱歎尼彌王曰： |
"At that time, the Thirty-three Thirty-three people were sitting together in the lecture hall of the Good Dharma. They sighed and praised King Nimi and said: |
『諸賢！鞞陀提人有大善利，有大功德。 |
"All sages!" The people of Thatatti have great benefits and merits. |
所以者何？ |
So what? |
彼最後王名曰尼彌，如法法王，行法如法，而為太子、后妃、婇女及諸臣民、沙門、梵志，乃至蜫蟲，奉持法齋，月八日、十四日、十五日修行布施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍氀、綩綖、給使、明燈。』 |
His last king's name was Nimi. He was like the Dharma King. He practiced the Dharma in accordance with the Dharma. He held the Dharma fast on the eighth and fourteenth day of the month for the prince, concubines, maids, and other subjects, ascetics, brahmins, and even insects. , practice alms for fifteen days, and give food, clothing, quilts, carriages, flower garlands, flowers, incense, houses, beds, and clothes to the needy ascetics, Brahmas, poor, lonely, and those who come to beg from afar. , 綩綖, give messenger, light. 』 |
「時，天帝釋亦在眾中。 |
"At that time, the Heavenly Emperor Shi Shi was also among the crowd. |
於是，天帝釋告三十三天曰： |
Therefore, the Emperor of Heaven made an announcement to the Thirty-Three Heavens and said: |
『諸賢！汝等欲得即在此見尼彌王耶？』 |
"All sages!" Do you want to meet King Nimi right here? 』 |
三十三天白曰： |
On the thirty-third day, it said: |
『拘翼！我等欲得即在此見彼尼彌王。』 |
"Juyi!" We wish to meet King Banimi right here. 』 |
爾時，帝釋猶如力士屈申臂頃，於三十三天上忽沒不現，已來至此尼彌王殿。 |
At that time, Emperor Shi was like a strong man bending his arms, suddenly disappeared and appeared on the thirty-three days, and had arrived at the palace of King Nimi. |
於是，尼彌王見天帝釋，見已，問曰： |
Then King Nimi saw the Heavenly Emperor Shi, and asked him: |
『汝為是誰？』 |
"Who are you?" 』 |
帝釋答曰： |
Emperor Shi replied: |
『大王！聞有天帝釋耶？』 |
"Your Majesty! Have you ever heard of the Heavenly Emperor Shakya? 』 |
答曰： |
Answer: |
『聞有帝釋。』 |
"I heard that there was Emperor Shi. 』 |
告曰： |
Tell: |
『我即是也。 |
I am. |
大王有大善利，有大功德。 |
The king has great benefits and merits. |
所以者何？ |
So what? |
三十三天為汝集坐善法講堂，咨嗟稱歎曰： |
On the thirty-third day, I gathered for you to sit in the virtuous Dharma lecture hall, and I sighed and said: |
「諸賢！鞞陀提人有大善利，有大功德。 |
"All sages! The people of Thatatiti have great benefits and great merits. |
所以者何？ |
So what? |
彼最後王名曰尼彌，如法法王，行法如法，而為太子、后妃、婇女及諸臣民、沙門、梵志，乃至蜫蟲，奉持法齋，月八日、十四日、十五日修行布施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍氀、綩綖、給使、明燈。」 |
His last king's name was Nimi. He was like the Dharma King. He practiced the Dharma in accordance with the Dharma. He held the Dharma fast on the eighth and fourteenth day of the month for the prince, concubines, maids, and other subjects, ascetics, brahmins, and even insects. , practice alms for fifteen days, and give food, clothing, quilts, carriages, flower garlands, flowers, incense, houses, beds, and clothes to the needy ascetics, Brahmas, poor, lonely, and those who come to beg from afar. , 綩綖, give messenger, light. " |
大王！欲見三十三天耶？』 |
King! Want to see Thirty-three Days? 』 |
答曰： |
Answer: |
『欲見。』 |
"Want to see. 』 |
帝釋復告尼彌王曰： |
Emperor Shi replied to King Nimi and said: |
『我還天上，當勅嚴駕千象車來，大王乘車娛樂遊戲昇於天上。』 |
"When I return to heaven, I will order Yan to come in a chariot with a thousand elephants, and the king will ascend to the sky in a chariot with entertainment and games." 』 |
時，尼彌王為天帝釋默然而受。 |
At that time, King Nimi silently accepted the instructions for the Emperor of Heaven. |
「於是，帝釋知尼彌王默然受已，猶如力士屈申臂頃，於尼彌王殿忽沒不現，已還至彼三十三天。 |
"Thereupon, Emperor Shi knew that King Nimi had been silently accepting it, just like a strong man bending his arms, suddenly appearing in King Nimi's palace, and he had already returned there for the thirty-three days. |
帝釋到已，告御者曰： |
When Emperor Shi arrived, he told his emperor: |
『汝速嚴駕千象車，往迎尼彌王。 |
You quickly and strictly drive a chariot with a thousand elephants to meet King Nimi. |
到已，白曰： |
When he arrived, Bai said: |
「大王！當知天帝釋遣此千象車來迎於大王，可乘此車娛樂遊戲昇於天上。」 |
Your Majesty! You should know that the Emperor of Heaven has sent this chariot with a thousand elephants to meet your Majesty. You can ride on this chariot to entertain and play games and ascend to the sky. |
王乘車已，復白王曰： |
After the king was in his chariot, he returned to the king and said: |
「王欲令我從何道送，為從惡受惡報道，為從妙受妙報道耶？」 |
Which way does the king want me to send you, in order to receive bad reports from evil, or to receive wonderful reports from good things? |
』 |
』 |
「於是，御者受帝釋教已，即便嚴駕千象車，往至尼彌王所，到已，白曰： |
"Thereupon, after the emperor had accepted the teachings of the Emperor's Buddhism, he immediately drove a chariot with a thousand elephants to the residence of King Nimi. When he arrived, he said: |
『大王！當知帝釋遣此千象車來迎於大王，可乘此車娛樂遊戲昇於天上。』 |
"Your Majesty! You should know that Emperor Shi sent this chariot with a thousand elephants to greet the king. You can ride on this chariot to entertain and play games and ascend to the sky. 』 |
時，尼彌王昇彼車已，御者復白王： |
At that time, King Nimi had already ascended the chariot, and the charioteer said to the king again: |
『欲令我從何道送？ |
Where do you want me to send you? |
為從惡受惡報道，為從妙受妙報道耶？』 |
To receive bad reports from evil, or to receive wonderful reports from good? 』 |
時，尼彌王告御者曰： |
At that time, King Nimi told his charioteer: |
『汝於兩道中間送我，惡受惡報，妙受妙報。』 |
"You send me between two paths. If you do evil, you will receive bad retribution, and if you do good, you will receive wonderful retribution." 』 |
於是，御者便於兩道中間送王，惡受惡報，妙受妙報。 |
Therefore, the charioteer sent the king off in the middle of the two paths, and the bad ones received bad retributions, and the good ones received wonderful retributions. |
於是，三十三天遙見尼彌王來，見已稱善： |
So, on the thirty-third day, I saw King Nimi coming from a distance and saw that he had praised him for being good: |
『善來，大王！善來，大王！可與三十三天共住娛樂。』 |
"Come on, great king!" Come on, my lord! You can live and entertain with Thirty-Three Heavens. 』 |
時，尼彌王為三十三天而說頌曰： |
At that time, King Nimi said in praise of the Thirty-three Heavens: |
「『猶如假借乘， 一時暫求車， |
"'It's like asking for a ride on the pretext of borrowing a car for a while, |
此處亦復然， 謂為他所有。 |
It's the same here, it's said to be his. |
我還彌薩羅， 當作無量善， |
I return Misara as an immeasurable good deed, |
因是生天上， 作福為資粮。』 |
Because he was born in heaven, he is blessed with blessings. 』 |
「阿難！昔大天王者汝謂異人耶？ |
"Ananda! Do you call the former Great Heavenly King a stranger? |
莫作是念，當知即是我也。 |
Don't think about it, you should know that it is me. |
阿難！我昔從子至子，從孫至孫，從族至族，從我展轉八萬四千轉輪王，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道、學仙人王修行梵行，在此彌薩羅大天［木＊奈］林中。 |
Ananda! I used to go from son to son, from grandson to grandson, from clan to clan, from me to the eighty-four thousand wheel-turning kings, shaving off my beard and hair, wearing cassocks, reaching faith, abandoning my family, being homeless, studying Taoism, and imitating the immortals The king practiced the holy life in the forest of the Great Heaven of Misara. |
阿難！我爾時為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。 |
Ananda! At that time, I benefited myself, benefited others, and benefited many people. I felt sorry for the world, seeking righteousness and benefit for God and people, and seeking peace and happiness. |
爾時說法不至究竟，不究竟白淨，不究竟梵行，不究竟梵行訖。 |
At that time, the Dharma will not reach the ultimate, the ultimate purity, the ultimate holy life, and the ultimate holy life will not be completed. |
爾時不離生老病死、啼哭憂慼，亦未能得脫一切苦。 |
At that time, I was not free from birth, old age, sickness and death, crying and worrying, but I could not escape all suffering. |
「阿難！我今出世，如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
"Ananda! I am now born as a Tathagata, unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understander of the world, supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, blessed by all. |
我今為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。 |
I am here to benefit myself, benefit others, and benefit many people. I am sorry for the world, seeking justice and benefit for God and people, and seeking peace and happiness. |
我今說法得至究竟，究竟白淨，究竟梵行，究竟梵行訖，我今得離生老病死，啼哭憂慼，我今已得脫一切苦。 |
Now I have attained the ultimate Dharma, the ultimate purity, the ultimate Brahma life, the ultimate Brahma life. I am now free from birth, old age, sickness and death. I am free from crying and sorrow. I am now free from all suffering. |
「阿難！我今為汝轉相繼法，汝亦當復轉相繼法，莫令佛種斷。 |
"Ananda! I am now reciting the Dharma for you, and you should also revert to the Dharma. Don't let the Buddha's seeds die. |
阿難！云何我今為汝轉相繼法，汝亦當復轉相繼法，莫令佛種斷？ |
Ananda! Why am I teaching you the Dharma now? You should also reincarnate the Dharma and not destroy the seed of the Buddha? |
謂八支聖道，正見乃至正定為八。 |
It is called the Eight-branch Noble Path, right view and even right concentration are eight. |
阿難！是謂我今為汝轉相繼法，汝亦當復轉相繼法，莫令佛種斷。」 |
Ananda! This means that I am now teaching you the Dharma, and you should also reincarnate the Dharma. Don’t let the Buddha’s seeds be cut off. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
大天［木＊奈］林經第三竟（四千七百三十九字） |
Datian [Mu*Nai] Lin Jing Sanjing (4,739 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 6 王相應品 |
Chapter 6 King's counterpart |
68. Mahāsudassana （六八）大善見王經 |
68. Mahāsudassana (68) Sutra of the King of Great Good Views |
我聞如是： |
This is what I heard: |
一時，佛遊拘尸城，住惒跋單力士娑羅林中。 |
At one time, the Buddha was traveling in the city of Kushi and lived in the Sara forest of the great warrior Subhadan. |
爾時，世尊最後欲取般涅槃時，告曰： |
At that time, when the World-Honored One finally wanted to achieve parinirvana, he said: |
「阿難！汝往至雙娑羅樹間，可為如來北首敷床，如來中夜當般涅槃。」 |
Ananda! If you go to the two sala trees, you can make a bed for the Tathagata at the north end, so that the Tathagata can attain nirvana at night. |
尊者阿難受如來教，即詣雙樹，於雙樹間而為如來北首敷床。 |
The Venerable Ananda received the teachings of the Tathagata, and he went to the two trees and made a bed for the Tathagata's northern head between the two trees. |
敷床已訖，還詣佛所，稽首禮足，却住一面，白曰： |
After finishing laying the bed, he returned to the Buddha's place, bowed his head and bowed, but stayed on one side and said: |
「世尊！已為如來於雙樹間北首敷床，唯願世尊自當知時。」 |
World Honored One! I have laid a bed for the Tathagata at the north end between the two trees. I only hope that the World Honored One will know the time. |
於是，世尊將尊者阿難至雙樹間，四疊鬱多羅僧以敷床上，襞僧伽梨作枕，右脇而臥，足足相累，最後欲取般涅槃。 |
Then, the World-Honored One took the Venerable Ananda to a place between two trees, placed four folds of Uttara monks on the bed, and folded Sangha pear as a pillow. He lay down on his right side, tired of each other, and finally wanted to achieve parinirvana. |
時，尊者阿難執拂侍佛，尊者阿難叉手向佛，白曰： |
At that time, the Venerable Ananda held a whisk and served the Buddha. The Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊！更有餘大城，一名瞻波，二名舍衛，三名鞞舍離，四名王舍城，五名波羅［木＊奈］，六名加維羅衛。 |
"World Honored One! There are also more great cities, one Zhanpo, two Savatti, three Toshali, four Rajagaha, five Paras [M*na], and six Gaviravastu. |
世尊不於彼般涅槃，何故正在此小土城，諸城之中此最為下？」 |
If the World-Honored One has not attained that parinirvana, why is he in this small earth city, which is the lowest among all the cities? " |
是時，世尊告曰： |
At that time, the World Honored One said: |
「阿難！汝莫說此為小土城，諸城之中此最為下。 |
"Ananda! Don't say that this is a small earthen city. It is the lowest among all the cities. |
所以者何？ |
So what? |
乃過去時，此拘尸城名拘尸王城，極大豐樂，多有人民。 |
In the past tense, this city of Kushi was called the City of King Kushi. It was very prosperous and full of people. |
阿難！拘尸王城長十二由延，廣七由延。 |
Ananda! The city of King Kushi is twelve yoyans long and seven yoyans wide. |
阿難！造立樓櫓，高如一人，或二、三、四，至高七人。 |
Ananda! Build towers and oars, as high as one person, or two, three, four, or as high as seven people. |
阿難！拘尸王城於外周匝有壍七重，其壍則以四寶塼壘金、銀、琉璃及水精，其底布以四種寶沙金、銀、琉璃及水精。 |
Ananda! The city of King Kushi has seven layers on the outer perimeter. The walls are built with four precious bricks of gold, silver, glass and water essence, and the bottom cloth is made of four kinds of precious sand, gold, silver, glass and water essence. |
阿難！拘尸王城周匝外有垣墻七重，其墻亦以四寶塼壘金、銀、琉璃及水精。 |
Ananda! There are seven layers of walls outside the perimeter of the city of King Kushi. The walls are also built with four precious bricks: gold, silver, colored glaze and water essence. |
阿難！拘尸王城周匝七重，行四寶多羅樹金、銀、琉璃及水精，金多羅樹銀葉華實，銀多羅樹金葉華實，琉璃多羅樹水精葉華實，水精多羅樹琉璃葉華實。 |
Ananda! Around seven levels of the city of King Kushi, there are the Four Treasure Trees: gold, silver, glazed and water essences. The gold tara tree has silver leaves and flowers. The silver tara tree has gold leaves and flowers. The glass tara tree has water essence leaves and flowers. The water essence tree has glazed leaves and flowers. . |
「阿難！彼多羅樹間作種種華池，青蓮華池，紅蓮、赤蓮、白蓮華池。 |
"Ananda! Make various flower ponds among the Pitara trees, green lotus flower ponds, red lotus flower ponds, red lotus flower ponds, and white lotus flower ponds. |
阿難！其華池岸四寶塼壘金、銀、琉璃及水精，其底布以四種寶沙金、銀、琉璃及水精。 |
Ananda! The four treasure bricks on the bank of the flower pool are gold, silver, lapis lazuli and water essence, and the bottom cloth is made of four kinds of precious sand, gold, silver, lapis lazuli and water essence. |
阿難！彼池中有四寶梯陛金、銀、琉璃及水精，金陛銀蹬，銀陛金蹬，琉璃陛水精蹬，水精陛琉璃蹬。 |
Ananda! There are four precious ladders in that pool: gold, silver, glazed and water-spirited ladders: gold with silver treads, silver with golden treads, colored glaze with water-spirit treads, and water-spirits with glazed treads. |
阿難！彼池周匝有四寶鉤欄金、銀、琉璃及水精，金欄銀鉤，銀欄金鉤，琉璃欄水精鉤，水精欄琉璃鉤。 |
Ananda! There are four treasure hooks around the pool: gold, silver, glazed and water essences. The gold fence has silver hooks, the silver fence has gold hooks, the glazed fence has water essence hooks, and the water essence fence has glazed hooks. |
阿難！彼池覆以羅網，鈴懸其間，彼鈴四寶金、銀、琉璃及水精，金鈴銀舌，銀鈴金舌，琉璃鈴水精舌，水精鈴琉璃舌。 |
Ananda! The pool is covered with a net, and bells hang in it. The four bells are gold, silver, lapis lazuli, and water essence. The golden bell has a silver tongue, the silver bell has a golden tongue, the lapis lazuli bell has a tongue of water essence, and the water essence bell has a lapis lazuli tongue. |
「阿難！於彼池中殖種種水華，青蓮華，紅蓮、赤蓮、白蓮華，常水常華，無守視者，通一切人。 |
"Ananda! In that pool, plant all kinds of water blooms, green lotus flowers, red lotus flowers, red lotus flowers, and white lotus flowers. The water is ever-changing and the flowers are always blooming. No one is watching, and it reaches everyone. |
阿難！於彼池岸殖種種陸華，修摩那華、婆師華、瞻蔔華、修揵提華、摩頭揵提華、阿提牟哆華、波羅頭華。 |
Ananda! On the bank of the pond, various kinds of land flowers were cultivated, such as the Mana flower, the Vasa flower, the Zhanbu flower, the Xiuhuity flower, the Motouchuity flower, the Atimuduo flower, and the Paratou flower. |
「阿難！其華池岸有眾多女，身體光澤，曒潔明淨，美色過人，少不及天，姿容端正，覩者歡悅，眾寶瓔珞，嚴飾具足。 |
"Ananda! There are many women on the bank of the flower pool. Their bodies are lustrous, clean and pure, their beauty is as good as the sky, their appearance is correct, their faces are beautiful, their bodies are full of joy, they are adorned with many jewels and necklaces, and they are richly decorated. |
彼行惠施，隨其所須，飲食、衣被、車乘、屋舍、床褥、氍氀、給使、明燈，悉以與之。 |
He gave them whatever they needed, including food, clothing, quilts, carriages, houses, beds, clothing, envoys, and lights. |
「阿難！其多羅樹葉，風吹之時，有極上妙音樂之聲，猶五種妓工師作樂，極妙上好諧和之音。 |
"Ananda! When the wind blows from the leaves of the trees, they produce the sound of wonderful music, just like the five kinds of prostitutes making music, making wonderful and harmonious sounds. |
阿難！其多羅樹葉，風吹之時，亦復如是。 |
Ananda! Its many leaves also look like this when the wind blows. |
阿難！拘尸城中設有弊惡極下之人，其有欲得五種妓樂者，即共往至多羅樹間，皆得自恣，極意娛樂。 |
Ananda! There are extremely evil people in the city of Kushi. Those who want to enjoy the five kinds of prostitution, go to the Taluo trees together, and they all enjoy themselves and are extremely interested in entertainment. |
阿難！拘尸王城常有十二種聲，未曾斷絕，象聲、馬聲、車聲、步聲、吹螺聲、鼓聲、薄洛鼓聲、伎鼓聲、歌聲、舞聲、飲食聲、惠施聲。 |
Ananda! There are always twelve kinds of sounds in the city of Kushi, which have never been cut off, including onomatopoeia, horses, chariots, footsteps, blowing conches, drums, Boluo drums, playing drums, singing, dancing, eating and drinking, and the sound of benefits. Shi Sheng. |
「阿難！拘尸城中有王，名大善見，為轉輪王，聰明智慧，有四種軍整御天下，由己自在，如法法王成就七寶，得人四種如意之德。 |
"Ananda! There is a king in the city of Kushi. His name is Mahasattva. He is the wheel-turning king. He is intelligent and wise. He has four kinds of armies to control the world. He is left to his own devices. Like the Dharma King, he has achieved the seven treasures and obtained the four kinds of virtues that people wish for. |
云何成就七寶，得人四種如意之德？ |
How can one achieve the seven treasures and obtain four kinds of wish-fulfilling virtues? |
如前所說七寶、四種人如意之德。 |
As mentioned before, there are seven treasures and four kinds of virtues that make people wish. |
阿難！於是，拘尸王城梵志、居士，多取珠寶、鉗婆羅寶，載詣大善見王，白曰： |
Ananda! Therefore, the Brahma magistrates and lay people in the royal city of Kushi took many jewels and pharaohs, and went to see the great good king, saying: |
『天王！此多珠寶、鉗婆羅寶，天王當為見慈愍故，願埀納受。』 |
"King of heaven!" These many jewels and pharaohs, the King of Heaven should be willing to accept them out of compassion. 』 |
大善見王告梵志、居士曰： |
King Dashan saw the Brahma and lay people and said: |
『卿等送獻，我所不須，吾亦自有。』 |
"Please give me your gifts. I don't need them, I have them myself." 』 |
「阿難！復有八萬四千諸小國王詣大善見王，白曰： |
"Ananda! Eighty-four thousand small kings came to see King Dashan and said: |
『天王！我等欲為天王作殿。』 |
"King of heaven!" We want to build a palace for the King of Heaven. 』 |
大善見王告諸小王： |
The great good king told all the little kings: |
『卿等欲為我作正殿，我所不須，自有正殿。』 |
"You want to build a main palace for me, but I don't need it. I have my own main palace." 』 |
八萬四千諸小國王皆叉手向，再三白曰： |
The eighty-four thousand little kings all crossed their arms and said repeatedly: |
『天王！我等欲為天王作殿，我等欲為天王作殿。』 |
"King of heaven!" We want to build a palace for the King of Heaven. We want to build a palace for the King of Heaven. 』 |
於是，大善見王為八萬四千諸小王故，默然而聽。 |
Then, seeing that the king was eighty-four thousand little kings, Dashan listened silently. |
爾時，八萬四千諸小國王知大善見王默然聽已，拜謁辭退，繞三匝而去，各還本國，以八萬四千車載金自重，并及其錢作以不作，復以一一珠寶之柱載往拘尸城，去城不遠，作大正殿。 |
At that time, the 84,000 small kings knew that the Great Good Seeing King listened silently, paid homage and dismissed, and went around three times. Each one returned to his own country, carrying 84,000 carts of gold to support himself, and what he had done with his money. One by one, the jeweled pillars were carried to the city of Kushi, not far from the city, where they built the main hall. |
「阿難！彼大正殿長一由延，廣一由延。 |
"Ananda! The main hall is one yuyan long and one yuyan wide. |
阿難！彼大正殿四寶塼壘金、銀、琉璃及水精。 |
Ananda! The four treasure bricks in the main hall are gold, silver, colored glaze and water essence. |
阿難！彼大正殿四寶梯陛金、銀、琉璃及水精，金陛銀蹬，銀陛金蹬，琉璃陛水精蹬，水精陛琉璃蹬。 |
Ananda! The four precious staircases in the main hall are gold, silver, glazed and water-spirited. The gold has silver treads, the silver has golden treads, the glazed staircase has water-spirit treads, and the water-spirits have glazed treads. |
阿難！大正殿中有八萬四千柱，以四寶作金、銀、琉璃及水精，金柱銀櫨磉，銀柱金櫨磉，琉璃柱水精櫨磉，水精柱琉璃櫨磉。 |
Ananda! There are 84,000 pillars in the main hall, made of the four precious stones: gold, silver, glass and water essence. The gold pillars are made of silver and stone, the silver pillars are with gold and stone, the glass pillars are made of water and stone, and the water essence pillars are made of glass and stone. |
阿難！大正殿內立八萬四千樓，以四寶作金、銀、琉璃及水精，金樓銀覆，銀樓金覆，琉璃樓水精覆，水精樓琉璃覆。 |
Ananda! There are 84,000 towers in the main hall, which are made of four precious stones: gold, silver, colored glaze and water essence. The gold tower is covered with silver, the silver tower is covered with gold, the glazed tower is covered with water essence, and the water essence tower is covered with colored glaze. |
「阿難！大正殿中設八萬四千御座，亦四寶作金、銀、琉璃及水精，金樓設銀御座，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那，如是銀樓設金御座，琉璃樓設水精御座，水精樓設琉璃御座，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那。 |
"Ananda! There are 84,000 thrones in the main hall. They are also made of the four precious stones: gold, silver, lapis lazuli and water essence. The gold tower is equipped with silver thrones, which are covered with 氍氀, 毾 [carpet - Yan + Deng], and covered with brocade. In Luohu, there is a body quilt, with pillows on both ends, plus Lingga, Pochuluo, and Pozha Sitarana. In this way, there is a gold throne in the silver tower, a water essence throne in the glazed tower, and a glazed throne in the water essence tower. The blanket - Yan + Deng - is covered with brocade silk and silk quilts, with a body quilt and pillows at both ends, plus Lingga, Bosolo and Bozha Sita. |
阿難！彼大正殿周匝繞有四寶鈎欄金、銀、琉璃及水精，金欄銀鉤，銀欄金鉤，琉璃欄水精鉤，水精欄琉璃鉤。 |
Ananda! Around the main hall, there are four precious hooks and railings of gold, silver, colored glaze and water essence. The gold railing has silver hooks, the silver railing has gold hooks, the glazed railing has water essence hooks, and the water essence railing has glazed hooks. |
阿難！彼大正殿覆以羅網，鈴懸其間，彼鈴四寶金、銀、琉璃及水精，金鈴銀舌，銀鈴金舌，琉璃鈴水精舌，水精鈴琉璃舌。 |
Ananda! The main hall was covered with a net, and bells were hung in it. The four bells were gold, silver, lapis lazuli, and water essence. The golden bell had a silver tongue, the silver bell had a golden tongue, the lapis lazuli bell had a water essence tongue, and the water essence bell had a glazed tongue. |
「阿難！彼大正殿具足成已，八萬四千諸小國王去殿不遠，作大華池。 |
"Ananda! The great main hall is complete, and the eighty-four thousand little kings are not far from the hall, and there is a great flower pool. |
阿難！彼大華池長一由延，廣一由延。 |
Ananda! The Great Flower Pond is one yuan long and one yuan wide. |
阿難！彼大華池四寶塼壘金、銀、琉璃及水精，其底布以四種寶沙金、銀、琉璃及水精。 |
Ananda! The four-jewel bricks of the Great Flower Pond are built with gold, silver, lapis lazuli and water essence, and its base cloth is made of four kinds of jewel sand, gold, silver, lapis lazuli and water essence. |
阿難！彼大華池有四寶梯陛金、銀、琉璃及水精，金陛銀蹬，銀陛金蹬，琉璃陛水精蹬，水精陛琉璃蹬。 |
Ananda! There are four precious ladders in the Great Flower Pond: gold, silver, glazed and water essences. The golden ones are with silver treads, the silver ones are with gold treads, the glazed ones are with water essence treads, and the water essences are with glazed treads. |
「阿難！彼大華池周匝繞有四寶鉤欄金、銀、琉璃及水精，金欄銀鉤，銀欄金鉤，琉璃欄水精鉤，水精欄琉璃鉤。 |
"Ananda! There are four jeweled hooks around the Great Flower Pond: gold, silver, lapis lazuli, and water essences. The gold rails are silver hooks, the silver rails are gold hooks, the glazed rails are water essence hooks, and the water essence rails are glazed hooks. |
阿難！彼大華池覆以羅網，鈴懸其間，彼鈴四寶金、銀、琉璃及水精，金鈴銀舌，銀鈴金舌，琉璃鈴水精舌，水精鈴琉璃舌。 |
Ananda! The great pool of flowers is covered with a net, with bells hanging in it. The four bells are gold, silver, lapis lazuli, and water essence. The golden bell has a silver tongue, the silver bell has a golden tongue, the lapis lazuli bell has a water essence tongue, and the water essence bell has a lapis lazuli tongue. |
「阿難！彼大華池其中則有種種水華，青蓮華，紅蓮、赤蓮、白蓮華，常水常華，有守視者，不通一切人。 |
"Ananda! There are all kinds of water flowers in that great flower pond, including green lotus flowers, red lotus flowers, red lotus flowers, and white lotus flowers. The water is always in bloom, and there are watchers who can't reach everyone. |
阿難！彼大華池其岸則有種種陸華，修摩那華、婆師華、瞻蔔華、修揵提華、摩頭揵提華、阿提牟哆華、波羅賴華。 |
Ananda! On the bank of the Great Flower Pond, there are various kinds of land flowers, such as Xiumanahua, Poshihua, Zhanbuhua, Xiuhuitihua, Motouhuitihua, Atimuduohua and Paralaihua. |
「阿難！如是大殿及大華池具足成已，八萬四千諸小國王去殿不遠，作多羅園。 |
"Ananda! Now that the main hall and the Great Flower Pond have been completed, eighty-four thousand little kings will go to the palace and build a Tara Garden. |
阿難！彼多羅園長一由延，廣一由延。 |
Ananda! The director of Pitara Garden is one Yuyan, and the Guangyuan is one Yuyan. |
阿難！多羅園中殖八萬四千多羅樹，則以四寶金、銀、琉璃及水精，金多羅樹銀葉華實，銀多羅樹金葉華實，琉璃多羅樹水精葉華實，水精多羅樹琉璃葉華實。 |
Ananda! There are 84,000 taro trees planted in the taro garden, which are made of the four treasures gold, silver, colored glaze and water essence. The gold taro tree has silver leaves and flowers, the silver taro tree has gold leaves and flowers, the glass tar tree has water essence leaves, flowers and stems. The glazed leaves of the Dorothy tree are in full bloom. |
阿難！彼多羅園周匝有四寶鉤欄金、銀、琉璃及水精，金欄銀鉤，銀欄金鉤，琉璃欄水精鉤，水精欄琉璃鉤。 |
Ananda! There are four precious hooks and fences around the Pitara Garden: gold, silver, glazed and water essences. The gold fence has silver hooks, the silver fence has gold hooks, the glazed fence has water essence hooks, and the water essence fence has glazed hooks. |
阿難！彼多羅園覆以羅網，鈴懸其間，彼鈴四寶金、銀、琉璃及水精，金鈴銀舌，銀鈴金舌，琉璃鈴水精舌，水精鈴琉璃舌。 |
Ananda! The garden of Petara was covered with a net, and bells were hung in it. The four bells were gold, silver, lapis lazuli, and water essence. The golden bell had a silver tongue, the silver bell had a golden tongue, the lapis lazuli bell had a water essence tongue, and the water essence bell had a glazed tongue. |
「阿難！如是大殿華池及多羅園具足成已，八萬四千諸小國王即共往詣大善見王，白曰： |
"Ananda! Now that the great palace, Hua Chi, and the Duoluo Garden are complete, eighty-four thousand minor kings went together to see the great good king and said: |
『天王！當知大殿華池及多羅園悉具足成，唯願天王隨意所欲。』 |
"King of heaven!" You should know that the Hua Chi in the main hall and the Duoluo Garden are fully completed, and I only hope that the king of heaven can do whatever he wants. 』 |
阿難！爾時，大善見王便作是念： |
Ananda! At that time, the Great Good Seeing King thought as follows: |
『我不應先昇此大殿，若有上尊沙門、梵志，依此拘尸王城住者，我寧可請一切來集坐此大殿，施設上味極美餚饌，種種豐饒食噉含消，手自斟酌，皆令飽滿，食竟收器，行澡水訖，發遣令還。』 |
"I should not go up to this hall first. If there are any venerable ascetics and Brahmāzhi who live in the city of Kushi, I would rather invite everyone to come and sit in this hall and provide them with the most delicious food and all kinds of rich food." , I weighed it with my hands, and made myself full. After eating, I put away my utensils, took a bath, and when the water was finished, I sent an order to return. 』 |
「阿難！大善見王作是念已，即請上尊沙門、梵志，依彼拘尸王城住者，一切來集昇大正殿，都集坐已，自行澡水，便以上味極美餚饌，種種豐饒食噉含消，手自斟酌，皆令飽滿，食竟收器，行澡水訖，受呪願已，發遣令還。 |
"Ananda! Seeing that the king has thought this, the Great Good One invites the reverend ascetics, Brahmāzhi, and all those who live in the city of Kushi to gather in the main hall and sit down together. They themselves take a bath in the water, which tastes very delicious. The delicious food, all kinds of rich food are eaten in the mouth, and the hands are used to weigh them. They are all full. The food is put away, the water is finished, and after receiving the wish, the order is sent to return. |
「阿難！大善見王復作是念： |
"Ananda! The Great Good Seeing King thought again: |
『今我不應大正殿中而行於欲，我寧可獨將一侍人昇大殿住。』 |
"Now I should not live in the main hall and act according to my desires. I would rather send a servant to live in the main hall alone." 』 |
阿難！大善見王則於後時，將一侍人昇大正殿，便入金樓，坐銀御床，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那，坐已，離欲、離惡不善之法，有覺、有觀、離生喜、樂，逮初禪成就遊。 |
Ananda! When Dashan saw the king, he raised a servant to the main hall, then entered the golden building, sat on the silver royal bed, applied 氍氀, 毾 [blanket - Yan + Deng], covered it with brocade and silk 绮縠, and had a body quilt. , put pillows on both sides, add Lingga Pochuluo and Pozha Sitarana, sit down, abstain from desires, abstain from evil and unwholesome dharma, have awareness, have insight, escape from joy and happiness, and catch the first jhāna to achieve success. |
從金樓出，次入銀樓，坐金御床，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那，坐已，離欲、離惡不善之法，有覺、有觀，離生喜、樂，逮初禪成就遊。 |
Go out from the Jin Tower, then enter the Silver Tower, sit on the gold royal bed, apply 氍氀, 毾 [blanket - Yan + Deng], cover it with brocade Qi Luo Yu, have a lining quilt, put pillows on both ends, add Ling Jia Bo Xuluo, Poja Sidra Na, sitting down, freed from desire, evil and unwholesome dharma, aware and contemplative, freed from joy and joy, and achieved the first jhāna. |
從銀樓出，入琉璃樓，坐水精御床，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那，坐已，離欲、離惡不善之法，有覺、有觀，離生喜、樂，逮初禪成就遊。 |
Go out from the silver building and enter the glazed building, sit on the water-jingyu bed, apply 氍氀 and 毾 [blanket - Yan + Deng], cover it with brocade qiluo 縠, have a lining quilt, put pillows on both ends, add Lingga wave suluo, Poja Sidra Na, sitting down, freed from desire, evil and unwholesome dharma, aware and contemplative, freed from joy and joy, and achieved the first jhāna. |
從琉璃樓出，入水精樓，坐琉璃御床，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那，坐已，離欲、離惡不善之法，有覺、有觀，離生喜、樂，逮初禪成就遊。 |
Go out from the glazed building and enter the Shuijing building. Sitting on the glazed royal bed, you will be covered with 氍氀 and 毾 [blanket - Yan + Deng], covered with brocade 绮绮縠, with a lining quilt, and pillows at both ends. Poja Sidra Na, sitting down, freed from desire, evil and unwholesome dharma, aware and contemplative, freed from joy and joy, and achieved the first jhāna. |
「阿難！爾時八萬四千夫人及女寶並久不見大善見王，各懷飢虛，渴仰欲見。 |
"Ananda! At that time, eighty-four thousand ladies and maidens had not seen the Great Good Seeing King for a long time. They were all hungry and thirsty to see him. |
於是，八萬四千夫人共詣女寶，白曰： |
So, eighty-four thousand ladies came together to find the female treasure, Bai said: |
『天后！當知我等並久不覲天王。 |
"Queen of Heaven!" You should know that I have not been waiting for a long time to visit the King of Heaven. |
天后！我等今欲共見天王。』 |
Queen! We now want to see the King of Heaven together. 』 |
女寶聞已，告主兵臣： |
Nv Bao heard this and told the soldiers: |
『汝今當知！我等並久不覲天王，今欲往見。』 |
"You should know now!" I have not been to see the King of Heaven for a long time, but now I want to go see him. 』 |
主兵臣聞，即送八萬四千夫人及女寶至大正殿，八萬四千象、八萬四千馬、八萬四千車、八萬四千步、八萬四千小王亦共侍送至大正殿，當去之時，其聲高大，音響震動。 |
When the commander of the army heard this, he immediately sent eighty-four thousand ladies and daughters to the main hall, eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand foot soldiers, and eighty-four thousand little kings. The attendants escorted him to the main hall. As he was leaving, his voice was loud and the sound vibrated. |
大善見王聞其聲高大，音響震動，聞已，即問傍侍者曰： |
King Dashan saw that the voice was loud and the sound was vibrating. After hearing it, he immediately asked the attendant: |
『是誰聲高大，音響震動？』 |
"Whose voice is loud and the sound is vibrating?" 』 |
侍者白曰： |
The waiter Bai said: |
『天王！是八萬四千夫人及女寶，今悉共來詣大正殿，八萬四千象、八萬四千馬、八萬四千車、八萬四千步、八萬四千小王亦復共來詣大正殿。 |
"King of heaven!" Eighty-four thousand ladies and daughters have come together to visit the main hall. Eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand steps, and eighty-four thousand little kings have also come together. Go to the main hall. |
是故其聲高大，音響震動。』 |
Therefore, its sound is loud and the sound vibrates. 』 |
大善見王聞已，告侍者曰： |
When Dashan saw that the king had heard this, he told his attendants: |
『汝速下殿，可於露地疾敷金床，訖還白我。』 |
"You hurry down to the palace, and you can quickly spread the golden bed on the open ground, and pay it back to me later." 』 |
侍者受教，即從殿下，則於露地疾敷金床訖，還白曰： |
After receiving the instruction, the waiter immediately followed His Highness and quickly spread the golden bed on the open ground. After finishing it, he said in vain: |
『已為天王則於露地敷金床訖，隨天王意。』 |
"When he has become the king of heaven, he will lay the bed of gold on the open ground and follow the will of the king of heaven." 』 |
「阿難！大善見王即共侍者從殿來下，昇金床上，結跏趺坐。 |
"Ananda! When Dashan saw the king, all his attendants came down from the palace. They sat on the golden bed and sat in lotus position. |
阿難！彼時八萬四千夫人及女寶皆悉共前，詣大善見王。 |
Ananda! At that time, 84,000 ladies and maidens all came forward to meet King Dashan. |
阿難！大善見王遙見八萬四千夫人及女寶，見已，則便閉塞諸根。 |
Ananda! The Great Good Seeing King saw eighty-four thousand wives and female treasures from afar. Seeing him, he blocked all his faculties. |
於是，八萬四千夫人及女寶見王閉塞諸根已，便作是念： |
Then, seeing that the king had blocked all his faculties, the eighty-four thousand ladies and their daughters thought as follows: |
『天王今必不用我等。 |
The King of Heaven will not need me to wait now. |
所以者何？ |
So what? |
天王適見我等，便閉塞諸根。』 |
When the King of Heaven sees us, he blocks all our faculties. 』 |
「阿難！於是，女寶則前往詣大善見王，到已，白曰： |
"Ananda! So Nubao went to see the king of Dashan. When he arrived, Bai said: |
『天王！當知彼八萬四千夫人及女寶盡是天王所有，唯願天王常念我等，乃至命終。 |
"King of heaven!" You should know that those 84,000 wives and precious daughters are all owned by the King of Heaven. I only hope that the King of Heaven will always remember us until the end of his life. |
八萬四千象、八萬四千馬、八萬四千車、八萬四千步、八萬四千小王，盡是天王所有，唯願天王常念我等，乃至命終。』 |
Eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand steps, and eighty-four thousand little kings are all owned by the King of Heaven. I only hope that the King of Heaven will always remember us until the end of his life. 』 |
「彼時大善見王聞斯語已，告女寶曰： |
"At that time, King Dashan saw these words and told his daughter Bao: |
『妹！汝等長夜教我為惡，不令行慈。 |
"sister! You spent a long night teaching me to do evil and not to do kindness. |
妹！汝等從今已後，當教我行慈，莫令為惡。』 |
sister! From now on, you should teach me to be kind and not to do evil. 』 |
阿難！八萬四千夫人及女寶却住一面，涕零悲泣，而作此語： |
Ananda! The eighty-four thousand ladies and their daughter-in-law stayed together, weeping with tears in their eyes, and said this: |
『我等非是天王之妹，而今天王稱我等為妹。』 |
"We are not the sisters of the King of Heaven, but today the King calls us his sisters. 』 |
「阿難！彼八萬四千夫人及女寶各各以衣抆拭其淚，復前往詣大善見王，到已，白曰： |
"Ananda! Each of the eighty-four thousand wives and maidens wiped their tears with their clothes and went back to see the king. When they arrived, they said: |
『天王！我等云何教天王行慈，不為惡耶？』 |
"King of heaven!" How can we teach the king of heaven to be kind and not to do evil? 』 |
大善見王答曰： |
Dashan saw the king and replied: |
『諸妹！汝等為我，應如是說： |
"Sisters! For me, you should say this: |
「天王知不？ |
"Does the King of Heaven know? |
人命短促，當就後世，應修梵行。 |
Human life is short, we should devote ourselves to the hereafter and practice the holy life. |
生無不終，天王！當知彼法必來，非可愛念，亦不可喜，壞一切世，名曰為死。 |
All life has its end, King of Heaven! You should know that this dharma will definitely come. It is neither a cute thought nor a joy. It will destroy all the worlds. It is called death. |
是以天王於八萬四千夫人及女寶有念有欲者，唯願天王悉斷、捨離，至終莫念。 |
Therefore, if the King of Heaven has any thoughts or desires for the eighty-four thousand wives and precious daughters, I only hope that the King of Heaven will put an end to them, leave them alone, and never think of them again. |
於八萬四千象、八萬四千馬、八萬四千車、八萬四千步、八萬四千小王，天王有欲有念者，唯願天王悉斷、捨離、至終莫念。」 |
Regarding the eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand steps, and eighty-four thousand little kings, if the King of Heaven has any desires or thoughts, I only hope that the King of Heaven will put an end to them, give them up, and eventually Mo Nian. " |
諸妹，汝等如是教我行慈，不令為惡。』 |
Sisters, this is how you teach me to be kind and not to do evil. 』 |
「阿難！彼八萬四千夫人及女寶白曰： |
"Ananda! The eighty-four thousand wives and their daughter Baobai said: |
『天王！我等從今已後，當教天王行慈，不令為惡。 |
"King of heaven!" From now on, we should teach the King of Heaven to behave kindly and not to do evil. |
天王！人命短促，當就後世，彼法必來，非可愛念，亦不可憙，壞一切世，名曰為死。 |
King of heaven! Human life is short, and it is time for the hereafter, which will surely come. It is not a cute thought, nor can it be forgotten. It will destroy all the worlds, and it is called death. |
是以天王於八萬四千夫人及女寶有念有欲者，唯願天王悉斷、捨離，至終莫念。 |
Therefore, if the King of Heaven has any thoughts or desires for the eighty-four thousand wives and precious daughters, I only hope that the King of Heaven will put an end to them, leave them alone, and never think of them again. |
於八萬四千象、八萬四千馬、八萬四千車、八萬四千步、八萬四千小王，天王有欲有念者，唯願天王悉斷、捨離，至終莫念。』 |
Regarding the eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand steps, and eighty-four thousand little kings, if the Heavenly King has any desires or thoughts, I only hope that the Heavenly King will put an end to them and give them up, and finally Mo Nian. 』 |
阿難！大善見王為彼八萬四千夫人及女寶說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，發遣令還。 |
Ananda! The Great Good Seeing King preached the Dharma to those eighty-four thousand wives and daughter-in-laws, urging them to arouse thirst and attaining joy. Having immeasurable means to preach the Dharma to them, urging them to arouse thirst and admiration, and attaining joy, he issued an order to return. |
阿難！彼八萬四千夫人及女寶知大善見王發遣已，各拜辭還。 |
Ananda! The 84,000 wives and daughter Baozhi saw that the king had sent them, and they all paid their respects and returned. |
「阿難！彼八萬四千夫人及女寶還去不久，大善見王即共侍者還昇大殿，則入金樓，坐銀御床，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那，坐已，作是觀： |
"Ananda! Not long after the eighty-four thousand wives and their daughter-in-law had left, the Great Good Seeing King and his attendants returned to the main hall. Then they entered the golden tower, sat on the silver royal bed, and applied the blankets - Yan + Deng. Covered with brocade robes, there is a lining quilt, pillows at both ends, plus Lingga Pochuluo and Pozha Sitarana, sit down and observe like this: |
『我是最後邊，念欲、念恚、念害、鬪諍、相憎、諛諂、虛偽、欺誑、妄言，無量諸惡不善之法是最後邊。』 |
"I am the last one. I am the last one with thoughts of desire, hatred, harm, slander, hatred, flattery, hypocrisy, deceit, lies, and countless evil and unwholesome dharma." 』 |
心與慈俱，遍滿一方成就遊。 |
Heart and compassion are both present and fulfilled. |
如是二三四方、四維上下，普周一切，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good cultivation, pervading all the worldly achievements. |
「從金樓出，次入銀樓，坐金御床，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那，坐已，作是觀： |
"Go out from the Golden Tower, then enter the Silver Tower, sit on the golden royal bed, apply 氍氀, 毾 [blanket - Yan + Deng], cover it with brocade qiluo 縠, have a quilt for the body, put pillows on both ends, add Ling Jia Bo Zuluo , Bogye Siddharana, sitting down, contemplated this: |
『我是最後邊，念欲、念恚、念害、鬪諍、相憎、諛諂、虛偽、欺誑、妄言，無量諸惡不善之法是最後邊。』 |
"I am the last one. I am the last one with thoughts of desire, hatred, harm, slander, hatred, flattery, hypocrisy, deceit, lies, and countless evil and unwholesome dharma." 』 |
心與悲俱，遍滿一方成就遊。 |
The heart and sorrow are both filled with achievements. |
如是二三四方、四維上下，普周一切，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good cultivation, pervading all the worldly achievements. |
「從銀樓出，入琉璃樓，坐水精御床，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那，坐已，作是觀： |
"Exit the silver building and enter the glazed building. I sit on the water-jingyu bed. I put it on the bed with 氍氀 and 毾 [blanket - Yan + Deng], and cover it with brocade qi Luoyu. I have a quilt for the body, and I put pillows on both ends. , Bogye Siddharana, sitting down, contemplated this: |
『我是最後邊，念欲、念恚、念害、鬪諍、相憎、諛諂、虛偽、欺誑、妄言，無量諸惡不善之法是最後邊。』 |
"I am the last one. I am the last one with thoughts of desire, hatred, harm, slander, hatred, flattery, hypocrisy, deceit, lies, and countless evil and unwholesome dharma." 』 |
心與喜俱，遍滿一方成就遊。 |
The heart is full of joy, and the journey is full of achievements. |
如是二三四方、四維上下，普周一切，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good cultivation, pervading all the worldly achievements. |
「從琉璃樓出，入水精樓，坐瑠璃御床，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那，坐已，作是觀： |
"Exit the Liuli Pavilion, enter the Shuijing Pavilion, sit on the Ruli imperial bed, apply 氍氀, 毾 [blanket - Yan + Deng], cover it with brocade Qi Luo Yu, have a lining quilt, put pillows on both ends, add Ling Jia Bo Zuluo , Bogye Siddharana, sitting down, contemplated this: |
『我是最後邊，念欲、念恚、念害、鬪諍、相憎、諛諂、虛偽、欺誑、妄言，無量諸惡不善之法是最後邊。』 |
"I am the last one. I am the last one with thoughts of desire, hatred, harm, slander, hatred, flattery, hypocrisy, deceit, lies, and countless evil and unwholesome dharma." 』 |
心與捨俱，遍滿一方成就遊。 |
The heart and equanimity are combined to achieve success everywhere. |
如是二三四方、四維上下，普周一切，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good cultivation, pervading all the worldly achievements. |
「阿難！大善見王於最後時生微微死痛，猶如居士或居士子，食極妙食，生小微煩。 |
"Ananda! The Great Good Seeing King suffered from slight death pains in his final moments, just like a layman or a layman's son who eats extremely wonderful food and suffers from small minor annoyances. |
阿難！大善見王於最後時生微微死痛亦復如是。 |
Ananda! This was also the case when King Mahasattva saw himself suffering slight death pain during his final moments. |
阿難！爾時大善見王修習四梵室，捨念欲已，乘是命終，生梵天中。 |
Ananda! At that time, the Great Good Seeing King meditated on the Four Brahma Chambers, gave up thoughts of desire, and died in the Brahma Heaven. |
「阿難！在昔異時大善見王者，汝謂異人耶？ |
"Ananda! At a different time in the past, Mahasattva met the king. Do you call him a stranger? |
莫作斯念，當知即是我也。 |
Don't think about it, you should know that it is me. |
阿難！我於爾時為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。 |
Ananda! At that time, I benefited myself, benefited others, and benefited many people. I felt sorry for the world, seeking justice and benefit for God and people, and seeking peace and happiness. |
爾時說法不至究竟，不究竟白淨，不究竟梵行，不究竟梵行訖。 |
At that time, the Dharma will not reach the ultimate, the ultimate purity, the ultimate holy life, and the ultimate holy life will not be completed. |
爾時不離生老病死、啼哭憂慼，亦未能得脫一切苦。 |
At that time, I was not free from birth, old age, sickness and death, crying and worrying, but I could not escape all suffering. |
「阿難！我今出世，如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
"Ananda! I am now born as a Tathagata, unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understander of the world, supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, blessed by all. |
我今為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。 |
I am here to benefit myself, benefit others, and benefit many people. I am sorry for the world, seeking justice and benefit for God and people, and seeking peace and happiness. |
我今說法得至究竟，究竟白淨，究竟梵行，究竟梵行訖。 |
Now I have reached the ultimate level of Dharma, the ultimate purity, the ultimate holy life, and the ultimate holy life. |
我今得離生老病死、啼哭憂慼，我今已得脫一切苦。 |
Now I am free from birth, old age, sickness and death, from crying and sorrow. Now I am free from all suffering. |
「阿難！從拘尸城，從惒跋單力士娑羅林，從尼連然河，從求求河，從天冠寺，從為我敷床處，我於其中間七反捨身，於中六反為轉輪王，今第七如來、無所著、等正覺。 |
"Ananda! From the city of Kushi, from the Suvarnabhumi Sala Forest, from the Nilianran River, from the Qiqiu River, from the Tianguan Temple, from the place where my bed was made, I surrendered my body seven times in the middle of it. The sixth reverse was the King of Wheels, and now the seventh Tathagata is unattached and fully enlightened. |
「阿難！我不復見世中天及魔、梵、沙門、梵志，從天至人，更復捨身者，是處不然。 |
"Ananda! I no longer see the devas, demons, Brahmas, ascetics, and Brahmans in the world, from devas to humans, and those who sacrifice themselves again. This is not the case. |
阿難！我今最後生、最後有、最後身、最後形、得最後我，我說是苦邊。」 |
Ananda! My present life is the last, the last existence, the last body, the last form, the last self. I call it the edge of suffering. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
大善見王經第四竟（四千六百一十五字） |
The Fourth Principle of the Sutra of the King of Great Good Views (4,615 words) |
中阿含經卷第十四（九千三百五十四字）（第二小土城誦） |
The Fourteenth Volume of the Central Agama Sutra (9,354 words) (Recited by the Second Xiaotucheng) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 6 王相應品 |
Chapter 6 King's counterpart |
69. Thirty Analogies （六九）三十喻經 |
69. Thirty Analogies (69) Thirty Analogies |
中阿含經卷第十五 |
Volume 15 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林加蘭哆園，與大比丘眾俱，共受夏坐。 |
At one time, the Buddha was visiting the city of Rajagaha, and he was sitting with the great bhikkhus in the Bamboo Grove Kalanduo Garden. |
爾時，世尊於十五日說從解脫時，在比丘眾前敷座而坐，世尊坐已，便入定意，觀諸比丘心。 |
At that time, when the World-Honored One was preaching liberation on the fifteenth day, he sat down in front of the monks. After the World-Honored One had sat down, he entered into concentration and observed the minds of the monks. |
於是，世尊見比丘眾靜坐默然極默然，無有睡眠，除陰蓋故，比丘眾坐甚深極甚深，息極息、妙極妙。 |
Then, the World-Honored One saw the monks sitting in silence, extremely silent, without any sleep, because the yin cover had been removed, the monks were sitting very deep, very deep, breathing extremely, wonderfully. |
是時，尊者舍梨子亦在眾中。 |
At that time, the Venerable Sariko was also among the crowd. |
於是，世尊告曰： |
Then the World-Honored One said: |
「舍梨子！比丘眾靜坐默然極默然，無有睡眠，除陰蓋故，比丘眾坐甚深極甚深，息極息、妙極妙。 |
"Sariputra! The bhikkhus sit in silence and are extremely silent. There is no sleep. Because the vaginal lids have been removed, the bhikkhus sit very deep, very deep, breathing extremely well, and it is wonderful. |
舍梨子！誰能敬重奉事比丘眾者？」 |
Give up the pear! Who can respect those who serve monks? " |
於是，尊者舍梨子即從坐起，偏袒著衣，叉手向佛，白曰： |
Then the Venerable Sariputta stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！如是比丘眾靜坐默然極默然，無有睡眠，除陰蓋故，比丘眾坐甚深極甚深，息極息、妙極妙。 |
"World-Honored One, the bhikkhus are sitting in silence and silence. There is no sleep, and the yin cover has been removed. Therefore, the bhikkhus are sitting very deep, very deep, breathing extremely, wonderfully. |
世尊！無能敬重奉事比丘眾者，唯有世尊能敬重奉事法及比丘眾、戒、不放逸、布施及定，唯有世尊能敬重奉事。」 |
World Honored One! Those who cannot respect and serve the monks, only the Blessed One can respect the Dharma and the monks, precepts, non-discipline, generosity and concentration, only the Blessed One can respect and serve them. " |
世尊告曰： |
The World Honored One said: |
「舍梨子！如是，如是。 |
"Shelizi! So, so. |
無能敬重奉事比丘眾者，唯有世尊能敬重奉事法及比丘眾、戒、不放逸、布施及定，唯有世尊能敬重奉事。 |
Those who cannot respect and serve the monks, only the Blessed One can respect the Dharma and the monks, precepts, non-discipline, generosity and concentration, only the Blessed One can respect and serve them. |
舍梨子！猶如王及大臣有種種嚴飾具，繒綵錦罽、指環、臂釧、肘瓔、咽鉗、生色珠鬘。 |
Give up the pear! Just like the king and his ministers have all kinds of elaborate ornaments, such as colorful silk ribbons, finger rings, arm bracelets, elbow necklaces, throat pincers, and colorful pearl garlands. |
舍梨子！如是，比丘、比丘尼以戒德為嚴飾具。 |
Give up the pear! In this way, bhikkhus and bhikkhunis use virtue as their adornment. |
舍梨子！若比丘、比丘尼成就戒德為嚴飾具者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and bhikkhunis achieve moral integrity and are well-dressed, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有五儀式，劍、蓋、天冠、珠柄之拂及嚴飾屣，守衛其身，令得安隱。 |
Give up the pear! Just like the king and his ministers have five rituals: the sword, the cover, the heavenly crown, the whisk of the bead handle, and the elaborately decorated waistband, to guard their bodies and ensure their safety. |
舍梨子！如是，比丘、比丘尼以持禁戒為衛梵行。 |
Give up the pear! In this way, bhikkhus and bhikkhunis guard the holy life by observing fasting precepts. |
舍梨子！若比丘、比丘尼成就禁戒為衛梵行者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns fulfill the precepts and practice the holy life, they will be able to abandon evil and practice good. |
「舍梨子！猶如王及大臣有守閤人。 |
"Shelizi! Just like a king and his ministers having a guardian. |
舍梨子！如是，比丘、比丘尼以護六根為守閤人。 |
Give up the pear! In this way, bhikkhus and bhikkhunis are guardians of the six sense organs. |
舍梨子！若比丘、比丘尼成就護六根為守閤人者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns can protect the six faculties and protect others, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有守門將，聰明智慧，分別曉了。 |
Give up the pear! Just like a king and his ministers have gatekeepers who are wise and wise, and know how to distinguish. |
舍梨子！如是，比丘、比丘尼以正念為守門將。 |
Give up the pear! In this way, monks and nuns use mindfulness as the gatekeeper. |
舍梨子！若比丘、比丘尼成就正念為守門將者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns achieve mindfulness as gatekeepers, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有好浴池，清泉平滿。 |
Give up the pear! It is like a king and his ministers having a good bath with clear springs. |
舍梨子！如是，比丘、比丘尼以自心為浴池泉。 |
Give up the pear! In this way, bhikkhus and bhikkhunis use their own minds as bath springs. |
舍梨子！若比丘、比丘尼成就自心為浴池泉者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns realize that their minds are like bathing springs, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有沐浴人，常使洗浴。 |
Give up the pear! Just like the king and his ministers having bathers, they often use them to bathe. |
舍梨子！如是，比丘、比丘尼以善知識為沐浴人。 |
Give up the pear! In this way, monks and nuns use good teachers as bathers. |
舍梨子！若比丘、比丘尼成就善知識為沐浴人者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns become good teachers and bathe others, they will be able to abandon evil and practice good. |
「舍梨子！猶如王及大臣有塗身香，木蜜、沈水、栴檀、蘇合、雞舌、都梁。 |
"Shelizi! It's like the king and his ministers applying incense on their bodies, such as wood honey, sinking water, sandalwood, suhe, chicken tongue, and duliang. |
舍梨子！如是，比丘、比丘尼以戒德為塗香。 |
Give up the pear! In this way, monks and nuns use moral virtue as incense. |
舍梨子！若比丘、比丘尼成就戒德為塗香者，便能捨惡，修習於善。 |
Give up the pear! If a bhikkhu or bhikshuni achieves the virtue of applying incense, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有好衣服，初摩衣、錦繒衣、白［疊＊毛］衣、加陵伽波惒邏衣。 |
Give up the pear! Just like the king and his ministers have good clothes, such as Chumo clothes, brocade clothes, white [folded * wool] clothes, and Kalinga Bosolo clothes. |
舍梨子！如是。 |
Give up the pear! If so. |
比丘、比丘尼以慙愧為衣服。 |
Bhikkhus and nuns wear shame as their clothing. |
舍梨子！若比丘、比丘尼成就慙愧為衣服者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns achieve the goal of being ashamed of their clothes, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有好床座，極廣高大。 |
Give up the pear! It is like a king and his ministers having a good bed and seat, which is very wide and tall. |
舍梨子！如是，比丘、比丘尼以四禪為床座。 |
Give up the pear! In this way, monks and nuns use the fourth jhāna as their bed seat. |
舍梨子！若比丘、比丘尼成就四禪為床座者，便能捨惡，修習於善。 |
Give up the pear! If a bhikkhu or bhikshuni achieves the four jhānas as a bed seat, they will be able to abandon evil and practice good. |
「舍梨子！猶如王及大臣有工剃師，常使洗浴。 |
"Shelizi! It's like the king and his ministers have professional barbers who often bathe them. |
舍梨子！如是，比丘、比丘尼以正念為剃師。 |
Give up the pear! In this way, monks and nuns use mindfulness as their shavers. |
舍梨子！若比丘、比丘尼成就正念為剃師者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns achieve mindfulness and become tonsure masters, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有餚饌美食，種種異味。 |
Give up the pear! Just like the king and his ministers having delicious food with all kinds of strange smells. |
舍梨子！如是，比丘、比丘尼以喜為食。 |
Give up the pear! In this way, bhikkhus and nuns feed on joy. |
舍梨子！若比丘、比丘尼成就於喜以為食者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and bhikkhunis achieve the level of those who like to eat, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有種種飲，［木＊奈］飲、瞻波飲、甘蔗飲、蒲桃飲、末蹉提飲。 |
Give up the pear! Just like the king and his ministers have various kinds of drinks: [mu*nai] drink, zhanbo drink, sugarcane drink, sycamore drink, and mocaiti drink. |
舍梨子！如是，比丘、比丘尼以法味為飲。 |
Give up the pear! In this way, monks and nuns drink the flavor of the Dharma. |
舍梨子！若比丘、比丘尼成就法味以為飲者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and bhikkhunis achieve the taste of Dharma and drink it, they will be able to abandon evil and practice good. |
「舍梨子！猶如王及大臣有妙華鬘，青蓮華鬘、瞻蔔華鬘、修摩那華鬘、婆師華鬘、阿提牟哆華鬘。 |
"Sariputra! Just like the king and his ministers have the wonderful flower garland, the green lotus flower garland, the divination flower garland, the suma na flower garland, the Bodhisattva flower garland, and the Atimudo flower garland. |
舍梨子！如是，比丘、比丘尼以三定為華鬘，空、無願、無相。 |
Give up the pear! In this way, bhikkhus and bhikkhunis regard the three determinations as the flower garland, which is empty, wishless, and shapeless. |
舍梨子！若比丘、比丘尼成就三定為華鬘者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and bhikkhunis achieve the three determinations and become the flower garlands, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有諸屋舍、堂閣、樓觀。 |
Give up the pear! Just like the king and his ministers have various houses, pavilions, and towers. |
舍梨子！如是，比丘、比丘尼以三室為屋舍，天室、梵室、聖室。 |
Give up the pear! In this way, monks and nuns use three rooms as their houses: the heavenly room, the Brahma room, and the holy room. |
舍梨子！若比丘、比丘尼成就三室為屋舍者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns achieve three-room houses, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有典守者，謂守室人。 |
Give up the pear! Just like the king and ministers who have a code to keep, they are called house keepers. |
舍梨子！如是，比丘、比丘尼以智慧為守室人。 |
Give up the pear! In this way, bhikkhus and nuns use wisdom as housekeepers. |
舍梨子！若比丘、比丘尼成就智慧為守室人者，便能捨惡，修習於善。 |
Give up the pear! If monks and nuns achieve wisdom and become house keepers, they will be able to abandon evil and practice good. |
「舍梨子！猶如王及大臣有諸國邑四種租稅，一分供王及給皇后、宮中婇女； |
"Shelizi! It's like the king and his ministers have four kinds of taxes from each country, and one share is for the king, the queen, and the maids in the palace; |
二分供給太子、群臣； |
Two points are provided to the prince and ministers; |
三分供國一切民人； |
Three cents for all the people of the country; |
四分供給沙門、梵志。 |
Four points are given to ascetics and brahmins. |
舍梨子！如是，比丘、比丘尼以四念處為租稅。 |
Give up the pear! In this way, monks and nuns regard the four foundations of mindfulness as tax. |
舍梨子！若比丘、比丘尼成就四念處為租稅者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns achieve the four foundations of mindfulness, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有四種軍，象軍、馬軍、車軍、步軍。 |
Give up the pear! Just like the king and his ministers have four kinds of armies, the elephant army, the horse army, the chariot army, and the infantry army. |
舍梨子！如是，比丘、比丘尼以四正斷為四種軍。 |
Give up the pear! In this way, monks and nuns use the four right divisions to form the four kinds of armies. |
舍梨子！若比丘、比丘尼成就四正斷為四種軍者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns achieve the four right judgments and form the four armies, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有種種輿，象輿、馬輿、車輿、步輿。 |
Give up the pear! Just like the king and his ministers have various types of vehicles, such as elephant vehicles, horse vehicles, chariot vehicles, and walking vehicles. |
舍梨子！如是，比丘、比丘尼以四如意足為掆輿。 |
Give up the pear! In this way, bhikkhus and bhikkhunis use the four wish-fulfilling feet as their guidance. |
舍梨子！若比丘、比丘尼成就四如意足以為輿者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and bhikkhunis achieve the four ideals and are able to act as a public example, they will be able to abandon evil and practice good. |
「舍梨子！猶如王及大臣有種種車莊，以眾好師子、虎、豹斑文之皮，織成雜色種種莊飾。 |
"Shelizi! It's like the king and his ministers have various chariots and chariots. They use the skins of many good teachers, tigers, and leopards to make various chariot decorations. |
舍梨子！如是，比丘、比丘尼以止觀為車。 |
Give up the pear! In this way, monks and nuns use tranquility and vipassanā as their vehicle. |
舍梨子！若比丘、比丘尼成就止觀以為車者，便能捨惡，修習於善。 |
Give up the pear! If a bhikkhu or bhikshuni achieves Samatha and Vipassana as a chariot, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有駕御者，謂御車人。 |
Give up the pear! Just like the king and his ministers have charioteers, they are called charioteers. |
舍梨子！如是，比丘、比丘尼以正念為駕御人。 |
Give up the pear! In this way, monks and nuns use mindfulness to control people. |
舍梨子！若比丘、比丘尼成就正念為駕御人者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns achieve mindfulness to control others, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有極高幢。 |
Give up the pear! It is like the king and his ministers having very tall buildings. |
舍梨子！如是，比丘、比丘尼以己心為高幢。 |
Give up the pear! In this way, bhikkhus and bhikkhunis regard their own minds as high towers. |
舍梨子！若比丘、比丘尼成就己心為高幢者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and bhikkhunis achieve the goal of making their mind a high tower, they will be able to abandon evil and practice good. |
「舍梨子！猶如王及大臣有好道路，平正坦然，唯趣園觀。 |
"Shelizi! Just like the king and his ministers who have a good path, which is upright and calm, and only enjoys the garden view. |
舍梨子！如是，比丘、比丘尼以八支聖道為道路，平正坦然，唯趣涅槃。 |
Give up the pear! In this way, bhikkhus and bhikkhunis take the Eight-branched Noble Path as their path, which is fair and calm and only leads to Nirvana. |
舍梨子！若比丘、比丘尼成就八支聖道以為道路，平正坦然，唯趣涅槃者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and bhikkhunis achieve the Eightfold Noble Path as a path that is fair and calm and only leads to Nirvana, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有主兵臣，聰明智慧，分別曉了。 |
Give up the pear! It is like a king and his ministers having their own soldiers and ministers, who are wise and wise, and know how to distinguish themselves. |
舍梨子！如是，比丘、比丘尼以智慧為主兵臣。 |
Give up the pear! In this way, bhikkhus and nuns use wisdom as their chief military officer. |
舍梨子！若比丘、比丘尼成就智慧為主兵臣者，便能捨惡，修習於善。 |
Give up the pear! If monks and nuns achieve wisdom and become soldiers and ministers of the Lord, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有大正殿，極廣高敞。 |
Give up the pear! Just like the king and his ministers have a large main hall, which is extremely wide and spacious. |
舍梨子！如是，比丘、比丘尼以智慧為大正殿。 |
Give up the pear! In this way, bhikkhus and bhikkhunis use wisdom as their main hall. |
舍梨子！若比丘、比丘尼成就智慧為大正殿者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and bhikkhunis achieve the wisdom of the Great Hall, they will be able to abandon evil and practice good. |
「舍梨子！猶如王及大臣昇高殿上，觀殿下人往來走踊、住立坐臥。 |
"Shelizi! It's like the king and his ministers ascending to the palace, watching the people walking around, standing, sitting and lying down. |
舍梨子！如是，比丘、比丘尼以昇無上智慧高殿，為自觀己心，周正柔軟，歡喜遠離。 |
Give up the pear! In this way, bhikkhus and bhikkhunis ascend to the high palace of supreme wisdom, observe their own hearts, be righteous and soft, and stay away from joy. |
舍梨子！若比丘、比丘尼成就無上智慧高殿，為自觀己心，周正柔軟，歡喜遠離者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns achieve the high palace of supreme wisdom, observe their own minds, be righteous and soft, and stay away from them with joy, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有宗正卿，諳練宗族。 |
Give up the pear! Just like the king and his ministers have Zong Zhengqing, who is well versed in the clan. |
舍梨子！如是，比丘、比丘尼以四聖種為宗正卿。 |
Give up the pear! In this way, bhikkhus and bhikkhunis regard the four holy species as their principal ministers. |
舍梨子！若比丘、比丘尼成就四聖種為宗正卿者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns achieve the four holy species and become Zongzhengqing, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有名良醫，能治眾病。 |
Give up the pear! Just like the king and his ministers have famous doctors who can cure all diseases. |
舍梨子！如是，比丘、比丘尼以正念為良醫。 |
Give up the pear! In this way, monks and nuns use mindfulness as a good doctor. |
舍梨子！若比丘、比丘尼成就正念為良醫者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns achieve mindfulness and become good doctors, they will be able to abandon evil and practice good. |
「舍梨子！猶如王及大臣有正御床，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那。 |
"Shelizi! It's like the king and his ministers have a royal bed, covered with 氍氀 and 毾 [blanket - Yan + Deng], covered with brocade qiluoyu, with a quilt for the body, and pillows at both ends. Cover Siddharana. |
舍梨子！如是，比丘、比丘尼以無礙定為正御床。 |
Give up the pear! In this way, bhikkhus and bhikkhunis regard unobstructed concentration as the correct bed. |
舍梨子！若比丘、比丘尼成就無礙定為正御床者，便能捨惡，修習於善。 |
Give up the pear! If a bhikkhu or bhikshuni achieves non-obstruction concentration and becomes a correct bed-master, they will be able to abandon evil and practice good. |
舍梨子！猶如王及大臣有名珠寶。 |
Give up the pear! Like famous jewelry for kings and ministers. |
舍梨子！如是，比丘、比丘尼以不動心解脫為名珠寶。 |
Give up the pear! In this way, bhikkhus and bhikkhunis take the name of jewelry with the liberation of immovable mind. |
舍梨子！若比丘、比丘尼成就不動心解脫為名珠寶者，便能捨惡，修習於善。 |
Give up the pear! If bhikkhus and nuns achieve the liberation of immovable mind, which is called jewel, they will be able to give up evil and practice good. |
舍梨子！猶如王及大臣極淨沐浴，好香塗身，身極清淨。 |
Give up the pear! Just like a king and his ministers taking a very clean bath, coating their bodies with good fragrance, and making their bodies very pure. |
舍梨子！如是，比丘、比丘尼以自觀己心為身極淨。 |
Give up the pear! In this way, bhikkhus and bhikkhunis consider their own minds as extremely pure. |
舍梨子！若比丘、比丘尼成就自觀己心為身淨者，便能敬重奉事世尊、法及比丘眾、戒、不放逸、布施及定。」 |
Give up the pear! If bhikkhus and bhikkhunis realize that their minds are pure and their bodies are pure, they will be able to respect and serve the Blessed One, the Dharma, and the community of bhikkhus, practice precepts, refrain from laxity, give alms, and remain calm. " |
佛說如是。 |
Buddha said so. |
尊者舍梨子及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Sāliputta and other bhikkhus heard what the Buddha said and followed it with joy. |
三十喻經第五竟（二千三百八十八字） |
The Fifth Principle of the Thirty Parables (2,388 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 6 王相應品 |
Chapter 6 King's counterpart |
70. The Wheel-turning Monarch （七〇）轉輪王經 |
70. The Wheel-turning Monarch (70) The Wheel-turning Monarch |
我聞如是： |
This is what I heard: |
一時，佛遊摩兜麗剎利，在［木＊奈］林駛河岸。 |
At one time, the Buddha was traveling with Maharaja Ksali, driving along the river bank in the forest of [M*na]. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諸比丘！當自然法燈，自歸己法，莫然餘燈，莫歸餘法。 |
"Bhikkhus, be a lamp of natural Dharma and return it to your own Dharma. Don't be a lamp left behind and don't return to a remaining Dharma. |
諸比丘！若自然法燈，自歸己法，不然餘燈，不歸餘法者，便能求學得利，獲福無量。 |
Monks! If the natural Dharma lamp returns to its own Dharma, and if the remaining lamp does not return to the remaining Dharma, then one will be able to gain benefit from learning and gain immeasurable blessings. |
所以者何？ |
So what? |
比丘！昔時有王名曰堅念，為轉輪王，聰明智慧，有四種軍整御天下，由己自在，如法法王，成就七寶，得人四種如意之德。 |
Bhikkhu! In the past, there was a king named Jian Nian. He was a wheel-turning king. He was intelligent and wise. He had four kinds of armies to control the world. He was free of himself. He was like the king of Dharma. He achieved the seven treasures and obtained four kinds of virtues as desired. |
云何成就七寶，得人四種如意之德？ |
How can one achieve the seven treasures and obtain four kinds of wish-fulfilling virtues? |
如前所說成就七寶，得人四種如意之德。 |
As mentioned before, achieving the seven treasures can lead to four kinds of wish-fulfilling virtues. |
「於是，堅念王而於後時，天輪寶移，忽離本處。 |
"Thereupon, when King Jian Nian was behind, the heavenly wheel treasure moved and suddenly left its place. |
有人見之，詣堅念王白曰： |
When someone saw this, Yi Jian thought of Wang Bai and said: |
『天王！當知天輪寶移離於本處。』 |
"King of heaven!" You should know that the Heavenly Wheel Treasure has moved away from its original place. 』 |
堅念王聞已，告曰： |
King Jian Nian heard this and said: |
『太子！我天輪寶移離於本處。 |
"Prince!" My heavenly wheel treasure has moved away from this place. |
太子！我自曾從古人聞之，若轉輪王天輪寶移離本處者，彼王必不久住，命不久存。 |
Prince! I have heard from the ancients that if the wheel-turning king's heavenly wheel treasure moves away from its place, the king will not live long and his life will not last long. |
太子！我已得人間之欲，今當復求於天上欲。 |
Prince! I have obtained my desires in this world, now I should seek my desires in heaven again. |
太子，我欲剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
Prince, I want to shave off my beard and hair, put on cassock, become a true believer, leave home, become homeless, and learn the Tao. |
太子！我今以此四天下付授於汝，汝當如法治化，莫以非法，無令國中有諸惡業、非梵行人。 |
Prince! I now teach you these Four Heavens. You should follow the rule of law and do not do illegal things. Do not let any bad deeds or non-Brahma people in the country. |
太子！汝後若見天輪寶移離本處者，汝亦當復以此國政授汝太子，善教勅之。 |
Prince! If you later see that the Heavenly Wheel Treasure has moved away from its place, you should also resume the administration of this country and entrust it to your prince, and teach him well. |
授太子國已，汝亦當復剃除鬚髮，著袈裟衣，至信、捨家、無家、學道於是。』 |
After you have been given the crown prince's kingdom, you should also shave off your beard and hair, put on cassocks, and learn the Tao when you are truly faithful, leave your family behind, become homeless, and learn the Tao. 』 |
堅念王授太子國，善教勅已，便剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
After firmly remembering that the king had conferred the crown prince's kingdom and was good at teaching, he shaved off his beard and hair, put on cassock clothes, and left his home to study Taoism. |
「時，堅念王出家學道七日之後，彼天輪寶即沒不現，失天輪已，剎利頂生王便大憂惱，愁慼不樂，剎利頂生王即詣父堅念王仙人所。 |
"At that time, seven days after King Jianniang became a monk and studied Taoism, the heavenly wheel treasure disappeared and appeared. Having lost the heavenly wheel, the king of Ksāriya was greatly distressed and unhappy. I firmly remember the place of Immortal Wang. |
到已，白曰： |
When he arrived, Bai said: |
『天王！當知天王學道七日之後，彼天輪寶便沒不現。』 |
"King of heaven!" You should know that after the Heavenly King has learned the Tao for seven days, the Heavenly Wheel Treasure will appear everywhere. 』 |
父堅念王仙人告子剎利頂生王曰： |
The father Jian thought of King Immortal and told his son, King Ksāli, the king of birth, saying: |
『汝莫以失天輪寶故而懷憂慼。 |
Don't worry because you lost the Heavenly Wheel. |
所以者何？ |
So what? |
汝不從父得此天輪。』 |
You did not receive this heavenly wheel from your father. 』 |
剎利頂生王復白父曰： |
The King of Ksāli’s birth again said to his father: |
『天王！我今當何所為？』 |
"King of heaven!" What should I do now? 』 |
「父堅念王仙人告其子曰： |
"The father Jian Nian Wang Xianren told his son: |
『汝當應學相繼之法，汝若學相繼之法者，於十五日說從解脫時，沐浴澡洗，昇正殿已，彼天輪寶必從東方來，輪有千輻，一切具足，清淨自然，非人所造，色如火［火＊僉］，光明昱爍。』 |
"You should learn the Dharma of succession. If you learn the Dharma of succession, on the fifteenth day when you say you are liberated, take a bath and ascend to the main hall, the treasure of the heavenly wheel will come from the east. The wheel has a thousand spokes and everything is complete. , pure and natural, not made by man, its color is like fire [火*佥], its light is shining. 』 |
剎利頂生王復白父曰： |
The King of Ksāli’s birth again said to his father: |
『天王！云何相繼之法欲令我學？ |
"King of heaven!" Why do you want me to learn the Dharma one after another? |
令我學已，於十五日說從解脫時，沐浴澡洗，昇正殿已，彼天輪寶從東方來，輪有千輻，一切具足，清淨自然，非人所造，色如火［火＊僉］，光明昱爍。』 |
Let me learn from it. On the 15th, when I say I am liberated, I take a bath and ascend to the main hall. The treasure of the heavenly wheel comes from the east. The wheel has a thousand spokes. Everything is perfect. It is pure and natural. It is not made by man. Its color is like fire. [ Fire *佥], bright and shining. 』 |
「父堅念王仙人復告子曰： |
"The father firmly thought of Immortal Wang and told his son: |
『汝當觀法如法，行法如法，當為太子、后妃、婇女，及諸臣民、沙門、梵志，乃至蜫蟲奉持法齋，月八日、十四日、十五日修行布施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍［毯－炎＋數］、綩綖、給使、明燈。 |
"You should observe the Dharma in accordance with the Dharma and practice the Dharma in accordance with the Dharma. You should observe the Dharma fast on the eighth, fourteenth, and fifteenth day of the month as the prince, concubine, servant girl, and all your subjects, ascetics, brahmans, and even insects. Practice alms and give to the needy ascetics, brahmas, poor, lonely, and beggars from far away, with food, clothing, quilts, carriages, garlands, flowers, incense, houses, beds, and clothes [carpet-yan + Number], 綩綖, give messenger, light. |
若汝國中有上尊、名德、沙門、梵志者，汝當隨時往詣彼所，問法受法： |
If there is a Supreme Being, a Ming De, a Samana or a Brahma in your country, you should go to that place at any time and ask for and receive the Dharma: |
「諸尊！何者善法？ |
"Honored Ones! What kind of dharma is this? |
何者不善法？ |
What is the unwholesome dharma? |
何者為罪？ |
What is sin? |
何者為福？ |
Which one is blessed? |
何者為妙？ |
Which one is better? |
何者非妙？ |
What is not wonderful? |
何者為黑？ |
What is black? |
何者為白？ |
What is white? |
黑白之法從何而生？ |
Where does the law of black and white come from? |
何者現世義？ |
What is the meaning of this world? |
何者後世義？ |
What is the righteousness of future generations? |
云何作行受善不受惡？」 |
How can one do good deeds and avoid evil? " |
從彼聞已，行如所說。 |
Hearing it from him, he acted as he said. |
若汝國中有貧窮者，當出財物，以給恤之。 |
If there are poor people in your country, you should give money and money to help them. |
天王！是謂相繼之法，汝當善學。 |
King of heaven! This is called the method of succession, and you should learn it well. |
汝善學已，於十五日說從解脫時，沐浴澡洗，昇正殿已，彼天輪寶必從東方來，輪有千輻，一切具足，清淨自然，非人所造，色如火焰，光明昱爍。』 |
If you have learned well and preached liberation on the fifteenth day, after taking a bath and ascending to the main hall, the heavenly wheel treasure will come from the east. The wheel has a thousand spokes, everything is complete, pure and natural, not made by man, and its color is like a flame. , Guangming Yushuo. 』 |
「剎利頂生王便於後時觀法如法，行法如法，而為太子、后妃、婇女及諸臣民、沙門、梵志，乃至蜫蟲奉持法齋，月八日、十四日、十五日修行布施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍［毯－炎＋數］、綩綖，給使、明燈。 |
"King Ksriya, the King of the Supreme Beings, will observe the Dharma in accordance with the Dharma and practice the Dharma in accordance with the Dharma. He will observe the Dharma fast for the prince, concubines, concubines, and other subjects, ascetics, Brahmins, and even insects, on the eighth and fourteenth day of the month. On the 15th day and the 15th day, practice alms and give to the needy ascetics, Brahmas, poor, lonely, and beggars from far away, with food, clothing, quilts, carriages, flower garlands, flowers, incense, houses, beds, and blankets. [Blanket - Flame + Number], 綩綖, give messenger, beacon. |
若其國中有上尊、名德、沙門、梵志者，便自隨時往詣彼所，問法受法： |
If there is a venerable person, a famous person, a recluse, or a Brahma in his country, he will go to that place at any time to ask about the Dharma and receive the Dharma: |
『諸尊！何者善法？ |
"My lords!" What is the good law? |
何者不善法？ |
What is the unwholesome dharma? |
何者為罪？ |
What is sin? |
何者為福？ |
Which one is blessed? |
何者為妙？ |
Which one is better? |
何者非妙？ |
What is not wonderful? |
何者為黑？ |
What is black? |
何者為白？ |
What is white? |
黑白之法從何而生？ |
Where does the law of black and white come from? |
何者現世義？ |
What is the meaning of this world? |
何者後世義？ |
What is the righteousness of future generations? |
云何作行受善不受惡？』 |
How can one do good deeds and avoid evil? 』 |
從彼聞已，行如所說。 |
Hearing it from him, he acted as he said. |
若其國中有貧窮者，即出財物，隨時給恤。 |
If there is a poor person in his country, he will provide money and provide relief at any time. |
剎利頂生王於後十五日說從解脫時，沐浴澡洗，昇正殿已，彼天輪寶從東方來，輪有千輻，一切具足，清淨自然，非人所造，色如火［火＊僉］，光明昱爍，彼亦得轉輪王，亦成就七寶，亦得人四種如意之德。 |
On the fifteenth day after that, when King Ksriya said that he would be liberated, he took a bath and ascended to the main hall. The treasure of the heavenly wheel came from the east. The wheel has a thousand spokes, everything is complete, pure and natural, not made by man, and its color is like fire. [Fire*佥], bright and shining, he also obtains the King of Wheels, he also achieves the seven treasures, and he also obtains four kinds of wish-fulfilling virtues. |
云何成就七寶、得人四種如意之德？ |
How can one achieve the seven treasures and acquire four kinds of desirable virtues? |
亦如前說。 |
As said before. |
「彼轉輪王而於後時，天輪寶移，忽離本處。 |
"When the wheel-turning king came behind, the heavenly wheel jewel moved and suddenly left its place. |
有人見之，詣轉輪王白曰： |
When someone saw this, he went to Wheel-turning King Bai and said: |
『天王！當知天輪寶移離於本處。』 |
"King of heaven!" You should know that the Heavenly Wheel Treasure has moved away from its original place. 』 |
轉輪王聞已，告曰： |
The wheel-turning king heard this and said: |
『太子！我天輪寶移離本處。 |
"Prince!" My heavenly wheel treasure has moved away from this place. |
太子！我曾從父堅念王仙人聞之： |
Prince! I once heard this from my father Jian Nian Wang Xianren: |
若轉輪王天輪寶移離本處者，彼王必不久住，命不久存。 |
If the wheel-turning king's heavenly wheel treasure moves away from its place, the king will not live long and his life will not last long. |
太子！我已得人間之欲，今當復求於天上欲。 |
Prince! I have obtained my desires in this world, now I should seek my desires in heaven again. |
太子！我欲剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
Prince! I want to shave off my beard and hair, put on cassock clothes, become a believer, leave home, become homeless, and learn the Tao. |
太子！我今以此四天下付授於汝，汝當如法治化，莫以非法，無令國中有諸惡業、非梵行人。 |
Prince! I now teach you these Four Heavens. You should follow the rule of law and do not do illegal things. Do not let any bad deeds or non-Brahma people in the country. |
太子！汝後若見天輪寶移離本處者，汝亦當復以此國政授汝太子，善教勅之。 |
Prince! If you later see that the Heavenly Wheel Treasure has moved away from its place, you should also resume the administration of this country and entrust it to your prince, and teach him well. |
授太子國已，汝亦當復剃除鬚髮，著袈裟衣，至信、捨家、無家、學道於是。』 |
After you have been given the crown prince's kingdom, you should also shave off your beard and hair, put on cassocks, and learn the Tao when you are truly faithful, leave your family behind, become homeless, and learn the Tao. 』 |
轉輪王授太子國，善教勅已，便剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
The Wheel-turning King conferred upon the prince a kingdom, and after he was good at teaching, he shaved off his beard and hair, put on cassocks, reached faith, left his home, became homeless, and studied the Tao. |
「彼轉輪王出家學道七日之後，彼天輪寶即沒不現，失天輪已，剎利頂生王而不憂慼，但染欲著欲，貪欲無厭，為欲所縛，為欲所觸，為欲所使，不見灾患，不知出要，便自出意治國，以自出意治國故，國遂衰減，不復增益，猶如昔時諸轉輪王學相繼法，國土人民轉增熾盛，無有衰減。 |
"Seven days after the wheel-turning king became a monk and studied Taoism, the heavenly wheel treasure appeared immediately. He lost the heavenly wheel. Ksāriya was born as a king without any worries, but he was obsessed with desire, greedy and bound by desire. , touched by desire, driven by desire, seeing no disasters, not knowing the key points, he will govern the country with his own will. Therefore, the country will decline and no longer gain, just like the wheel-turning kings in the past who learned one after another. The people of the land are growing and prospering without any decline. |
剎利頂生王亦復如是，自出意治國，以自出意治國故，國遂衰減，不復增益。 |
The same is true for the king of Ksāli, who governed the country out of his own will. Because he governed the country out of his own will, the country declined and no longer gained. |
「於是，國師梵志案行國界，見國人民轉就衰減，不復增益，便作是念： |
"Therefore, when the national teacher Brahma Zhi traveled across the country's borders and saw that the people of the country were declining and no longer growing, he thought as follows: |
『剎利頂生王自出意治國，以自出意治國故，國土人民轉就衰減，不復增益，猶如昔時諸轉輪王學相繼法，國土人民轉增熾盛，無有衰減。 |
The king of Ksāli is the one who governs the country out of his own will. Because he governs the country out of his own will, the people of the land will decrease and there will be no increase. Just like in the past, when the kings of the wheel learned the Dharma one after another, the people of the land will increase and flourish without any decrease. |
此剎利頂生王亦復如是，自出意治國，以自出意治國故，國土人民轉就衰減，不復增益。』 |
The same is true for this King of Ksāli, who governs the country out of his own will. Because he governs the country out of his own will, the people of the land will decline and will no longer increase. 』 |
「國師梵志即共往詣剎利頂生王，白曰： |
"The state master Brahma Zhi then went to the King of Ksāri's birth and said: |
『天王！當知天王自出意治國，以自出意治國故，國土人民轉就衰減，不復增益，猶如昔時諸轉輪王學相繼法，國土人民轉增熾盛，無有衰減。 |
"King of heaven!" You should know that the heavenly king governs the country from his own will, and the people of the land and the people of the country will decline and no longer increase, just like the kings of the wheel in the past who learned the Dharma one after another, the land and the people of the country will increase and flourish without any decline. |
今天王亦復如是，自出意治國，以自出意治國故，國土人民轉就衰減，不復增益。』 |
Today the king is like this again, he governs the country out of his own will, and because he governs the country out of his own will, the people of the land will decline and will no longer increase. 』 |
剎利頂生王聞已告曰： |
King Kshatriya heard this and said: |
『梵志！我當云何？』 |
"Brahma!" What should I do? 』 |
國師梵志白曰： |
The national teacher Fan Zhibai said: |
『天王！國中有人聰明智慧，明知算數，國中有大臣眷屬學經明經，誦習受持相繼之法，猶如我等一切眷屬。 |
"King of heaven!" There are people in the country who are smart and wise, and know how to calculate. There are ministers and their families who study the sutras and recite and uphold the Dharma one after another, just like all my family members. |
天王！當學相繼之法。 |
King of heaven! Learn the method of succession. |
學相繼法已，於十五日說從解脫時，沐浴澡洗，昇正殿已，彼天輪寶必從東方來，輪有千輻，一切具足，清淨自然，非人所造，色如火［火＊僉］，光明昱爍。』 |
After learning the continuation of the Dharma, on the fifteenth day when you are said to be liberated, take a bath and ascend to the main hall, the treasure of the heavenly wheel will come from the east. The wheel has a thousand spokes, everything is complete, pure and natural, not made by man, and its color is like fire. [Fire*佥], bright and shining. 』 |
「剎利頂生王復問曰： |
"The king of Ksālī asked again: |
『梵志！云何相繼之法欲令我學？ |
"Brahma!" Why do you want me to learn the Dharma one after another? |
令我學已，於十五日說從解脫時，沐浴澡洗，昇正殿已，彼天輪寶必從東方來，輪有千輻，一切具足，清淨自然，非人所造，色如火［火＊僉］，光明昱爍。』 |
Let me learn from it. On the fifteenth day when you are free from liberation, take a bath and ascend to the main hall. The treasure of the heavenly wheel will come from the east. The wheel has a thousand spokes, everything is complete, pure and natural, not made by man, and its color is like fire. [Fire*佥], bright and shining. 』 |
國師梵志白曰： |
The national teacher Fan Zhibai said: |
『天王！當觀法如法，行法如法，當為太子、后妃、婇女及諸臣民、沙門、梵志乃至蜫蟲奉持法齋，月八日、十四日、十五日修行布施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍［毯－炎＋數］、綩綖，給使、明燈。 |
"King of heaven!" You should observe the Dharma as the Dharma and practice the Dharma as the Dharma. You should observe the Dharma fast for the prince, concubines, maids, and all subjects, ascetics, Brahmas, and even the insects. On the eighth, fourteenth, and fifteenth day of the month, you should practice alms and give alms. All the destitute ascetics, Brahmas, poor, lonely, and those who come from far away to beg, provide food, clothing, quilts, carriages, flower garlands, flowers, incense, houses, beds, blankets, and strings.疖, to give messengers and bright lights. |
若王國中有上尊、名德、沙門、梵志者，當自隨時往詣彼所，問法受法： |
If there is a Supreme Being, a Ming De, a Samana, or a Brahma in the kingdom, you should go to that place at any time and ask about the Dharma and receive the Dharma: |
「諸尊！何者善法？ |
"Honored Ones! What kind of dharma is this? |
何者不善法？ |
What is the unwholesome dharma? |
何者為罪？ |
What is sin? |
何者為福？ |
Which one is blessed? |
何者為妙？ |
Which one is better? |
何者非妙？ |
What is not wonderful? |
何者為黑？ |
What is black? |
何者為白？ |
What is white? |
黑白之法從何而生？ |
Where does the law of black and white come from? |
何者現世義？ |
What is the meaning of this world? |
何者後世義？ |
What is the righteousness of future generations? |
云何作行受善不受惡？」 |
How can one do good deeds and avoid evil? " |
從彼聞已，行如所說。 |
Hearing it from him, he acted as he said. |
若王國中有貧窮者，當出財物，用給恤之。 |
If there is a poor person in the kingdom, you should give money and use it to help them. |
天王！是謂相繼之法，當善取學。 |
King of heaven! This means that the method of succession should be learned well. |
善取學已，於十五日說從解脫時，沐浴澡洗，昇正殿已，彼天輪寶必從東方來，輪有千輻，一切具足，清淨自然，非人所造，色如火［火＊僉］，光明昱爍。』 |
After studying well, on the 15th day of the lunar month, when you say you are liberated, take a bath, and ascend to the main hall. The treasure of the heavenly wheel will come from the east. The wheel has a thousand spokes, everything is complete, pure and natural, not made by man, and its color is like fire. [Fire*佥], bright and shining. 』 |
「剎利頂生王便於後時觀法如法，行法如法，而為太子、后妃、婇女及諸臣民、沙門、梵志乃至蜫蟲奉持法齋，月八日、十四日、十五日修行布施，施諸窮乏沙門、梵志、貧窮、孤獨、遠來乞者，以飲食、衣被、車乘、華鬘、散華、塗香、屋舍、床褥、氍［毯－炎＋數］、綩綖，給使、明燈。 |
"King Ksāli, the most reborn king, will observe the Dharma in accordance with the Dharma and practice the Dharma in accordance with the Dharma. He will observe the Dharma fast for the prince, concubines, concubines, and other subjects, ascetics, Brahmāzhi, and even insects on the eighth and fourteenth day of the month. , practice alms for fifteen days, and give food, clothing, quilts, carriages, flower garlands, flowers, incense, houses, beds, and blankets to the needy ascetics, brahmas, poor, lonely, and beggars from far away [ Blanket - inflammation + number], 綩綖, give messenger, beacon. |
若其國中有上尊、名德、沙門、梵志者，便自隨時往詣彼所，問法受法： |
If there is a Supreme Being, a Ming De, a Samana or a Brahma in his country, he will go to that place at any time and ask about the Dharma and receive the Dharma: |
『諸尊！何者善法？ |
"My lords!" What is the good law? |
何者不善法？ |
What is the unwholesome dharma? |
何者為罪？ |
What is sin? |
何者為福？ |
Which one is blessed? |
何者為妙？ |
Which one is better? |
何者非妙？ |
What is not wonderful? |
何者為黑？ |
What is black? |
何者為白？ |
What is white? |
黑白之法從何而生？ |
Where does the law of black and white come from? |
何者現世義？ |
What is the meaning of this world? |
何者後世義？ |
What is the righteousness of future generations? |
云何作行受善不受惡？』 |
How can one do good deeds and avoid evil? 』 |
從彼聞已，行如所說。 |
Hearing it from him, he acted as he said. |
「然國中民有貧窮者，不能出物，用給恤之，是為困貧無財物者不能給恤，故人轉窮困，因窮困故，便盜他物； |
"However, if there are poor people in the country who cannot provide anything, they can use it to show mercy to them. This is because people who are poor and have no property cannot give charity to them. Therefore, people become poor and because of poverty, they steal other people's things. |
因偷盜故，其主捕伺收縛，送詣剎利頂生王，白曰： |
Because of the theft, his master arrested and bound him, and sent him to King Ksāri Dingsheng, who said: |
『天王！此人盜我物，願天王治。』 |
"King of heaven!" This person stole my things, may the King of Heaven punish him. 』 |
剎利頂生王問彼人曰： |
King Kshatriya asked the man: |
『汝實盜耶？』 |
"Are you really a thief?" 』 |
彼人白曰： |
The man said in vain: |
『天王！我實偷盜。 |
"King of heaven!" I really steal. |
所以者何？ |
So what? |
天王！以貧困故，若不盜者，便無以自濟。』 |
King of heaven! Because of poverty, if one does not steal, he will not be able to help himself. 』 |
剎利頂生王即出財物而給與之，語盜者曰： |
The king of Ksārī immediately gave away the property and gave it to him. He said to the thief: |
『汝等還去，後莫復作。』 |
"If you go, don't do it again." 』 |
於是，國中人民聞剎利頂生王若國中人有行盜者，王便出財物而給與之。 |
Therefore, when the people in the country heard that the king of Ksāli was born, if there were any thieves in the country, the king would give them money and property. |
由斯之故，人作是念： |
For this reason, people think like this: |
『我等亦應盜他財物。』 |
"We should also steal his property." 』 |
於是，國人各各競行盜他財物。 |
Therefore, the people of the country competed to steal other people's property. |
是為困貧無財物者，不能給恤，故人轉窮困； |
This is because we cannot give sympathy to those who are poor and have no property, and the old people will become poor; |
因窮困故，盜轉滋甚。 |
Because of poverty, theft becomes more common. |
因盜滋甚故，彼人壽轉減，形色轉惡。 |
Because of the increasing number of thieves, his life span will be shortened and his appearance will become worse. |
彼壽轉減色轉惡已，比丘！父壽八萬歲，子壽四萬歲。 |
That person's life has diminished, his color has turned to evil, bhikkhu! The father's life span is eighty thousand years, and the son's life span is forty thousand years. |
比丘！彼人壽四萬歲時，有人便行盜他財物，其主捕伺收縛，送詣剎利頂生王，白曰： |
Bhikkhu! When that person was 40,000 years old, someone stole his property. The master arrested and bound him, and sent him to King Ksāri Dingsheng. He said: |
『天王！此人盜我物，願天王治。』 |
"King of heaven!" This person stole my things, may the King of Heaven punish him. 』 |
剎利頂生王問彼人曰： |
King Kshatriya asked the man: |
『汝實盜耶？』 |
"Are you really a thief?" 』 |
彼人白曰： |
The man said in vain: |
『天王！我實偷盜。 |
"King of heaven!" I really steal. |
所以者何？ |
So what? |
以貧困故，若不盜者，便無以自濟。』 |
Because of poverty, if one does not steal, he will not be able to help himself. 』 |
剎利頂生王聞已，便作是念： |
When King Ksāli heard this, he thought as follows: |
『若我國中有盜他物，更出財物盡給與者，如是唐空竭國藏，盜遂滋甚。 |
If there are people in our country who steal other people's things and then give away all their property to others, then the Tang Dynasty will deplete the country's treasures, and theft will increase. |
我今寧可作極利刀，若我國中有偷盜者，便收捕取，坐高標下，斬截其頭。』 |
Now I would rather make a very sharp sword. If there is a thief in my country, I will capture him, sit under a high mark, and cut off his head. 』 |
「於是，剎利頂生王後便勅令，作極利刀： |
"Thereupon, the queen of Kshatriya gave the order to make a very sharp sword: |
『若國中有盜他物者，即勅捕取，坐高標下，斬截其頭。』 |
"If there is anyone in the country who steals other things, he will be captured by order, sit under a high mark, and have his head cut off." 』 |
國中人民聞剎利頂生王勅作利刀，若國中有盜他物者，即便捕取，坐高標下，斬截其頭。 |
When the people of the country heard that King Kshatriya had ordered him to make a sharp sword, if there was anyone in the country who stole other things, they would capture him, sit under a high mark, and cut off his head. |
『我亦寧可效作利刀，持行劫物，若從劫物者，捉彼物主而截其頭。』 |
"I would rather act as a sharp knife and use it to rob things. If someone robs something, I would catch the owner and cut off his head." 』 |
於是，彼人則於後時効作利刀，持行劫物，捉彼物主，截斷其頭。 |
So, the man then made a sharp knife, robbed the object, captured the owner of the object, and cut off his head. |
是為困貧無財物者，不能給恤故，人轉窮困； |
This is for those who are poor and have no property, and cannot be given to support their death, so they turn into poverty; |
因窮困故，盜轉滋甚； |
Because of poverty, theft becomes more frequent; |
因盜滋甚故，刀殺轉增。 |
Because of the increasing number of thieves, the number of killings with swords increased. |
因刀殺增故，彼人壽轉減，形色轉惡。 |
Because of the increase in killings with swords, his life span will decrease and his appearance will become worse. |
彼壽轉減，色轉惡已，比丘！父壽四萬歲，子壽二萬歲。 |
His life span has shortened and his appearance has turned evil, bhikkhu! The lifespan of a father is forty thousand years, and the lifespan of a son is twenty thousand years. |
「比丘！人壽二萬歲時，有人盜他財物，其主捕伺收縛，送詣剎利頂生王，白曰： |
"Bhikkhu! When a man's life span is twenty thousand years old, someone steals his property. His master arrests him, restrains him, and sends him to the king of Ksāri. He says: |
『天王！此人盜我財物，願天王治。』 |
"King of heaven!" This person stole my property, may the King of Heaven punish him. 』 |
剎利頂生王問彼人曰： |
King Kshatriya asked the man: |
『汝實盜耶？』 |
"Are you really a thief?" 』 |
時，彼盜者便作是念： |
At that time, the thief thought: |
『剎利頂生王若知其實，或縛鞭我，或拋或擯，或罰錢物，或種種苦治，或貫標上，或梟其首，我寧可以妄言欺誑剎利頂生王耶？』 |
"If the King of Ksārīs knows the truth, he may whip me, throw me away, throw me away, fine me money or things, or do all kinds of painstaking treatment, or stick me in the mark, or take his head off. I would rather lie and deceive the King of Ksālīs." ? 』 |
念已，白曰： |
After thinking about it, Bai said: |
『天王！我不偷盜，是為困貧無財物者，不能給恤故。』 |
"King of heaven!" I don't steal because I can't give to those who are poor and have no property. 』 |
人轉窮困，因窮困故，盜轉滋甚； |
People become poor, and because of poverty, thieves become more common; |
因盜滋甚故，刀殺轉增； |
Because of the increasing number of thieves, the number of killings with swords increased; |
因刀殺增故，便妄言、兩舌轉增。 |
Because of the increase in killing with the sword, there will be an increase in talking nonsense and tongue twisting. |
因妄言、兩舌增故，彼人壽轉減，形色轉惡。 |
Due to the increase of false talk and tongue, the person's life span will be shortened and his appearance will become bad. |
彼壽轉減，色轉惡已，比丘！父壽二萬歲，子壽一萬歲。 |
His life span has shortened and his appearance has turned evil, bhikkhu! The father's life span is twenty thousand years, and the son's life span is ten thousand years. |
「比丘！人壽萬歲時，人民或有德，或無德，若無德者，彼為有德人起嫉妬意而犯其妻。 |
"Bhikkhu! As long as a person lives, the people may be virtuous or ungrateful. If they are ungrateful, they will be jealous of the virtuous man and offend his wife. |
是為困貧無財物者，不能給恤故，人轉窮困； |
This is for those who are poor and have no property, and cannot be given to support their death, so they turn into poverty; |
因窮困故，盜轉滋甚； |
Because of poverty, theft becomes more frequent; |
因盜滋甚故，刀殺轉增； |
Because of the increasing number of thieves, the number of killings with swords increased; |
因刀殺增故，便妄言，兩舌轉增； |
Because of the increase in killing with the sword, he will speak nonsense and his tongue will increase; |
因妄言、兩舌增故，便嫉妬、邪婬轉增。 |
Because of the increase in false talk and tongue-tiedness, jealousy and sexual immorality will increase. |
因嫉妬、邪婬增故，彼人壽轉減，形色轉惡。 |
Due to the increase in jealousy and sexual immorality, his life span will decrease and his appearance will turn evil. |
彼壽轉減，色轉惡已，比丘！父壽萬歲，子壽五千歲。 |
His life span has shortened and his appearance has turned evil, bhikkhu! The father may live long, and the son may live five thousand years. |
「比丘！人壽五千歲時，三法轉增，非法、欲、惡貪、邪法。 |
"Bhikkhu! When a person's life span is five thousand years, the three dharmas increase: illegality, desire, evil greed, and evil dharma. |
因三法增故，彼人壽轉減，形色轉惡。 |
Due to the increase in the three dharmas, the person's life span will decrease and his appearance will become worse. |
彼壽轉減，色轉惡已，比丘！父壽五千歲，子壽二千五百歲。 |
His life span has shortened and his appearance has turned evil, bhikkhu! The father's life span is five thousand years, and the son's life span is two thousand five hundred years. |
比丘！人壽二千五百歲時，復三法轉增，兩舌、麤言、綺語。 |
Bhikkhu! When a person's life span is 2,500 years old, the three dharma complexes will increase: double-tongue, foul language, and frivolous speech. |
因三法增故，彼人壽轉減，形色轉惡。 |
Due to the increase in the three dharmas, the person's life span will decrease and his appearance will become worse. |
彼壽轉減，色轉惡已，比丘！父壽二千五百歲，子壽千歲。 |
His life span has shortened and his appearance has turned evil, bhikkhu! The father's life span is two thousand five hundred years, and the son's life span is a thousand years. |
比丘！人壽千歲時，一法轉增，邪見是也。 |
Bhikkhu! When a person lives a thousand years, one dharma will increase, which means that he has wrong views. |
因一法增故，彼人壽轉減，形色轉惡。 |
Because of the increase of one method, his life span will decrease and his appearance will turn bad. |
彼壽轉減，色轉惡已，比丘！父壽千歲，子壽五百歲。 |
His life span has shortened and his appearance has turned evil, bhikkhu! The father's life span is a thousand years, and the son's life span is five hundred years. |
「比丘！人壽五百歲時，彼人盡壽不孝父母，不能尊敬沙門、梵志，不行順事，不作福業，不見後世罪。 |
"Bhikkhu! When a person's life span is five hundred years, that person will not be filial to his parents until the end of his life. He will not be able to respect the ascetics and Brahmana, will not do things that are convenient for him, will not do good deeds, and will not commit any sins in future generations. |
彼因不孝父母，不能尊敬沙門、梵志，不行順事，不作福業，不見後世罪故，比丘！父壽五百歲，子壽或二百五十、或二百歲。 |
Because he is unfilial to his parents, cannot respect the ascetics and Brahmana, does not do things that are convenient for him, does not do good deeds, and does not see the sins in future generations, bhikkhu! The father's life span is five hundred years, and the son's life span may be two hundred fifty or two hundred years. |
比丘！今若有長壽，或壽百歲，或不啻者。」 |
Bhikkhu! Now if there is a long life, maybe a hundred years old, or even a few years old. " |
佛復告曰： |
The Buddha replied: |
「比丘！未來久遠時，人壽十歲。 |
"Bhikkhu! In the distant future, a person's life span will be ten years. |
比丘！人壽十歲時，女生五月，即便出嫁。 |
Bhikkhu! When the life span is ten years old, a girl will get married in May. |
比丘！人壽十歲時，有穀名稗子，為第一美食，猶如今人，粳粮為上饌。 |
Bhikkhu! When a person is ten years old, there is a grain called tares, which is the first delicacy, just like today, japonica grains are the top delicacy. |
比丘！如是人壽十歲時，有穀名稗子，為第一美食。 |
Bhikkhu! When a person lives for ten years, there is a grain called tares, which is the first delicacy. |
比丘！人壽十歲時，若今日所有美味，酥油、鹽、蜜、甘蔗、糖，彼一切盡沒。 |
Bhikkhu! When a person lives ten years, if all the delicious food today, such as butter, salt, honey, sugar cane, and sugar, will be gone. |
比丘！人壽十歲時，若行十惡業道者，彼便為人所敬重，猶如今日若行十善業道者，彼便為人所敬重。 |
Bhikkhu! When a person lives ten years, if he does the ten evil deeds, he will be respected by others, just like if he does the ten good deeds today, he will be respected by others. |
比丘！人壽十歲時亦復如是，若行十惡業道者，彼便為人之所敬重。 |
Bhikkhu! The same is true when a person's life span is ten years. If a person commits the ten evil deeds, he will be respected by others. |
比丘！人壽十歲時都無有善名，況復有行十善業道？ |
Bhikkhu! If a person has no good reputation for ten years, how much more can he perform the ten good deeds? |
「比丘！人壽十歲時，有人名彈罰，周行遍往，家家彈罰。 |
"Bhikkhu! When a person's life span is ten years, there is a person who is named Tancha. He travels all over the world and is punished in every house. |
比丘！人壽十歲時，母於其子極有害心，子亦於母極有害心，父子、兄弟、姉妹、親屬，展轉相向，有賊害心，猶如獵師見彼鹿已，極有害心。 |
Bhikkhu! When a person is ten years old, the mother has extremely harmful intentions toward her son, and the son has extremely harmful intentions toward the mother. Father and son, brothers, sisters, and relatives all turn toward each other with malicious intentions, just like a hunter has extremely harmful intentions when he sees a deer. |
比丘！人壽十歲時亦復如是，母於其子極有害心，子亦於母極有害心，父子、兄弟、姉妹、親屬，展轉相向，有賊害心。 |
Bhikkhu! The same thing happens when a person is ten years old. The mother has extremely harmful intentions toward her son, and the son has extremely harmful intentions toward the mother. Father and son, brothers, sisters, and relatives all turn toward each other and have harmful intentions. |
比丘！人壽十歲時，當有七日刀兵劫，彼若捉草，即化成刀，若捉樵木，亦化成刀，彼以此刀各各相殺，彼於七日刀兵劫，過七日便止。 |
Bhikkhu! When a person's life span is ten years old, there will be seven days of sword and military calamity. If someone catches grass, it will turn into a sword. If he catches wood, it will also turn into a sword. Each of them will kill each other with the sword. They will have seven days of sword and military calamity. After seven days, they will die. end. |
「爾時，亦有人生慙耻羞愧，厭惡不愛，彼人七日刀兵劫時，便入山野，在隱處藏，過七日已，則從山野於隱處出，更互相見，生慈愍心，極相愛念。 |
"At that time, there were also people who were ashamed, disgusted and unloved. During the seven days of the sword war, those people would go into the mountains and hide in a hidden place. After seven days, they would come out of the mountains and hide in their hidden places and see each other again. Compassionate heart, deep love for each other. |
猶如慈母，唯有一子，與久離別，從遠來還，安隱歸家，相見喜歡，生慈愍心，極相愛念。 |
Just like a loving mother who has only one son. After being separated for a long time, she comes back from afar and returns home peacefully. She likes each other when she sees him, feels compassion and loves each other very much. |
如是彼人過七日後，則從山野於隱處出，更互相見，生慈愍心，極相愛念，共相見已，便作是語： |
After seven days, those people came out of the mountains and fields from their hiding place, and saw each other again. They felt compassion and compassion for each other, and thought of each other very much. After seeing each other together, they said this: |
『諸賢！我今相見，今得安隱，我等坐生不善法故，今值見此，親族死盡，我等寧可共行善法。 |
"All sages!" We meet each other now, and now we have peace and quiet. Therefore, we are living in unwholesome dharma. Now, when we see this, our relatives are dying, we would rather do good dharma together. |
云何當共行善法耶？ |
Why should we do good deeds together? |
我等皆是殺生之人，今寧可共離殺、斷殺，我等應共行是善法。』 |
We are all people who kill living things. Now we would rather abstain from killing and stop killing together. We should all practice this kind of kindness together. 』 |
彼便共行如是善法。 |
They will do such good deeds together. |
行善法已，壽便轉增，形色轉好。 |
Once you have done good deeds, your lifespan will increase and your appearance will improve. |
彼壽轉增，色轉好已，比丘！壽十歲人生子壽二十。 |
His life span has increased and his appearance has improved, bhikkhu! If you live ten years and have children, you will live twenty years. |
比丘！壽二十歲人復作是念： |
Bhikkhu! A person who lives twenty years old should recite this: |
『若求學善者，壽便轉增，形色轉好，我等應共更增行善。 |
If you seek to learn good things, your life span will increase and your appearance will improve. We should do more good deeds together. |
云何當共更增行善？ |
Why should we do more good deeds together? |
我等已共離殺、斷殺，然故共行不與而取。 |
We have abstained from killing and stopped killing together, but we still take things together without giving. |
我等寧可離不與取、斷不與取，我等應共行是善法。』 |
We would rather stay away from taking things and stop taking them. We should all practice the virtuous method together. 』 |
彼便共行如是善法。 |
They will do such good deeds together. |
行善法已，壽便轉增，形色轉好。 |
Once you have done good deeds, your lifespan will increase and your appearance will improve. |
彼壽轉增，色轉好已，比丘！壽二十歲人生子壽四十。 |
His life span has increased and his appearance has improved, bhikkhu! Live for twenty years and give birth to children and live forty years. |
「比丘！壽四十歲人亦作是念： |
"Bhikkhu, a man whose life span is forty also thinks this: |
『若求學善者，壽便轉增，形色轉好，我等應共更增行善。 |
If you seek to learn good things, your life span will increase and your appearance will improve. We should do more good deeds together. |
云何當共更增行善？ |
Why should we do more good deeds together? |
我等已離殺、斷殺，離不與取、斷不與取，然故行邪婬。 |
We have abstained from killing, abstained from killing, abstained from not taking, and abstained from not giving, yet we engage in sexual immorality. |
我等寧可離邪婬、斷邪婬，我等應共行是善法。』 |
We would rather abstain from sexual immorality and give up sexual immorality. We should all practice this virtuous law together. 』 |
彼便共行如是善法。 |
They will do such good deeds together. |
行善法已，壽便轉增，形色轉好。 |
Once you have done good deeds, your lifespan will increase and your appearance will improve. |
彼壽轉增，色轉好已，比丘！壽四十歲人生子壽八十。 |
His life span has increased and his appearance has improved, bhikkhu! If you live forty years, you will have children and your life span will be eighty years. |
「比丘！壽八十歲人亦作是念： |
"Bhikkhu! A man who lives eighty years also thinks this: |
『若求學善者，壽便轉增，形色轉好，我等應共更增行善。 |
If you seek to learn good things, your life span will increase and your appearance will improve. We should do more good deeds together. |
云何當共更增行善？ |
Why should we do more good deeds together? |
我等已離殺、斷殺，離不與取、斷不與取，離邪婬、斷邪婬，然故行妄言。 |
We have abstained from killing, abstained from killing, abstained from not giving, abstained from not giving, abstained from sexual immorality, abstained from sexual immorality, yet we continue to practice lies. |
我等寧可離妄言、斷妄言，我等應共行是善法。』 |
We would rather abstain from lying and stop lying, and we should all practice this virtuous method together. 』 |
彼便共行如是善法。 |
They will do such good deeds together. |
行善法已，壽便轉增，形色轉好。 |
Once you have done good deeds, your lifespan will increase and your appearance will improve. |
彼壽轉增，色轉好已，比丘！壽八十歲人生子壽百六十。 |
His life span has increased and his appearance has improved, bhikkhu! The life span is eighty years old and the life span is one hundred and sixty years old. |
「比丘！壽百六十歲人亦作是念： |
"Bhikkhu! A man whose life span is 160 years old also thinks this: |
『若求學善者，壽便轉增，形色轉好，我等應共更增行善。 |
If you seek to learn good things, your life span will increase and your appearance will improve. We should do more good deeds together. |
云何當共更增行善？ |
Why should we do more good deeds together? |
我等已離殺、斷殺，離不與取、斷不與取，離邪婬、斷邪婬，離妄言、斷妄言，然故行兩舌。 |
We have given up killing, we have given up killing, we have given up not giving, we have given up not taking, we have given up sexual immorality, we have given up evil and immorality, we have given up lying, we have given up lying, and yet we practice two tongues. |
我等寧可離兩舌、斷兩舌，我等應共行是善法。』 |
We would rather separate the two tongues and cut off the two tongues. We should practice this virtuous method together. 』 |
彼便共行如是善法。 |
They will do such good deeds together. |
行善法已，壽便轉增，形色轉好。 |
Once you have done good deeds, your lifespan will increase and your appearance will improve. |
彼壽轉增，色轉好已，比丘！壽百六十歲人生子壽三百二十歲。 |
His life span has increased and his appearance has improved, bhikkhu! The life span is one hundred and sixty years, and the life span is three hundred and twenty years. |
「比丘！壽三百二十歲人亦作是念： |
"Bhikkhu, a man whose life span is three hundred and twenty years also thinks this: |
『若求學善者，壽便轉增，形色轉好，我等應共更增行善。 |
If you seek to learn good things, your life span will increase and your appearance will improve. We should do more good deeds together. |
云何當共更增行善？ |
Why should we do more good deeds together? |
我等已離殺、斷殺，離不與取、斷不與取，離邪婬、斷邪婬，離妄言、斷妄言，離兩舌、斷兩舌，然故行麤言。 |
We have abstained from killing, abstained from killing, abstained from not giving, abstained from not accepting, abstained from sexual immorality, abstained from adultery, abstained from lying, abstained from lying, abstained from two tongues, abstained from two tongues, but still use rough words. |
我等寧可離麤言、斷麤言，我等應共行是善法。』 |
We would rather stay away from harsh words and stop using harsh words. We should all practice the virtuous method together. 』 |
彼便共行如是善法。 |
They will do such good deeds together. |
行善法已，壽便轉增，形色轉好。 |
Once you have done good deeds, your lifespan will increase and your appearance will improve. |
彼壽轉增，色轉好已，比丘！壽三百二十歲人生子壽六百四十。 |
His life span has increased and his appearance has improved, bhikkhu! The life span is three hundred and twenty years, and the life span is six hundred and forty years old. |
「比丘！壽六百四十歲人亦作是念： |
"Bhikkhu, a man whose life span is six hundred and forty years also thinks like this: |
『若求學善者，壽便轉增，形色轉好，我等應共更增行善。 |
If you seek to learn good things, your life span will increase and your appearance will improve. We should do more good deeds together. |
云何當共更增行善？ |
Why should we do more good deeds together? |
我等已離殺、斷殺，離不與取、斷不與取，離邪婬、斷邪婬，離妄言、斷妄言，離兩舌、斷兩舌，離麤言、斷麤言，然故行綺語。 |
We have given up killing, we have given up killing, we have given up not taking, we have given up not taking, we have given up sexual immorality, we have given up sexual immorality, we have given up lying, we have given up lying, we have given up two tongues, we have given up two tongues, we have given up rough words, we have given up rough words, but we have done the same Funny words. |
我等寧可離綺語、斷綺語，我等應共行是善法。』 |
We would rather stay away from idle talk and put an end to idle talk. It is a good practice for us to practice together. 』 |
彼便共行如是善法。 |
They will do such good deeds together. |
行善法已，壽便轉增，形色轉好。 |
Once you have done good deeds, your lifespan will increase and your appearance will improve. |
彼壽轉增，色轉好已，比丘！壽六百四十歲人生子壽二千五百。 |
His life span has increased and his appearance has improved, bhikkhu! The life span is six hundred and forty years, and the life span is two thousand five hundred years. |
「比丘！壽二千五百歲人亦作是念： |
"Bhikkhu! A man with a life span of 2,500 years also thinks like this: |
『若求學善者，壽便轉增，形色轉好，我等應共更增行善。 |
If you seek to learn good things, your life span will increase and your appearance will improve. We should do more good deeds together. |
云何當共更增行善？ |
Why should we do more good deeds together? |
我等已離殺、斷殺，離不與取、斷不與取，離邪婬、斷邪婬，離妄言、斷妄言，離兩舌、斷兩舌，離麤言、斷麤言，離綺語、斷綺語，然故行貪嫉。 |
We have given up killing, we have given up killing, we have given up not taking, we have given up not giving, we have given up sexual immorality, we have given up sexual immorality, we have given up lying, we have given up lying, we have given up two tongues, we have given up two tongues, we have given up rough words, we have given up rough words, we have given up idle talk. , Cut off the idle talk, but act greedy and jealous. |
我等寧可離貪嫉、斷貪嫉，我等應共行是善法。』 |
We would rather stay away from greed and jealousy and put an end to greed and jealousy. We should practice this virtuous method together. 』 |
彼便共行如是善法。 |
They will do such good deeds together. |
行善法已，壽便轉增，形色轉好。 |
Once you have done good deeds, your lifespan will increase and your appearance will improve. |
彼壽轉增，色轉好已，比丘！壽二千五百歲人生子壽五千。 |
His life span has increased and his appearance has improved, bhikkhu! The life span is 2500 years, the life span is 5000 years. |
「比丘！壽五千歲人亦作是念： |
"Bhikkhu! A man with a life span of five thousand years also thinks like this: |
『若求學善者，壽便轉增，形色轉好，我等應共更增行善。 |
If you seek to learn good things, your life span will increase and your appearance will improve. We should do more good deeds together. |
云何當共更增行善？ |
Why should we do more good deeds together? |
我等已離殺、斷殺，離不與取、斷不與取，離邪婬、斷邪婬，離妄言、斷妄言，離兩舌、斷兩舌，離麤言、斷麤言，離綺語、斷綺語，離貪嫉、斷貪嫉，然故行瞋恚。 |
We have given up killing, we have given up killing, we have given up not taking, we have given up not giving, we have given up sexual immorality, we have given up sexual immorality, we have given up lying, we have given up lying, we have given up two tongues, we have given up two tongues, we have given up rough words, we have given up rough words, we have given up idle talk. , Cut off idle talk, get rid of greed and jealousy, and cut off greed and jealousy, which leads to anger and hatred. |
我等寧可離瞋恚、斷瞋恚，我等應共行是善法。』 |
We would rather get rid of anger and put an end to anger, and we should all practice virtuous practices together. 』 |
彼便共行如是善法。 |
They will do such good deeds together. |
行善法已，壽便轉增，形色轉好。 |
Once you have done good deeds, your lifespan will increase and your appearance will improve. |
彼壽轉增，色轉好已，比丘！壽五千歲人生子壽一萬。 |
His life span has increased and his appearance has improved, bhikkhu! A person whose life span is 5,000 years old will have children and a life span of 10,000 years. |
「比丘！壽萬歲人亦作是念： |
"Bhikkhu! A man with long life also thinks like this: |
『若求學善者，壽便轉增，形色轉好，我等應共更增行善。 |
If you seek to learn good things, your life span will increase and your appearance will improve. We should do more good deeds together. |
云何當共更增行善？ |
Why should we do more good deeds together? |
我等已離殺、斷殺，離不與取、斷不與取，離邪婬、斷邪婬，離妄言、斷妄言，離兩舌、斷兩舌，離麤言、斷麤言，離綺語、斷綺語，離貪嫉、斷貪嫉，離瞋恚、斷瞋恚，然故行邪見。 |
We have given up killing, we have given up killing, we have given up not taking, we have given up not giving, we have given up sexual immorality, we have given up sexual immorality, we have given up lying, we have given up lying, we have given up two tongues, we have given up two tongues, we have given up rough words, we have given up rough words, we have given up idle talk. , cut off idle talk, cut off greed and jealousy, cut off greed and jealousy, cut off anger, cut off anger and hatred, and therefore practice wrong views. |
我等寧可離邪見、斷邪見，我等應共行是善法。』 |
We would rather renounce wrong views and put an end to wrong views, and we should all practice this virtuous method together. 』 |
彼便共行如是善法。 |
They will do such good deeds together. |
行善法已，壽便轉增，形色轉好。 |
Once you have done good deeds, your lifespan will increase and your appearance will improve. |
彼壽轉增，色轉好已，比丘！壽萬歲人生子壽二萬。 |
His life span has increased and his appearance has improved, bhikkhu! If you live long and have children, you will live twenty thousand years. |
「比丘！壽二萬歲人亦作是念： |
"Bhikkhu! A man who lives twenty thousand years also thinks this: |
『若求學善者，壽便轉增，形色轉好，我等應共更增行善。 |
If you seek to learn good things, your life span will increase and your appearance will improve. We should do more good deeds together. |
云何當共更增行善？ |
Why should we do more good deeds together? |
我等已離殺、斷殺，離不與取、斷不與取，離邪婬、斷邪婬，離妄言、斷妄言，離兩舌、斷兩舌，離麤言、斷麤言，離綺語、斷綺語，離貪嫉、斷貪嫉，離瞋恚、斷瞋恚，離邪見、斷邪見，然故有非法、欲惡、貪行邪法。 |
We have given up killing, we have given up killing, we have given up not taking, we have given up not giving, we have given up sexual immorality, we have given up sexual immorality, we have given up lying, we have given up lying, we have given up two tongues, we have given up two tongues, we have given up rough words, we have given up rough words, we have given up idle talk. , Cut off idle talk, cut off greed and jealousy, cut off greed and jealousy, cut off anger, cut off anger, cut off wrong views, cut off wrong views, but there are illegal, evil desires, greed and evil practices. |
我等寧可離此三惡不善法、斷三惡不善法，我等應共行是善法。』 |
We would rather stay away from these three evil and unwholesome dharma and break away from these three evil and unwholesome dharma. We should practice this virtuous dharma together. 』 |
彼便共行如是善法。 |
They will do such good deeds together. |
行善法已，壽便轉增，形色轉好。 |
Once you have done good deeds, your lifespan will increase and your appearance will improve. |
彼壽轉增，色轉好已，比丘！壽二萬歲人生子壽四萬。 |
His life span has increased and his appearance has improved, bhikkhu! If you live twenty thousand years and have children, you will live forty thousand years. |
「比丘！人壽四萬歲時孝順父母，尊重恭敬沙門、梵志，奉行順事，修習福業，見後世罪。 |
"Bhikkhu! When you live forty thousand years, you should be filial to your parents, respect and honor ascetics and Brahma, do things that are convenient for you, practice good deeds, and avoid committing sins in future generations. |
彼因孝順父母，尊重恭敬沙門、梵志，奉行順事，修習福業，見後世罪故，比丘！壽四萬歲人生子壽八萬。 |
Because he is filial to his parents, respects and honors the ascetics and the Brahma, he pursues good deeds, and cultivates good deeds, and he sees that he will commit sins in future generations, bhikkhu! Live forty thousand years, give birth to children and live for eighty thousand years. |
比丘！人壽八萬歲時，此閻浮洲極大豐樂，多有人民，村邑相近，如雞一飛。 |
Bhikkhu! When a person has a life span of eighty thousand years, this Jamfu continent will be extremely prosperous and prosperous, with many people and villages as close as a chicken flying. |
比丘！人壽八萬歲時，女年五百乃當出嫁。 |
Bhikkhu! When a person's life span is 80,000 years old, a woman should get married when she is 500 years old. |
比丘！人壽八萬歲時，唯有如是病，寒熱、大小便、欲、不食、老，更無餘患。 |
Bhikkhu! When a person has a life span of 80,000 years, he will only suffer from such diseases as cold and heat, urination and defecation, sexual desire, inability to eat, and old age, and there will be no remaining troubles. |
「比丘！人壽八萬歲時有王名螺，為轉輪王，聰明智慧，有四種軍整御天下，由己自在。 |
"Bhikkhu! When a person has a life span of eighty thousand years, there is a king named Conch. He is the Wheel-turning King. He is wise and wise. He has four kinds of armies to control the world. He is free to do so. |
如法法王，成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。 |
Just like Dharma King, he has achieved seven treasures. The seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are called seven. |
千子具足，顏貌端正，勇猛無畏，能伏他眾，彼必統領此一切地，乃至大海，不以刀杖，以法教令，令得安樂。 |
The Thousand Sons are well-equipped, have a good appearance, are brave and fearless, and are able to subjugate others. He will rule all this land, even the sea, not using swords and sticks, but teaching and ordering with Dharma, so that he can achieve peace and happiness. |
比丘！諸剎利頂生王得為人主，整御天下，行自境界，從父所得，彼因行自境界，從父所得，壽不轉減，形色不惡，未曾失樂，力亦不衰。 |
Bhikkhu! The top-born kings of all the Ksāriyas can be the masters of human beings, rule the world, walk in their own state, and receive it from their father. Because they walk in their own state, and receive it from their father, their life span will not be shortened, their appearance will not be bad, their happiness will not be lost, and their strength will not fade. . |
諸比丘！汝等亦應如是，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，行自境界，從父所得。 |
Monks! You should also do the same, shave off your beard and hair, put on cassocks, reach the end of your faith, leave home, become homeless, learn the Way, walk in your own realm, and receive it from your father. |
諸比丘！汝等因行自境界，從父所得，壽不轉減，形色不惡，未曾失樂，力亦不衰。 |
Monks! Because you have walked in your own realm and received it from your father, your lifespan will not be reduced, your appearance will not be bad, your happiness will not be lost, and your strength will not be diminished. |
「云何比丘行自境界，從父所得？ |
"How can a bhikkhu practice his own realm and receive it from his father? |
此比丘觀內身如身，觀內覺、心、法如法，是謂比丘行自境界，從父所得。 |
This bhikkhu contemplates the inner body as if it were the body, and contemplates the inner consciousness, mind, and dharmas as if they were dharmas. This means that the bhikkhu practices his own state and has obtained it from his father. |
云何比丘壽？ |
How can a bhikkhu live longer? |
此比丘修欲定如意足，依遠離，依無欲，依滅盡，趣向出要； |
This bhikkhu cultivates desire and concentration to the fullest extent, relies far away, relies on no desire, relies on annihilation, and wants to go out; |
修精進定，修心定，修思惟定如意足，依遠離，依無欲，依滅盡，趣向出要，是謂比丘壽。 |
To cultivate concentration diligently, to cultivate concentration of mind, to cultivate concentration of thought to the satisfaction of one's will, to stay away from attachments, to have no desire, to eliminate attachments, and to have interest in going out, this is called the longevity of a bhikkhu. |
云何比丘色？ |
How can I be a bhikkhu? |
此比丘修習禁戒，守護從解脫，又復善攝威儀禮節，見纖介罪，常懷畏怖，受持學戒，是謂比丘色。 |
This bhikkhu practices the fasting precepts, protects his liberation, and regains good command of dignity and etiquette. He is always fearful when he sees any sins, and he accepts and upholds the precepts. This is called bhikkhu color. |
云何比丘樂？ |
How can a bhikkhu be happy? |
此比丘離欲、離惡不善之法，乃至得第四禪成就遊，是謂比丘樂。 |
This bhikkhu is free from desires and evil and unwholesome dharma, and even achieves the fourth jhāna, which is called bhikkhu happiness. |
云何比丘力？ |
What is the power of a bhikkhu? |
此比丘諸漏已盡，得無漏，心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真，是謂比丘力。 |
This bhikkhu has exhausted all outflows, has achieved no outflows, is liberated from mind, and is liberated from wisdom. He knows himself in the present Dharma, and has attained enlightenment by himself. His life has been completed, his holy life has been established, and his actions have been accomplished. There is no more suffering. He knows this. True, it means bhikkhu power. |
「比丘！我不更見有力不可降伏如魔王力，彼漏盡比丘則以無上聖慧之力而能降伏。」 |
Bhikkhu! I have never seen that the power of the devil is as unconquerable as the power of the demon king. But the bhikkhu who has lost his power can be subdued by the power of the supreme holy wisdom. |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
轉輪王經第六竟（六千三百一十三字） |
The Sixth Chapter of the Chakravartin Sutra (6,313 words) |
中阿含經卷第十五（八千七百二十一字） |
Volume 15 of the Central Agama Sutra (8,721 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 6 王相應品 |
Chapter 6 King's counterpart |
71. To Pāyāsi （七一）蜱肆經 |
71. To Pāyāsi (71) Tick Si Sutra |
中阿含經卷第十六 |
Book 16 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，尊者鳩摩羅迦葉遊拘薩羅國，與大比丘眾俱，往詣斯惒提，住彼村北尸攝惒林。 |
At one time, the Venerable Kumarajiva Kassapa was traveling to the Kingdom of Kosala, and together with the great monks, he went to Gansikati and stayed in the Shishesha Forest in the north of that village. |
爾時，斯惒提中有王名蜱肆，極大豐樂，資財無量，畜牧產業不可稱計，封戶、食邑種種具足，斯惒提邑泉池草木一切屬王，從拘薩羅王波斯匿之所封授。 |
At that time, there was a king named Tisi in Sri Sri. He was extremely prosperous, had immeasurable wealth, and had an incalculable livestock industry. He had many households and settlements, and all the grass and trees in the springs and ponds in Sri Sri belonged to the king. From the king of Kosala, Persia Hidden place granted. |
於是，斯惒提梵志、居士，聞有沙門名鳩摩羅迦葉，遊拘薩羅國，與大比丘眾俱，來至此斯惒提，住彼村北尸攝惒林。 |
Then, the Brahmacharya and the lay Buddhist monks in Sikati heard that a recluse named Kumarakasyapa was traveling in Kosala country, and together with the great monks, they came to this Sikati and lived in the Shishesha Forest in the north of that village. |
彼沙門鳩摩羅迦葉有大名稱，周聞十方，鳩摩羅迦葉才辯無礙，所說微妙，彼是多聞阿羅訶也。 |
The ascetic Kumara Kassapa had a great name and was heard from all over the world. Kumara Kassapa was able to speak without hindrance and his words were subtle. He had heard Araha many times. |
若有見此阿羅訶恭敬禮事者，快得善利，我等可往見彼沙門鳩摩羅迦葉。 |
If anyone sees this Araha and pays homage respectfully, he will soon gain good benefits. We can go to the ascetic Kumarajiva Kassapa. |
斯惒提梵志、居士各與等類相隨而行，從斯惒提並共北出，至尸攝惒林。 |
The Brahmins and Lay Buddhists of Sishuti followed each other, and they all went north from Sishuti to the Shishexi Forest. |
是時，蜱肆王在正殿上，遙見斯惒提梵志、居士，各與等類相隨而行，從斯惒提並共北出，至尸攝惒林。 |
At that time, King Chisi was in the main hall, and he saw Sishiti Brahma and lay Buddhists in the distance, each walking with others, from Sishiti and all the way out to the north, to Shisheshu Forest. |
蜱肆王見已，告侍人曰： |
When King Tixi saw him, he told his attendant: |
「此斯惒提梵志、居士，今日何故各與等類相隨而行，從斯惒提並共北出，至尸攝惒林？」 |
Why are the Brahmins and laymen of Sichanti walking together with others today, from Sri Lanka to the north to the Shishexi Forest? |
侍人白曰： |
The waiter Bai said: |
「天王！彼斯惒提梵志、居士，聞有沙門鳩摩羅迦葉遊拘薩羅國，與大比丘眾俱，來至此斯惒提，住彼村北尸攝惒林。 |
"King of Heaven! The Brahma and layman of Bishikati heard that the ascetic Kumarajiva Kassapa was traveling in the Kingdom of Kosala, and together with the great monks, he came to this Sikati and lived in the Shishesha Forest in the north of that village. |
天王！彼沙門鳩摩羅迦葉有大名稱，周聞十方，鳩摩羅迦葉才辯無礙，所說微妙，彼是多聞阿羅訶也。 |
King of heaven! The ascetic Kumara Kassapa had a great name and was heard from all over the world. Kumara Kassapa was able to speak without hindrance and his words were subtle. He had heard Araha many times. |
若有見此阿羅訶恭敬禮事者，快得善利，我等可往見彼沙門鳩摩羅迦葉。 |
If anyone sees this Araha and pays homage respectfully, he will soon gain good benefits. We can go to the ascetic Kumarajiva Kassapa. |
天王！是故斯惒提梵志、居士，各與等類相隨而行，從斯惒提並共北出，至尸攝惒林。」 |
King of heaven! Therefore, the Brahmins and laymen of Situ were walking together with others, and they all went north from Situ to the Shishexi Forest. " |
蜱肆王聞已，告侍人曰： |
King Tixi heard this and told his servant: |
「汝往詣彼斯惒提梵志、居士所，而語之曰： |
"You go to the residence of the Brahma and layman Bishitti and say: |
『蜱肆王告斯惒提梵志、居士： |
"King Tixi told Sishiti Brahma and the layman: |
「諸賢可住，我與汝等共往見彼沙門鳩摩羅迦葉。 |
"All sages, please stay. I and you will go together to see the ascetic Kumarajiva Kassapa. |
汝等愚癡！勿為彼所欺，為有後世，有眾生生。 |
You are stupid! Don't be deceived by them, for there will be future generations and sentient beings. |
我如是見，如是說，無有後世，無眾生生。」 |
Thus I see and thus say, there is no future life, no sentient beings. " |
』」 |
』』 |
侍人受教，即往詣彼斯惒提梵志、居士所，而語之曰： |
After receiving the instruction, the attendant went to the residence of the Brahma scholar and layman Bishitti, and said: |
「蜱肆王告斯惒提梵志、居士： |
"King Tsisi told Sishiti Brahma and the layman: |
『諸賢可住，我與汝等共往見彼沙門鳩摩羅迦葉。 |
All sages, please stay. I and you will go together to meet the ascetic Kumarajiva Kassapa. |
汝等愚癡！勿為彼所欺，為有後世，有眾生生。 |
You are stupid! Don't be deceived by them, for there will be future generations and sentient beings. |
我如是見，如是說： |
This is what I see and this is what I say: |
無有後世，無眾生生。』 |
There is no future life, no sentient beings. 』 |
」 |
|
斯惒提梵志、居士聞此教已，答侍人曰： |
After hearing this teaching, Sishatti Brahmāzhi and the layman replied to his attendants: |
「輙如來勅。」 |
Edict of Tathagata Tathagata. |
侍人還啟，已宣王命： |
The waiter returned it and announced the king's order: |
「彼斯惒提梵志、居士住待天王，唯願天王宜知是時。」 |
Bisikati Brahma is a layman who is staying with the King of Heaven. I only hope that the King of Heaven will know the time. |
時，蜱肆王即勅御者： |
At that time, King Tixi ordered the emperor: |
「汝速嚴駕，我今欲行。」 |
You have to drive quickly and strictly, I want to do it now. |
御者受教，即速嚴駕訖，還白王： |
After the charioteer received the instruction, he quickly and sternly drove him back to the king: |
「嚴駕已辦，隨天王意。」 |
It's been done strictly, and it's up to the King of Heaven to do whatever he wants. |
時，蜱肆王即乘車出，往詣斯惒提梵志、居士所，與共北行至尸攝惒林。 |
At that time, King Chi Si immediately drove out to visit the Brahma Chronicles and the residence of the Buddhist monks in Sishiti. Together with him, they traveled north to the Shishexi Forest. |
時，蜱肆王遙見尊者鳩摩羅迦葉在樹林間，即下車步進，往詣尊者鳩摩羅迦葉所，共相問訊，却坐一面，問曰： |
At that time, King Chisi saw the Venerable Kumarajiva in the woods in the distance. He got off the car and walked towards the Venerable Kumarajiva. They asked each other, but they sat on one side and asked: |
「迦葉！我今欲問，寧見聽耶？」 |
Kasyapa! I want to ask now, would you rather see and listen? |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！若欲問者，便可問之，我聞已當思。」 |
Tick Si! If you want to ask, you can ask. I will think about it after hearing it. |
時，蜱肆王即便問曰： |
At that time, King Tiaosi asked: |
「迦葉！我如是見，如是說，無有後世，無眾生生。 |
"Kasyapa! I see and say this, there is no future life, no sentient beings. |
沙門鳩摩羅迦葉！於意云何？」 |
Recluse Kumarajiva Kassapa! What do you mean? " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！我今問王，隨所解答。 |
"Tick Si! I will ask the king now and I will give you the answer. |
於王意云何？ |
What does Wang mean? |
今此日月，為是今世，為後世耶？」 |
Are these sun and moon for this world and the hereafter? " |
蜱肆答曰： |
Tick Si replied: |
「沙門鳩摩羅迦葉雖作是說，但我如是見，如是說，無有後世，無眾生生。」 |
Though the ascetic Kumarajiva Kassapa says this, I see and say this, there is no future life, no sentient beings. |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復更有惡而過此耶？」 |
Tick Si! How can there be more evil than this? |
蜱肆答曰： |
Tick Si replied: |
「如是。 |
"That's right. |
迦葉！復更有惡。 |
Kasyapa! It's even worse. |
迦葉！我有親親疾病困篤，我往彼所，到已，謂言： |
Kasyapa! I have a relative who is sick and suffering from illness. I went to that place and when I arrived, I said: |
『汝等當知我如是見，如是說： |
"You should know that I see this and say this: |
無有後世，無眾生生。 |
There is no future life, no sentient beings. |
親親！有沙門、梵志如是見，如是說言： |
Kiss! Some ascetics and brahmins saw this and said: |
有後世，有眾生生。 |
There is an afterlife, there are sentient beings. |
我常不信彼之所說。 |
I often don't believe what he says. |
彼復作是語： |
He repeated these words: |
「若有男女作惡行，不精進，事惰、懈怠、嫉妬、慳貪，不舒手，不庶幾，極著財物，彼因緣此，身壞命終，必至惡處，生地獄中。」 |
If there are men and women who commit evil deeds, are not diligent, are lazy, slack off, jealous, greedy, do not hold their hands comfortably, are careless, and waste money on their possessions, then due to this, their bodies will be ruined and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若彼沙門、梵志所說是真實者，汝等是我親親，作惡行，不精進事惰、懈怠、嫉妬、慳貪，不舒手，不庶幾，極著財物，若汝等身壞命終，必至惡處，生地獄中者，可還語我： |
If what those ascetics and brahmins say is true, you, my dear ones, commit evil deeds, are not diligent, are lazy, slack off, jealous, greedy, are not comfortable with your hands, are not concubine, and waste money on your possessions. If you are ruined, your life will be ruined. In the end, those who will surely end up in a bad place and will be reborn in hell can still say to me: |
「蜱肆！彼地獄中如是如是苦。」 |
Tick Si! Such is the suffering in that hell. |
若當爾者，我便現見。』 |
If you are right, I will show up. 』 |
彼聞我語，受我教已，都無有來語我言： |
Hearing my words and receiving my teachings, they have no words to say to me: |
『蜱肆！彼地獄中如是如是苦。』 |
"Tick Si!" Such is the suffering in that hell. 』 |
迦葉！因此事故，我作是念： |
Kasyapa! Therefore, I thought about the accident: |
無有後世，無眾生生。」 |
There is no future life, no sentient beings. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！我復問王，隨所解答。 |
"Tick Si! I will ask the king again and give you the answer. |
若有王人收縛罪者，送至王所，白曰： |
If there is a king who arrests a guilty person and sends him to the king's house, he will say: |
『天王！此人有罪，王當治之。』 |
"King of heaven!" This person is guilty and the king should punish him. 』 |
王告彼曰： |
The king told him: |
『汝等將去反縛兩手，令彼騎驢，打破敗鼓，聲如驢鳴，遍宣令已，從城南門出，坐高標下，斬斷其頭。』 |
"You are about to go and tie your hands behind your back, make him ride a donkey, break the beating drum, make a sound like a donkey's braying, and announce the order everywhere. Go out from the south gate of the city, sit under the high mark, and cut off his head." 』 |
彼受教已，即反縛罪人，令其騎驢，打破敗鼓，聲如驢鳴，遍宣令已，從城南門出，坐高標下，欲斬其頭。 |
After receiving the instruction, he tied the sinner and made him ride a donkey. He broke a drum and made a sound like a donkey's braying. After announcing the order, he went out from the south gate of the city, sat under a high mark, and wanted to behead his head. |
此人臨死語彼卒曰： |
When the man was about to die, he said to the other soldier: |
『汝且小住，我欲得見父母、妻子、奴婢、使人，聽我暫去。』 |
"You stay here for a while. I want to see my parents, wife, servants, and messengers. Please let me go for a while." 』 |
於王意云何？ |
What does Wang mean? |
彼卒寧當放斯罪人，聽暫去耶？」 |
Would you rather let this sinner go and wait for a while? " |
蜱肆答曰： |
Tick Si replied: |
「不也。 |
"No. |
迦葉！」 |
Kasyapa! " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！王親親者亦復如是，作惡行，不精進，事惰、懈怠、嫉妬、慳貪、不舒手，不庶幾，極著財物，彼因緣此，身壞命終，必至惡處，生地獄中。 |
"Tick Si! The king's relatives are also like this. They do evil deeds, are not diligent, are lazy, lazy, jealous, greedy, uncomfortable, careless about money, and are obsessed with money. Because of this, their body will be destroyed and their life will end, and they will end up in evil. Place, born in hell. |
地獄卒捉極苦治時，彼語卒曰： |
When the soldiers from hell caught him in extreme pain and treated him, he said to the soldiers: |
『諸地獄卒！汝等小住，莫苦治我，我欲暫去詣蜱肆王，告語之曰： |
"Hell warriors!" You stay here for a while, don't bother to treat me. I want to go to King Tixi temporarily and say: |
「彼地獄中如是如是苦。」 |
Such is the suffering in that hell. |
令彼現見。』 |
Make him see you. 』 |
於王意云何？ |
What does Wang mean? |
彼地獄卒寧當放王親親令暫來耶？」 |
Wouldn't that hell warrior rather let the king go and come temporarily? " |
蜱肆答曰： |
Tick Si replied: |
「不也。 |
"No. |
迦葉！」 |
Kasyapa! " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！汝應如是觀於後世，莫如肉眼之所見也。 |
"Tick Si! This is how you should view the future generations. It is nothing like what you can see with the naked eye. |
蜱肆！若有沙門、梵志斷絕離欲，趣向離欲，斷絕離恚，趣向離恚，斷絕離癡，趣向離癡，彼以清淨天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。」 |
Tick shop! If there is a recluse or a Brahma who has given up the desire for renunciation, and is interested in renunciation, and has given up renunciation, and is interested in renunciation, and has renounced delusion, and is interested in renunciation, and with his pure celestial eyes, he goes beyond human beings and sees all these beings, whether they are dead or alive, lustful and evil. Colors may be wonderful or not wonderful, going to good or bad places, depending on the actions of living beings, and seeing them as they really are. " |
蜱肆王復言： |
King Tixi replied: |
「沙門鳩摩羅迦葉雖作是說，但我如是見，如是說： |
"Although the recluse Kumarajiva Kassapa said this, I see it this way and say this: |
無有後世，無眾生生。」 |
There is no future life, no sentient beings. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復更有惡而過此耶？」 |
Tick Si! How can there be more evil than this? |
蜱肆答曰： |
Tick Si replied: |
「如是。 |
"That's right. |
迦葉！復更有惡。 |
Kasyapa! It's even worse. |
迦葉！我有親親疾病困篤，我往彼所，到已謂言： |
Kasyapa! I have a relative who is ill and very sick. When I go there, I say: |
『汝等當知我如是見，如是說： |
"You should know that I see this and say this: |
無有後世，無眾生生。 |
There is no future life, no sentient beings. |
親親！有沙門、梵志如是見，如是說言： |
Kiss! Some ascetics and brahmins saw this and said: |
有後世，有眾生生。 |
There is an afterlife, there are sentient beings. |
我常不信彼之所說。 |
I often don't believe what he says. |
彼復作是語： |
He repeated these words: |
「若有男女妙行精進，精勤不懈，無有嫉妬，亦不慳貪，舒手，庶幾，開意放捨，給諸孤窮，常樂施與，不著財物，彼因緣此，身壞命終，必昇善處，乃生天上。」 |
If there are men and women who are diligent in their wonderful conduct, who are diligent and unremitting, who are not jealous, who are not greedy, who spread their hands freely, who are concubines, who are willing to give up, and who give to the lonely and poor, who are always willing to give without caring about money, then their bodies will be destroyed due to this. Eventually, he will ascend to a good place and be reborn in heaven. |
若彼沙門、梵志所說是真實者，汝等是我親親，妙行精進，精勤不懈，無有嫉妬，亦不慳貪，舒手，庶幾，開意放捨，給諸孤窮，常樂施與，不著財物，若汝等身壞命終，必昇善處，生天上者，可還語我： |
If what those ascetics and brahmins say is true, then you, my dear ones, are diligent in your wonderful conduct, diligent and diligent, have no jealousy, and are not greedy. You should spread your hands freely, and be open-minded and give up to the lonely and poor. I am always willing to give to others without taking possessions. If your body breaks down and your life ends, you will surely ascend to a good place and be reborn in heaven. You can repay me: |
「蜱肆！天上如是如是樂。」 |
Tick Si! Such is the joy in heaven. |
若當爾者，我便現見。』 |
If you are right, I will show up. 』 |
彼聞我語，受我教已，都無有來語我言： |
Hearing my words and receiving my teachings, they have no words to say to me: |
『蜱肆！天上如是如是樂。』 |
"Tick Si!" Such is the joy in heaven. 』 |
迦葉！因此事故，我作是念： |
Kasyapa! Therefore, I thought about the accident: |
無有後世，無眾生生。」 |
There is no future life, no sentient beings. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！聽我說喻，慧者聞喻則解其義。 |
"Tick Si! Listen to my metaphor. A wise person will understand the meaning of the metaphor. |
蜱肆！猶村邑外有都圊廁，深沒人頭，糞滿其中，而有一人墮沒廁底。 |
Tick shop! There is a toilet in the capital outside the village. It is deep and full of people's excrement. One person fell into the bottom of the toilet. |
若復有人為慈愍彼，求義及饒益，求安隱快樂，便從廁上徐徐挽出，刮以竹片，拭以樹葉，洗以暖湯。 |
If there is someone who shows mercy to the other person, seeks righteousness and benefit, seeks peace and happiness, he will slowly pull him out from the toilet, scrape with bamboo slices, wipe with leaves, and wash with warm soup. |
彼於後時淨澡浴已，以香塗身，昇正殿上，以五所欲而娛樂之。 |
Later, after he had taken a bath, anointed his body with incense, he went up to the main hall and entertained him with the five desires. |
於王意云何？ |
What does Wang mean? |
彼人寧復憶念先廁，歡喜稱譽，復欲見耶？」 |
Would that person rather remember the toilet first, praise him happily, and want to see him again? " |
蜱肆答曰： |
Tick Si replied: |
「不也。 |
"No. |
迦葉！若更有人憶念彼廁，歡喜稱譽而欲見者，便不愛此人，況復自憶念先廁，歡喜稱譽？ |
Kasyapa! If there is another person who remembers that toilet and praises it happily and wants to see it, he will not love this person. How much more will he remember the toilet before and praise him happily? |
復欲見者，是處不然。」 |
Those who wish to see again are not like this. " |
「蜱肆！若王有親親，妙行精進，精勤不懈，無有嫉妬，亦不慳貪，舒手，庶幾，開意放捨，給諸孤窮，常樂施與，不著財物，彼因緣此，身壞命終，必昇善處，乃生天上，生天上已，天五所欲而自娛樂。 |
"Tick Si! If the king has relatives, is diligent in his wonderful conduct, is diligent and unremitting, has no jealousy, and is not greedy, is comfortable with his concubine, is willing to give up, and gives to the orphans and poor, is always willing to give to others, and does not care about property, then he will Because of this, when the body breaks down and the person dies, he will ascend to a good place and be reborn in heaven. Once he is reborn in heaven, he can enjoy himself as he pleases. |
於王意云何？ |
What does Wang mean? |
彼天天子寧當捨彼天五所欲，憶念於此人間五欲，歡喜稱譽，復欲見耶？」 |
Would the emperor rather give up the five desires of that heaven, remember the five desires of this world, be happy and praise him, and wish to see him again? " |
蜱肆答曰： |
Tick Si replied: |
「不也。 |
"No. |
迦葉！所以者何？ |
Kasyapa! So what? |
人間五欲臭處不淨，甚可增惡，而不可向，不可愛念，麤澁不淨。 |
The five stinky desires in the human world are impure and can even increase evil. However, they should not be directed towards, have unlovable thoughts, and are gross and impure. |
迦葉！比於人間五所欲者，天欲為最，最上最好，最妙最勝。 |
Kasyapa! Compared with the five desires in the human world, the desires of heaven are the highest, the best, the most wonderful and the most victorious. |
若彼天天子捨天五欲，而更憶念人間五欲，歡喜稱譽，復欲見者，是處不然。」 |
If the emperor of that day gave up the five desires in heaven, and instead remembered the five desires in the world, praised him with joy, and wanted to see him again, this would not be the case. " |
「蜱肆！汝應如是觀於後世，莫如肉眼之所見也。 |
"Tick Si! This is how you should view the future generations. It is nothing like what you can see with the naked eye. |
蜱肆！若有沙門、梵志斷絕離欲，趣向離欲，斷絕離恚，趣向離恚，斷絕離癡，趣向離癡，彼以清淨天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。」 |
Tick shop! If there is a recluse or a Brahma who has given up the desire for renunciation, and is interested in renunciation, and has given up renunciation, and is interested in renunciation, and has renounced delusion, and is interested in renunciation, and with his pure celestial eyes, he goes beyond human beings and sees all these beings, whether they are dead or alive, lustful and evil. Colors may be wonderful or not wonderful, going to good or bad places, depending on the actions of living beings, and seeing them as they really are. " |
蜱肆王復言： |
King Tixi replied: |
「沙門鳩摩羅迦葉雖作是說，但我如是見，如是說： |
"Although the recluse Kumarajiva Kassapa said this, I see it this way and say this: |
無有後世，無眾生生。」 |
There is no future life, no sentient beings. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復更有惡而過是耶？」 |
Tick Si! Is it okay to get worse again? |
蜱肆答曰： |
Tick Si replied: |
「如是。 |
"That's right. |
迦葉！復更有惡。 |
Kasyapa! It's even worse. |
迦葉！我有親親疾病困篤，我往彼所，到已謂言： |
Kasyapa! I have a relative who is ill and very sick. When I go there, I say: |
『汝等當知我如是見，如是說： |
"You should know that I see this and say this: |
無有後世，無眾生生。 |
There is no future life, no sentient beings. |
親親！有沙門、梵志如是見，如是說言： |
Kiss! Some ascetics and brahmins saw this and said: |
有後世，有眾生生。 |
There is an afterlife, there are sentient beings. |
我常不信彼之所說。 |
I often don't believe what he says. |
彼復作是語： |
He repeated these words: |
「若有男女妙行精進，精勤不懈，無有嫉妬，亦不慳貪，舒手，庶幾，開意放捨，給諸孤窮，常樂施與，不著財物，彼因緣此，身壞命終，必昇善處，乃生天上。」 |
If there are men and women who are diligent in their wonderful conduct, who are diligent and unremitting, who are not jealous, who are not greedy, who spread their hands freely, who are concubines, who are willing to give up, and who give to the lonely and poor, who are always willing to give without caring about money, then their bodies will be destroyed due to this. Eventually, he will ascend to a good place and be reborn in heaven. |
若彼沙門、梵志所說是真實者，汝等是我親親，妙行精進，精勤不懈，無有嫉妬，亦不慳貪，舒手，庶幾，開意放捨，給諸孤窮，常樂施與，不著財物，若汝等身壞命終，必昇善處，生天上者，可還語我： |
If what those ascetics and brahmins say is true, then you, my dear ones, are diligent in your wonderful conduct, diligent and diligent, have no jealousy, and are not greedy. You should spread your hands freely, and be open-minded and give up to the lonely and poor. I am always willing to give to others without taking possessions. If your body breaks down and your life ends, you will surely ascend to a good place and be reborn in heaven. You can repay me: |
「蜱肆！天上如是如是樂。」 |
Tick Si! Such is the joy in heaven. |
若汝天上而作是念： |
If you are in heaven and think like this: |
「我若還歸，當何所得？」 |
What will I get if I return it? |
蜱肆王家多有財物，吾當與汝。』 |
The Wang family in Tixi has a lot of property, I will give it to you. 』 |
彼聞我語，受我教已，都無有來語我言： |
Hearing my words and receiving my teachings, they have no words to say to me: |
『蜱肆！天上如是如是樂。』 |
"Tick Si!" Such is the joy in heaven. 』 |
迦葉！因此事故，我作是念： |
Kasyapa! Therefore, I thought about the accident: |
無有後世，無眾生生。」 |
There is no future life, no sentient beings. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！天上壽長，人間命短。 |
"Tick Si! Life is long in heaven, but short on earth. |
若人間百歲，是三十三天一日一夜，如是一日一夜，月三十日，年十二月，三十三天天壽千年。 |
If a human lives for a hundred years, it means thirty-three days and one night. If one day and one night is like this, there are thirty days in the month and twelve months in the year, and the life span of thirty-three days will be a thousand years. |
於王意云何？ |
What does Wang mean? |
若汝有親親妙行精進，精勤不懈，無有嫉妬，亦不慳貪，舒手，庶幾，開意放捨，給諸孤窮，常樂施與，不著財物，彼因緣此，身壞命終，必昇善處，乃生天上，生天上已，便作是念： |
If you have good deeds and are diligent and diligent, without jealousy or greed, if you keep your hands open and open to the common people, be willing to give to the poor and needy, and always be willing to give without taking possessions, then your body will be ruined because of this. At the end of your life, you will ascend to a good place and be reborn in heaven. Once you are reborn in heaven, you should think this: |
『我等先當一日一夜，以天五欲而自娛樂，或二、三、四，至六、七日，以天五欲而自娛樂。 |
We should first entertain ourselves with the five heavenly desires for one day and one night, or two, three, four, or six or seven days, and entertain ourselves with the five heavenly desires. |
然後當往語蜱肆王： |
Then when the past words tick Si Wang: |
「天上如是如是樂。」 |
Heaven is so happy. |
令彼現見。』 |
Make him see you. 』 |
於王意云何，汝竟當得爾所活不？」 |
What do you mean by the king's intention? Do you deserve to live your life? " |
蜱肆問曰： |
Tiaosi asked: |
「迦葉！誰從後世來語？ |
"Kasyapa! Who is speaking from the hereafter? |
沙門鳩摩羅迦葉！天上壽長，人間命短，若人間百歲，是三十三天一日一夜，如是一日一夜，月三十日，年十二月，三十三天天壽千年。」 |
Recluse Kumarajiva Kassapa! Life in heaven is long, but life on earth is short. If a person is a hundred years old on earth, it means thirty-three days and one night. In this case, one day and one night, thirty days in the month, and twelve months in the year, his life in heaven will be a thousand years in thirty-three days. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！聽我說喻，慧者聞喻則解其義。 |
"Tick Si! Listen to my metaphor. A wise person will understand the meaning of the metaphor. |
蜱肆！猶如盲人，彼作是說，無黑白色，亦無見黑白色，無長短色，亦無見長短色，無近遠色，亦無見近遠色，無麤細色，亦無見麤細色。 |
Tick shop! Just like a blind man, he said: There is no black and white, nor black and white, no long or short colors, nor long and short colors, no near and far colors, nor near and far colors, no thick and thin colors, nor thick and thin colors. |
何以故？ |
Why? |
我初不見不知，是故無有色。 |
I didn't see it at first and didn't know it, so it had no color. |
彼盲如是說，為真說耶？」 |
The blind man said this, is it true? " |
蜱肆答曰： |
Tick Si replied: |
「不也。 |
"No. |
迦葉！所以者何？ |
Kasyapa! So what? |
迦葉！有黑白色，亦有見黑白色，有長短色，亦有見長短色，有近遠色，亦有見近遠色，有麤細色，亦有見麤細色。 |
Kasyapa! There are black and white, there are also black and white, there are long and short colors, there are also long and short colors, there are near and far colors, there are also near and far colors, there are thick and thin colors, there are also thick and thin colors. |
若盲作是說，我不見不知，是故無有色者。 |
If it is done blindly, it means that I do not see or know, so there is no color. |
彼作是說，為不真實。」 |
What he said is that it is untrue. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆王亦如盲，若王作是說： |
"The king of ticks is also like a blind man. If the king said this: |
『誰從後世來語？ |
Who speaks from the hereafter? |
沙門鳩摩羅迦葉！天上壽長，人間命短，若人間百歲是三十三天一日一夜，如是一日一夜，月三十日，年十二月，三十三天天壽千年。』 |
Recluse Kumarajiva Kassapa! Life is long in heaven but short on earth. If a hundred years on earth is thirty-three days and one night, if one day and one night is thirty-three days in a month and twelve months in a year, one's life in heaven will be one thousand years in thirty-three days. 』 |
」 |
|
蜱肆王言： |
Wang Tixi said: |
「沙門鳩摩羅迦葉！大為不可，不應作是說。 |
"Recluse Kumarajiva Kassapa! This is extremely unacceptable and should not be said like this. |
所以者何？ |
So what? |
沙門鳩摩羅迦葉！精進比我如盲，迦葉！若知我知我親親妙行精進，精勤不懈，無有嫉妬，亦不慳貪，舒手，庶幾，開意放捨，給諸孤窮，常樂施與，不著財物，彼因緣此，身壞命終，必昇善處，生天上者。 |
Recluse Kumarajiva Kassapa! Your energy is as blind as mine, Kassapa! If you know that I know that my relatives are diligent in their wonderful conduct, are diligent and unremitting, have no jealousy, and are not greedy, are comfortable with their hands, are willing to give up, give to the poor and needy, are always willing to give, and do not care about wealth, this is the cause and condition, When the body breaks down and the person dies, he will ascend to a good place and be reborn in heaven. |
迦葉！我今便應即行布施，修諸福業，奉齋守戒已，以刀自殺，或服毒藥，或投坑井，或自縊死。 |
Kasyapa! I should immediately perform alms, cultivate various meritorious deeds, fast and observe precepts, commit suicide with a knife, take poison, throw myself into a pit, or hang myself. |
沙門鳩摩羅迦葉！精進不應比我如彼盲人。」 |
Recluse Kumarajiva Kassapa! I should not be as diligent as that blind man. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復聽我說喻，慧者聞喻則解其義。 |
"Tick Si! Listen to my parable again. A wise man will understand the meaning of the parable after hearing it. |
蜱肆！猶如梵志有年少婦，方始懷姙，又前婦者已有一男，而彼梵志於其中間忽便命終，命終之後，彼前婦兒語小母曰： |
Tick shop! It's like a young woman named Brahma who just became pregnant, and her ex-wife already had a son. However, Brahma died suddenly in the middle of her life. After her death, her ex-wife said to her mother: |
『小母！當知今此家中所有財物盡應屬我，不復見應可與分者。』 |
"Little mother!" You should know that all the property in this house now belongs to me, and there will never be anyone who can share it with me. 』 |
小母報曰： |
The little mother reported: |
『我今懷姙，若生男者，汝應與分； |
"I am pregnant now, and if I give birth to a boy, you should share it with me; |
若生女者，物盡屬汝。』 |
If you give birth to a girl, everything will be yours. 』 |
彼前婦兒復更再三語小母曰： |
The ex-wife and the children came back and said to their mother again and again: |
『今此家中所有財物盡應屬我，不復見應可與分者。』 |
"Now all the property in this house belongs to me, and there will be no one who can share it with me." 』 |
小母亦復再三報曰： |
My mother also reported again and again: |
『我今懷姙，若生男者，汝應與分； |
"I am pregnant now, and if I give birth to a boy, you should share it with me; |
若生女者，物盡屬汝。』 |
If you give birth to a girl, everything will be yours. 』 |
於是，小母愚癡不達，不善曉解，無有智慧，欲求存命而反自害，即入室中，便取利刀自決其腹，看為是男，為是女耶？ |
Therefore, the little mother was ignorant, not good at understanding, and had no wisdom. She wanted to survive but harmed herself. She entered the room and took a sharp knife to kill herself in the abdomen. Do you think she was a boy or a girl? |
彼愚癡不達，不善曉解，無有智慧，欲求存命而反自害及腹中子。 |
He is ignorant and ignorant, not good at understanding, and has no wisdom. In order to survive, he harms himself and his unborn child. |
當知蜱肆亦復如是愚癡不達，不善曉解，無有智慧，欲求存命，反作是念： |
You should know that Tiaosi is also like this, ignorant and ignorant, not good at understanding, and without wisdom. In order to survive, he thinks like this: |
『迦葉！若知我知我親親妙行精進，精勤不懈，無有嫉妬，亦不慳貪，舒手，庶幾，開意放捨，給諸孤窮，常樂施與，不著財物，彼因緣此，身壞命終，必昇善處，生天上者，我今便應即行布施，修諸福業，奉齋守戒已，以刀自殺，或服毒藥，或投坑井，或自縊死。 |
"Kasyapa!" If you know that I know that my relatives are diligent in their wonderful conduct, are diligent and unremitting, have no jealousy, and are not greedy, are comfortable with their hands, are willing to give up, give to the poor and needy, are always willing to give, and do not care about wealth, this is the cause and condition, When my body breaks down and my life ends, I will ascend to a good place and be reborn in heaven. I should immediately perform alms, cultivate various meritorious deeds, observe fasts and observe precepts, and commit suicide with a knife, or take poison, or throw myself into a pit, or hang myself. |
沙門鳩摩羅迦葉！精進不應比我如彼盲人。』 |
Recluse Kumarajiva Kassapa! I should not be as diligent as that blind man. 』 |
蜱肆！若精進人長壽者，便得大福； |
Tick shop! If a person is diligent and lives a long life, he will receive great blessings; |
若得大福者，便得生天長壽。 |
If you get great blessings, you will be reborn in heaven and live long. |
蜱肆！汝應如是觀於後世，莫如肉眼之所見也。 |
Tick shop! You should view the future life in this way, nothing like what you can see with the naked eye. |
蜱肆！若有沙門、梵志斷絕離欲，趣向離欲，斷絕離恚，趣向離恚，斷絕離癡，趣向離癡，彼以清淨天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。」 |
Tick shop! If there is a recluse or a Brahma who has given up the desire for renunciation, and is interested in renunciation, and has given up renunciation, and is interested in renunciation, and has renounced delusion, and is interested in renunciation, and with his pure celestial eyes, he goes beyond human beings and sees all these beings, whether they are dead or alive, lustful and evil. Colors may be wonderful or not wonderful, going to good or bad places, depending on the actions of living beings, and seeing them as they really are. " |
蜱肆王復言： |
King Tixi replied: |
「沙門鳩摩羅迦葉雖作是說，但我如是見，如是說： |
"Although the recluse Kumarajiva Kassapa said this, I see it this way and say this: |
無有後世，無眾生生。」 |
There is no future life, no sentient beings. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復更有惡而過此耶？」 |
Tick Si! How can there be more evil than this? |
蜱肆答曰： |
Tick Si replied: |
「如是。 |
"That's right. |
迦葉！復更有惡。 |
Kasyapa! It's even worse. |
迦葉！我有親親疾病困篤，我往彼所，慰勞看彼，彼亦慰勞視我； |
Kasyapa! I have a relative who is sick and suffering. I go to that place and look at him with comfort, and he also looks at me with comfort. |
彼若命終，我復詣彼慰勞看彼，彼亦不復慰勞視我，我亦不復慰勞看彼。 |
If he dies, I will visit him again to comfort and look at him, but he will no longer comfort and look at me, and I will no longer comfort and look at him. |
迦葉！以此事故，我作是念： |
Kasyapa! Based on this incident, I think: |
無眾生生。」 |
There are no sentient beings. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復聽我說喻，慧者聞喻則解其義。 |
"Tick Si! Listen to my parable again. A wise man will understand the meaning of the parable after hearing it. |
蜱肆！猶如有人善能吹螺，若彼方土未曾聞螺聲，便往彼方，於夜闇中昇高山上盡力吹螺。 |
Tick shop! It is like someone who is good at blowing conchs. If the sound of conchs has not been heard in that land, he will go to that place and go up to the mountain in the darkness to blow conches as hard as he can. |
彼眾多人未曾聞螺聲，聞已，便念： |
Many of those people had never heard the sound of the conch, but when they heard it, they thought: |
『此為何聲？ |
Why does this sound? |
如是極妙，為甚奇特，實可愛樂，好可觀聽，令心歡悅。』 |
It's so wonderful, why is it so strange? It's really lovely and joyful, it's nice to listen to, it makes the heart happy. 』 |
時，彼眾人便共往詣善吹螺人所，到已，問曰： |
At that time, they all went to the conch-blowing person of Yishan. When they arrived, they asked: |
『此是何聲？ |
What sound is this? |
如是極妙，為甚奇特，實可愛樂，好可觀聽，令心歡悅。』 |
It's so wonderful, why is it so strange? It's really lovely and joyful, it's nice to listen to, it makes the heart happy. 』 |
善吹螺人以螺投地，語眾人曰： |
A man who was good at blowing conchs threw the conchs to the ground and said to everyone: |
『諸君！當知即此螺聲。』 |
"Gentlemen! You should know that this is the sound of the conch. 』 |
於是，眾人以足蹴螺，而作是語： |
So everyone kicked the snails with their feet and said this: |
『螺可出聲，螺可出聲？ |
A snail can make a sound, a snail can make a sound? |
寂無音響。』 |
There is no sound. 』 |
善吹螺人便作是念： |
A person who is good at blowing conchs will think like this: |
『今此眾人愚癡不達，不善曉解，無有智慧。 |
"Nowadays, everyone is ignorant and ignorant, not good at understanding, and has no wisdom. |
所以者何？ |
So what? |
乃從無知之物欲求音聲。』 |
It is the desire for sound from ignorant things. 』 |
是時，善吹螺人還取彼螺，以水淨洗，便舉向口，盡力吹之。 |
At that time, the person who was good at blowing conches took the other conch, washed it with water, raised it to his mouth, and blew it with all his strength. |
時，彼眾人聞已，作是念： |
At that time, everyone heard this and thought: |
『螺甚奇妙。 |
"The snail is very wonderful. |
所以者何？ |
So what? |
謂因手因水因口風吹，便生好聲，周滿四方。』 |
It is said that when the hands are blown by the water and the mouth is blown, good sounds will be produced and fill the four directions. 』 |
如是，蜱肆！若人活命存者，則能言語共相慰勞，若其命終，便不能言共相慰勞。 |
If so, tick Si! If a person is alive, we can express our condolences to each other, but if the person dies, we cannot express our condolences to each other. |
蜱肆！汝應如是觀眾生生，莫如肉眼之所見也。 |
Tick shop! You should watch life and death like this, nothing like what you can see with the naked eye. |
蜱肆！若有沙門、梵志斷絕離欲，趣向離欲，斷絕離恚，趣向離恚，斷絕離癡，趣向離癡，彼以清淨天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。」 |
Tick shop! If there is a recluse or a Brahma who has given up the desire for renunciation, and is interested in renunciation, and has given up renunciation, and is interested in renunciation, and has renounced delusion, and is interested in renunciation, and with his pure celestial eyes, he goes beyond human beings and sees all these beings, whether they are dead or alive, lustful and evil. Colors may be wonderful or not wonderful, going to good or bad places, depending on the actions of living beings, and seeing them as they really are. " |
蜱肆王復言： |
King Tixi replied: |
「沙門鳩摩羅迦葉雖作是說，但我如是見，如是說： |
"Although the recluse Kumarajiva Kassapa said this, I see it this way and say this: |
無眾生生。」 |
There are no sentient beings. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復更有惡而過此耶？」 |
Tick Si! How can there be more evil than this? |
蜱肆答曰： |
Tick Si replied: |
「如是。 |
"That's right. |
迦葉！復更有惡。 |
Kasyapa! It's even worse. |
迦葉！我有右伺，收捕罪人送詣我所，到已，白曰： |
Kasyapa! I have a guard on my right to collect the criminals and bring them to my place. When they arrive, Bai says: |
『天王！此人有罪，願王治之。』 |
"King of heaven!" This man is guilty, and I hope the king will punish him. 』 |
我語彼曰： |
I said to him: |
『取此罪人可生稱之，生稱之已，還下著地，以繩絞殺，殺已復稱。 |
You can take this criminal and call him alive. You can call him alive. If you get down to the ground, you can strangle him with a rope. After he is killed, he will be called him again. |
我欲得知此人為何時極輕柔軟，色悅澤好，為死時耶？ |
I want to know when this person was extremely light, soft, and beautiful, and when he died? |
為活時耶？』 |
To live? 』 |
彼受我教，取此罪人，活稱之已，還下著地，以繩絞殺，殺已復稱。 |
He was taught by me to take this criminal and call him alive, then he lowered himself to the ground and strangled him with a rope. After killing him, he called him again. |
彼罪人活時極輕柔軟，色悅澤好； |
When the sinner was alive, he was very light and soft, and had a pleasant color; |
彼人死已，皮轉厚重，堅不柔軟，色不悅澤。 |
That person is dead, his skin is thick and thick, hard and not soft, and his color is not lustrous. |
迦葉！因此事故，我作是念： |
Kasyapa! Therefore, I thought about the accident: |
無眾生生。」 |
There are no sentient beings. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復聽我說喻，慧者聞喻則解其義。 |
"Tick Si! Listen to my parable again. A wise man will understand the meaning of the parable after hearing it. |
蜱肆！猶如鐵丸或鐵犁鑱，竟日火燒，彼當爾時，極輕柔軟，色悅澤好，若火滅已，漸漸就冷，轉凝厚重，堅不柔軟，色不悅澤。 |
Tick shop! It is like an iron pill or an iron plow when it is burned by fire. At that time, it is very light and soft, with a pleasant color. When the fire is extinguished, it gradually becomes cold, becomes thick, solid, not soft, and has a dull color. |
如是，蜱肆！若人活時，身體極輕柔軟，色悅澤好； |
If so, tick Si! If a person is alive, his body is extremely light and soft, and his color is pleasing to the eye; |
若彼死已，便轉厚重，堅不柔軟，色不悅澤。 |
If it dies, it will become thick, hard and not soft, and its color will not be pleasing to the eye. |
蜱肆！汝應如是觀眾生生，莫如肉眼之所見也。 |
Tick shop! You should watch life and death like this, nothing like what you can see with the naked eye. |
蜱肆！若有沙門、梵志斷絕離欲，趣向離欲，斷絕離恚，趣向離恚，斷絕離癡，趣向離癡，彼以清淨天眼出過於人，見眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。」 |
Tick shop! If there is a recluse or a Brahma who has given up desire for renunciation, and is interested in renunciation, and is interested in renunciation, and is interested in renunciation, and is interested in renunciation, and is interested in renunciation, and is interested in renunciation, and is interested in renunciation, and he has given up delusion, and is interested in renunciation, and with his pure celestial eyes, he can see all beings at the time of death and rebirth, as well as good and bad colors. , may be wonderful or not wonderful, go to good places and bad places, follow the work of these living beings, and see it as it is. " |
蜱肆王復言： |
King Tixi replied: |
「沙門鳩摩羅迦葉雖作是說，但我如是見，如是說： |
"Although the recluse Kumarajiva Kassapa said this, I see it this way and say this: |
無眾生生。」 |
There are no sentient beings. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復更有惡而過此耶？」 |
Tick Si! How can there be more evil than this? |
蜱肆答曰： |
Tick Si replied: |
「如是。 |
"That's right. |
迦葉！復更有惡。 |
Kasyapa! It's even worse. |
迦葉！我有右伺收捕罪人送詣我所，到已，白曰： |
Kasyapa! I have the right servant to collect the criminals and bring them to my place. When they arrive, Bai said: |
『天王！此人有罪，願王治之。』 |
"King of heaven!" This man is guilty, and I hope the king will punish him. 』 |
我語彼曰： |
I said to him: |
『取此罪人倒著鐵釜中，或著銅釜中，密蓋其口，於下燃火，下燃火已，觀視眾生入時出時，往來周旋。』 |
"Put this sinner upside down in an iron cauldron or a copper cauldron, cover his mouth tightly, and light a fire underneath. Once the fire is lit, watch the sentient beings coming and going. 』 |
彼受我教，取此罪人，倒著鐵釜中，或著銅釜中，密蓋其口，於下燃火，下燃火已，觀視眾生入時出時，往來周旋。 |
Following my teachings, he placed the sinner upside down in an iron cauldron or a copper cauldron, covered his mouth tightly, lit a fire underneath, and watched the sentient beings coming in and out, going back and forth. |
迦葉！我作如是方便，不見眾生生。 |
Kasyapa! If I make such expedient methods, I won't see any sentient beings. |
迦葉！因此事故，我作是念： |
Kasyapa! Therefore, I thought about the accident: |
無眾生生。」 |
There are no sentient beings. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！我今問汝，隨所解答。 |
"Tick Si! I'm asking you now, and I'll answer it as you please. |
於意云何？ |
What do you mean? |
若汝食好極美上饌，晝寢於床，汝頗曾憶於夢中見園觀浴池、林木華果、清泉長流，極意遊戲周旋往來耶？」 |
If you eat well and have a delicious meal, and sleep in bed during the day, have you ever recalled in your dream that you saw a garden, a bathing pool, trees, flowers and fruits, a clear spring, and played games with your imagination? " |
蜱肆答曰： |
Tick Si replied: |
「曾憶有之。」 |
I remember it once. |
迦葉復問： |
Kasyapa asked again: |
「若汝食好極美上饌，晝寢於床，爾時頗有直侍人不？」 |
If you eat delicious food and sleep in bed during the day, wouldn't you have someone waiting on you? |
答曰： |
Answer: |
「有也。」 |
Yes. |
迦葉復問： |
Kasyapa asked again: |
「若汝食好極美上饌，晝寢於床，當爾之時，左右直侍頗有見汝出入周旋往來時耶？」 |
Suppose you eat a delicious meal and sleep in bed during the day. At that time, the attendants on your left and right will see you going in and out, right? |
蜱肆答曰： |
Tick Si replied: |
「正使異人亦不能見，況復左右直侍人耶？」 |
You can't even see strangers, how much more can you serve people on both sides? |
「蜱肆！汝應如是觀眾生生，莫如肉眼之所見也。 |
"Tick Si! You should watch life and death like this, nothing like what you can see with the naked eye. |
蜱肆！若有沙門、梵志斷絕離欲，趣向離欲，斷絕離恚，趣向離恚，斷絕離癡，趣向離癡，彼以清淨天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。」 |
Tick shop! If there is a recluse or a Brahma who has given up the desire for renunciation, and is interested in renunciation, and has given up renunciation, and is interested in renunciation, and has renounced delusion, and is interested in renunciation, and with his pure celestial eyes, he goes beyond human beings and sees all these beings, whether they are dead or alive, lustful and evil. Colors may be wonderful or not wonderful, going to good or bad places, depending on the actions of living beings, and seeing them as they really are. " |
蜱肆王復言： |
King Tixi replied: |
「沙門鳩摩羅迦葉雖作是說，但我如是見，如是說： |
"Although the recluse Kumarajiva Kassapa said this, I see it this way and say this: |
無眾生生。」 |
There are no sentient beings. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復更有惡而過此耶？」 |
Tick Si! How can there be more evil than this? |
蜱肆答曰： |
Tick Si replied: |
「如是。 |
"That's right. |
迦葉！復更有惡。 |
Kasyapa! It's even worse. |
迦葉！我有右伺，收捕罪人送詣我所，到已，白曰： |
Kasyapa! I have a guard on my right to collect the criminals and bring them to my place. When they arrive, Bai says: |
『天王！此人有罪，願王治之。』 |
"King of heaven!" This man is guilty, and I hope the king will punish him. 』 |
我語彼曰： |
I said to him: |
『取此罪人剝皮剔肉，截筋破骨，乃至於髓，求眾生生。』 |
"Take the skin of this sinner, remove the flesh, cut off the tendons and bones, and even the marrow, so that all living beings can be reborn." 』 |
彼受我教，取此罪人剝皮剔肉，截筋破骨，乃至於髓，求眾生生。 |
He was taught by me to skin and remove the flesh of this sinner, cut off the sinews and bones, and even the marrow, in order to bring about the survival of all living beings. |
迦葉！我作如是方便求眾生生，而竟不見眾生生。 |
Kasyapa! I made such expedients to seek the rebirth of sentient beings, but I did not see any sentient beings resurrected. |
迦葉！因此事故，我作是念： |
Kasyapa! Therefore, I thought about the accident: |
無眾生生。」 |
There are no sentient beings. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復聽我說喻，慧者聞喻則解其義。 |
"Tick Si! Listen to my parable again. A wise man will understand the meaning of the parable after hearing it. |
蜱肆！猶如事火編髮梵志居近道邊，去彼不遠，有商人宿。 |
Tick shop! Just like the brahma-zhi of Shihuo, who lives near the road, not far from there, there is a merchant staying. |
時，諸商人過夜平旦怱怱發去，忘一小兒。 |
At that time, the businessmen spent the night and left in a hurry, forgetting a little boy. |
於是，事火編髮梵志早起案行商人宿處，見一小兒獨住失主，見已，念曰： |
So, when the fire broke out, Fanzhi got up early and went to the businessman's place. He saw a little boy living alone with the owner. When he saw him, he thought: |
『今此小兒無所依怙，我不養者，必死無疑。』 |
"Now this child has no one to rely on. If I don't support him, he will definitely die." 』 |
便抱持去，還至本處而養長之。 |
Then hold it, return it to its original place, and nurture it. |
此兒轉大，諸根成就。 |
This child turns big and all the roots are fulfilled. |
爾時，事火編髮梵志彼於人間有小事緣，於是，事火編髮梵志勅年少曰： |
At that time, Shihuo Bianfa Fanzhi had a small connection with the human world, so Shihuo Bianfa Fanzhi ordered the young man to say: |
『我有小事暫出人間，汝當種火，慎莫令滅； |
I have to leave the world temporarily for a small matter. You should plant a fire and be careful not to let it go out. |
若火滅者，汝可取此火鑽求之。』 |
If the fire goes out, you can take this fire drill and ask for it. 』 |
「爾時，事火編髮梵志善教勅已，即至人間，於後年少便出遊戲，火遂滅盡。 |
"At that time, Shi Huo had already issued the instructions of Brahma Zhi Shan and was about to enter the human world. Later, when he was young, he went out to play and the fire was extinguished. |
彼還求火，即取火鑽以用打地，而作是語： |
He also asked for fire, so he took a fire drill and used it to strike the ground, and said this: |
『火出，火出。』 |
"Fire comes out, fire comes out." 』 |
火竟不出，復於石上加力打之： |
The fire didn't come out, so he hit the stone again with more force: |
『火出，火出。』 |
"Fire comes out, fire comes out." 』 |
火亦不出。 |
Fire doesn't come out either. |
火既不出，便破火鑽十片、百片，棄去坐地，愁惱而言： |
The fire didn't come out, so he broke through the fire and drilled ten or a hundred pieces. He abandoned it and sat on the ground, saying sadly: |
『不能得火，當如之何？』 |
"If you can't get fire, what should you do?" 』 |
「是時，事火編髮梵志彼於人間所作已訖，還歸本處，到已，問曰： |
"At that time, Shihuo Wenfa Brahma Zhi had finished his work in the human world and returned to his original place. When he arrived, he asked: |
『年少！汝不遊戲隨視種火，不令滅耶？』 |
"Young man!" If you don't play games and just watch, you will plant a fire, and you won't let it be extinguished? 』 |
年少白曰： |
Young Shaobai said: |
『尊者！我出遊戲，火後遂滅，我還求火。 |
"Your Majesty! When I play a game, the fire is extinguished, and I still ask for fire. |
即取火鑽以用打地而作是語： |
That is to say, take a fire drill and use it to break the ground and say this: |
「火出，火出。」 |
Fire out, fire out. |
火竟不出。 |
The fire didn't come out. |
復於石上加力打之： |
Then hit the stone harder: |
「火出，火出。」 |
Fire out, fire out. |
火亦不出。 |
Fire doesn't come out either. |
火既不出，便破火鑽十片、百片，棄去坐地。 |
If the fire doesn't come out, I break the fire and drill ten or a hundred pieces, abandon it and sit on the ground. |
尊者！我如是求，不能得火，當如之何？』 |
Your Holiness! If I ask for it but I can't get fire, what should I do? 』 |
「爾時，事火編髮梵志便作是念： |
"At that time, Shi Huo braided his Brahma Chi and thought as follows: |
『今此年少甚癡不達，不善曉解，無有智慧。 |
"At this young age, I am very ignorant and ignorant. I am not good at understanding and have no wisdom. |
所以者何？ |
So what? |
從無知火鑽作如是意求索火耶？』 |
From the fire of ignorance, do you seek fire with such intention? 』 |
於是，事火編髮梵志取燥火鑽火母，著地而以鑽之，即便火出，轉轉熾盛，語年少曰： |
So, Shihuo braided the Brahma Zhi, took the dry fire and drilled it into the fire mother, and then drilled it. When the fire came out, it turned bright and powerful, and said to the young man: |
『年少！求火法應如是，不應如汝愚癡不達，無有智慧，從無知火鑽作如是意求索於火。』 |
"Young man!" The method of seeking fire should be like this. You should not be like you who are foolish and ignorant, without wisdom, and seek for fire in this way from the fire of ignorance. 』 |
當知蜱肆亦復如是，愚癡不達，不善曉解，無有智慧，於無知死肉乃至骨髓求眾生生。 |
You should know that ticks are also like this. They are ignorant, not good at understanding, and have no wisdom. They seek the lives of living beings in the ignorant dead flesh and even bone marrow. |
蜱肆！汝應如是觀眾生生，莫如肉眼之所見也。 |
Tick shop! You should watch life and death like this, nothing like what you can see with the naked eye. |
蜱肆！若有沙門、梵志斷絕離欲，趣向離欲，斷絕離恚，趣向離恚，斷絕離癡，趣向離癡，彼以清淨天眼出過於人，見此眾生死時、生時，好色、惡色，或妙、不妙，往來善處及不善處，隨此眾生之所作業，見其如真。」 |
Tick shop! If there is a recluse or a Brahma who has given up the desire for renunciation, and is interested in renunciation, and has given up renunciation, and is interested in renunciation, and has renounced delusion, and is interested in renunciation, and with his pure celestial eyes, he goes beyond human beings and sees all these beings, whether they are dead or alive, lustful and evil. Colors may be wonderful or not wonderful, going to good or bad places, depending on the actions of living beings, and seeing them as they really are. " |
蜱肆王復言： |
King Tixi replied: |
「沙門鳩摩羅迦葉雖作是說，但我此見欲取、恚取、怖取、癡取，終不能捨。 |
"Although the ascetic Kumarajiva Kassapa has said this, I have grasped this view with desire, hatred, fear, and delusion, and I will never be able to let it go. |
所以者何？ |
So what? |
若有他國異人聞之，便作是說： |
If someone from other countries hears about it, they will say: |
『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷捨。』 |
"King Tsisi saw that he was being held for a long night, and he was subdued, cured, and abandoned by the ascetic Kumarajiva Kassapa. 』 |
迦葉！是故我此見欲取、恚取、怖取、癡取，終不能捨。」 |
Kasyapa! Therefore, I grasp this view with desire, hatred, fear, and delusion, and I can never let it go. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！聽我說喻，慧者聞喻則解其義。 |
"Tick Si! Listen to my metaphor. A wise person will understand the meaning of the metaphor. |
蜱肆！猶如朋友二人捨家治生，彼行道時，初見有麻甚多無主，一人見已，便語伴曰： |
Tick shop! It's like two friends who abandoned their homes to take care of their lives. When they were walking on the road, they first saw a lot of weeds without owners. When one of them saw them, he said to them: |
『汝當知之，今此有麻甚多無主，我欲與汝共取，自重而擔，還歸可得資用。』 |
"You should know that there is a lot of hemp here without an owner. I want to take it with you. I will bear it with my own weight, and I can use it when I return it." 』 |
便取重擔。 |
Then take the heavy burden. |
彼於道路復見多有劫貝紗縷及劫貝衣甚多無主。 |
He saw again on the road many strands of Jie Bei gauze and many Jie Bei clothes without owners. |
復見多銀亦無有主。 |
I saw a lot of silver again but no owner. |
一人見已，便棄麻擔取銀自重。 |
When a man saw him, he abandoned his sack and took some silver to weigh himself. |
復於道路見多金聚而無有主。 |
Again, I saw a lot of gold gathering on the road but no owner. |
時，擔銀人語擔麻者： |
At that time, the man carrying silver said to the man carrying hemp: |
『汝今當知，此金極多而無有主，汝可捨麻，我捨銀擔，我欲與汝共取此金，重擔而歸，可得供用。』 |
"You should know now that this gold is extremely large and has no owner. You can give up the flax and I will give up the silver load. I want to take this gold with you. If you return with a heavy load, you can be used." 』 |
彼擔麻者語擔銀人： |
The man carrying hemp said to the man carrying silver: |
『我此麻擔已好，裝治縛束已堅，從遠擔來，我不能捨，汝且自知，勿憂我也。』 |
"My hemp burden is ready, and the bindings are strong. It came from afar, and I can't let it go. You know this, so don't worry about me." 』 |
於是，擔銀人強奪麻擔，撲著於地而挽壞之。 |
So the men carrying the silver took the sack by force, threw it on the ground, and destroyed it. |
彼擔麻者語擔銀人： |
The man carrying hemp said to the man carrying silver: |
『汝已如是挽壞我擔，我此麻擔縛束已堅，所來處遠，我要自欲擔此麻歸，終不捨之，汝且自知，勿憂我也。』 |
"You have broken my burden in this way. The bundles of my hemp burden are strong and I have come from a far distance. I want to return home carrying this hemp burden and will never let go of it. You know this, so don't worry about me." 』 |
「彼擔銀人即捨銀擔，便自取金重擔而還。 |
“The man who was carrying the silver abandoned his burden, took the gold and returned it to himself. |
擔金人歸，父母遙見擔金來歸，見已，嘆曰： |
When the man carrying the gold came back, his parents saw him coming back carrying the gold. When they saw him, they sighed and said: |
『善來，賢子！快來，賢子！汝因是金快得生活，供養父母，供給妻子、奴婢、使人，復可布施沙門、梵志，作福昇上，善果善報，生天長壽。』 |
"Come on, virtuous son!" Come on, Xianzi! Because of this gold, you can live a fast life, support your parents, provide for your wife, servants, and servants, and you can also donate to the ascetics and Brahma, and achieve good fortune, good fruits, and good rewards, and be reborn in heaven and live long. 』 |
彼擔麻者還歸其家，父母遙見擔麻來歸，見已，罵曰： |
The hemp bearer returned home. When his parents saw the hemp bearer returning home from afar, they saw him and scolded him: |
『汝罪人來，無德人來，汝因此麻，不得生活、供養父母、供給妻子奴婢使人，又亦不得布施沙門及諸梵志，作福昇上，善果善報，生天長壽。』 |
"You are a sinner, a person without virtue. Because of this hemp, you cannot live, support your parents, provide for your wife, slaves, or servants. You are also unable to give to ascetics and Brahma aspirants, so that you can achieve good fortune, good results, and good rewards, and be reborn in heaven and live long." 』 |
當知蜱肆亦復如是，若汝此見欲取、恚取、怖取、癡取，終不捨者，汝便當受無量之惡，亦為眾人之所增惡。」 |
You should know that the same is true for ticks. If you grasp this with desire, hatred, fear, or ignorance, and never let it go, you will suffer immeasurable evil, and you will also be aggravated by others. " |
蜱肆王復言： |
King Tixi replied: |
「沙門鳩摩羅迦葉雖作是說，但我此見欲取、恚取、怖取、癡取，終不能捨。 |
"Although the ascetic Kumarajiva Kassapa has said this, I have grasped this view with desire, hatred, fear, and delusion, and I will never be able to let it go. |
所以者何？ |
So what? |
若有他國異人聞之，便作是說： |
If someone from other countries hears about it, they will say: |
『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷捨。』 |
"King Tsisi saw that he was being held for a long night, and he was subdued, cured, and abandoned by the ascetic Kumarajiva Kassapa. 』 |
迦葉！是故我此見欲取、恚取、怖取、癡取，終不能捨。」 |
Kasyapa! Therefore, I grasp this view with desire, hatred, fear, and delusion, and I can never let it go. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆，復聽我說喻，慧者聞喻則解其義。 |
"Tick Si, listen to my parable again. A wise man will understand the meaning of the parable after hearing it. |
蜱肆！猶如商人與其大眾，有千乘車，行飢儉道。 |
Tick shop! It is like a merchant and his crowd, traveling in thousands of chariots, traveling on the road of hunger and thrift. |
此大眾中而有兩主，彼作是念： |
There are two masters in this crowd, and they are thinking: |
『我等何因得脫此難？』 |
"How can we escape from this difficulty?" 』 |
復作是念： |
The repetition is to read: |
『我此大眾應分為兩部，部各五百。』 |
"We, the great people, should be divided into two groups, each of five hundred. 』 |
彼商人眾便分為兩部，部各五百。 |
The merchants were divided into two groups, each with five hundred. |
於是，一商人主將五百乘至飢儉道，彼商人主常在前導，見有一人從傍道來，衣服盡濕，身黑頭黃，兩眼極赤，著蘅華鬘而乘驢車，泥著兩［轗－咸＋匆］，彼商人主見，便問曰： |
So, a businessman brought five hundred people to the Hungry and Frugal Road. The businessman was always leading the way. He saw a man coming from the side road. His clothes were wet, his body was black, his head was yellow, his eyes were very red, and he was riding a donkey cart with a flower garland. There were two pieces of mud [藗-Xian + hastily]. The businessman had an idea and asked: |
『飢儉道中有天雨不？ |
Is there any rain in the road of hunger and frugality? |
彼有新水、樵及草耶？』 |
Is there new water, wood and grass there? 』 |
彼人答曰： |
The man replied: |
『飢儉道中天降大雨，極有新水乃饒樵、草。 |
Heavy rain fell from the sky in the middle of the Hungry and Frugal Road, and there was a lot of fresh water for woodcutters and grass. |
諸賢！汝等可捨故水、樵、草，莫令乘乏，汝等不久當得新水及好樵、草。』 |
All sages! You can give up the old water, wood, and grass, and don't let them run out. You will soon have new water and good wood and grass. 』 |
「彼商人主聞已即還，詣諸商人而告之曰： |
"The merchant master heard that he had already returned and went to the merchants and told him: |
『我在前行，見有一人從傍道來，衣服盡濕，身黑頭黃，兩眼極赤，著蘅華鬘而乘驢車，泥著兩［轗－咸＋匆］。 |
"As I was walking forward, I saw a man coming from the side road. His clothes were all wet, his body was black, his head was yellow, and his eyes were very red. He was riding a donkey cart with a garland on his head, and his clothes were covered with mud. |
我問彼曰： |
I asked him: |
「飢儉道中有天雨不？ |
"Is there any rain in the road of hunger and thrift? |
彼有新水、樵及草耶？」 |
Is there new water, wood and grass there? " |
彼答我曰： |
He answered me: |
「飢儉道中天降大雨，極有新水乃饒樵、草。 |
"Heavy rain fell from the sky in the middle of the Hungry and Frugal Road, and there was a lot of new water filled with woodcutters and grass. |
諸賢！汝等可捨故水、樵、草，莫令乘乏，汝等不久當得新水及好樵、草。」 |
All sages! You can give up the old water, wood, and grass, and don't let them run out. You will soon have new water and good wood and grass. " |
諸商人！我等可捨故水、樵、草，如是不久當得新水、樵、草，莫令乘乏。』 |
Businessmen! We can give up the old water, wood, and grass, but soon we will have new water, wood, and grass, and we will not let them get exhausted. 』 |
彼商人等即便棄捨故水、樵、草，一日行道不得新水、樵、草，二日、三日，乃至七日行道，猶故不得新水、樵、草，過七日已，為食人鬼之所殺害。 |
Even if the merchants abandon their old water, wood, and grass, and walk on the road for one day, they will not find new water, wood, and grass, and for two, three, or even seven days, they will still find no new water, wood, and grass. After seven days, Killed by cannibals. |
「第二商人主便作是念： |
"The second merchant thought: |
『前商人主已過嶮難，我等今當以何方便復得脫難？』 |
"The former business owner has passed the crisis. How can we escape from it now?" 』 |
第二商人主作是念已，與五百車即便俱進至飢儉道。 |
The second merchant's main work is to think about it, and he and five hundred carts will advance to the road of hunger and thrift. |
第二商人主自在前導，見有一人從傍道來，衣服盡濕，身黑頭黃，兩眼極赤，著蘅華鬘而乘驢車，泥著兩［轗－咸＋匆］，第二商人主見便問曰： |
The second merchant was leading the way, and saw a man coming from the side road. His clothes were wet, his body was black, his head was yellow, and his eyes were very red. He was riding a donkey cart wearing a garland of flowers. He wore two mud clothes [藗-Xian+ haste]. The businessman took the initiative and asked: |
『飢儉道中有天雨不？ |
Is there any rain in the road of hunger and frugality? |
彼有新水、樵及草耶？』 |
Is there new water, wood and grass there? 』 |
彼人答曰： |
The man replied: |
『飢儉道中天降大雨，極有新水乃饒樵、草。 |
Heavy rain fell from the sky in the middle of the Hungry and Frugal Road, and there was a lot of fresh water for woodcutters and grass. |
諸賢！汝等可捨故水、樵、草，莫令乘乏，汝等不久當得新水及好樵、草。』 |
All sages! You can give up the old water, wood, and grass, and don't let them run out. You will soon have new water and good wood and grass. 』 |
「第二商人主聞已即還，詣諸商人而告之曰： |
"The second merchant master heard that he had already returned and went to all the merchants and told him: |
『我在前行見有一人從傍道來，衣服盡濕，身黑頭黃，兩眼極赤，著蘅華鬘而乘驢車，泥著兩［轗－咸＋匆］。 |
"I was walking forward and saw a man coming from the side road. His clothes were all wet, his body was black, his head was yellow, and his eyes were very red. He was riding a donkey cart with a garland on his head. He was wearing mud clothes. |
我問彼曰： |
I asked him: |
「飢儉道中有天雨不？ |
"Is there any rain in the road of hunger and thrift? |
彼有新水、樵及草耶？」 |
Is there new water, wood and grass there? " |
彼答我曰： |
He answered me: |
「飢儉道中天適大雨，極有新水乃饒樵、草。 |
"In the middle of the Hungry and Frugal Road, the sky is suitable for heavy rain, and there is very fresh water for woodcutters and grass. |
諸賢！汝等可捨故水、樵、草，莫令乘乏，汝等不久當得新水及好樵、草。」 |
All sages! You can give up the old water, wood, and grass, and don't let them run out. You will soon have new water and good wood and grass. " |
諸商人！我等未可捨故水、樵、草，若得新水、樵、草，然後當棄。』 |
Businessmen! We cannot abandon the old water, wood, and grass. If we get new water, wood, and grass, we should throw them away. 』 |
彼不捨故水、樵、草，一日行道不得新水、樵、草，二日、三日，乃至七日行道，猶故不得新水、樵、草。 |
He did not abandon the old water, wood, and grass. He walked on the road for one day and found no new water, wood, and grass. He walked on the road for two, three, and even seven days, but still found no new water, wood, and grass. |
第二商人主在前行時，見前第一商人主及諸商人為食人鬼之所殺害，第二商人主見已，語諸商人： |
When the second merchant was walking forward, he saw that the first merchant and other merchants were killed by cannibals. The second merchant saw this and said to the merchants: |
『汝等看前商人主愚癡不達，不善曉解，無有智慧，既自殺身，復殺諸人。 |
"You see, the former business owner is ignorant, not good at understanding, and has no wisdom. He committed suicide and then killed others. |
汝等商人若欲取前諸商人物，自恣取之。』 |
If you merchants want to take the former merchants, feel free to take them. 』 |
當知蜱肆亦復如是。 |
You should know that the same is true for ticks. |
若汝此見欲取、恚取、怖取、癡取，終不捨者，汝便當受無量之惡，亦為眾人之所憎惡，猶前第一商人之主及諸商人。」 |
If you see this and take it with desire, hatred, fear, or ignorance, but never give it up, you will suffer immeasurable evil and be hated by everyone, just like the first merchant and other merchants. " |
蜱肆王復言： |
King Tixi replied: |
「沙門鳩摩羅迦葉雖作是說，但我此見欲取、恚取、怖取、癡取，終不能捨。 |
"Although the ascetic Kumarajiva Kassapa has said this, I have grasped this view with desire, hatred, fear, and delusion, and I will never be able to let it go. |
所以者何？ |
So what? |
若有他國異人聞之，便作是說： |
If someone from other countries hears about it, they will say: |
『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷捨。』 |
"King Tsisi saw that he was being held for a long night, and he was subdued, cured, and abandoned by the ascetic Kumarajiva Kassapa. 』 |
迦葉！是故我此見欲取、恚取、怖取、癡取，終不能捨。」 |
Kasyapa! Therefore, I grasp this view with desire, hatred, fear, and delusion, and I can never let it go. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復聽我說喻，慧者聞喻則解其義。 |
"Tick Si! Listen to my parable again. A wise man will understand the meaning of the parable after hearing it. |
蜱肆！猶如二人許戲賭餅，第一戲者並竊食之，食一、二、三，或至眾多，第二戲者便作是念： |
Tick shop! It's like two people promising to play and bet on cakes. The first performer steals and eats them. If he eats one, two, three, or even a large number, the second performer then thinks: |
『共此人戲，數數欺我而偷餅食，或一、二、三，或至眾多。』 |
"Let's play with this person, and they will bully me and steal the food, one, two, three, or even many." 』 |
見如是已，語彼伴曰： |
Seeing this, he said to his companion: |
『我今欲息，後當更戲。』 |
"I want to rest now, but I will have more drama later." 』 |
於是，第二戲者離於彼處，便以毒藥用塗其餅，塗已即還，語其伴曰： |
Then, the second actor left the place and smeared his cake with poison. After smearing it, he returned it and said to his companion: |
『可來共戲。』 |
"Come and play together." 』 |
即來共戲。 |
Come and play together. |
第一戲者復竊餅食，或一、二、三，或至眾多，既食餅已，即便戴眼吐沫欲死。 |
In the first scene, the actor steals the cakes again, one, two, three, or many. After eating the cakes, he wears his eyes and spits and wants to die. |
於是，第二戲者向第一戲人即說頌曰： |
Then, the second actor said to the first actor: |
「『此餅毒藥塗， 汝貪食不覺， |
"'This cake is coated with poison, you are greedy and don't realize it, |
坐為餅欺我， 後必致苦患。』 |
If you bully me for a piece of cake, you will definitely suffer trouble later. 』 |
「當知蜱肆亦復如是，若汝此見欲取、恚取、怖取、癡取，終不捨者，汝便當受無量之惡，亦為眾人之所憎惡，猶如戲人為餅欺他，還自得殃。」 |
"You should know that the same is true for ticks. If you take it with desire, hatred, fear, or delusion and never give it up, you will suffer immeasurable evil and be hated by everyone, just like a trickster who deceives others by giving them cakes. I’m still proud of myself.” |
蜱肆王復言： |
King Tixi replied: |
「沙門鳩摩羅迦葉雖作是說，但我此見欲取、恚取、怖取、癡取，終不能捨。 |
"Although the ascetic Kumarajiva Kassapa has said this, I have grasped this view with desire, hatred, fear, and delusion, and I will never be able to let it go. |
所以者何？ |
So what? |
若有他國異人聞之，便作是說： |
If someone from other countries hears about it, they will say: |
『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷捨。』 |
"King Tsisi saw that he was being held for a long night, and he was subdued, cured, and abandoned by the ascetic Kumarajiva Kassapa. 』 |
迦葉！是故我此見欲取、恚取、怖取、癡取，終不能捨。」 |
Kasyapa! Therefore, I grasp this view with desire, hatred, fear, and delusion, and I can never let it go. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復聽我說喻，慧者聞喻則解其義。 |
"Tick Si! Listen to my parable again. A wise man will understand the meaning of the parable after hearing it. |
蜱肆！猶養猪人，彼行路時，見有熇糞甚多無主，便作是念： |
Tick shop! Like a pig farmer, when he was walking on the road, he saw a lot of dung with no owner, so he thought: |
『此糞可以養飽多猪，我寧可取自重而去。』 |
"This excrement can feed many pigs. I would rather take away its own weight." 』 |
即取負去，彼於中道遇天大雨，糞液流漫，澆污其身，故負持去，終不棄捨，彼則自受無量之惡，亦為眾人之所憎惡。 |
That is to say, if he takes the bag and carries it away, he will encounter a heavy rain in the middle way, and the excrement will flow over and stain his body. Therefore, he will carry the bag and carry it away without abandoning it. He will suffer immeasurable evil to himself and be detested by everyone. |
當知蜱肆亦復如是，若汝此見欲取、恚取、怖取、癡取，終不捨者，汝便當受無量之惡，亦為眾人之所憎惡，猶養猪人。」 |
You should know that the same is true for ticks. If you take it with desire, hatred, fear, or ignorance and never give it up, you will suffer immeasurable evil and be hated by everyone, just like a pig farmer. " |
蜱肆王復言： |
King Tixi replied: |
「沙門鳩摩羅迦葉雖作是說，但我此見欲取、恚取、怖取、癡取，終不能捨。 |
"Although the ascetic Kumarajiva Kassapa has said this, I have grasped this view with desire, hatred, fear, and delusion, and I will never be able to let it go. |
所以者何？ |
So what? |
若有他國異人聞之，便作是說： |
If someone from other countries hears about it, they will say: |
『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷捨。』 |
"King Tsisi saw that he was being held for a long night, and he was subdued, cured, and abandoned by the ascetic Kumarajiva Kassapa. 』 |
迦葉！是故我此見欲取、恚取、怖取、癡取，終不能捨。」 |
Kasyapa! Therefore, I grasp this view with desire, hatred, fear, and delusion, and I can never let it go. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！復聽我說最後譬喻，若汝知者，善； |
"Tick Si! Listen again to my last parable. If you know it, it is good; |
若不知者，我不復說法。 |
If you don't know, I won't explain it. |
蜱肆！猶如大猪為五百猪王，行嶮難道。 |
Tick shop! It's like a big pig being the king of five hundred pigs. |
彼於中路遇見一虎，猪見虎已，便作是念： |
He met a tiger in the middle of the road. When the pig saw the tiger, he thought: |
『若與鬪者，虎必殺我； |
"If I fight with anyone, the tiger will kill me; |
若畏走者，然諸親族便輕慢我。 |
If I am afraid of walking away, my relatives will look down upon me. |
不知今當以何方便得脫此難？』 |
I don’t know how to get rid of this difficulty now? 』 |
作是念已，而語虎曰： |
After thinking about this, he said to Hu: |
『若欲鬪者，便可共鬪； |
"If you want to get married, you can do it together; |
若不爾者，借我道過。』 |
If not, please let me know. 』 |
彼虎聞已，便語猪曰： |
When the tiger heard this, he said to the pig: |
『聽汝共鬪，不借汝道。』 |
"Listen to you and share your thoughts, and I will not borrow from you." 』 |
猪復語曰： |
Pig Fu said: |
『虎！汝小住，待我被著祖父時鎧，還當共戰。』 |
"Tiger! If you stay here for a while, when I am wearing my grandfather's armor, we should still fight together. 』 |
彼虎聞已，而作是念： |
When the tiger heard this, he thought: |
『彼非我敵，況祖父鎧耶？』 |
"He is not my enemy, how about my grandfather's armor?" 』 |
便語猪曰： |
The casual pig said: |
『隨汝所欲。』 |
"Whatever you want." 』 |
猪即還至本廁處所，婉轉糞中，塗身至眼已，便往至虎所，語曰： |
The pig then returned to the toilet, tactfully smeared its body in the excrement until its eyes, then went to the tiger's place and said: |
『汝欲鬪者便可共鬪； |
"If you wish, you can join us; |
若不爾者，借我道過。』 |
If not, please let me know. 』 |
虎見猪已，復作是念： |
When a tiger sees a pig, he repeats this thought: |
『我常不食雜小蟲者，以惜牙故，況復當近此臭猪耶？』 |
"I usually don't eat small insects because I care about my teeth. How can I get close to such a smelly pig?" 』 |
虎念是已，便語猪曰： |
The tiger thought it was over and said to the pig: |
『我借汝道，不與汝鬪。』 |
"I'm borrowing your way, but I won't fight with you." 』 |
猪得過已，則還向虎而說頌曰： |
If the pig is overtaken, it will still say praise to the tiger: |
「『虎汝有四足， 我亦有四足， |
"'Tiger, you have four legs, I also have four legs, |
汝來共我鬪， 何意怖而走？』 |
You come to share my journey, why do you want to leave in fear? 』 |
「時，虎聞已，亦復說頌而答猪曰： |
"At that time, the tiger heard it and repeated the praise and answered the pig: |
「『汝毛竪森森， 諸畜中下極， |
"'Your hair is bristle, you are the lowest among all animals. |
猪汝可速去， 糞臭不可堪。』 |
Pig, you can go away quickly, the excrement smell is unbearable. 』 |
「時，猪自誇復說頌曰： |
"At that time, the pig boasted and said: |
「『摩竭鴦二國， 聞我共汝鬪， |
"'The two countries of Mojie and Yang have heard that we share your fate, |
汝來共我戰， 何以怖而走？』 |
You come to fight with me, why do you run away in fear? 』 |
「虎聞此已，復說頌曰： |
"After the tiger heard this, he chanted again and said: |
「『舉身毛皆污， 猪汝臭熏我， |
"'Every hair on my body is filthy, your stench is infuriating me, |
汝鬪欲求勝， 我今與汝勝。』 |
You want to win, I will win with you now. 』 |
」 |
|
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！我亦如是，若汝此見欲取、恚取、怖取、癡取，終不捨者，汝便自受無量之惡，亦為眾人之所憎惡，猶如彼虎與猪勝也。」 |
Tick Si! The same is true for me. If you grasp this with desire, hatred, fear, or delusion, and never let it go, you will suffer immeasurable evil to yourself, and you will also be hated by everyone, just like a tiger versus a pig. also. |
蜱肆王聞已，白曰： |
King Tixi heard this and said: |
「尊者！初說日月喻時，我聞即解，歡喜奉受，然我欲從尊者鳩摩羅迦葉求上復上妙智所說，是故我向問復問耳。 |
"Venerable Sir! When I first heard the metaphor of the sun and moon, I understood it immediately after hearing it and accepted it with joy. However, I wanted to seek from the Venerable Kumarajiva Kassapa what the superior wisdom said, so I asked the question again. |
我今自歸尊者鳩摩羅迦葉。」 |
I now return to the venerable Kumarajiva Kassapa. " |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！汝莫歸我，我所歸佛，汝亦應歸。」 |
Tick Si! Don't return to me. Where I return to the Buddha, you should also return. |
蜱肆王白曰： |
Tixi Wangbai said: |
「尊者！我今自歸佛、法及比丘眾，願尊者鳩摩羅迦葉為佛受我為優婆塞，從今日始，終身自歸，乃至命盡。 |
"Venerable Sir! I now return to the Buddha, the Dharma, and the community of bhikkhus. May the Venerable Kumarajiva accept me as an Upasaka for the Buddha. From today onwards, I will return to myself for the rest of my life until the end of my life. |
尊者鳩摩羅迦葉！我從今日始行布施修福。」 |
Venerable Kumarajiva Kassapa! I start giving alms and cultivating blessings from today on. " |
尊者鳩摩羅迦葉問曰： |
The Venerable Kumarajiva asked: |
「蜱肆！汝欲行施修福，施與幾人？ |
"Tick Si! If you want to practice charity and cultivate blessings, how many people should you give it to? |
能至幾時？」 |
How long can it take? " |
蜱肆王白曰： |
Tixi Wangbai said: |
「布施百人，或至千人，一日、二日，或至七日。」 |
Give alms to a hundred people, or to a thousand people, in one day, two days, or even seven days. |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「若王行施修福，布施百人，或至千人，一日、二日，或至七日者，諸方沙門、梵志盡聞： |
"If the king is practicing charity and giving alms to a hundred people, or to a thousand people, for one, two, or seven days, all the recluses and brahmins in all directions will hear: |
『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷捨。』 |
"King Tsisi saw that he was being held for a long night, and he was subdued, cured, and abandoned by the ascetic Kumarajiva Kassapa. 』 |
諸方聞已，盡當遠來，七日之中不及王施； |
When all parties heard this, they should come from far away, and within seven days they would not be as good as Wang Shi; |
若不得食王信施者，王便無福，不得長夜受其安樂。 |
If he cannot eat what the king believes in as a gift, the king will not be blessed and will not be able to enjoy his happiness for a long night. |
蜱肆王！猶如種子不碎不壞，不剖不坼，非風非日，非水中傷，秋時好藏。 |
King of ticks! Just like a seed that is neither broken nor spoiled, neither broken nor broken, neither wind nor sun, nor water damaged, it is easy to hide in autumn. |
若彼居士深耕良田，極治地已，隨時下種，然雨澤不適者，於蜱肆意云何，彼種可得生增長不？」 |
If the layman plows the fertile land deeply and cultivates the land to the best of his ability, he can plant seeds at any time. However, if the rain and swamps are not suitable, what will happen to ticks? Will the seeds grow and grow? " |
答曰： |
Answer: |
「不也。」 |
No. |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！汝亦如是。 |
"Tick Si! So are you. |
若行施修福，布施百人或至千人，一日、二日，或至七日者，諸方沙門、梵志盡聞： |
If you practice alms and cultivate blessings, and give to a hundred people, or to a thousand people, for one, two, or seven days, all the ascetics and Brahmas in all directions will hear: |
『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷捨。』 |
"King Tsisi saw that he was being held for a long night, and he was subdued, cured, and abandoned by the ascetic Kumarajiva Kassapa. 』 |
諸方聞已，盡當遠來，七日之中不及王施； |
When all parties heard this, they should come from far away, and within seven days they would not be as good as Wang Shi; |
若不得食王信施者，王便無福，不得長夜受其安樂。」 |
If he cannot eat what the king believes in as a gift, the king will not be blessed and will not be able to enjoy his happiness for a long night. " |
蜱肆王復問曰： |
King Tixi asked again: |
「尊者！我當云何？」 |
Your Majesty! What should I do? |
尊者鳩摩羅迦葉答曰： |
The Venerable Kumarajiva Kassapa replied: |
「蜱肆！汝當行施修福，常供長齋。 |
"Tick Si! You should practice alms and practice blessings, and fast for a long time. |
若蜱肆王行施修福，常供長齋者，諸方沙門、梵志聞： |
If King Tsi Si performs alms to cultivate blessings and often offers long fasts to those who live long fasts, all the ascetics and Brahmas in the world will hear: |
『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷捨。』 |
"King Tsisi saw that he was being held for a long night, and he was subdued, cured, and abandoned by the ascetic Kumarajiva Kassapa. 』 |
諸方聞已，盡當遠來，彼皆可得及王信施，王便有福，而得長夜受其安樂。 |
Everyone who has heard of this should come from far away, so that they can receive the king's trust and charity, and the king will be blessed and enjoy his peace and happiness for a long night. |
蜱肆！猶如種子不碎不壞，不剖不坼，非風非日，非水中傷，秋時好藏。 |
Tick shop! Just like a seed that is neither broken nor spoiled, neither broken nor broken, neither wind nor sun, nor water damaged, it is easy to hide in autumn. |
若彼居士深耕良田，極治地已，隨時下種，雨澤適者，於蜱肆意云何，彼種可得生增長不？」 |
If the layman plows the fertile land deeply and cultivates the land to the best of his ability, sowing seeds at any time, and the rain is suitable, how can the ticks do what they want? Will the seeds grow and grow? " |
答曰： |
Answer: |
「生也。」 |
Sheng Ye. |
尊者鳩摩羅迦葉告曰： |
The Venerable Kumarajiva Kassapa said: |
「蜱肆！汝亦如是，若當行施修福，常供長齋者。 |
"Tick Si! The same is true for you. If you should practice alms and practice blessings, you should always make offerings to those who fast. |
諸方沙門、梵志聞： |
The ascetics and brahmins of all directions heard: |
『蜱肆王有見長夜受持，彼為沙門鳩摩羅迦葉之所降伏、所治、斷捨。』 |
"King Tsisi saw that he was being held for a long night, and he was subdued, cured, and abandoned by the ascetic Kumarajiva Kassapa. 』 |
諸方聞已，盡當遠來，彼皆可得及王信施，王便有福，而得長夜受其安樂。」 |
Everyone who has heard of this should come from far away, so that they can receive the king's trust and charity, and the king will be blessed and enjoy his peace and happiness for a long night. " |
於是，蜱肆王白曰： |
Then, King Tixi said: |
「尊者！我從今始行施修福，常供長齋。」 |
Venerable Sir! From now on I will practice alms and practice blessings, and I will fast for a long time. |
爾時，尊者鳩摩羅迦葉為蜱肆王及斯惒提梵志、居士說法，勸發渴仰，成就歡喜，無量方便，為彼說法，勸發渴仰，成就歡喜已，默然而住。 |
At that time, the Venerable Kumarajiva preached the Dharma to King Tsisi and Sishti Brahma and the lay people, urging him to arouse thirst and achieve joy. With immeasurable convenience, he preached the Dharma to them, exhorting him to arouse thirst and achieve joy. live. |
於是，蜱肆王及斯惒提梵志、居士，尊者鳩摩羅迦葉為其說法，勸發渴仰，成就歡喜已，即從坐起，稽首尊者鳩摩羅迦葉足，繞三匝而去。 |
Thereupon, King Chissi, the Brahma and the layman Srishitti, and the Venerable Kumarajiva preached the sermons to them, exhorting them to arouse thirst and achieve joy. They then stood up from their seats, bowed their heads to the feet of the Venerable Kumarajiva, and circled them. Three turns away. |
彼蜱肆王雖行施修福，然極惡麤弊，豆羹菜茹，唯一片薑，又復施以麤弊布衣。 |
Although King Tixi practiced alms and cultivated blessings, he was extremely averse to rough practices. He made soup with vegetables and vegetables, and only had a piece of ginger. He also used rough cloth and cloth. |
時，監厨者名優多羅，彼行施修福時，為蜱肆王囑語上座呪願： |
At that time, the cook's supervisor was named Uttara. When he was doing alms and blessings, he said to King Chisi that he would make a wish: |
「此施若有福報者，莫令蜱肆王今世後世受。」 |
If there is any blessing from this gift, please do not let King Tixi receive it in this life and the next. |
蜱肆王聞優多羅行施修福時，常為囑上座呪願： |
When the King of Tisi heard that Utara was doing alms to cultivate blessings, he often asked his superiors to make a wish: |
「此施若有福報者，莫令蜱肆王今世後世受。」 |
If there is any blessing from this gift, please do not let King Tixi receive it in this life and the next. |
聞已，即呼問曰： |
After hearing this, he immediately called out and asked: |
「優多羅！汝實行施修福時，為我囑上座呪願： |
"Utara! When you perform the practice of giving and cultivating blessings, please make this wish for me: |
『此施若有福報者，莫令蜱肆王今世後世受。』 |
"If this gift brings blessings, please don't let King Tixi receive it in this and future generations." 』 |
為如是耶？」 |
Why is that so? " |
優多羅白曰： |
Uttarabai said: |
「實爾。 |
"Sure. |
天王！所以者何？ |
King of heaven! So what? |
天王雖行施修福，然極惡麤弊，豆羹菜茹，唯一片薑。 |
Although the King of Heaven does charity and cultivates blessings, he hates gross abuses. The only thing left is ginger. |
天王！此食尚不可以手觸，況復自食耶？ |
King of heaven! This food cannot be touched by hands, how about eating it by yourself? |
天王施以麤弊布衣。 |
The King of Heaven clothed him with rough cloth. |
天王！此衣尚不可以脚躡，況復自著耶？ |
King of heaven! This clothes can't be used for tiptoeing, how can I wear it by myself? |
我敬天王，不重所施，是故，天王！我不願此弊布施報令王受也。」 |
I respect the King of Heaven and do not value what I have given. That is why, King of Heaven! I don't want the king to accept this evil gift as retribution. " |
蜱肆王聞已，告曰： |
King Tixi heard this and said: |
「優多羅！汝從今始，如我所食，當以飯食，如我著衣，當以布施。」 |
Utara! From now on, you should eat as much as I eat, and you should give alms as much as I wear clothes. |
於是，優多羅從是已後，如王所食，便以飯食，如王所衣，便以布施。 |
Therefore, Uttara from now on gave food as the king ate, and gave alms as the king clad him. |
爾時，優多羅因為蜱肆王監行布施故，身壞命終，生四王天中。 |
At that time, Uttara's body broke down and died due to King Chisi's supervision of giving alms, and he was reborn in the heaven of the four kings. |
彼蜱肆王以不至心行布施故，身壞命終，生榵樹林空宮殿中。 |
Because King Tixi did not give alms with sincerity, his body broke down and he died, and he was reborn in an empty palace in a forest. |
尊者橋［火＊僉］鉢帝數往遊行彼榵樹林空宮殿中，尊者橋［火＊僉］鉢帝遙見蜱肆王，即便問曰： |
The Lord's Bridge [火*佥] The Emperor Bo went to the empty palace in the forest of the other side of the river. The Emperor's Bridge [火*佥] The Emperor saw the King Tixi in the distance and asked: |
「汝是誰耶？」 |
Who are you? |
蜱肆王答曰： |
King Tixi replied: |
「尊者橋［火＊僉］鉢帝！頗聞閻浮洲中有斯惒提王，名蜱肆耶？」 |
Venerable Bridge [Huo*佥] Pot Emperor! I heard that there is King Sishitti in Jamfu Island, whose name is Tixsi? |
尊者橋［火＊僉］鉢帝答曰： |
Venerable Bridge [Fire*佥] Emperor Bo replied: |
「我聞閻浮洲中斯惒提有王，名蜱肆。」 |
I heard that there is a king named Tixi in Sititi in Jamfu Island. |
蜱肆王白曰： |
Tixi Wangbai said: |
「尊者橋［火＊僉］鉢帝，我即是也，本名蜱肆王。」 |
Venerable Qiao [火*佥] Pot Emperor, I am that, and my real name is King Tixi. |
尊者橋［火＊僉］鉢帝復問曰： |
Venerable Bridge [火＊佥] Emperor Bo asked again: |
「蜱肆王如是見，如是說： |
"King Tixi saw this and said: |
無有後世，無眾生生。 |
There is no future life, no sentient beings. |
彼何由生此，依四王天小榵樹林空宮殿中？」 |
How did he come to be here, in the empty palace of the four kings in the woods? " |
蜱肆王白曰： |
Tixi Wangbai said: |
「尊者橋［火＊僉］鉢帝！我本實有是見，然為尊者沙門鳩摩羅迦葉之所降伏、所治、斷捨。 |
"Venerable King Qiao [Fire*佥] Pot Emperor! I actually had this view, but I was subdued, controlled, and abandoned by the Venerable Ascetic Kumarajiva Kassapa. |
若尊者橋［火＊僉］鉢帝還下閻浮洲者，願遍告語閻浮洲人： |
If the Venerable Emperor Qiao [火*佥] returns to Jamfuzhou, I would like to tell the people of Jamfuzhou: |
『若行施修福時，當至心與，自手與，自往與，至信與，知有業、有業報與。 |
"When you practice giving and cultivating blessings, you should do it with your heart, with your own hands, with all your heart, and with complete faith. You should know that there are karma and there will be rewards for karma. |
所以者何？ |
So what? |
莫令以是受布施報如斯惒提蜱肆王也。 |
Don't let the king of Tisi Si be so proud of the reward for receiving charity. |
蜱肆王者是布施主，以不至心行施與故，生依四王天小榵樹林空宮殿中。』 |
King Tixi is the master of alms. He gives alms with a sincere heart, so he lives in the empty palace of the four kings in the woods. 』 |
」爾時，尊者橋［火＊僉］鉢帝默然而受。 |
"At that time, the Venerable Emperor Qiao [Huo*佥] accepted it silently. |
於是，尊者橋［火＊僉］鉢帝有時來下至閻浮洲，則遍告諸閻浮洲人： |
Therefore, Venerable Qiao [火*佥] Bo Emperor sometimes came down to Jamfuzhou and told all the people of Jamfuzhou: |
「至心施與，自手與，自往與，至信與，知有業、有業報與。 |
"Giving with sincerity, giving with one's own hands, giving with sincerity, giving with complete faith, knowing that there will be karma and there will be karma in return. |
所以者何？ |
So what? |
莫令以是受布施報如斯惒提蜱肆王也。 |
Don't let the king of Tisi Si be so proud of the reward for receiving charity. |
蜱肆王者是布施主，以不至心行施與故，生依四王天小榵樹林空宮殿中。」 |
King Tixi is the master of alms. He gives alms with a sincere heart, so he lives in the empty palace of the four kings in the woods. " |
尊者鳩摩羅迦葉所說如是。 |
This is what the Venerable Kumarajiva said. |
蜱肆王，斯惒提梵志、居士及諸比丘，聞尊者鳩摩羅迦葉所說，歡喜奉行。 |
King Tsi Si, Si Si Ti Brahma, lay people and monks heard what the Venerable Kumarajiva said and followed it with joy. |
蜱肆王經第七竟（萬三百六十七字） |
The seventh chapter of the Tixi Wang Jing (1367 words) |
中阿含經卷第十六（萬三百六十七字） |
Volume 16 of the Central Agama Sutra (367 words) |
中阿含王相應品第一竟（三萬五千六百二十一字）（第二小土城誦） |
The No. 1 Correspondence to King Agama in China (35,621 words) (The Second Small Tucheng Chant) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
72. （七二）長壽王本起經 |
72. (72) The Sutra of the King of Longevity |
中阿含長壽王品第二（有十五經）（第二小土城誦） |
The second in the list of the King of Longevity of Agama (with fifteen sutras) (the second Xiaotucheng chant) |
中阿含經卷第十七 |
Book 17 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
長壽、天、八念 淨不移動道 |
Longevity, Heaven, Eight Thoughts, the Pure and Immovable Path |
郁伽支羅說 娑雞三族姓 |
Yujia Zhiluo said that the three surnames of Suoji are |
梵天迎請佛 勝天、伽絺那 |
Brahma welcomes the Buddha, Shengtian, Kajina |
念身、支離彌 上尊長老眠 |
Mindful of the body, separated from the body, the Supreme Master sleeps |
無刺及真人 說處最在後 |
No thorns and real people, saying that one is the last |
我聞如是： |
This is what I heard: |
一時，佛遊拘舍彌，在瞿師羅園。 |
At one time, the Buddha was traveling in Kusami and was in the Garden of Qushira. |
爾時，拘舍彌諸比丘數共鬪諍。 |
At that time, several bhikkhus from Kosami stood together and quarreled. |
於是，世尊告拘舍彌諸比丘曰： |
Then the World-Honored One told the monks of Kosami: |
「比丘！汝等莫共鬪諍。 |
"Bhikkhu! Don't you and I share any quarrels. |
所以者何？ |
So what? |
「若以諍止諍， 至竟不見止； |
"If you stop arguing with each other, there will be no end to it. |
唯忍能止諍， 是法可尊貴。 |
Only tolerance can stop quarrels, and this is a noble law. |
「所以者何？ |
"So what? |
昔過去時，有拘娑羅國王，名曰長壽，復有加赦國王，名梵摩達哆，彼二國王常共戰諍。 |
In the past, there was a king of Kosala named Longevity, and there was a king of Jiasa named Brahmadaduo. The two kings often fought together. |
於是，加赦國王梵摩達哆興四種軍，象軍、馬軍、車軍、步軍。 |
Therefore, King Brahmanda raised four kinds of armies: elephant army, horse army, chariot army and infantry army. |
興四種軍已，加赦國王梵摩達哆自引軍往，欲與拘娑羅國王長壽共戰。 |
After the four kinds of armies were raised, the pardoned king Brahmadaduo led his troops there, hoping to fight with the longevity king of Kosala. |
拘娑羅國王長壽聞加赦國王梵摩達哆興四種軍，象軍、馬軍、車軍、步軍，興四種軍已，來與我戰。 |
King Changshou of Kosala heard that King Brahmanda of Kasa had raised four kinds of armies, namely elephant army, horse army, chariot army and infantry army. He had raised four kinds of armies and came to fight with me. |
拘娑羅國王長壽聞已，亦興四種軍，象軍、馬軍、車軍、步軍。 |
After hearing about the longevity of King Kosala, he also raised four kinds of armies: elephant army, horse army, chariot army and infantry army. |
興四種軍已，拘娑羅國王長壽自引軍出，往至界上，列陣共戰，即摧破之。 |
After the four kinds of armies were raised, King Changshou of Kosala led his army out to the border, formed a formation and fought together, and then destroyed it. |
於是，拘娑羅國王長壽盡奪取彼梵摩達哆四種軍眾，象軍、馬軍、車軍、步軍，乃復生擒加赦國王梵摩達哆身，得已，即放而語彼曰： |
Then King Kosala's long life captured the four kinds of armies of Brahmadaduo, the elephant army, the horse army, the chariot army, and the infantry army, and then he came back alive and captured the body of King Jiaparha King Brahmandaduo. After he had succeeded, he let him go and said He said: |
『汝窮厄人，今原赦汝，後莫復作。』 |
"You are a poor and miserable person. I forgive you now and don't do it again in the future." 』 |
「加赦國王梵摩達哆復再三興四種軍，象軍、馬軍、車軍、步軍。 |
"King Brahmandaduo again raised four kinds of armies: the elephant army, the horse army, the chariot army, and the infantry army. |
興四種軍已，復自引軍往與拘娑羅國王長壽共戰。 |
After raising the four kinds of armies, he again led his troops to fight with King Changshou of Kosala. |
拘娑羅國王長壽聞加赦國王梵摩達哆復興四種軍，象軍、馬軍、車軍、步軍，興四種軍已，來與我戰。 |
The king of Kosala, Changshou, heard that the king of Kasa, Brahmandaduo, had revived the four armies, namely the elephant army, the horse army, the chariot army, and the infantry army. He had raised the four armies and came to fight with me. |
拘娑羅國王長壽聞已，便作是念： |
When the king of Kosala heard that longevity had passed, he thought as follows: |
『我已剋彼，何須復剋？ |
I have conquered him, why should I conquer him again? |
我已伏彼，何足更伏？ |
I've already subdued him, why should I do it more? |
我已害彼，何須復害？ |
I have harmed him, why should I harm him again? |
但以空弓，足能伏彼。』 |
But an empty bow is enough to defeat him. 』 |
拘娑羅國王長壽作是念已，晏然不復興四種軍，象軍、馬軍、車軍、步軍，亦不自往。 |
Having thought about the long life of King Kosala, Yan Ran did not revive the four armies, the elephant army, the horse army, the chariot army, and the infantry army, nor did he go there. |
於是，加赦國王梵摩達哆得來破之，盡奪取拘娑羅國王長壽四種軍眾，象軍、馬軍、車軍、步軍。」 |
Then Brahmadaduo, the king of Kasa, came to break it and captured all the four kinds of troops of the longevity king of Kosala, namely the elephant army, the horse army, the chariot army and the infantry army. " |
「於是，拘娑羅國王長壽聞加赦國王梵摩達哆來，盡奪取我四種軍眾，象軍、馬軍、車軍、步軍已，復作是念： |
"Thereupon, when King Changshou of Kosala heard that King Brahmandaduo of Kasa had come and captured all four types of our army, the elephant army, the horse army, the chariot army, and the infantry army, he repeated this thought: |
『鬪為甚奇！鬪為甚惡！所以者何？ |
"Why is this so strange?" Why is it so evil? So what? |
剋當復剋，伏當復伏，害當復害。 |
When you are defeated, you should be defeated again, when you are lying down, you should be defeated again, and when you are harmed, you should be harmed again. |
我今寧可獨將一妻，共乘一車，走至波羅［木＊奈］。』 |
Now I would rather leave my wife alone and ride in the same car together to reach Polo. 』 |
於是，拘娑羅國王長壽即獨將妻，共乘一車，走至波羅［木＊奈］。 |
Therefore, the longevity king of Kosala took his wife alone and rode in a car together to Polo [M*na]. |
拘娑羅國王長壽復作是念： |
King Kosala may live long and recite this thought: |
『我今寧可至村村邑邑，受學博聞。』 |
"Now I would rather go to every village, every city, and learn a lot." 』 |
拘娑羅國王長壽作是念已，即便往至村村邑邑，受學博聞，以博聞故，即轉名為長壽博士。 |
The king of Kosala thought of longevity, so he went to every village and town to receive extensive knowledge. Because of his extensive knowledge, he changed his name to Doctor of longevity. |
「長壽博士復作是念： |
"Dr. Changshou's reply is: |
『所為學者，我今已得，我寧可往波羅［木＊奈］都邑中，住街街巷巷，以歡悅顏色作妙音伎，如是波羅［木＊奈］諸貴豪族聞已，當極歡喜而自娛樂。』 |
"Now that I have obtained the title of scholar, I would rather go to the city of Polo [M*Nai], live in the streets and alleys, and perform wonderful music with joyful colors. If the nobles and nobles of Polo [M*Nai] hear this, Be extremely happy and entertain yourself. 』 |
長壽博士作是念已，便往至波羅［木＊奈］都邑中，住街街巷巷，以歡悅顏色作妙音伎，如是波羅［木＊奈］諸貴豪族聞已，極大歡喜而自娛樂。 |
After Dr. Changshou had these thoughts, he went to the city of Polo [M*Nai], lived in the streets and alleys, and performed wonderful music with joyful colors. When the nobles and nobles of Polo [M*Nai] heard this, they were extremely happy. And for entertainment. |
於是，加赦國王梵摩達哆外眷屬聞，中眷屬、內眷屬及梵志國師展轉悉聞。 |
Therefore, King Brahmanda, the King of Pardoners, heard about it from his outer family members, his middle family members, his inner family members, and the master of Brahma Zhizhi. |
梵志國師聞已，便呼見之。 |
When the master of Fanzhi heard about it, he called to see him. |
於是，長壽博士往詣梵志國師所，向彼而立，以歡悅顏色作妙音伎，梵志國師聞已，極大歡喜而自娛樂。 |
So Dr. Changshou went to the residence of the Imperial Master Fanzhi, stood there, and performed a wonderful music trick with joyful colors. The Imperial Master Fanzhi heard this and was very happy and entertained himself. |
於是，梵志國師告長壽博士： |
Therefore, Master Fanzhi told Dr. Changshou: |
『汝從今日可依我住，當相供給。』 |
"You can stay with me from today on, and I will provide for you." 』 |
長壽博士白曰： |
Dr. Changshou Bai said: |
『尊者！我有一妻，當如之何？』 |
"Your Majesty! I have a wife, what should I do? 』 |
梵志國師報曰： |
Fanzhi Guoshi reported: |
『博士！汝可將來依我家住，當供給之。』 |
"PhD! You can live in my house in the future and I will provide for it. 』 |
於是，長壽博士即將其妻依梵志國師家住，梵志國師即便供給彼。 |
Therefore, Dr. Changshou asked his wife to live in the home of the Imperial Master Fanzhi, and the Imperial Master Fanzhi provided for her. |
「於後時長壽博士妻心懷憂慼，作如是念： |
"Later, Dr. Changshou's wife felt sad and thought as follows: |
『欲令四種軍陣列鹵簿，拔白露刃，徐庠而過，我欲遍觀，亦復欲得磨刀水飲。』 |
"I want to make the four kinds of armies line up and draw their swords, and they will pass by slowly. I want to see them all, and I also want to drink the water to sharpen my swords." 』 |
長壽博士妻作是念已，便白長壽博士： |
Dr. Changshou’s wife said this to Dr. Changshou: |
『我心懷憂慼，作如是念： |
"With sorrow in my heart, I thought like this: |
「欲令四種軍陣列鹵簿，拔白露刃，徐庠而過，我欲遍觀，亦復欲得磨刀水飲。」 |
I want to make the four kinds of armies line up and draw their swords, and they will pass by slowly. I want to see them all, and I also want to drink the water to sharpen my swords. |
』長壽博士即告妻曰： |
” Dr. Changshou immediately told his wife: |
『卿莫作是念。 |
"Please don't think so. |
所以者何？ |
So what? |
我等今為梵摩達哆王所破壞，卿當何由得見四種軍陣列鹵簿，拔白露刃，徐庠而過，我欲遍觀，亦復欲得磨刀水飲耶？』 |
Now that we have been destroyed by King Brahmandaduo, how can you see the four types of military formations, with their swords drawn white and bare, passing by slowly? I want to see them all, and I also want to drink the water to sharpen my swords? 』 |
妻復白曰： |
The wife replied: |
『尊若能得者，我有活望，若不得者，必死無疑。』 |
"If I can get it, I have hope of living. If I can't get it, I will definitely die." 』 |
「長壽博士即便往詣梵志國師所，向彼而立，顏色愁慘，以惡微聲作諸音伎，梵志國師聞已不得歡喜。 |
"Even if Dr. Changshou went to the residence of the Imperial Master Fanzhi and stood there, his face was miserable and he performed all kinds of musical tricks with a low and evil voice. The Imperial Master Fanzhi would not be happy to hear this. |
於是，梵志國師問曰： |
Then, Master Fanzhi asked: |
『博士！汝本向我立，以歡悅顏色作妙音伎，我聞已極大歡喜而自娛樂。 |
"PhD! You stood up to me and made wonderful music with joyful colors. When I heard it, I was very happy and entertained myself. |
汝今何以向我立，顏色愁慘，以惡微聲作諸音伎？ |
Why do you stand in front of me now, with a sad look on your face, and make all kinds of musical tricks with your evil voice? |
我聞已不得歡喜。 |
I am not happy to hear this. |
長壽博士！汝身無疾患，意無憂慼耶？』 |
Dr. Longevity! You are free from illness and worry-free? 』 |
長壽博士白曰： |
Dr. Changshou Bai said: |
『尊者！我身無患，但意有憂慼耳。 |
"Your Majesty! I am not in trouble physically, but I am worried about my mind. |
尊者！我妻心懷憂慼，作如是念： |
Your Holiness! My wife was filled with sorrow and thought as follows: |
「我欲得四種軍陣列鹵簿，拔白露刃，徐庠而過，我欲遍觀，亦復欲得磨刀水飲。」 |
I want to get the four kinds of military formations. I want to draw the white blade and pass by slowly. I want to see it all over. I also want to drink the water to sharpen the knife. |
我即報妻曰： |
I reported to my wife and said: |
「卿莫作是念，所以者何？ |
"Please don't think like this, why? |
我今如此，卿當何由得四種軍陣列鹵簿，拔白露刃，徐庠而過，我欲遍觀，亦復欲得磨刀水飲耶？」 |
I'm like this now, why should you see the four kinds of military formations, with the blades drawn white and exposed, and slowly passing by? I want to see them all, and I also want to drink the water to sharpen my swords? " |
妻復白我曰： |
My wife replied to me and said: |
「尊若能得者，我有活望，若不得者，必死無疑。」 |
If I can get it, I have hope of living. If I don't get it, I will definitely die. |
尊者！若妻不全，我亦無理。』 |
Your Holiness! If my wife is not perfect, I will be unreasonable. 』 |
「梵志國師問曰： |
"Master Fanzhi asked: |
『博士！汝妻可得見不？』 |
"PhD! Can I see your wife? 』 |
白曰： |
Bai said: |
『尊者！可得見耳。』 |
"Your Majesty! You can see the ears. 』 |
於是，梵志國師將長壽博士往至妻所。 |
Therefore, Master Fanzhi took Dr. Changshou to his wife's house. |
是時，長壽博士妻懷有德子，梵志國師見長壽博士妻懷有德子故，便以右膝跪地，叉手向長壽博士妻，再三稱說： |
At that time, Dr. Changshou’s wife was pregnant with a virtuous child. When Master Fanzhi saw that Dr. Changshou’s wife was pregnant with a virtuous child, he knelt down on his right knee, crossed his hands to Dr. Changshou’s wife, and said repeatedly: |
『生拘娑羅國王。 |
"King Kosala was born. |
生拘娑羅國王。』 |
Born King Kosala. 』 |
教勅左右曰： |
The teachings to the left and right said: |
『莫令人知。』 |
"Don't let anyone know. 』 |
梵志國師告曰： |
Master Fanzhi said: |
『博士！汝勿憂慼，我能令汝妻得見四種軍陣列鹵簿，拔白露刃，徐庠而過，亦能令得磨刀水飲。』 |
"PhD! Don't worry, I can make your wife see the four kinds of military formations, the swords are drawn out, and she can pass by slowly, and I can also make her drink water to sharpen her swords. 』 |
「於是，梵志國師往詣加赦國王梵摩達哆所，到已，白曰： |
"Thereupon, Master Brahma Zhi went to the residence of King Yijiashe King Brahmanda Duo. When he arrived, he said: |
『天王！當知有德星現，唯願天王嚴四種軍，陣列鹵簿，拔白露刃，徐庠導引，出曜軍威，以水磨刀，唯願天王自出觀視。 |
"King of heaven!" When you know that there is a star of virtue appearing, I only hope that the four kinds of armies of the King of Heaven will be arrayed in the glaciers, with their swords drawn white and exposed, and Xu Xiang will guide them, showing the power of the army, and sharpening the sword with water. I only hope that the King of Heaven will come out and watch. |
天王！若作是者，必有吉應。』 |
King of heaven! If you do this, there will be good luck. 』 |
加赦國王梵摩達哆即勅主兵臣： |
The pardoned King Brahmandaduo immediately ordered the soldiers in charge: |
『卿！今當知有德星現，卿宜速嚴四種之軍，陣列鹵簿，拔白露刃，徐庠導引，出曜軍威，以水磨刀，我自出觀，若作是者，必有吉應。』 |
"Sir! Now you know that a star of virtue has appeared. You should quickly and strictly enforce the four kinds of troops. Arrange them in formation, pull out the white blades, and use Xu Xiang to guide them. They will show the power of the army and sharpen their swords with water. I will see for myself. If you do this, you will have good luck. answer. 』 |
時，主兵臣即受王教，嚴四種軍，陣列鹵簿，拔白露刃，徐庠導引，出曜軍威，以水磨刀，梵摩達哆即自出觀。 |
At that time, the commander-in-chief of the army was taught by the king, and the four types of troops were strictly arranged, and the swords were drawn and exposed. |
「因是，長壽博士妻得見四種軍陣列鹵簿，拔白露刃，徐庠導引，出曜軍威，并亦復得磨刀水飲。 |
"Because of this, Dr. Changshou's wife saw the four types of military formations, the blades were revealed, and Xu Xiang guided them, revealing the power of the army, and she also regained the water to sharpen the swords. |
飲磨刀水已，憂慼即除，尋生德子，便為作字，名長生童子。 |
After drinking the water of grinding the knife, the sorrows and sorrows are eliminated, and a virtuous son is found, so he writes a calligraphy and is named Changsheng Boy. |
寄人密養，漸已長大，長生童子若諸剎利頂生王者，整御天下得大國土，種種伎藝，乘象、騎馬、調御、馳驟、射戲、手搏、擲羂、擲鉤、乘車、坐輦，如是種種諸妙伎藝皆善知之，若干種妙觸事殊勝，猛毅超世，聰明挺出，幽微隱遠，無不博達。 |
He was sent to others to be raised closely, and gradually he grew up. The immortal boy was like a king born from the top of Ksāri. He conquered the world and gained a huge territory. He performed various skills, such as riding an elephant, riding a horse, riding a chariot, galloping, shooting, fighting with his hands, throwing a hammer, etc. He is good at throwing hooks, riding chariots, and chariots. He is a master of all kinds of wonderful skills. Some of them are extraordinary. His fierce determination is extraordinary, his wisdom is outstanding, and he is subtle and far-reaching. All of them are profound. |
「於是，梵摩達哆聞拘娑羅國王長壽彼作博士，轉名在此波羅［木＊奈］城中，梵摩達哆即勅左右： |
"Thereupon, Brahmandaduo heard that King Kosala lived a long life and became a doctor, and he changed his name to this city of Para [M*na]. Brahmandaduo immediately gave the order: |
『卿等速往收拘娑羅國王長壽，反縛兩手，令彼騎驢，打破敗鼓，聲如驢鳴。 |
"Your Majesty went quickly to arrest the king of Sara, Changshou, and bound his hands behind his back. He ordered him to ride on a donkey and beat the beating drum, which made a sound like a donkey's braying. |
遍宣令已，從城南門出，坐高標下，詰問其辭。』 |
After the order was proclaimed, he went out from the south gate of the city, sat under the high flag, and questioned his words. 』 |
左右受教，即便往收拘娑羅國王長壽，反縛兩手，令彼騎驢，打破敗鼓，聲如驢鳴，遍宣令已，從城南門出，坐高標下，詰問其辭。 |
After being taught by the left and right, they even went to seize the king of Kusala, Changshou, tied his hands behind his back, and ordered him to ride a donkey. He beat the defeated drum with a sound like a donkey's braying. After announcing the order, he went out from the south gate of the city, sat under a high standard, and questioned his words. |
是時，長生童子尋隨父後，或在左右而白父曰： |
At that time, the immortal boy followed his father, or was on the left and right, and said to his father: |
『天王勿怖！天王勿怖！我即於此，必能拔濟，必能拔濟。』 |
"Don't be afraid, King of Heaven!" Don’t be afraid, King of Heaven! I am here, I will be able to rescue you, I will be able to rescue you. 』 |
拘娑羅王長壽告曰： |
King Kosala Changshou said: |
『童子可忍！童子可忍！莫起怨結，但當行慈。』 |
"A boy can bear it!" The boy can bear it! Do not harbor grudges, but practice kindness. 』 |
眾人聞長壽王而作此語，便問於王： |
When everyone heard that the longevity king said this, they asked the king: |
『所道何等？』 |
"What does it mean?" 』 |
王答眾人曰： |
The king answered everyone: |
『此童子聰明，必解我語。』 |
"This boy is smart and will understand my language." 』 |
「爾時，長生童子勸波羅［木＊奈］城中諸貴豪族： |
"At that time, the immortal boy advised the nobles and nobles in the city of Polo [M*Nai]: |
『諸君！行施修福，為拘娑羅國王長壽呪願，以此施福，願拘娑羅國王長壽令安隱，得解脫。』 |
"Gentlemen! By performing alms and cultivating blessings, I pray for the longevity of King Kosala. I pray that King Kosala will live long, live in peace and be liberated. 』 |
於是，波羅［木＊奈］城中諸貴豪族為長生童子所勸，行施修福，為拘娑羅國王長壽呪願： |
Therefore, all the nobles and nobles in the city of Polo [M*na] were persuaded by the Immortal Boy to perform alms and make a wish for the longevity of King Kosala: |
『以此施福，願拘娑羅國王長壽令安隱，得解脫。』 |
"With this blessing, may King Kosala live long, live in peace and be liberated." 』 |
加赦國王梵摩達哆聞此波羅［木＊奈］諸貴豪族行施修福，為拘娑羅國王長壽呪願： |
When King Brahmanda heard about this, all the nobles and nobles of Pāṇṭṭhāna performed meritorious deeds and prayed for the longevity of King Kosala: |
『以此施福願拘娑羅國王長壽令安隱，得解脫。』 |
"By this blessing, may King Kosala live long, live in peace and be liberated." 』 |
聞即大怖，身毛皆竪： |
Hearing this, he was greatly frightened, and all the hair on his body stood on end: |
『莫令此波羅［木＊奈］城中諸貴豪族反於我耶？ |
Don't let the nobles and powerful families in this Polo [M*Nai] city turn against me? |
且置彼事，我今急當先滅此事。』 |
Putting that matter aside, I am anxious to put an end to this matter first. 』 |
於是，加赦國王梵摩達哆教勅左右： |
Therefore, the pardoned King Brahmandaduo taught: |
『汝等速去，殺拘娑羅國王長壽，斬作七段。』 |
"You go quickly and kill King Kosala's longevity and cut him into seven pieces." 』 |
左右受教，即便速往，殺長壽王，斬作七段。 |
After being taught by the left and right, he went quickly to kill the longevity king and cut him into seven pieces. |
「於是，長生童子勸波羅［木＊奈］城中諸貴豪族而作是語： |
"Then the Immortal Boy persuaded all the nobles and nobles in the city of Polo [Mu*na] to say this: |
『諸君看此，加赦國王梵摩達哆酷暴無道，彼取我父拘娑羅國王長壽無過之人，奪取其國倉庫財物，怨酷枉殺，斬作七段。 |
Looking at this, you kings, please pardon King Brahmada for being cruel and unethical. He took away a man who had lived a long and blameless life, my father, King Kosala, and seized the property of his country's storehouse. He killed him in vain and cut him into seven pieces. |
諸君可往，以新繒疊收斂我父，取七段屍，以一切香、香木積聚而闍維之，立於廟堂，為我作書與梵摩達哆言： |
You, gentlemen, may go, gather up my father with new silk ribbons, take seven pieces of his body, collect all the incense and fragrant wood, and hold it in place, set it up in the temple, write a book for me, and say to Brahmanda: |
「拘娑羅國王長生童子！彼作是語，汝不畏後為子孫作患耶？」 |
King Kosala is an immortal boy! He said this, are you not afraid of bringing trouble to your descendants? |
』於是，波羅［木＊奈］諸貴豪族為長生童子所勸，以新繒疊即往斂，取彼七段屍，以一切香、香木積聚而闍維之，為立廟堂，亦為作書與梵摩達哆言： |
’ Then, the nobles and nobles of Polo [M*Nai] were persuaded by the Immortal Boy, and immediately went to collect the body with new bamboos, took the seven sections of the body, gathered all the incense and fragrant wood, and guarded it, so as to build a temple and a temple. Zuo Shu said to Brahmanda: |
『拘娑羅國王長生童子！彼作是語，汝不畏後為子孫作患耶？』 |
“King Kosala’s immortal boy! He said this, are you not afraid of causing trouble for your descendants? 』 |
「於是，長壽王妻告長生童子曰： |
"Then the wife of the Changsheng King told the Changsheng boy: |
『汝當知此加赦國王梵摩達哆酷暴無道，彼取汝父拘娑羅國王長壽無過之人，奪取其國倉庫財物，怨酷枉殺，斬作七段。 |
"You should know that the pardoned king Brahmada was cruel and unethical. He took away the long-lived and blameless man of your father, King Kosala, and seized the property of his country's storehouse. He killed him in vain and cut him into seven pieces. |
童子汝來！共乘一車，走出波羅［木＊奈］，若不去者，禍將及汝。』 |
Come here, boy! Let's take a car together and get out of Polo [M*Nai]. If you don't go, disaster will befall you. 』 |
於是，長壽王妻與長生童子共乘一車，走出波羅［木＊奈］。 |
So, the longevity king's wife and the longevity boy rode in the same car and walked out of Polo. |
爾時，長生童子作如是念： |
At that time, the immortal boy thought like this: |
『我寧可往至村村邑邑，受學博聞。』 |
"I would rather go to every village, every city, and learn a lot." 』 |
長生童子作是念已，便往至村村邑邑，受學博聞，以博聞故，即轉名為長生博士。 |
After thinking this, the boy of Changsheng went to every village and town to receive extensive knowledge. Because of his extensive knowledge, he changed his name to Doctor of Changsheng. |
「長生博士復作是念： |
"Dr. Changsheng wrote again: |
『所為學者，我今已得，我寧可往波羅［木＊奈］都邑中，住街街巷巷，以歡悅顏色作妙音伎，如是波羅［木＊奈］諸貴豪族聞已，當大歡喜而自娛樂。』 |
"Now that I have obtained the title of scholar, I would rather go to the city of Polo [M*Nai], live in the streets and alleys, and perform wonderful music with joyful colors. If the nobles and nobles of Polo [M*Nai] hear this, Be happy and entertain yourself. 』 |
長生博士作是念已，便往至波羅［木＊奈］都邑中，住街街巷巷，歡悅顏色作妙音伎，如是波羅［木＊奈］諸貴豪族聞已，極大歡喜而自娛樂。 |
After having these thoughts, Dr. Changsheng went to the city of Polo [Mu*Nai], lived in the streets and alleys, and performed wonderful music with joyful colors. When the nobles and nobles of Polo [M*Nai] heard this, they were extremely happy. Self-entertainment. |
於是，加赦國王梵摩達哆外眷屬聞，中眷屬、內眷屬、梵志國師，展轉乃至加赦國王梵摩達哆聞，便呼見。 |
Then King Brahmanda, the king of pardon, heard about it, and his family members, middle relatives, relatives, and the master of Brahma Zhi, and even king Brahma Darduo, the king of pardon, heard about it and called out to see him. |
「於是，長生博士即往詣加赦國王梵摩達哆所，向彼而立，以歡悅顏色作妙音伎，如是加赦國王梵摩達哆聞已，極大歡喜而自娛樂。 |
"Then the Immortal Doctor immediately went to the place where King Brahmanda Duo was staying, stood up towards him, and performed wonderful music with a joyful color. When King Brahma Duduo heard this, he was extremely happy and entertained himself. |
於是，加赦國王梵摩達哆告曰： |
Then Brahmanda, the pardoned king, said: |
『博士！汝從今日可依我住，當相供給。』 |
"PhD! You can stay with me from today on, and I will provide for you. 』 |
於是，長生博士即依彼住，加赦國王梵摩達哆即供給之，後遂信任，一以委付，即持衛身刀劍授與長生博士。 |
So the Doctor of Immortality lived there, and the pardoning King Brahmandaduo provided it to him. Later, he trusted him, and as soon as he entrusted him, he gave it to the Doctor of Immortality with his sword. |
「爾時，加赦國王梵摩達哆便勅御者： |
"At that time, Brahmadaduo, the pardoned king, ordered his charioteer: |
『汝可嚴駕，我欲出獵。』 |
"You can be strict, I want to go hunting." 』 |
御者受教，即便嚴駕訖，還白曰： |
After the charioteer received the instruction, even if he had finished driving strictly, he would still say in vain: |
『嚴駕已辦，隨天王意。』 |
"Strict control has been done, and it will follow the will of the king of heaven." 』 |
於是，加赦國王梵摩達哆便與長生博士共乘車出，長生博士即作是念： |
Then Brahmandaduo, the pardoned king, and Dr. Changsheng came out in a car together. Dr. Changsheng thought as follows: |
『此加赦國王梵摩達哆酷暴無道，彼取我父拘娑羅國王長壽無過之人，奪取其國倉庫財物，怨酷枉殺，斬作七段。 |
I am pardoning King Brahmada for his cruelty and cruelty. He took away the man who had lived a long and blameless life, my father, King Kosala, and seized the property of his country's storehouse. He killed him in vain and cut him into seven pieces. |
我今寧可御車，使離四種軍眾各在異處。』 |
Now I would rather drive the chariot and keep the four kinds of troops in separate places. 』 |
長生博士作是念已，即便御車離四種軍，各在異處。 |
The work of Dr. Changsheng has been thought of, even if the chariot is separated from the four armies, each is in a different place. |
「彼時，加赦國王梵摩達哆冒涉塗路，風熱所逼，煩悶渴乏，疲極欲臥，即便下車，枕長生博士膝眠。 |
"At that time, Brahmanda, the King of Pardons, was wading on the muddy road. He was driven by wind and heat. He was bored and thirsty. He was so tired that he wanted to lie down. He even got out of the car and slept on Dr. Changsheng's knees. |
於是，長生博士復作是念： |
Therefore, Dr. Changsheng wrote again: |
『此加赦國王梵摩達哆酷暴無道，彼取我父無過之人，奪取其國倉庫財物，怨酷枉殺，斬作七段。 |
I would like to pardon King Brahmanda for being cruel and unethical. He took away a person who had no fault with my father and seized the property in his country's warehouse. He killed him in vain and cut him into seven pieces. |
然于今日已在我手，但當報怨。』 |
Although it is in my hands today, I should complain. 』 |
長生博士作是念已，即拔利刀，著加赦國王梵摩達哆頸上而作是語： |
Having said these thoughts, Dr. Changsheng drew his sharp sword, put it on the neck of the King of Pardoners, Brahmanda Dudu, and said these words: |
『我今殺汝！我今殺汝！』長生博士復作是念： |
"I will kill you now!" I will kill you now! ” Dr. Changsheng’s reply is: |
『我為不是。 |
"I don't think so. |
所以者何？ |
So what? |
憶父昔日在標下時，臨終語我： |
I recall my father’s last words to me when I was under the mark in the past: |
「童子可忍！童子可忍！莫起怨結，但當行慈。」 |
A boy can be patient! A boy can be patient! Don't hold grudges, but do kindness. |
』憶已，舉刀還內鞘中。 |
” Recalling this, he raised the knife and returned it to its sheath. |
「彼時，加赦國王梵摩達哆，夢見拘娑羅國王長壽兒長生童子，手拔利刀，著我頸上而作此言： |
"At that time, Brahmadaduo, the King of Pardons, dreamed of the longevity boy of King Kosala. He drew a sharp knife, put it on my neck, and said this: |
『我今殺汝！我今殺汝！』見已恐怖，身毛皆豎，便疾驚寤，起語長生博士： |
"I will kill you now!" I will kill you now! ” Seeing that he was terrified and all the hair on his body stood on end, he became frightened and said to Dr. Changsheng: |
『汝今當知我於夢中，見拘娑羅國王長壽兒長生童子，手拔利刀，著我頸上而作是言： |
"Now you should know that in my dream, I saw the longevity boy, the longevity son of the king of Kosala, drawing a sharp knife in his hand, putting it on my neck and saying this: |
「我今殺汝！我今殺汝！」』長生博士聞已，白曰： |
"I will kill you now! I will kill you now!" Dr. Changsheng heard this and said: |
『天王勿怖！天王勿怖！所以者何？ |
"Don't be afraid, King of Heaven!" Don’t be afraid, King of Heaven! So what? |
彼拘娑羅國王長壽兒長生童子者，即我身是。 |
The long-lived son of King Kosala, the long-lived boy, is me. |
天王！我作是念： |
King of heaven! I am thinking: |
「加赦國王梵摩達哆酷暴無道，彼取我父無過之人，奪取其國倉庫財物，怨酷枉殺，斬作七段。 |
"The pardoned King Brahmada was cruel and cruel. He took away a man who had no fault with my father and seized the property in his country's warehouse. He killed me in vain and cut him into seven pieces. |
而于今日已在我手，但當報怨。」 |
But today it is in my hands, but I should complain. " |
天王！我拔利刀，著王頸上而作是語： |
King of heaven! I drew my sharp sword, put it on the king's neck and said these words: |
「我今殺汝！我今殺汝！」天王！我復作是念： |
"I will kill you now! I will kill you now!" King of Heaven! I repeat it by reading: |
「我為不是。 |
"I don't think so. |
所以者何？ |
So what? |
憶父昔日在標下時，臨終語我： |
I recall my father’s last words to me when I was under the mark in the past: |
『童子可忍！童子可忍！莫起怨結，但當行慈。』 |
"A boy can bear it!" The boy can bear it! Do not harbor grudges, but practice kindness. 』 |
」憶已舉刀還內鞘中。』 |
"Yi has already raised the knife and returned it to the sheath. 』 |
「加赦國王梵摩達哆語曰： |
"Bhāmāda Duo, the pardoned king, said: |
『童子！汝作是說： |
"Boy!" You are saying: |
「童子可忍！童子可忍！」我已知此義。 |
"A boy can bear it! A boy can bear it!" I already know this meaning. |
童子又言： |
The boy said again: |
「莫起怨結，但當行慈」者，此謂何義？』 |
"Do not harbor grudges, but practice kindness." What does this mean? 』 |
長生童子答曰： |
The immortal boy replied: |
『天王！莫起怨結，但當行慈者，即謂此也。』 |
"King of heaven!" Don't hold grudges, but practice kindness. This is what we call it. 』 |
加赦國王梵摩達哆聞已，語曰： |
The pardoned King Brahmanda heard this and said: |
『童子！從今日始，我所領國盡以相與，汝父本國還持付卿。 |
"Boy!" From today onwards, all the countries I lead will treat each other with kindness, and your father’s own country will still be your minister. |
所以者何？ |
So what? |
汝所作甚難，乃惠我命。』 |
Whatever you do is difficult, but it benefits my life. 』 |
長生童子聞已，白曰： |
The immortal boy heard this and said: |
『天王本國自屬天王，我父本國可以見還。』 |
"The King of Heaven's own country belongs to the King of Heaven. My father's own country can be restored." 』 |
「於是，加赦國王梵摩達哆與長生童子共載還歸，入波羅［木＊奈］城，坐正殿上，告諸臣曰： |
"Thereupon, King Brahmandaduo of Pardon and the Immortal Boy returned together, entered the city of Polo [M*na], sat in the main hall, and told all the ministers: |
『卿等若見拘娑羅國王長壽兒長生童子者，當云何耶？』 |
"What should you say if you see the long-lived son of King Kosala and his long-lived boy?" 』 |
諸臣聞已，或有白曰： |
When all the ministers heard this, they might say: |
『天王！若見彼者，當截其手。』 |
"King of heaven!" If you see him, you should cut off his hand. 』 |
或復作是語： |
Or to rephrase this sentence: |
『天王！若見彼者，當截其足。』 |
"King of heaven!" If you see him, cut off his feet. 』 |
或復作是語： |
Or to rephrase this sentence: |
『當斷其命。』 |
"His life should be cut off." 』 |
加赦國王梵摩達哆告諸臣曰： |
The pardoned King Brahmandaduo told his ministers: |
『卿等欲見拘娑羅國王長壽兒長生童子者，即此是也。 |
Your Majesty wishes to see the long-lived son of King Kosala, the long-lived boy. This is it. |
汝等莫起惡意向此童子。 |
Don't you think of any ill will toward this boy. |
所以者何？ |
So what? |
此童子所作甚難，惠與我命。』 |
What a difficult thing this boy did, but it was a blessing to my life. 』 |
於是，加赦國王梵摩達哆以王沐浴浴長生童子，塗以王香，衣以王服，令坐金御床，以女妻之，還其本國。」 |
Then King Brahmandaduo gave him a royal bath, bathed the immortal boy, anointed him with royal incense, dressed him in royal robes, ordered him to sit on a golden royal bed, gave him a female wife, and returned him to his own country. " |
「比丘！彼諸國王剎利頂生王，為大國主，整御天下，自行忍辱，復稱歎忍； |
"Bhikkhu! Those kings, Ksriya kings, are the great lords of the country. They control the world. They endure humiliation on their own and are called sighing tolerants. |
自行慈心，復稱歎慈； |
Self-motivated compassion is called compassion again; |
自行恩惠，復稱恩惠。 |
Self-favor is called favor again. |
諸比丘！汝亦應如是，至信、捨家、無家、學道，當行忍辱，復稱歎忍； |
Monks! You should also be like this. If you have the utmost faith, leave your family behind, become homeless, and learn the Way, you should practice patience and humiliation, and call it sighing and patience again; |
自行慈心，復稱歎慈； |
Self-motivated compassion is called compassion again; |
自行恩惠，復稱恩惠。」 |
Self-favor is called favor again. " |
於是，諸比丘聞佛所說，有作是言： |
Then, when the monks heard what the Buddha said, they said: |
「世尊法主今且住也，彼導說我，我那得不導說彼。」 |
The World Honored Dharma Master is here to stay now. He can guide me and teach me, but I can't guide him or her. |
於是，世尊不悅可拘舍彌諸比丘所行威儀、禮節、所學、所習，即從坐起，而說頌曰： |
Then, the World-Honored One was displeased and took note of the majestic manners, etiquette, learning and practice of the bhikkhus. He stood up from his seat and said: |
「以若干言語， 破壞最尊眾， |
"With a few words, destroy the most respected people, |
破壞聖眾時， 無有能訶止。 |
When it destroys the saints, nothing can stop it. |
碎身至斷命， 奪象牛馬財， |
Shatter your body to death, seize your wealth like elephants, oxen and horses, |
破國滅亡盡， 彼猶故和解。 |
The country was destroyed and destroyed, but they still reconciled. |
況汝小言罵， 不能制和合， |
Kuang Ru's petty words and scoldings cannot control harmony. |
若不思真義， 怨結焉得息。 |
If you don't think about the true meaning, the grudges will never end. |
罵詈責數說， 而能制和合， |
The number of scolds and blames can be said, but it can control the harmony, |
若思真實義， 怨結必得息。 |
If you think about the true meaning, the grudges will be put to rest. |
若以諍止諍， 至竟不見止， |
If we stop arguing with each other, we will end up with no end at all. |
唯忍能止諍， 是法可尊貴。 |
Only tolerance can stop quarrels, and this is a noble law. |
瞋向慧真人， 口說無賴言， |
He is angry at Master Hui and talks nonsense, |
誹謗牟尼聖， 是下賤非智。 |
Slandering Muni Saint is despicable and unwise. |
他人不解義， 唯我獨能知， |
Others don’t understand the meaning, but I alone can know it. |
若有能解義， 彼恚便得息。 |
If there is someone who can understand the meaning, his hatred will be put to rest. |
若得定為侶， 慧者共修善， |
If we are determined to be a couple, the wise will practice good deeds together. |
捨本所執意， 歡喜常相隨。 |
If you insist on abandoning your roots, joy will always accompany you. |
若不得定伴， 慧者獨修善， |
If he cannot have a steady companion, a wise man can practice good deeds alone. |
如王嚴治國， 如象獨在野。 |
Like a king who governs the country strictly, like an elephant alone in the wild. |
獨行莫為惡， 如象獨在野， |
Do no evil if you walk alone, Like an elephant alone in the wild, |
獨行為善勝， 勿與惡共會。 |
Do good alone and win; don't associate with evil. |
學不得善友， 不與己等者， |
Those who cannot learn to be good friends and are not equal to themselves, |
當堅意獨住， 勿與惡共會。」 |
Stay determined to be alone, and do not associate with evil. " |
爾時，世尊說此頌已，即以如意足乘虛而去，至婆羅樓羅村。 |
At that time, the World-Honored One had finished saying this verse, and then took advantage of the void to reach the village of Paralura. |
於是婆羅樓羅村，有尊者婆咎釋家子，晝夜不眠，精勤行道，志行常定，住道品法。 |
Therefore, in the village of Baluluo, there was a son of the Venerable Pojiu Shijia who stayed awake day and night, practicing the Tao diligently, always determined in his will and actions, and lived in the Tao and upheld the Dharma. |
尊者釋家子遙見佛來，見已往迎，攝佛衣鉢，為佛敷床，汲水洗足，佛洗足已，坐尊者釋家子婆咎座，坐已，告曰： |
The Venerable Master Shijia saw the Buddha coming from a distance. He went to greet him, took the Buddha's robe and bowl, made the Buddha's bed, and collected water to wash his feet. After the Buddha washed his feet, he sat on the Venerable Master Shijia's seat. After sitting down, he said: |
「婆咎比丘！汝常安隱，無所乏耶？」 |
Bhikkhu Pojiu! Are you always peaceful and in need of nothing? |
尊者釋家子婆咎白曰： |
The venerable Buddhist disciple Po Jiubai said: |
「世尊！我常安隱，無有所乏。」 |
World Honored One! I am always at peace, lacking nothing. |
世尊復問： |
The World Honored One asked again: |
「婆咎比丘！云何安隱，無所乏耶？」 |
Bhikkhu Pojiu! How can I live in peace and have nothing to lose? |
尊者婆咎白曰： |
Venerable Po Jiubai said: |
「世尊！我晝夜不眠，精勤行道，志行常定，住道品法。 |
"World Honored One! I stay awake day and night, diligently practice the Tao, my will and action are always determined, and I live in the Tao and uphold the Dharma. |
世尊！如是我常安隱，無有所乏。」 |
World Honored One! In this way, I am always at peace and have nothing to lose. " |
世尊復念： |
The World Honored One recalled: |
「此族姓子遊行安樂，我今寧可為彼說法。」 |
The people of this clan can go around in peace and contentment. I would rather preach the Dharma to them now. |
作是念已，便為尊者婆咎說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去，往至護寺林。 |
Having thought this, I then preached the Dharma to the Venerable Pojiu, urging him to arouse thirst and achieve joy. Immeasurable expediency taught him the Dharma, exhorting him to arouse thirst and achieve joy. He stood up from his seat and went to the forest protecting the temple. |
入護寺林中，至一樹下，敷尼師檀，結跏趺坐。 |
Entering the forest that protects the temple, he went to the foot of a tree and sat in the lotus position with his hands full of sandalwood. |
世尊復念： |
The World Honored One recalled: |
「我已得脫彼拘舍彌諸比丘輩，數數鬪訟，相伏相憎，相瞋共諍，我不喜念彼方，謂拘舍彌諸比丘輩所住處也。」 |
I have escaped from that place where the bhikkhus of Kosami have been engaged in numerous lawsuits, hated each other, and quarreled with each other. I do not like to think of that place, which is where the bhikkhus of Kosami live. |
當爾之時，有一大象為眾象王，彼離象眾而獨遊行，亦至護寺林。 |
At that time, there was an elephant who was the king of the elephants. He left the elephants and walked alone, and also came to the forest protecting the temple. |
入護寺林中，至賢娑羅樹，倚賢娑羅樹立。 |
Entering the forest that protects the temple, there is a Xian Sala tree, leaning against it. |
爾時，大象而作是念： |
At that time, the elephant thought: |
「我已得脫彼群象輩，牝象、牡象，大小象子，彼群象輩常在前行，草為之蹋，水為之渾，我於爾時，食彼蹋草，飲渾濁水，我今飲食新草、清水。」 |
"I have escaped from those elephants, male elephants, male elephants, big and small elephants. The elephants are always moving forward. The grass is tampered with by them and the water is muddy. At that time, I ate the tattered grass and drank from it. Turbid water, I now eat new grass and clear water.” |
於是，世尊以他心智，知彼大象心之所念，即說頌曰： |
Then, the World-Honored One used his mind to understand what was in the heart of the elephant, and he said: |
「一象與象等， 成身具足牙， |
"An elephant is like an elephant, and has a body and tusks, |
以心與心等， 若樂獨住林。」 |
With heart and mind, Ruo Le lives alone in the forest. " |
於是，世尊從護寺林攝衣持鉢，往至般那蔓闍寺林。 |
Then, the World Honored One took his robes and alms bowl from the monastery forest and went to the Pannamancha monastery forest. |
爾時，般那蔓闍寺林有三族姓子共在中住，尊者阿那律陀、尊者難提、尊者金毘羅，彼尊者等所行如是。 |
At that time, there were three clans living in the forest of Panamanja Monastery: the Venerable Aniruddha, the Venerable Nanti, the Venerable Kampila, and the Venerables and others behaved in this way. |
若彼乞食有前還者，便敷床，汲水出，洗足器，安洗足蹬，及拭脚巾、水瓶、澡罐，若所乞食能盡食者，便盡食之； |
If the person who begged for food was returned, he would make a bed, draw out water, use a foot-washing utensil, install a foot-washing pedal, a foot towel, a water bottle, and a bath pot. If he could eat all the food he had begged for, he would eat it as much as possible; |
若有餘者，器盛覆舉。 |
If there are any leftovers, the utensils will be filled and lifted up. |
食訖收鉢、澡洗手足，以尼師檀著於肩上，入室宴坐。 |
After eating, he collected his alms bowl, took a bath, washed his hands and feet, put the nun's sandalwood on his shoulders, and went into the room to sit down for a banquet. |
若彼乞食有後還者，能盡食者，亦盡食之，若不足者，取前餘食，足而食之。 |
If there is someone who comes back after begging for food, he who can eat all the food will also eat it. If there is not enough food, he will take the leftover food and eat as much as he can. |
若有餘者，便瀉著淨地，及無蟲水中，取彼食器，淨洗拭已，舉著一面，收卷床席，斂洗足蹬，收拭脚巾，舉洗足器，及水瓶、澡罐，掃灑食堂，糞除淨已，收舉衣鉢，澡洗手足，以尼師檀著於肩上，入室宴坐。 |
If there are any leftovers, drain them on the clean ground and in insect-free water. Take the food utensils, clean them and wipe them. Hold one side up, roll up the bed mat, wash the foot pedals, collect the foot towels, lift the foot washers, water bottles, and bathe. After cleaning the cans, sweeping the canteen, cleaning out the excrement, collecting the clothes and bowl, bathing, washing hands and feet, putting the nun's sandalwood on the shoulders, and went into the room to sit down for a banquet. |
彼尊者等至於晡時，若有先從宴坐起者，見水瓶、澡罐空無有水，便持行取，若能勝者，便舉持來，安著一面； |
When the venerable Master waits for the afternoon, if anyone gets up from the banquet first and sees that there is no water in the water bottle or bath pot, he will hold it and take it. If he can win, he will hold it up and put it on one side. |
若不能勝，則便以手招一比丘，兩人共舉，持著一面，各不相語，各不相問。 |
If he cannot win, he will call a bhikkhu with his hand, and the two of them will raise their hands together, holding one side at a time, without talking to each other or asking questions. |
彼尊者等五日一集，或共說法，或聖默然。 |
The Venerable Master waited for five days to teach the Dharma together, or in silence. |
於是，守林人遙見世尊來，逆訶止曰： |
Then, when the forest guard saw the World Honored One coming from afar, he stopped and said: |
「沙門！沙門！莫入此林。 |
"Samana! Samana! Don't enter this forest. |
所以者何？ |
So what? |
今此林中有三族姓子，尊者阿那律陀、尊者難提、尊者金毘羅，彼若見汝，或有不可。」 |
There are three clans in this forest today, the Venerable Aniruddha, the Venerable Nanti, and the Venerable Kampila. If they see you, there may be something wrong with them. " |
世尊告曰： |
The World Honored One said: |
「汝守林人！彼若見我，必可，無不可。」 |
You forest guard! If he sees me, he will definitely do it. There is nothing wrong with me. |
於是，尊者阿那律陀遙見世尊來，即訶彼曰： |
Then, when the Venerable Aniruddha saw the World-Honored One coming from afar, he immediately said to him: |
「汝守林人！莫訶世尊。 |
"You forest guards! Lord Mohe. |
汝守林人！莫止善逝。 |
You forest guard! Don't stop doing good things. |
所以者何？ |
So what? |
是我尊來，我善逝來。」 |
It is I who have come, and I who have passed away. " |
尊者阿那律陀出迎世尊，攝佛衣鉢，尊者難提為佛敷床，尊者金毘羅為佛取水。 |
The Venerable Aniruddha went out to meet the World Honored One and took the Buddha's robe and bowl. The Venerable Nanti made the Buddha's bed, and the Venerable Kampila fetched water for the Buddha. |
爾時，世尊洗手足已，坐彼尊者所敷之座，坐已，問曰： |
At that time, the World-Honored One had washed his hands and feet, sat down on the seat provided by that Venerable One, and asked: |
「阿那律陀！汝常安隱，無所乏耶？」 |
Anaruddha! Are you always peaceful and in need of nothing? |
尊者阿那律陀白曰： |
Venerable Aniruddha said: |
「世尊！我常安隱，無有所乏。」 |
World Honored One! I am always at peace, lacking nothing. |
世尊復問阿那律陀： |
The World-Honored One asked Aniruddha again: |
「云何安隱，無所乏耶？」 |
How can I live in peace and have nothing to lose? |
尊者阿那律陀白曰： |
Venerable Aniruddha said: |
「世尊！我作是念： |
"World Honored One! I am thinking this: |
『我有善利，有大功德，謂我與如是梵行共行。』 |
"I have good benefits and great merits, so I am walking in such a holy life." 』 |
世尊！我常向彼梵行行慈身業，見與不見，等無有異，行慈口業、行慈意業，見與不見，等無有異。 |
World Honored One! I always perform acts of loving-kindness in the body and mind toward that Brahma, and there is no difference whether I see them or not. |
世尊！我作是念： |
World Honored One! I am thinking: |
『我今寧可自捨己心，隨彼諸賢心。』 |
"Now I would rather sacrifice my own heart and follow the hearts of other virtuous people." 』 |
世尊！我便自捨己心，隨彼諸賢心。 |
World Honored One! I will sacrifice my own heart and follow the hearts of other virtuous people. |
世尊！我未曾有一不可心。 |
World Honored One! There's never been a single thing I didn't like. |
世尊！如是我常安隱，無有所乏。」 |
World Honored One! In this way, I am always at peace and have nothing to lose. " |
問尊者難提，答亦如是。 |
It is difficult to ask the Venerable, and the answer is the same. |
復問尊者金毘羅曰： |
I asked the Venerable Jinpiluo again: |
「汝常安隱，無所乏耶？」 |
You always live in peace and have nothing to lose? |
尊者金毘羅白曰： |
The Venerable Jinpi Luobai said: |
「世尊！我常安隱，無有所乏。」 |
World Honored One! I am always at peace, lacking nothing. |
問曰： |
Question: |
「金毘羅！云何安隱，無所乏耶？」 |
Kimpila! How can I live in peace and have nothing to lose? |
尊者金毘羅白曰： |
The Venerable Jinpi Luobai said: |
「世尊！我作是念： |
"World Honored One! I am thinking this: |
『我有善利，有大功德，謂我與如是梵行共行。』 |
"I have good benefits and great merits, so I am walking in such a holy life." 』 |
世尊！我常向彼梵行行慈身業，見與不見，等無有異，行慈口業、行慈意業，見與不見，等無有異。 |
World Honored One! I always perform acts of loving-kindness in the body and mind toward that Brahma, and there is no difference whether I see them or not. |
世尊！我作是念： |
World Honored One! I am thinking: |
『我今寧可自捨己心，隨彼諸賢心。』 |
"Now I would rather sacrifice my own heart and follow the hearts of other virtuous people." 』 |
世尊！我便自捨己心，隨彼諸賢心。 |
World Honored One! I will sacrifice my own heart and follow the hearts of other virtuous people. |
世尊！我未曾有一不可心。 |
World Honored One! There's never been a single thing I didn't like. |
世尊！如是我常安隱，無有所乏。」 |
World Honored One! In this way, I am always at peace and have nothing to lose. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！阿那律陀！如是汝等常共和合，安樂無諍，一心一師，合一水乳，頗得人上之法而有差降安樂住止耶？」 |
Excellent! Excellent! Aniruddha! In this way, you are always in harmony, peaceful and happy without any contradictions, with one mind and one teacher, united as one water and milk, and you have quite mastered the teachings of human beings and are able to achieve peace and happiness. |
尊者阿那律陀白曰： |
Venerable Aniruddha said: |
「世尊！如是我等常共和合，安樂無諍，一心一師，合一水乳，得人上之法而有差降安樂住止。 |
"World Honored One! In this way, we are always in harmony, peaceful and happy without any quarrels, with one mind and one teacher, united as one water and milk, and we have obtained the Dharma above human beings and have peace and happiness. |
世尊！我等得光明便見色，彼見色光明尋復滅。」 |
World Honored One! When we see light, we see form; when he sees form, the light seeks to disappear again. " |
世尊告曰： |
The World Honored One said: |
「阿那律陀！汝等不達此相，謂相得光明而見色者，彼見色光明尋復滅。 |
"Anaruddha! If you don't realize this sign, you say that if you see light and form, you will see the light of form and perish. |
阿那律陀！我本未得覺無上正真道時，亦得光明而見色，彼見色光明尋復滅。 |
Aniruddha! Even before I realized the supreme and true path, I could still see light and form, but when I saw form, the light sought to disappear again. |
阿那律陀！我作是念： |
Aniruddha! I am thinking: |
『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅？』 |
"What trouble is there in my heart that causes me to lose my concentration and destroy my eyes? My eyes are destroyed. I see the form because of the light I originally received, but the light I see appears to disappear again?" 』 |
阿那律陀！我行精勤無懈怠，身止住，有正念正智，無有愚癡，得定一心。 |
Aniruddha! I act diligently without slacking off, my body is still, I have right mindfulness and correct wisdom, I am free from foolishness and delusion, and I am able to concentrate my mind. |
阿那律陀！我作是念： |
Aniruddha! I am thinking: |
『我行精勤無懈怠，身止住，有正念正智，無有愚癡，得定一心，若世中無道，我可見可知彼耶？』 |
"I act diligently without laziness, my body is still, I have right mindfulness and wisdom, I am free from foolishness, and I have a single mind. If there is no way in the world, how can I know that?" 』 |
我心中生此疑患，因此疑患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。 |
This doubt arises in my mind. Because of this doubt, I lose my concentration and destroy my eyes. My eyes are extinguished. I originally received light and saw form, but the light I saw then disappeared again. |
阿那律陀！我今要當作是念： |
Aniruddha! Now I want to think of it as: |
『我心中不生疑患。』 |
"I have no doubt in my mind. 』 |
阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精懃，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋復滅。 |
Aniruddha! I wish I could avoid this problem, so I live far away alone without letting my mind wander, and practice diligently. Because I live far away alone, without letting my mind wander, and practice diligently, I will gain light and see form. The light I see in form will be restored. destroy. |
「阿那律陀！我復作是念： |
"Anaruddha! I repeat this thought: |
『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅？』 |
"What trouble is there in my heart that causes me to lose my concentration and destroy my eyes? My eyes are destroyed. I see the form because of the light I originally received, but the light I see appears to disappear again?" 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『我心中生無念患，因此無念患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。』 |
"The trouble of having no thoughts arises in my heart. Therefore, because of the trouble of not having thoughts, I lose my concentration and my eyes are extinguished. My eyes are extinguished. I get the light and see the form. The light I see and the form disappears again." 』 |
阿那律陀！我今要當作是念： |
Aniruddha! Now I want to think of it as: |
『我心中不生疑患，亦不生無念患。』 |
"I have no doubts in my heart, nor do I have no worries. 』 |
阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋復滅。 |
Aniruddha! I wish I could avoid this problem, so I would stay far away from the solitude, without letting my mind wander, and practice diligently. destroy. |
「阿那律陀！我復作是念： |
"Anaruddha! I repeat this thought: |
『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅？』 |
"What trouble is there in my heart that causes me to lose my concentration and destroy my eyes? My eyes are destroyed. I see the form because of the light I originally received, but the light I see appears to disappear again?" 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『我心中生身病想患，因此身病想患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。』 |
"I have thoughts of physical illness in my mind, and because of this thought of physical illness, I lose concentration and destroy my eyes. My eyes are extinguished. I originally received light and saw form, but the light I saw in form disappeared again." 』 |
阿那律陀！我今要當作是念： |
Aniruddha! Now I want to think of it as: |
『我心中不生疑患，不生無念患，亦不生身病想患。』 |
"I have no doubts in my heart, no worries without thoughts, and no thoughts of physical illness. 』 |
阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋復滅。 |
Aniruddha! I wish I could avoid this problem, so I would stay far away from the solitude, without letting my mind wander, and practice diligently. destroy. |
「阿那律陀！我復作是念： |
"Anaruddha! I repeat this thought: |
『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅？』 |
"What trouble is there in my heart that causes me to lose my concentration and destroy my eyes? My eyes are destroyed. I see the form because of the light I originally received, but the light I see appears to disappear again?" 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『我心中生睡眠患，因此睡眠患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。』 |
"I suffer from sleep problems in my heart. Because of the sleep problems, I lose my concentration and my eyes are extinguished. My eyes are extinguished. I get light and see form, but the light I see comes and disappears." 』 |
阿那律陀！我今要當作是念： |
Aniruddha! Now I want to think of it as: |
『我心中不生疑患，不生無念患，不生身病想患，亦不生睡眠患。』 |
"I have no doubts in my heart, no thoughts, no physical illnesses, no sleep problems. 』 |
阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋復滅。 |
Aniruddha! I wish I could avoid this problem, so I would stay far away from the solitude, without letting my mind wander, and practice diligently. destroy. |
「阿那律陀！我復作是念： |
"Anaruddha! I repeat this thought: |
『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅？』 |
"What trouble is there in my heart that causes me to lose my concentration and destroy my eyes? My eyes are destroyed. I see the form because of the light I originally received, but the light I see appears to disappear again?" 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『我心中生過精勤患，因此過精勤患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。』 |
"I have had trouble with energy and effort in my heart. Because of the trouble with energy, I have lost concentration and my eyes have been destroyed. My eyes have been destroyed. I originally received light and saw form, but the light I saw in form disappeared again." 』 |
阿那律陀！猶如力士捉蠅太急，蠅即便死。 |
Aniruddha! Just like a strong man catching a fly too quickly, the fly will die. |
如是，阿那律陀！我心中生過精勤患，因此過精勤患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。 |
So, Aniruddha! I have had trouble with energy and effort in my heart. Because of the trouble with energy and effort, I lost concentration and my eyes were destroyed. My eyes were destroyed. I originally received light and saw form, but the light I saw was destroyed again. |
阿那律陀！我今要當作是念： |
Aniruddha! Now I want to think of it as: |
『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，亦不生過精勤患。』 |
"I have no doubts in my heart, no worries about lack of thought, no worries about physical illness, no worries about sleep, and no worries about excessive effort. 』 |
阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤。 |
Aniruddha! I don't want to suffer from this, so I live far away and alone, without letting my mind wander, and practice diligently. |
因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋復滅。 |
Because he lives far away and alone, his mind is not relaxed, and he practices diligently, he will gain light and see form, and the light he sees will disappear again. |
「阿那律陀！我復作是念： |
"Anaruddha! I repeat this thought: |
『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅？』 |
"What trouble is there in my heart that causes me to lose my concentration and destroy my eyes? My eyes are destroyed. I see the form because of the light I originally received, but the light I see appears to disappear again?" 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『我心中生太懈怠患，因此太懈怠患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。』 |
"The trouble of being too lazy arises in my heart. Because of the trouble of being too lazy, I lose my concentration and my eyes are extinguished. My eyes are extinguished. I get the light and see the form, but the light I see and the form disappears again." 』 |
阿那律陀！猶如力士捉蠅太緩，蠅便飛去。 |
Anirudha! Just like a strong man catching a fly too slowly, the fly will fly away. |
阿那律陀！我心中生太懈怠患，因此太懈怠患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。 |
Anirudha! The trouble of being too lazy arises in my heart. Because of the trouble of being too lazy, I lose concentration and my eyes are extinguished. My eyes are extinguished. I get light and see form, but the light that I see is destroyed again. |
阿那律陀！我今要當作是念： |
Anirudha! Now I want to think of it as: |
『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，不生太精勤患，亦不生太懈怠患。』 |
"I have no doubts, no thoughts, no physical illnesses, no sleep, no too diligent and too lazy. 』 |
阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋復滅。 |
Anirudha! I wish I could avoid this problem, so I would stay far away from the solitude, without letting my mind wander, and practice diligently. destroy. |
「阿那律陀！我復作是念： |
"Anaruddha! I repeat this thought: |
『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅？』 |
"What trouble is there in my heart that causes me to lose my concentration and destroy my eyes? My eyes are destroyed. I see the form because of the light I originally received, but the light I see appears to disappear again?" 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『我心中生恐怖患，因此恐怖患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。』 |
"I have fear and fear in my heart. Because of the fear and fear, I lose my concentration and my eyes are extinguished. My eyes have been extinguished. I have received light and seen form, but the light I saw has disappeared again." 』 |
阿那律陀！猶如人行道，四方有怨賊來，彼人見已，畏懼恐怖，舉身毛竪。 |
Aniruddha! Just like on the sidewalk, there are resentful thieves coming from all directions. When those people see you, they will be frightened and their hair will stand on end. |
如是，阿那律陀！我心中生恐怖患，因此恐怖患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。 |
So, Aniruddha! Fear arises in my heart, and because of the fear, I lose concentration and destroy my eyes. My eyes are destroyed, and I see the form by the light I originally received. The light I see in the form disappears again. |
阿那律陀！我今要當作是念： |
Aniruddha! Now I want to think of it as: |
『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，不生大精勤患，不生太懈怠患，亦不生恐怖患。』 |
"I have no doubts, no thoughts, no thoughts of physical illness, no sleep, no energy, no laziness, no fear. 』 |
阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋復滅。 |
Aniruddha! I wish I could avoid this problem, so I live far away alone without letting my mind wander, and practice diligently. Because I live far away alone, without letting my mind wander, and practice diligently, I will gain light and see form. The light I see in form will be restored. destroy. |
「阿那律陀！我復作是念： |
"Anaruddha! I repeat this thought: |
『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅？』 |
"What trouble is there in my heart that causes me to lose my concentration and destroy my eyes? My eyes are destroyed. I see the form because of the light I originally received, but the light I see appears to disappear again?" 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『我心中生喜悅患，因此喜悅患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。』 |
"The trouble of joy arises in my heart. Because of the trouble of joy, I lose concentration and my eyes are extinguished. My eyes are extinguished. I get the light and see the form. The light I see comes and disappears." 』 |
阿那律陀！猶若如人本求一寶藏，頓得四寶藏，彼見已，便生悅歡喜。 |
Aniruddha! Just like a person who originally sought one treasure and suddenly found four treasures, when he saw it, he was delighted. |
如是，阿那律陀！我心中生喜悅患，因此喜悅患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。 |
So, Aniruddha! Joy and misfortune arise in my heart. Because of joy and misfortune, I lose my concentration and my eyes are extinguished. My eyes are extinguished. I get light and see form, but the light I see comes and disappears. |
阿那律陀！我今要當作是念： |
Aniruddha! Now I want to think of it as: |
『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，不生太精勤患，不生太懈怠患，不生恐怖患，亦不生喜悅患。』 |
"I have no doubts, no thoughts, no physical illnesses, no sleep, no too much energy, no too laziness, no fear, no joy. 』 |
阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋復滅。 |
Aniruddha! I wish I could avoid this problem, so I live far away alone without letting my mind wander, and practice diligently. Because I live far away alone, without letting my mind wander, and practice diligently, I will gain light and see form. The light I see in form will be restored. destroy. |
「阿那律陀！我復作是念： |
"Anaruddha! I repeat this thought: |
『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅？』 |
"What trouble is there in my heart that causes me to lose my concentration and destroy my eyes? My eyes are destroyed. I see the form because of the light I originally received, but the light I see appears to disappear again?" 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『我心中生自高心患，因此自高心患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。』 |
"My mind is filled with anxiety. Therefore, because of my anxiety, I lose concentration and my eyes are destroyed. My eyes are destroyed. I originally received light and saw form, but the light I saw was destroyed again." 』 |
阿那律陀！我今要當作是念： |
Aniruddha! Now I want to think of it as: |
『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，不生太精勤患，不生太懈怠患，不生恐怖患，不生喜悅患，亦不生自高心患。』 |
"I have no doubts, no thoughts, no physical illness, no sleep, no too much energy, no too much laziness, no fear, no joy, and no trouble. Conceited by pride. 』 |
阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋復滅。 |
Aniruddha! I wish I could avoid this problem, so I live far away alone without letting my mind wander, and practice diligently. Because I live far away alone, without letting my mind wander, and practice diligently, I will gain light and see form. The light I see in form will be restored. destroy. |
「阿那律陀！我復作是念： |
"Anaruddha! I repeat this thought: |
『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅？』 |
"What trouble is there in my heart that causes me to lose my concentration and destroy my eyes? My eyes are destroyed. I see the form because of the light I originally received, but the light I see appears to disappear again?" 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『我心中生若干想患，因此若干想患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。』 |
"I have certain thoughts and troubles in my mind. Due to these thoughts and troubles, I lose my concentration and my eyes are extinguished. My eyes are extinguished. I get the light and see the form. The light I see and the form disappears again." 』 |
阿那律陀！我今要當作是念： |
Aniruddha! Now I want to think of it as: |
『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，不生大精勤患，不生太懈怠患，不生恐怖患，不生喜悅患，不生自高心患，亦不生若干想患。』 |
"I have no doubts, no thoughts, no physical illness or thoughts, no sleep, no energy, no laziness, no fear, no joy, no self. If you have a high heart, you won't have many thoughts about it. 』 |
阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色，彼見色光明尋復滅。 |
Aniruddha! I wish I could avoid this problem, so I live far away alone without letting my mind wander, and practice diligently. Because I live far away alone, without letting my mind wander, and practice diligently, I will gain light and see form. The light I see in form will be restored. destroy. |
「阿那律陀！我復作是念： |
"Anaruddha! I repeat this thought: |
『我心中有何患，令我失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅？』 |
"What trouble is there in my heart that causes me to lose my concentration and destroy my eyes? My eyes are destroyed. I see the form because of the light I originally received, but the light I see appears to disappear again?" 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『我心中生不觀色患，因此不觀色患故，便失定而滅眼，眼滅已，我本所得光明而見色，彼見色光明尋復滅。』 |
"The problem of not observing color arises in my heart. Because of this problem of not observing color, I lose concentration and destroy my eyes. My eyes are destroyed. I get light and see form. The light I see comes and disappears." 』 |
阿那律陀！我今要當作是念： |
Aniruddha! Now I want to think of it as: |
『我心中不生疑患，不生無念患，不生身病想患，不生睡眠患，不生太精勤患，不生太懈怠患，不生恐怖患，不生喜悅患，亦不生自高心患，不生若干想患，亦不生不觀色患。』 |
"I have no doubts, no thoughts, no physical illness, no sleep, no too much energy, no too much laziness, no fear, no joy, and no trouble. The trouble of self-exaltation does not arise from the trouble of thinking, nor does it suffer from the trouble of not observing color. 』 |
阿那律陀！我欲不起此患故，便在遠離獨住，心無放逸，修行精勤，因在遠離獨住，心無放逸，修行精勤故，便得光明而見色。 |
Aniruddha! I wish I could avoid this problem, so I live far away alone, without letting my mind wander, and practice diligently. Because I live far away alone, without letting my mind wander, and practice diligently, I will gain light and see colors. |
阿那律陀！若我心生疑患，彼得心清淨，無念、身病想、睡眠、太精勤、太懈怠、恐怖、喜悅、高心、生若干想、不觀色心患，彼得心清淨。」 |
Aniruddha! If I have doubts in my mind, my mind is pure. I have no thoughts, thoughts of physical illness, sleep, too much diligence, too much laziness, fear, joy, high spirits, a few thoughts, and no thoughts of color. My mind is pure. " |
「阿那律陀！我復作是念： |
"Anaruddha! I repeat this thought: |
『我當修學三定，修學有覺有觀定，修學無覺少觀定，修學無覺無觀定。』 |
"I should practice the three kinds of concentration, practice the concentration with awareness and insight, practice the concentration without awareness and less insight, and learn the concentration without awareness and without insight. 』 |
阿那律陀！我便修學三定，修學有覺有觀定，修學無覺少觀定，修學無覺無觀定； |
Aniruddha! I then cultivated the three kinds of concentration: I practiced concentration with awareness and insight; I practiced concentration without awareness and less concentration; I practiced concentration without awareness and without insight; |
若我修學有覺有觀定者，心便順向無覺少觀定，如是我必不失此智見。 |
If I cultivate awareness and concentration, my mind will follow the path of non-awareness and less concentration, and I will not lose this wisdom. |
阿那律陀！如是我知如是已，竟日、竟夜、竟日夜修學有覺有觀定。 |
Aniruddha! So I know this, I practice day and night, day and night, I have awareness and concentration. |
阿那律陀！我爾時行此住止行，若我修學有覺有觀定者，心便順向無覺無觀定，如是我必不失此智見。 |
Aniruddha! When I practice this kind of abiding and calmness, if I practice it with awareness and concentration, my mind will follow the direction of non-awareness and concentration, and I will not lose this wisdom and view. |
阿那律陀！如是我知如是已，竟日、竟夜、竟日夜修學有覺有觀定。 |
Aniruddha! So I know this, I practice day and night, day and night, I have awareness and concentration. |
阿那律陀！我爾時行此住止行。 |
Aniruddha! I will continue to practice this way. |
「阿那律陀！若我修學無覺少觀定者，心便順向有覺有觀定，如是我必不失此智見。 |
"Anaruddha! If I practice non-awareness and less concentration, my mind will follow the direction of awareness and concentration. In this way, I will not lose this wisdom. |
阿那律陀！如是我知如是已，竟日、竟夜、竟日夜修學無覺少觀定。 |
Aniruddha! So I know that I have been practicing meditation day and night without any awareness. |
阿那律陀！我爾時行此住止行，若我修學無覺少觀定者，心便順向無覺無觀定，如是我必不失此智見。 |
Aniruddha! While I am practicing this abiding and calming practice, if I practice the concentration of non-awareness and less concentration, my mind will follow the concentration of non-awareness and non-contemplation, and I will not lose this wisdom and view. |
阿那律陀！如是我知如是已，竟日、竟夜、竟日夜修學無覺少觀定。 |
Aniruddha! So I know that I have been practicing meditation day and night without any awareness. |
阿那律陀！我爾時行此住止行。 |
Aniruddha! I will continue to practice this way. |
「阿那律陀！若我修學無覺無觀定者，心便順向有覺有觀定，如是我必不失此智見。 |
"Anaruddha! If I practice non-awareness and non-contemplation concentration, my mind will follow the direction of awareness and concentration, and I will not lose this wisdom. |
阿那律陀！如是我知如是已，竟日、竟夜、竟日夜修學無覺無觀定。 |
Aniruddha! Knowing this, I have been practicing day and night, day and night, without awareness or contemplation. |
阿那律陀！我爾時行此住止行，若我修學無覺無觀定者，心便順向無覺少觀定，如是我不失此智見。 |
Aniruddha! Now that I am practicing this abiding and calming practice, if I practice the concentration without awareness or contemplation, my mind will follow the concentration without awareness or contemplation, so that I will not lose this wisdom and view. |
阿那律陀！如是我知如是已，竟日、竟夜、竟日夜修學無覺無觀定。 |
Aniruddha! Knowing this, I have been practicing day and night, day and night, without awareness or contemplation. |
阿那律陀！我爾時行此住止行。 |
Aniruddha! I will continue to practice this way. |
「阿那律陀！有時我知光明而不見色。 |
"Anaruddha! Sometimes I see light but not form. |
阿那律陀！我作是念： |
Aniruddha! I am thinking: |
『何因何緣知光明而不見色？』 |
"Why do you know the light but not the form?" 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『若我念光明相，不念色相者，爾時我知光明而不見色。』 |
"If I think of light and not form, then I will know light but not form." 』 |
阿那律陀！如是我知如是已，竟日、竟夜、竟日夜知光明而不見色。 |
Aniruddha! Knowing this, I know the light day and night and do not see form. |
阿那律陀！我爾時行此住止行。 |
Aniruddha! I will continue to practice this way. |
阿那律陀！有時我見色而不知光明。 |
Aniruddha! Sometimes I see color but not light. |
阿那律陀！我作是念： |
Aniruddha! I am thinking: |
『何因何緣我見色而不知光明？』 |
"Why do I see form but not light?" 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『若我念色相，不念光明相者，爾時我知色而不知光明。』 |
"If I think about the form but not the light, then I will know the form but not the light." 』 |
阿那律陀！如是我知如是已，竟日、竟夜、竟日夜知色而不知光明。 |
Aniruddha! So I know this, day and night, day and night, I know color but not light. |
阿那律陀！我爾時行此住止行。 |
Aniruddha! I will continue to practice this way. |
「阿那律陀！有時我少知光明，亦少見色。 |
"Anaruddha! Sometimes I know little about light and little about form. |
阿那律陀！我作是念： |
Aniruddha! I am thinking: |
『何因何緣我少知光明，亦少見色？』 |
"Why and why do I know so little about light and color? 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『若我少入定，少入定故，少眼清淨，少眼清淨故，我少知光明，亦少見色。』 |
"If I enter samadhi less often, my eyes will become clearer, and my eyes will become clearer. I will see less light and see less form." 』 |
阿那律陀！如是我知如是已，竟日、竟夜、竟日夜少知光明，亦少見色。 |
Aniruddha! So I know that already, day and night, day and night, I see very little light, and I see very little color. |
阿那律陀！爾時我行此住止行。 |
Aniruddha! Then I will do this. |
阿那律陀！有時我廣知光明，亦廣見色。 |
Aniruddha! Sometimes I know the light widely and see the colors widely. |
阿那律陀！我作是念： |
Aniruddha! I am thinking: |
『何因何緣我廣知光明，亦廣見色？』 |
"Why and why do I know so much light and see so much color?" 』 |
阿那律陀！我復作是念： |
Aniruddha! I repeat it by reading: |
『若我廣入定，廣入定故，廣眼清淨，廣眼清淨故，我廣知光明，亦廣見色。』 |
"If I enter deep concentration, and because I enter deep concentration, my wide eyes will be pure, and my wide eyes will be pure, I will know the light extensively, and I will also see the form extensively." 』 |
阿那律陀！如是我知如是已，竟日、竟夜、竟日夜廣知光明，亦廣見色。 |
Aniruddha! As I know, I know the light day and night, and see the color extensively day and night. |
阿那律陀！爾時我行此住止行。 |
Aniruddha! Then I will do this. |
「阿那律陀！若我心中生疑患，彼得心清淨，無念、身病想、睡眠、太精勤、太懈怠、恐怖、喜悅、高心，生若干想，不觀色心患。 |
"Anaruddha! If doubts arise in my mind, Peter's mind will be pure, free from thoughts, thoughts of physical illness, sleep, too much diligence, too much laziness, fear, joy, high spirits, any number of thoughts, and no mind troubles arising from sight. |
彼得心清淨，有覺有觀定修學極修學，無覺少觀定修學極修學，無覺無觀定修學極修學，一向定修學極修學，雜定修學極修學，少定修學極修學，廣無量定修學極修學。 |
Peter's mind is pure, he has awareness and insight to practice the ultimate practice, he has little awareness of concentration, he has the ultimate practice, he has no awareness and no insight, he has the ultimate practice, he has always practiced concentration and practice, he has mixed concentration and practice the most practice, he has little concentration practice and he is the ultimate practice. Infinite samadhi and ultimate cultivation. |
我生知見極明淨，趣向定住，精勤修道品，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
My knowledge and vision in my life are extremely clear and pure, my interest is fixed, I have diligently cultivated the Tao, my life is over, my holy life has been established, my actions have been done, I will never experience any more, I know it is true. |
阿那律陀！爾時我行此住止行。」 |
Aniruddha! Then I will do this. " |
佛說如是。 |
Buddha said so. |
尊者阿那律陀、尊者難提、尊者金毘羅聞佛所說，歡喜奉行。 |
The Venerable Aniruddha, the Venerable Nanti, and the Venerable Kampila heard what the Buddha said and followed it with joy. |
長壽王本起經第一竟（九千二百一十八字） |
The First Principle of the Sutra of the King of Longevity (9,218 words) |
中阿含經卷第十七（九千二百一十八字）（第二小土城誦） |
The Seventeenth Volume of the Central Agama Sutra (9,218 words) (Recited by the Second Xiaotucheng) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
73. Devas（七三）天經 |
73. (Seventy-three) Scripture |
中阿含經卷第十八 |
Volume 18 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊枝提瘦，在水渚林中。 |
At one time, the Buddha was walking on a branch in Shuizhu Forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我本未得覺無上正真道時，而作是念： |
"When I had not yet realized the supreme truth, I thought this: |
『我寧可得生其光明，因其光明而見形色。 |
"I would rather be born with its light, and see the form because of its light. |
如是我智見極大明淨。』 |
Thus my wisdom and view are extremely clear and pure. 』 |
我為智見極明淨故，便在遠離獨住，心無放逸，修行精勤。 |
Because my wisdom and vision are extremely clear and pure, I live far away and alone, my mind is not restless, and I practice diligently. |
我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色也。 |
Because I live far away and alone, my mind is not relaxed, and I practice diligently, I can see the light and form. |
然我未與彼天共同集會，未相慰勞，未有所論說，未有所答對。 |
However, I have not gathered together with that heaven, I have not comforted each other, I have not made any comments, and I have not given any answers. |
「我復作是念： |
"I repeat it by reading: |
『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對。 |
I would rather be born in its light, see forms because of its light, and gather together with that heaven to comfort each other, have something to say, and have something to answer. |
如是我智見極大明淨。』 |
Thus my wisdom and view are extremely clear and pure. 』 |
我為智見極明淨故，便在遠離獨住，心無放逸，修行精勤。 |
Because my wisdom and vision are extremely clear and pure, I live far away and alone, my mind is not restless, and I practice diligently. |
我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對也。 |
Because I lived far away in solitude, my mind was not restful, and I practiced diligently, I immediately gained light and could see forms. I could gather together with other heavens to comfort each other, and I had something to say and answers to. |
然我不知彼天如是姓、如是字、如是生。 |
However, I don’t know that such a surname, such a character, and such a person are born in that world. |
「我復作是念： |
"I repeat it by reading: |
『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對； |
"I would rather be born in its light, see forms because of its light, and gather together with that heaven to comfort each other, have something to say, and have something to answer; |
亦知彼天如是姓、如是字、如是生。 |
I also know that the sky has such a surname, such a character, and such a birth. |
如是我智見極大明淨。』 |
Thus my wisdom and view are extremely clear and pure. 』 |
我為智見極明淨故，便在遠離獨住，心無放逸，修行精勤。 |
Because my wisdom and vision are extremely clear and pure, I live far away and alone, my mind is not restless, and I practice diligently. |
我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對； |
Because I lived far away in solitude, my mind was not relaxed, and I practiced diligently, I immediately gained light and saw forms. I also gathered with other heavens to comfort each other, to discuss things, and to answer questions; |
亦知彼天如是姓、如是字、如是生也。 |
I also know that the sky has such a surname, such a character, and such a birth. |
然我不知彼天如是食、如是受苦樂。 |
But I don’t know that there will be such food, such suffering and joy in that world. |
「我復作是念： |
"I repeat it by reading: |
『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對； |
"I would rather be born in its light, see forms because of its light, and gather together with that heaven to comfort each other, have something to say, and have something to answer; |
亦知彼天如是姓、如是字、如是生； |
I also know that there is such a surname, such a character, and such a birth in that world; |
亦知彼天如是食、如是受苦樂。 |
I also know that in that world there will be such food, such suffering and happiness. |
如是我智見極大明淨。』 |
Thus my wisdom and view are extremely clear and pure. 』 |
我為智見極明淨故，便在遠離獨住，心無放逸，修行精勤。 |
Because my wisdom and vision are extremely clear and pure, I live far away and alone, my mind is not restless, and I practice diligently. |
我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對； |
Because I lived far away in solitude, my mind was not relaxed, and I practiced diligently, I immediately gained light and saw forms. I also gathered with other heavens to comfort each other, to discuss things, and to answer questions; |
亦知彼天如是姓、如是字、如是生； |
I also know that there is such a surname, such a character, and such a birth in that world; |
亦知彼天如是食、如是受苦樂也。 |
I also know that in that heaven there is such food, such suffering and joy. |
然我不知彼天如是長壽、如是久住、如是命盡。 |
However, I didn’t know that the heaven would be so long-lived, so long-lasting, and so extinct. |
「我復作是念： |
"I repeat it by reading: |
『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對； |
"I would rather be born in its light, see forms because of its light, and gather together with that heaven to comfort each other, have something to say, and have something to answer; |
亦知彼天如是姓、如是字、如是生； |
I also know that there is such a surname, such a character, and such a birth in that world; |
亦知彼天如是食、如是受苦樂，亦知彼天如是長壽、如是久住、如是命盡。 |
I also know that in that heaven there is such food, such suffering and joy, and I also know that in that heaven there is such long life, such long residence, and such end of life. |
如是我智見極大明淨。』 |
Thus my wisdom and view are extremely clear and pure. 』 |
我為智見極明淨故，便在遠離獨住，心無放逸，修行精勤。 |
Because my wisdom and vision are extremely clear and pure, I live far away and alone, my mind is not restless, and I practice diligently. |
我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對； |
Because I lived far away in solitude, my mind was not relaxed, and I practiced diligently, I immediately gained light and saw forms. I also gathered with other heavens to comfort each other, to discuss things, and to answer questions; |
亦知彼天如是姓、如是字、如是生； |
I also know that there is such a surname, such a character, and such a birth in that world; |
亦知彼天如是食、如是受苦樂； |
I also know that in that heaven there will be such food, such suffering and happiness; |
亦知彼天如是長壽、如是久住、如是命盡也。 |
I also know that the heavens in that world are so long-lived, so long-lasting, and so life-extending. |
然我不知彼天作如是如是業已，死此生彼。 |
However, I don’t know that heaven has done this and that, death here and life there. |
「我復作是念： |
"I repeat it by reading: |
『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對； |
"I would rather be born in its light, see forms because of its light, and gather together with that heaven to comfort each other, have something to say, and have something to answer; |
亦知彼天如是姓、如是字、如是生； |
I also know that there is such a surname, such a character, and such a birth in that world; |
亦知彼天如是食、如是受苦樂； |
I also know that in that heaven there will be such food, such suffering and happiness; |
亦知彼天如是長壽、如是久住、如是命盡； |
I also know that the heaven in that world has such a long life, such a long abode, and such an end; |
亦知彼天作如是如是業已，死此生彼。 |
I also know that heaven has done such and such things, and I will die this way and be born that way. |
如是我智見極大明淨。』 |
Thus my wisdom and view are extremely clear and pure. 』 |
我為智見極明淨故，便在遠離獨住，心無放逸，修行精勤。 |
Because my wisdom and vision are extremely clear and pure, I live far away and alone, my mind is not restless, and I practice diligently. |
我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對； |
Because I lived far away in solitude, my mind was not relaxed, and I practiced diligently, I immediately gained the light and saw forms. I also gathered with other heavens to comfort each other, to discuss things, and to answer questions; |
亦知彼天如是姓、如是字、如是生； |
I also know that there is such a surname, such a character, and such a birth in that world; |
亦知彼天如是食、如是受苦樂； |
I also know that in that heaven there will be such food, such suffering and happiness; |
亦知彼天如是長壽、如是久住、如是命盡； |
I also know that the heaven in that world has such a long life, such a long abode, and such an end; |
亦知彼天作如是如是業已，死此生彼也。 |
You also know that heaven has done things like this, and you will die this way and be born that way. |
然我不知彼天、彼彼天中。 |
But I don’t know that heaven or that heaven. |
「我復作是念： |
"I repeat it by reading: |
『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對； |
"I would rather be born in its light, see forms because of its light, and gather together with that heaven to comfort each other, have something to say, and have something to answer; |
亦知彼天如是姓、如是字、如是生； |
I also know that there is such a surname, such a character, and such a birth in that world; |
亦知彼天如是食、如是受苦樂； |
I also know that in that heaven there will be such food, such suffering and happiness; |
亦知彼天如是長壽、如是久住、如是命盡； |
I also know that the heaven in that world has such a long life, such a long abode, and such an end; |
亦知彼天作如是如是業已，死此生彼； |
We also know that in heaven we have done such and such deeds, we will die here and be reborn there; |
亦知彼天、彼彼天中。 |
I also know that heaven and that heaven. |
如是我智見極大明淨。』 |
Thus my wisdom and view are extremely clear and pure. 』 |
我為智見極明淨故，便在遠離獨住，心無放逸，修行精勤。 |
Because my wisdom and vision are extremely clear and pure, I live far away and alone, my mind is not restless, and I practice diligently. |
我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對； |
Because I lived far away in solitude, my mind was not relaxed, and I practiced diligently, I immediately gained the light and saw forms. I also gathered with other heavens to comfort each other, to discuss things, and to answer questions; |
亦知彼天如是姓、如是字、如是生； |
I also know that there is such a surname, such a character, and such a birth in that world; |
亦知彼天如是食、如是受苦樂； |
I also know that in that heaven there will be such food, such suffering and happiness; |
亦知彼天如是長壽、如是久住、如是命盡； |
I also know that the heaven in that world has such a long life, such a long abode, and such an end; |
亦知彼天作如是如是業已，死此生彼； |
We also know that in heaven we have done such and such deeds, we will die here and be reborn there; |
亦知彼天、彼彼天中也。 |
You also know that heaven and that heaven. |
然我不知彼天上，我曾生中、未曾生中。 |
However, I don’t know about that heaven, whether I have been born or not. |
「我復作是念： |
"I repeat it by reading: |
『我寧可得生其光明，因其光明而見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對； |
"I would rather be born in its light, see forms because of its light, and gather together with that heaven to comfort each other, have something to say, and have something to answer; |
亦知彼天如是姓、如是字、如是生； |
I also know that there is such a surname, such a character, and such a birth in that world; |
亦知彼天如是食、如是受苦樂； |
I also know that in that heaven there will be such food, such suffering and happiness; |
亦知彼天如是長壽、如是久住、如是命盡； |
I also know that the heaven in that world has such a long life, such a long abode, and such an end; |
亦知彼天作如是如是業已，死此生彼； |
We also know that in heaven we have done such and such deeds, we will die here and be reborn there; |
亦知彼天、彼彼天中； |
Also know that heaven and that heaven; |
亦知彼天上，我曾生中、未曾生中。 |
I also know that in that heaven, I have been born and have never been born. |
如是我智見極大明淨。』 |
Thus my wisdom and view are extremely clear and pure. 』 |
我為智見極明淨故，便在遠離獨住，心無放逸，修行精勤。 |
Because my wisdom and vision are extremely clear and pure, I live far away and alone, my mind is not restless, and I practice diligently. |
我因在遠離獨住，心無放逸，修行精勤故，即得光明，便見形色，及與彼天共同集會，共相慰勞，有所論說，有所答對； |
Because I lived far away in solitude, my mind was not relaxed, and I practiced diligently, I immediately gained the light and saw forms. I also gathered with other heavens to comfort each other, to discuss things, and to answer questions; |
亦知彼天如是姓、如是字、如是生； |
I also know that there is such a surname, such a character, and such a birth in that world; |
亦知彼天如是食、如是受苦樂； |
I also know that in that heaven there will be such food, such suffering and happiness; |
亦知彼天如是長壽、如是久住、如是命盡； |
I also know that the heaven in that world has such a long life, such a long abode, and such an end; |
亦知彼天作如是如是業已，死此生彼； |
We also know that in heaven we have done such and such deeds, we will die here and be reborn there; |
亦知彼天、彼彼天中； |
Also know that heaven and that heaven; |
亦知彼天上，我曾生中、未曾生中也。 |
I also know that in that heaven, I have been born and have never been born. |
「若我不正知得此八行者，便不可一向說得，亦不知我得覺無上正真之道； |
"If I don't know correctly how to understand these eight practices, I won't be able to explain them all the time, and I won't know that I have discovered the supreme and true way; |
我亦於此世間，諸天、魔、梵、沙門、梵志不能出過其上； |
I am also in this world, and gods, demons, Brahmans, ascetics, and Brahmans cannot escape from it; |
我亦不得解脫種種解脫； |
Nor can I be liberated from all kinds of liberation; |
我亦未離諸顛倒，未生已盡、梵行已立、所作已辦、不更受有，知如真。 |
I am not free from all confusions, I have finished my life before I was born, my holy life has been established, I have done what I have done, I will not experience it anymore, I know it is true. |
若我正知得此八行者，便可一向說得，亦知我得覺無上正真之道； |
If I know exactly what these eight practices are, I can always say that, and I also know that I have discovered the supreme and true path; |
我亦於此世間，諸天、魔、梵、沙門、梵志出過其上； |
I am also in this world, from which gods, demons, Brahmas, ascetics, and Brahmans have emerged; |
我亦得解脫種種解脫，我心已離諸顛倒，生已盡，梵行已立，所作已辦，不更受有，知如真。」 |
I have also been liberated from all kinds of liberations. My mind has been freed from all confusions. Life has ended. The holy life has been established. What I have done has been done. I will never experience it any more. I know it is true. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
天經第二竟（千七百七十四字） |
The Second Truth of the Scripture (1,774 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
74. （七四）八念經 |
74. (Seventy-four) Eight Meditation Sutras |
我聞如是： |
This is what I heard: |
一時，佛遊婆奇瘦，在鼉山怖林鹿野園中。 |
At one time, the Buddha was extremely thin and was in the Deer Park in the Hori Forest of Mount Shaanxi. |
爾時，尊者阿那律陀在枝提瘦水渚林中。 |
At that time, the Venerable Aniruddha was in the forest of Zhidishaishuizhu. |
彼時，尊者阿那律陀在安靜處燕坐思惟，心作是念： |
At that time, the Venerable Aniruddha was sitting in a quiet place, thinking, and thought as follows: |
「道從無欲，非有欲得。 |
"The Tao comes from the absence of desire, and is not obtained by desire. |
道從知足，非無厭得。 |
The way is from contentment, not from insatiability. |
道從遠離，非樂聚會，非住聚會，非合聚會得。 |
The word comes from staying away, not from meeting happily, not from meeting together, and not from meeting together. |
道從精勤，非懈怠得。 |
The Tao comes from diligence, not laziness. |
道從正念，非邪念得。 |
The Tao is obtained from right thoughts, not from evil thoughts. |
道從定意，非亂意得。 |
The Tao comes from determination, not from chaos. |
道從智慧，非愚癡得。」 |
The Tao comes from wisdom, not from ignorance. " |
於是，世尊以他心智知尊者阿那律陀心中所念、所思、所行。 |
Then, the World-Honored One knew with his mind what the Venerable Aniruddha was thinking, thinking, and doing. |
世尊知已，即入如其像定，以如其像定猶若力士屈申臂頃，如是世尊從婆奇瘦鼉山怖林鹿野園中忽沒不現，住枝提瘦水渚林中尊者阿那律陀前。 |
Knowing this, the World-Honored One entered into the concentration of his image, and became concentrated in his image like a strong man bending his arms. Just like that, the World-Honored One suddenly disappeared and disappeared from the Deer Park in the Horrible Forest of Pochi Shoujiu Mountain, and he lived in the forest of Zhutai River, O Venerable One. In front of Naruta. |
是時，世尊便從定覺，歎尊者阿那律陀曰： |
At that time, the World-Honored One came out of concentration and sighed to the Venerable Aniruddha and said: |
「善哉，善哉！阿那律陀！謂汝在安靜處燕坐思惟，心作是念： |
"How good, how good! Aniruddha! I ask you to sit in a quiet place and think, and think in your mind: |
『道從無欲，非有欲得。 |
The Tao is obtained from the absence of desire, not from the desire. |
道從知足，非無厭得。 |
The way is from contentment, not from insatiability. |
道從遠離，非樂聚會，非住聚會，非合聚會得。 |
The word comes from staying away, not from meeting happily, not from meeting together, and not from meeting together. |
道從精勤，非懈怠得。 |
The Tao comes from diligence, not laziness. |
道從正念，非邪念得。 |
The Tao is obtained from right thoughts, not from evil thoughts. |
道從定意，非亂意得。 |
The Tao comes from determination, not from chaos. |
道從智慧，非愚癡得。』 |
The Tao comes from wisdom, not from ignorance. 』 |
「阿那律陀！汝從如來更受第八大人之念，受已，便思道從不戲、樂不戲、行不戲，非戲、非樂戲、非行戲得。 |
"Anaruddha! From the Tathagata, you have received the thought of the Eighth Great One. Having received it, you have thought that the Way is never played, nor played by pleasure, nor by action, nor by play, nor by pleasure, nor by action. |
阿那律陀！若汝成就此大人八念者，汝必能離欲、離惡不善之法，至得第四禪成就遊。 |
Aniruddha! If you achieve these eight thoughts, you will be able to renounce desire and evil and unwholesome dharma, and achieve the fourth jhāna. |
阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，如王、王臣有好緘簏，盛滿種種衣，中前欲著，便取著之，中時、中後若欲著衣，便取著之，隨意自在。 |
Aniruddha! If you have achieved the Eight Thoughts of the Great Master, and regained the four enhanced thoughts, and manifested the blissful dwelling of Dharma, it is easy and hard to find, such as the king or his ministers who have a good seal, filled with various kinds of clothes, and want to grab it in front of the middle. , if you want to wear clothes during or after the middle period, just take them and feel free to do so. |
阿那律陀！汝亦如是，得糞掃衣為第一服，汝心無欲，行此住止行。 |
Aniruddha! In the same way, you take the dung-sweeping robe as your first garment. Your heart has no desires and you practice this abide and stop. |
「阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，如王、王臣有好廚宰，種種淨妙甘美餚饍。 |
"Anaruddha! If you achieve the Eight Thoughts of the Great Master, and regain the four-enhanced mind, you will be able to live in a place of Dharma and happiness, which is easy and not hard to come by, like a king and his ministers having a good kitchen and a variety of pure, wonderful, sweet and delicious dishes. |
阿那律陀！汝亦如是，常行乞食為第一饌，汝心無欲，行此住止行。 |
Aniruddha! You are like this, always begging for food as your first meal. You have no desire in your heart, and you abide and stop in this way. |
「阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，如王、王臣有好屋舍，或樓閣宮殿。 |
"Anaruddha! If you achieve the Eight Thoughts of Greatness, and regain the four enhanced thoughts, you will be able to live in a place of Dharma and happiness, which is easy and not hard to come by, like a king and his ministers having a good house, or a pavilion and a palace. |
阿那律陀！汝亦如是，依樹下止為第一舍，汝心無欲，行此住止行。 |
Aniruddha! In the same way, you rest under a tree as your first refuge. Your mind has no desires and you practice this abode. |
「阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，如王、王臣有好床座，敷以氍氀、毾［毯－炎＋登］，覆以錦綺、羅縠，有襯體被，兩頭安枕，加陵伽波惒邏、波遮悉哆羅那。 |
"Anaruddha! If you have accomplished the eight thoughts, great man, and regained the four enhanced thoughts, you will be able to live in the Dharma and happiness. It will be easy and not hard to find, like a king and his ministers having a good bed and seat, and covering it with blankets and blankets." -Yan+Deng], covered with brocade qi and Luohu, with a quilt lining the body, pillows at both ends, plus Lingga, Pocholo, and Pozha, Dorona. |
阿那律陀！汝亦如是，草座葉座為第一座，汝心無欲，行此住止行。 |
Aniruddha! The same is true for you, the straw seat and the leaf seat are the first seats. Your mind has no desires, and you can abide and practice this way. |
「阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，如是汝若遊東方，必得安樂，無眾苦患； |
"Anaruddha! If you achieve the Eight Thoughts of the Great Master, and regain the four-enhanced mind, and manifest the blissful abode of Dharma, which is easy and not hard to come by, then if you travel to the East, you will surely find peace and happiness, and be free from all sufferings; |
若遊南方、西方、北方者，必得安樂，無眾苦患。 |
If you travel to the south, west, or north, you will surely find peace and happiness without suffering. |
「阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，我尚不說汝諸善法住，況說衰退？ |
"Anaruddha! If you achieve the Eight Thoughts of the Great Master, and regain the four-enhanced mind, and live happily in the Dharma, it is easy and hard to find. If I don't say that your good Dharma abides, how much more can I say that it has declined? |
但當晝夜增長善法而不衰退。 |
But when the good deeds increase day and night, they will not decline. |
「阿那律陀！若汝成就大人八念，而復得此四增上心，現法樂居，易不難得者，汝於二果必得其一，或於現世得究竟智，或復有餘得阿那含。 |
"Anaruddha! If you achieve the Eight Thoughts, Sir, and regain the four-fold improvement of your mind and the blissful abode of the present Dharma, which is easy and not hard to come by, you will definitely obtain one of the two fruits, or you will obtain the ultimate wisdom in this world, or you will have more than enough. Get Anagami. |
「阿那律陀！汝當成就此大人八念，亦應得此四增上心，現法樂居，易不難得已，然後於枝提瘦水渚林中受夏坐也。」 |
Anaruddha! You should achieve the eight thoughts of this great man, and you should also obtain the four enhanced thoughts. You can now live in the Dharma and enjoy it. It is easy to find it. Then you can sit in the summer in a forest with thin branches and thin water. |
爾時，世尊為尊者阿那律陀說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰。 |
At that time, the World-Honored One preached the Dharma to the Venerable Aniruddha, urging him to arouse thirst and achieve joy. Infinite expedients taught him the Dharma to urge him to arouse thirst. |
成就歡喜已，入如其像定，以如其像定，猶若力士屈申臂頃，如是世尊從枝提瘦水渚林中忽沒不見，住婆奇瘦鼉山怖林鹿野園中。 |
Having attained the joy of attainment, he entered into concentration like his image, and was like a strong man bending his arms. Just like that, the World Honored One suddenly disappeared from the forest of Shuizhu, lifting up the skin from a branch, and he lived in the Deer Park in the Horrible Forest of Pochi Shouzuo Mountain. |
彼時，尊者阿難執拂侍佛。 |
At that time, the Venerable Ananda held a whisk and served the Buddha. |
於是，世尊便從定覺，迴顧告曰： |
Then, the World-Honored One looked back from his concentration and said: |
「阿難！若有比丘遊鼉山怖林鹿野園中者，令彼一切皆集講堂，集講堂已，還來白我。」 |
Ananda! If there is a bhikkhu who is wandering in the Deer Park in the Terror Forest on Mount Sou, let everyone gather in the lecture hall. After they have gathered in the lecture hall, come and explain to me. |
尊者阿難受佛教已，稽首禮足，即行宣勅： |
The Venerable Ananda had accepted Buddhism, bowed his head, and then proclaimed the edict: |
「諸有比丘遊鼉山怖林鹿野園中者，令彼一切皆集講堂。」 |
There are bhikkhus who are traveling in the Deer Park in the Horrible Forest of Mount Sou. Let everyone gather in the lecture hall. |
集講堂已，還詣佛所，頭面禮足，却住一面，白曰： |
After gathering in the lecture hall, he returned to the Buddha's place. He bowed his head and his face, but stayed on one side and said: |
「世尊！諸有比丘遊鼉山怖林鹿野園中者，已令一切皆集講堂，唯願世尊自當知時。」 |
World Honored One! All the bhikkhus who are wandering around in the forest and deer park in the Terror Mountain have ordered everyone to gather in the lecture hall. I only hope that the World Honored One will know the time. |
於是，世尊將尊者阿難往詣講堂，於比丘眾前敷座而坐，坐已，告曰： |
Then the World-Honored One sent the Venerable Ananda to the lecture hall, where he sat down in front of the monks. After sitting down, he said: |
「諸比丘！我今為汝說大人八念，汝等諦聽，善思念之。」 |
Monks, I am now telling you the Eight Thoughts, Sir. You should listen carefully and meditate on them. |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「大人八念者，謂道從無欲，非有欲得。 |
"Sir, the Eight Thoughts say that the Tao comes from the absence of desires and cannot be obtained without desires. |
道從知足，非無厭得。 |
The way is from contentment, not from insatiability. |
道從遠離，非樂聚會，非住聚會，非合聚會得。 |
The word comes from staying away, not from meeting happily, not from meeting together, and not from meeting together. |
道從精勤，非懈怠得。 |
The Tao comes from diligence, not laziness. |
道從正念，非邪念得。 |
The Tao is obtained from right thoughts, not from evil thoughts. |
道從定意，非亂意得。 |
The Tao comes from determination, not from chaos. |
道從智慧，非愚癡得。 |
The Tao comes from wisdom, not from ignorance. |
道從不戲、樂不戲、行不戲，非戲、非樂戲、非行戲得。 |
The Tao never plays, does not play, does not play, does not play, does not play, does not play, and does not play. |
「云何道從無欲，非有欲得？ |
"How can one achieve something from the absence of desire without having desire? |
謂比丘得無欲，自知得無欲，不令他人知我無欲，得知足、得遠離、得精勤、得正念、得定意、得智慧、得不戲； |
It is said that a bhikkhu has achieved desirelessness, knows that he has achieved desirelessness, does not let others know that he has no desire, has achieved contentment, distance, diligence, mindfulness, concentration, wisdom, and no play; |
自知得不戲，不欲令他知我無欲，是謂道從無欲，非有欲得。 |
I know that I have no desire, and I don’t want to let others know that I have no desire. This means that the Tao comes from no desire and does not have desire. |
「云何道從知足，非無厭得？ |
"How can one get from contentment but from being insatiable? |
謂比丘行知足，衣取覆形，食取充軀，是謂道從知足，非無厭得。 |
It is said that a bhikkhu walks with contentment, wears clothes to cover his body, and eats to fill his body. This means that the path comes from contentment and is not obtained by being insatiable. |
「云何道從遠離，非樂聚會，非住聚會，非合聚會得？ |
"How can we get by staying away from each other, not meeting happily, not staying in meetings, and not meeting together? |
謂比丘行遠離，成就二遠離，身及心俱遠離，是謂道從遠離，非樂聚會，非住聚會，非合聚會得。 |
It is said that a bhikkhu practices distance and achieves the two distances, both physically and mentally. This means that the path is obtained by staying away, not enjoying gatherings, not staying in gatherings, and not joining together. |
「云何道從精勤，非懈怠得？ |
"How can one learn from diligence instead of laziness? |
謂比丘常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本不捨方便，是謂道從精勤，非懈怠得。 |
It is said that a bhikkhu always practices diligently, avoids evil and unwholesome deeds, practices good Dharma, always raises his intention, is single-minded and firm, and does not give up convenient methods for the good foundation. This means that the path is obtained from diligence and not from laziness. |
「云何道從正念，非邪念得？ |
"How can one obtain it from right thoughts and not from evil thoughts? |
謂比丘觀內身如身，觀內覺、心、法如法，是謂道從正念，非邪念得。 |
It is said that a bhikkhu observes the inner body as the body, and observes the inner awareness, mind, and dharma as the dharma. This means that the Tao is obtained from right thoughts and not from wrong thoughts. |
「云何道從定意，非亂意得？ |
How can the truth come from a determined mind rather than a chaotic mind? |
謂比丘離欲、離惡不善之法，至得第四禪成就遊，是謂道從定意，非亂意得。 |
It means that a bhikkhu should abstain from desires, avoid evil and unwholesome ways, and reach the fourth jhāna to attain the goal of wandering. This means that the path is achieved through a concentrated mind, not a chaotic mind. |
「云何道從智慧，非愚癡得？ |
"How can one come from wisdom and not from ignorance? |
謂比丘修行智慧，觀興衰法，得如是智，聖慧明達，分別曉了，以正盡苦，是謂道從智慧，非愚癡得。 |
It is said that monks practice wisdom, observe the rise and fall of Dharma, and obtain such wisdom. The Holy Wisdom is clear and discerning, and they can correct suffering and end suffering. This means that the Tao is obtained from wisdom, not from ignorance. |
「云何道從不戲、樂不戲、行不戲，非戲、非樂戲、非行戲得？ |
How can you never play, enjoy playing, or do anything? You can't play, you can't play, and you can't play? |
謂比丘意常滅戲，樂住無餘涅槃，心恒樂住，歡喜意解，是謂道從不戲、樂不戲、行不戲，非戲、非樂戲、非行戲得。 |
It is said that the bhikkhu's mind always ceases play, and joy abides in nirvana without any residue. The heart always lives in joy, and the mind is joyful. This means that the Tao is never played, joy is not played, and action is not played. It is neither play, nor joy, play, nor action. |
「諸比丘！阿那律陀比丘成就此大人八念已，然後枝提瘦水渚林中受夏坐也。 |
"Bhikkhus, Bhikkhu Aniruddha has accomplished the Eight Thoughts of this Great Master, and then he sits down in the forest in the water to receive the summer. |
我以此教彼在遠離獨住，心無放逸，修行精勤。 |
I use this to teach him to stay far away from others, to live alone, not to let his mind wander, and to practice diligently. |
彼在遠離獨住，心無放逸，修行精勤已，族姓子所為，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，唯無上梵行訖，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。」 |
He who lives far away and alone, has no rest in mind, has practiced diligently, shaves off his beard and hair, wears cassocks, and is a disciple of the Tao, as a descendant of his clan does. In the present Dharma, one is self-aware and self-conscious, and one's own realization of attainment is complete. Life is over, the holy life has been established, what has been done has been done, and there is no more feeling. Knowing is true. " |
是時，尊者阿那律陀得阿羅呵，心正解脫，得長老上尊，則於爾時而說頌曰： |
At that time, the Venerable Aniruddha received Araha, his mind was righteous and liberated, and he received the Supreme Elder. At that time, he uttered this hymn: |
「遙知我思念， 無上世間師， |
"Know that I miss you from afar, the supreme worldly teacher, |
正身心入定， 乘虛忽來到。 |
When the body and mind are straight and settled, the suddenness will come. |
如我心所念， 為說而復過， |
As I thought in my heart, I went back to say it, |
諸佛樂不戲， 遠離一切戲。 |
All Buddhas are happy but don't play, and stay away from all play. |
既從彼知法， 樂住正法中， |
Knowing the Dharma from Him, I happily abide in the true Dharma, |
逮得三昧達， 佛法作已辦。 |
Having caught Samadha, the Dharma has been completed. |
我不樂於死， 亦不願於生， |
I am not happy to die, nor am I happy to live, |
隨時任所適， 立正念正智。 |
Be ready for whatever is appropriate at any time, and establish righteous thoughts and upright wisdom. |
鞞耶離竹林， 我壽在彼盡， |
Tongye leaves the bamboo forest, my life will end there, |
當在竹林下， 無餘般涅槃。」 |
Under the bamboo grove, there will be no remnants of nirvana. " |
佛說如是，尊者阿那律陀及諸比丘，聞佛所說，歡喜奉行。 |
The Buddha said this, and the Venerable Aniruddha and the bhikkhus, hearing what the Buddha said, happily followed it. |
八念經第三竟（千九百五十四字） |
The third chapter of the Eight Thoughts Sutra (one thousand nine hundred and fifty-four words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
75. path to imperturbable （七五）淨不動道經 |
75. path to imperturbable |
我聞如是： |
This is what I heard: |
一時，佛遊拘樓瘦，在劒磨瑟曇拘樓都邑。 |
At that time, the Buddha was traveling in Kulou, and he was in the city of Zhamo Se Tan Kulou. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「欲者無常、虛偽、妄言，是妄言法，則是幻化、欺誑、愚癡。 |
"Desire is impermanent, hypocritical, and lies. It is false talk about the Dharma, which is illusion, deception, and ignorance. |
若現世欲及後世欲，若現世色及後世色，彼一切是魔境界，則是魔餌，因此令心生無量惡不善之法，增伺、瞋恚及鬪諍等，謂聖弟子學時為作障礙。 |
If there are desires in this world and desires in the hereafter, if there are colors in the present world and colors in the hereafter, all of them are in the realm of demons and are the bait of demons. Therefore, they cause the mind to generate countless evil and unwholesome things, such as increasing jealousy, anger, and quarrels, etc. This is what the noble-ones'-disciples do when they learn. obstacle. |
多聞聖弟子作如是觀，世尊所說，欲者無常、虛偽、妄言，是妄言法則是幻化、欺誑、愚癡。 |
The disciples of the saintly disciples of Hearing and Hearing have this contemplation: The World Honored One has said that those who desire are impermanent, hypocritical, and lie. The laws of such lies are illusion, deception, and ignorance. |
若現世欲及後世欲，若現世色及後世色，彼一切是魔境界，則是魔餌，因此令心生無量惡不善之法，增伺、瞋恚及鬪諍等，謂聖弟子學時為作障礙。 |
If there are desires in this world and desires in the hereafter, if there are colors in the present world and colors in the hereafter, all of them are in the realm of demons and are the bait of demons. Therefore, they cause the mind to generate countless evil and unwholesome things, such as increasing jealousy, anger, and quarrels, etc. This is what the noble-ones'-disciples do when they learn. obstacle. |
彼作是念： |
He thought: |
『我可得大心成就遊，掩伏世間，攝持其心。 |
I can achieve success with a big heart, cover the world, and control its heart. |
若我得大心成就遊，掩伏世間，攝持其心者，如是心便不生無量惡不善之法，增伺、瞋恚及鬪諍等，謂聖弟子學時為作障礙。』 |
If I achieve the goal of having a great mind, covering the world, and controlling my mind, my mind will not generate countless evil and unwholesome dharma, such as increasing jealousy, anger, and quarrels, etc., which will be an obstacle to the study of the noble-ones'-disciples. 』 |
彼以是行、以是學，如是修習而廣布，便於處得心淨。 |
By practicing in this way, learning in this way, practicing in this way and spreading it widely, he will be able to achieve a pure mind. |
於處得心淨已，比丘者或於此得入不動，或以慧為解。 |
Having attained purity of mind at a certain place, a bhikkhu may either attain immobility or use wisdom as the solution. |
彼於後時，身壞命終，因本意故，必至不動。 |
When he comes later, his body will break down and his life will end. Due to his original intention, he will not move. |
是謂第一說淨不動道。 |
This means that the first one is the pure and immovable path. |
「復次，多聞聖弟子作如是觀，若有色者，彼一切四大及四大造，四大者是無常法，是苦、是滅。 |
"Furthermore, if the disciples of the sage Hearer observe like this, if there is form, then all the four elements and the four great creations, the four elements, are impermanent, suffering, and cessation. |
彼如是行、如是學，如是修習而廣布，便於處得心淨。 |
If he practices in this way, learns in this way, practices in this way and spreads it widely, he will be able to achieve a pure mind. |
於處得心淨已，比丘者或於此得入不動，或以慧為解。 |
Having attained purity of mind at a certain place, a bhikkhu may either attain immobility or use wisdom as the solution. |
彼於後時，身壞命終，因本意故，必至不動。 |
When he comes later, his body will break down and his life will end. Due to his original intention, he will not move. |
是謂第二說淨不動道。 |
This means that the second explanation is the pure and immovable path. |
「復次，多聞聖弟子作如是觀，若現世欲及後世欲，若現世色及後世色，若現世欲想、後世欲想，若現世色想、後世色想，彼一切想是無常法、是苦、是滅，彼於爾時必得不動想。 |
"Furthermore, the disciples of the Holy Master who have heard this contemplation, if there are desires in the present world and desires in the hereafter, if there are desires in the present world and colors in the hereafter, if there are desires in the present world and in the hereafter, if there are desires in the present world and in the hereafter, all those thoughts are impermanent. , this is suffering, this is cessation, at that time you will not be able to think about it. |
彼如是行、如是學，如是修習而廣布，便於處得心淨，於處得心淨已，比丘者或於此得入不動，或以慧為解。 |
If he practices in this way, learns in this way, practices in this way and spreads it widely, he will be able to achieve a pure mind in a certain place. Having achieved a pure mind in this place, the bhikkhu will either attain immobility or use wisdom as an explanation. |
彼於後時，身壞命終，因本意故，必至不動。 |
When he comes later, his body will break down and his life will end. Due to his original intention, he will not move. |
是謂第三說淨不動道。 |
This means that the third theory is the pure and immovable path. |
「復次，多聞聖弟子作如是觀，若現世欲想、後世欲想，若現世色想、後世色想及不動想； |
"Furthermore, if the disciples of the Holy Master, Hearer, contemplate in this way, if there are thoughts of desire in the present world and desires in the future life, if there are thoughts of color in the present world, thoughts of color in the future life, and no thoughts of immobility; |
彼一切想是無常法、是苦、是滅，彼於爾時得無所有處想。 |
He thinks that everything is impermanent, suffering, and cessation. At that time, he thinks that there is nothing. |
彼如是行、如是學，如是修習而廣布，便於處得心淨，於處得心淨已，比丘者或於此得入不動，或以慧為解。 |
If he practices in this way, learns in this way, practices in this way and spreads it widely, he will be able to achieve a pure mind in a certain place. Having achieved a pure mind in this place, the bhikkhu will either attain immobility or use wisdom as an explanation. |
彼於後時，身壞命終，因本意故，必至不動。 |
When he comes later, his body will break down and his life will end. Due to his original intention, he will not move. |
是謂第一說淨無所有處道。 |
This means that the first doctrine is the path of pure non-existence. |
「復次，多聞聖弟子作如是觀，此世空，空於神、神所有，空有常，空有恒，空長存，空不變易。 |
"Furthermore, the disciples of the Holy Master who have heard it observe this way, this world is empty, empty of God and God's possession, empty is permanent, empty is permanent, empty exists forever, empty does not change. |
彼如是行、如是學，如是修習而廣布，便於處得心淨，於處得心淨已，比丘者或於此得入無所有處，或以慧為解。 |
If he practices in this way, studies in this way, practices in this way and spreads it widely, he will be able to achieve a pure mind in that place. Having achieved a pure mind in that place, the bhikkhu may enter the place of nothingness, or use wisdom as the solution. |
彼於後時，身壞命終，因本意故，必至無所有處。 |
Later, when his body breaks down and his life ends, he will end up with nothing due to his original intention. |
是謂第二說淨無所有處道。 |
This means that the second theory is the path of pure non-existence. |
「復次，多聞聖弟子作如是觀，我非為他而有所為，亦非自為而有所為。 |
"Furthermore, the disciple of the Holy Master, Hearer, observes in this way: I am not doing anything for others, nor am I doing anything for myself. |
彼如是行、如是學，如是修習而廣布，便於處得心淨，於處得心淨已，比丘者或於此得入無所有處，或以慧為解。 |
If he practices in this way, studies in this way, practices in this way and spreads it widely, he will be able to achieve a pure mind in that place. Having achieved a pure mind in that place, the bhikkhu may enter the place of nothingness, or use wisdom as the solution. |
彼於後時，身壞命終，因本意故，必至無所有處。 |
Later, when his body breaks down and his life ends, he will end up with nothing due to his original intention. |
是謂第三說淨無所有處道。 |
This means that the third theory is the path of pure non-existence. |
「復次，多聞聖弟子作如是觀，若現世欲及後世欲，若現世色及後世色，若現世欲想、後世欲想，若現世色想、後世色想及不動想、無所有處想，彼一切想是無常法、是苦、是滅，彼於爾時而得無想。 |
"Furthermore, the disciples of the Holy Master who have heard this contemplation, if there are desires in the present world and desires in the hereafter, if there are desires in the present world and desires in the hereafter, if there are thoughts of desires in the present world, there are desires in the hereafter, if there are thoughts of colors in the present world, thoughts of colors in the hereafter and immovable thoughts, there is nothing. When thinking, all thoughts are impermanent, suffering, and cessation. At that time, he will have no thoughts. |
彼如是行、如是學，如是修習而廣布，便於處得心淨，於處得心淨已，比丘者或於此得入無想，或以慧為解。 |
If he practices in this way, studies in this way, practices in this way and spreads it widely, he will be able to achieve a pure mind in a certain place. Having achieved a pure mind in this place, the bhikkhu will either achieve non-conception or use wisdom as an explanation. |
彼於後時，身壞命終，因本意故，必至無想處。 |
Later, his body will break down and his life will end. Due to his original intention, he will reach a place where he has no thoughts. |
是謂說淨無想道。」 |
This is the path of pure thoughtlessness. " |
是時，尊者阿難執拂侍佛。 |
At that time, the Venerable Ananda held a whisk and served the Buddha. |
於是，尊者阿難叉手向佛，白曰： |
Then the Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊！若有比丘如是行，無我、無我所，我當不有、我所當不有，若本有者，便盡得捨。 |
"World Honored One, if there is a bhikkhu who behaves like this, without a self, without a self, I should not have it, and I should not have it. If it exists, then it will be given up. |
世尊！比丘行如是，彼為盡，得般涅槃耶？」 |
World Honored One! If a bhikkhu behaves like this, will he achieve parinirvana? " |
世尊告曰： |
The World Honored One said: |
「阿難！此事不定，或有得者，或有不得。」 |
Ananda! This matter is uncertain. Maybe someone will get it, and maybe he won't. |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！比丘云何行不得般涅槃？」 |
World Honored One! Why can't Bhikkhu achieve parinirvana? |
世尊告曰： |
The World Honored One said: |
「阿難！若比丘如是行，無我、無我所，我當不有、我所當不有，若本有者，便盡得捨。 |
"Ananda! If a bhikkhu behaves like this, there is no self and no self. I should not have it, and what I should not have should not exist. If it exists, it will be completely abandoned. |
阿難！若比丘樂彼捨、著彼捨、住彼捨者，阿難！比丘行如是，必不得般涅槃。」 |
Ananda! If a bhikkhu enjoys this house, lives in this house, and lives in this house, Ananda! If a bhikkhu practices this way, he will never achieve parinirvana. " |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！比丘若有所受，不得般涅槃耶？」 |
World Honored One! If a bhikkhu suffers something, will he not be able to achieve parinirvana? |
世尊告曰： |
The World Honored One said: |
「阿難！若比丘有所受者，彼必不得般涅槃也。」 |
Ananda! If a bhikkhu receives something, he will never attain parinirvana. |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！彼比丘為何所受？」 |
World Honored One! Why did that bhikkhu suffer? |
世尊告曰： |
The World Honored One said: |
「阿難！行中有餘，謂有想、無想處，於有中第一，彼比丘受。」 |
Ananda! There is more in action, that is to say, there are thoughts and no thoughts. He is the first among things. This bhikkhu accepts it. |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！彼比丘受餘行耶？」 |
World Honored One! Does that bhikkhu accept the remaining conduct? |
世尊告曰： |
The World Honored One said: |
「阿難！如是比丘受餘行也。」 |
Ananda! This is how a bhikkhu receives the rest of his life. |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！比丘云何行必得般涅槃？」 |
World Honored One! Bhikkhu, what can you do to achieve parinirvana? |
世尊告曰： |
The World Honored One said: |
「阿難！若比丘如是行，無我、無我所，我當不有、我所當不有，若本有者，便盡得捨。 |
"Ananda! If a bhikkhu behaves like this, there is no self, no self, I should not have it, and I should not have it. If it exists, then it will be given up. |
阿難！若比丘不樂彼捨、不著彼捨、不住彼捨者，阿難！比丘行如是，必得般涅槃。」 |
Ananda! If a bhikkhu does not enjoy this home, is not attached to this home, and does not abide in this home, Ananda! If a bhikkhu practices this, he will surely achieve parinirvana. " |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！比丘若無所受，必得般涅槃耶？」 |
World Honored One! If a bhikkhu experiences nothing, will he definitely achieve parinirvana? |
世尊告曰： |
The World Honored One said: |
「阿難！若比丘無所受，必得般涅槃。」 |
Ananda! If a bhikkhu experiences nothing, he will surely achieve parinirvana. |
爾時，尊者阿難叉手向佛，白曰： |
At that time, Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊已說淨不動道，已說淨無所有處道，已說淨無想道，已說無餘涅槃。 |
"The World-Honored One has spoken about the path of pure immobility, the path of purity without existence, the path of purity without thoughts, and the path of nirvana without residue. |
世尊！云何聖解脫耶？」 |
World Honored One! How can the saint be liberated? " |
世尊告曰： |
The World Honored One said: |
「阿難！多聞聖弟子作如是觀，若現世欲及後世欲，若現世色及後世色，若現世欲想、後世欲想，若現世色想、後世色想及不動想、無所有處想、無想想，彼一切想是無常法、是苦、是滅，是謂自己有。 |
"Ananda! Many disciples of the noble-ones'-disciples contemplate in this way: if there are desires in the present world and desires in the hereafter, if there are desires in the present world and desires in the hereafter, if there are desires in the present world, there are desires in the hereafter, if there are thoughts in the present world, there are thoughts of colors in the hereafter, and there are no thoughts of immobility, there is nothing. Thinking everywhere, without thinking, all thinking is impermanent, suffering, and cessation, which means that it exists on its own. |
若自己有者，是生、是老、是病、是死。 |
If you have it yourself, it is birth, old age, illness, or death. |
阿難！若有此法，一切盡滅無餘不復有者，彼則無生，無老、病、死。 |
Ananda! If there is such a method, everything will be destroyed without any remnant, then there will be no birth, no aging, no disease, no death. |
聖如是觀，若有者必是解脫法，若有無餘涅槃者是名甘露，彼如是觀、如是見，必得欲漏心解脫，有漏、無明漏心解脫。 |
If the saint observes like this, it must be the method of liberation. If there is nirvana without any residue, it is called nectar. If he observes and sees like this, he will surely be liberated from the mind of desire and the mind of ignorance. |
解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Once you have been liberated, you will know that you are liberated. Life has ended. The holy life has been established. What you have done has been done. There is no more feeling. You know it is true. |
「阿難！我今為汝已說淨不動道，已說淨無所有處道，已說淨無想道，已說無餘涅槃，已說聖解脫。 |
"Ananda! Now I have taught you the path of pure immobility, the path of pure absence of existence, the path of pure thoughtlessness, the path of nirvana without residue, the path of holy liberation. |
如尊師所為弟子起大慈哀，憐念愍傷，求義及饒益，求安隱快樂者，我今已作； |
Just as your respected master has shown great compassion for his disciples, expressed sympathy and compassion for his disciples, prayed for righteousness and benefit, and prayed for peace and happiness, I have done so now; |
汝等當復自作，至無事處，至林樹下，空安靜處，燕坐思惟，勿得放逸，勤加精進，莫令後悔。 |
You should go back to your own work, go to a quiet place under the trees in the forest, sit in a quiet place, and sit and think, do not let go, work hard, and do not regret it. |
此是我之教勅，是我訓誨。」 |
This is my teaching, this is my teaching. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
淨不動道經第四竟（千七百八十七字） |
The Fourth Principle of the Jingfu Tao Sutra (1,787 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
76. at Ukkācelā（七六）郁伽支羅經 |
76. (Seventy-six) Yujia Zhiluo Sutra |
我聞如是： |
Thus have I heard. |
一時，佛遊郁伽支羅，在恒水池 岸。 |
At one time the Buddha was dwelling at Ukkācelā, on the bank of a pond by the Ganges River. |
爾時，一比丘則於晡時從燕坐起，往詣 佛所，稽首佛足，却坐一面，白曰：「世尊！唯願 為我善略說法。 |
At that time, in the afternoon a certain monk rose from sitting in meditation, approached the Buddha, paid homage at the Buddha’s feet, and stepped back to sit to one side. He said: May the World-honored One well teach me the Dharma in brief. |
從法世尊聞已，在遠離獨 住，心無放逸，修行精勤。 |
Having heard the Dharma from the World-honored One, I will stay in a remote and solitary place and practice diligently, with a mind free of indolence. |
因在遠離獨住，心 無放逸，修行精勤故，族姓子所為，剃除鬚 髮，著袈裟衣，至信、捨家、無家、學道者，唯無上 梵行訖，於現法中自知自覺，自作證成就遊， 生已盡，梵行已立，所作已辦，不更受有，知如 真。」 |
Through staying in a remote and solitary place and practicing diligently, with a mind free of indolence, may I accomplish the holy life, for the sake of which clansmen shave off hair and beards, don yellow robes, leave home out of faith, and go forth to practice the path and attain fully the summit of the holy life. May I, in this very life, personally attain understanding and awakening, and dwell having personally realized it. May I know as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.” |
世尊告曰：「比丘！當如是學，令心得住，在 內不動無量善修，復觀內身如身，行極精 勤，立正念、正智，善自御心，令離慳貪，意無 憂慼。 |
The World-honored One said: Monk, you should train in such a way that the mind becomes settled, remaining imperturbable within, developing immeasurable wholesome factors. Again, [anu-passana] continuously-see the body as a body internally, dwelling with utmost diligence, with right mindfulness and right [sampajāno] lucid-discerning established, taming your own mind well, so that covetousness is left behind and the mind is without dejection. |
復觀外身如身，行極精勤，立正念、正 智，善自御心，令離慳貪，意無憂慼。 |
Again, [anu-passana] continuously-see the body as a body externally, dwelling with utmost diligence, with right mindfulness and right [sampajāno] lucid-discerning established, taming your own mind well so that covetousness is left behind and the mind is without dejection. |
復觀內 外身如身，行極精勤，立正念、正智，善自御 心，令離慳貪，意無憂慼。 |
Again, [anu-passana] continuously-see the body as a body internally and externally, dwelling with utmost diligence, with right mindfulness and right [sampajāno] lucid-discerning established, taming your own mind well so that covetousness is left behind and the mind is without dejection. |
比丘！如此之定， 去時、來時當善修習，住時、坐時、臥時、眠時、寤 時、眠寤時亦當修習。 |
Monk, such [samādhi] undistractible-lucidity should be well developed when going and coming. You should develop it when standing, when sitting, when lying down, when going to sleep, when waking up, and when both sleeping and waking up. |
復次，亦當修習有覺 有觀定、無覺少觀定，修習無覺無觀定，亦當 修習喜共俱定、樂共俱定、定共俱定，修習 捨共俱定。 |
Again, you should develop [samādhi] undistractible-lucidity with [vitakka] directed-thought and [vicāra] evaluation, . . . [samādhi] undistractible-lucidity without [vitakka] directed-thought but with only [vicāra] evaluation; . . . you should well develop [samādhi] undistractible-lucidity without [vitakka] directed-thought and without [vicāra] evaluation; and you should well develop [samādhi] undistractible-lucidity conjoined with rapture, . . . [samādhi] undistractible-lucidity conjoined with happiness, . . . [samādhi] undistractible-lucidity conjoined with being concentrated, and you should well develop [samādhi] undistractible-lucidity conjoined with [upekkha] equanimous-observation. |
「比丘！若修此定極善修者，比丘！ 當復更修觀內覺如覺，行極精勤，立正念、正 智，善自御心，令離慳貪，意無憂慼。 |
Monk, when you have developed this [samādhi] undistractible-lucidity, when you have developed it extremely well, then, monk, you should further [anu-passana] continuously-see feelings as feelings internally, dwelling with utmost diligence, with right mindfulness and right [sampajāno] lucid-discerning established, taming your own mind well so that covetousness is left behind and the mind is without dejection. |
復觀外 覺如覺，行極精勤，立正念、正智，善自御心， 令離慳貪，意無憂慼。 |
Again, [anu-passana] continuously-see feelings as feelings externally, dwelling with utmost diligence, with right mindfulness and right [sampajāno] lucid-discerning established, taming your own mind well so that covetousness is left behind and the mind is without dejection. |
復觀內外覺如覺，行 極精勤，立正念、正智，善自御心，令離慳貪， 意無憂慼。 |
Again, [anu-passana] continuously-see feelings as feelings internally and externally, dwelling with utmost diligence, with right mindfulness and right [sampajāno] lucid-discerning established, taming your own mind well so that covetousness is left behind and the mind is without dejection. |
比丘！如此之定，去時、來時當善 修習，住時、坐時、臥時、眠時、寤時、眠寤時亦 當修習。 |
Monk, such [samādhi] undistractible-lucidity should be developed well when going and coming. You should develop it when standing, sitting, lying down, going to sleep, waking up, and when both sleeping and waking up. |
復次，亦當修習有覺有觀定、無覺少 觀定，修習無覺無觀定，亦當修習喜共俱 定、樂共俱定、定共俱定，修習捨共俱定。 |
Again, you should develop [samādhi] undistractible-lucidity with [vitakka] directed-thought and [vicāra] evaluation, . . . [samādhi] undistractible-lucidity without [vitakka] directed-thought but with only [vicāra] evaluation; . . . you should well develop [samādhi] undistractible-lucidity without [vitakka] directed-thought and without [vicāra] evaluation; and you should well develop [samādhi] undistractible-lucidity conjoined with rapture, . . . [samādhi] undistractible-lucidity conjoined with happiness, . . . [samādhi] undistractible-lucidity conjoined with being concentrated; and you should well develop [samādhi] undistractible-lucidity conjoined with [upekkha] equanimous-observation. |
「比丘！ 若修此定極善修者，比丘！當復更修觀內 心如心，行極精勤，立正念、正智，善自御心， 令離慳貪，意無憂慼。 |
Monk, when you have developed this [samādhi] undistractible-lucidity, when you have developed it extremely well, then, monk you should further [anu-passana] continuously-see (citta) mental states as mental states internally, dwelling with utmost diligence, with right mindfulness and right [sampajāno] lucid-discerning established, taming your own mind well so that covetousness is left behind and the mind is without dejection. |
復觀外心如心，行 極精勤，立正念、正智，善自御心，令離慳貪， 意無憂慼。 |
Again, you should [anu-passana] continuously-see mental states as mental states externally, dwelling with utmost diligence, with right mindfulness and right [sampajāno] lucid-discerning established, taming your own mind well so that covetousness is left behind and the mind is without dejection. |
復觀內外心如心，行極精勤，立 正念、正智，善自御心，令離慳貪，意無憂慼。 |
Again, you should [anu-passana] continuously-see mental states as mental states internally and externally, dwelling with utmost diligence, with right mindfulness and right [sampajāno] lucid-discerning established, taming your own mind well so that covetousness is left behind and the mind is without dejection. |
比丘！如此之定，去時、來時當善修習，住時、坐 時、臥時、眠時、寤時、眠寤時亦當修習。 |
Monk, such [samādhi] undistractible-lucidity should be well developed when going and coming. You should develop it when standing, sitting, lying down, going to sleep, waking up, and both when sleeping and waking up. |
復次， 亦當修習有覺有觀定、無覺少觀定，修習無 覺無觀定，亦當修習喜共俱定、樂共 俱定、定共俱定，修習捨共俱定。 |
Again, you should develop [samādhi] undistractible-lucidity with [vitakka] directed-thought and [vicāra] evaluation, . . . [samādhi] undistractible-lucidity without [vitakka] directed-thought but with only [vicāra] evaluation; . . . you should well develop [samādhi] undistractible-lucidity without [vitakka] directed-thought and without [vicāra] evaluation; and you should well develop [samādhi] undistractible-lucidity conjoined with rapture, . . . [samādhi] undistractible-lucidity conjoined with happiness, . . . [samādhi] undistractible-lucidity conjoined with being concentrated, and you should well develop [samādhi] undistractible-lucidity conjoined with [upekkha] equanimous-observation. |
「比丘！若 修此定極善修者，比丘！當復更修觀 內法如法，行極精勤，立正念、正智，善自御心， 令離慳貪，意無憂慼。 |
Monk, when you have developed this [samādhi] undistractible-lucidity, when you have developed it extremely well, then, monk you should further [anu-passana] continuously-see dharmas as dharmas internally, dwelling with utmost diligence, with right mindfulness and right [sampajāno] lucid-discerning established, taming your own mind well so that covetousness is left behind and the mind is without dejection. |
復觀外法如法，行 極精勤，立正念、正智，善自御心，令離慳貪， 意無憂慼。 |
Again, you should [anu-passana] continuously-see dharmas as dharmas externally, dwelling with utmost diligence, with right mindfulness and right [sampajāno] lucid-discerning established, taming your own mind well so that covetousness is left behind and the mind is without dejection. |
復觀內外法如法，行極精勤，立 正念、正智，善自御心，令離慳貪，意無憂慼。 |
Again, you should [anu-passana] continuously-see dharmas as dharmas internally and externally, dwelling with utmost diligence, with right mindfulness and right [sampajāno] lucid-discerning established, taming your own mind well so that covetousness is left behind and the mind is without dejection. |
比丘！如此之定，去時、來時當善修習，住時、 坐時、臥時、眠時、寤時、眠寤時亦當修習。 |
Monk, such [samādhi] undistractible-lucidity should be well developed when going and coming. You should develop it when standing, sitting, lying down, going to sleep, waking up, and both when sleeping and waking up. |
復 次，亦當修習有覺有觀定、無覺少觀定，修習 無覺無觀定，亦當修習喜共俱定、樂共俱 定、定共俱定，修習捨共俱定。 |
Again, you should develop [samādhi] undistractible-lucidity with [vitakka] directed-thought and [vicāra] evaluation, . . . [samādhi] undistractible-lucidity without [vitakka] directed-thought but with only [vicāra] evaluation; . . . you should well develop [samādhi] undistractible-lucidity without [vitakka] directed-thought and without [vicāra] evaluation; and you should well develop [samādhi] undistractible-lucidity conjoined with rapture, . . . [samādhi] undistractible-lucidity conjoined with happiness, . . . [samādhi] undistractible-lucidity conjoined with being [fully] concentrated, and you should well develop [samādhi] undistractible-lucidity conjoined with [upekkha] equanimous-observation. |
「比丘！若修此 定極善修者，比丘！心當與慈俱，遍滿一方 成就遊，如是二三四方、四維上下，普周一切， 心與慈俱，無結無怨，無恚無諍，極廣甚大，無 量善修，遍滿一切世間成就遊；如是悲、喜 心與捨俱，無結無怨，無恚無諍，極廣甚大，無 量善修，遍滿一切世間成就遊。 |
Monk, when you have developed this [samādhi] undistractible-lucidity, when you have developed it extremely well, monk, you should dwell pervading one direction with a mind imbued with friendly-kindness, likewise the second, third, and fourth directions, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with friendly-kindness, free from fetters or resentment, without ill-will or contention, you should dwell pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated. In the same way, you should imbue your mind with compassion, . . . with empathetic joy, . . . and with [upekkha] equanimous-observation, free from fetters or resentment, without ill-will or contention; you should dwell pervading the entire world [with a mind] that is boundless, exalted, immeasurable, and well-cultivated. |
「比丘！若汝 修習此定極善修者，若遊東方，必得安樂， 無眾苦患；若遊南方、西方、北方者，必得安 樂，無眾苦患。 |
Monk, when you have developed this [samādhi] undistractible-lucidity, developed it extremely well, if you wander in the eastern direction, you will certainly be at ease, free from numerous sufferings and afflictions. If you wander in the southern direction, . . . the western direction, . . . [or] the northern direction you will certainly be at ease, free from numerous sufferings and afflictions. |
比丘！若汝修習此定極善修 者，我尚不說汝諸善法住，況說衰退？但當 晝夜增長善法而不衰退。 |
Monk, when you have developed this [samādhi] undistractible-lucidity, developed it extremely well, then, I do not say that you will [only] maintain wholesome Dharmas, much less that you will regress; rather [I say] that you will, by day and night, increase in these wholesome Dharmas without regression. |
比丘！若汝修習 此定極善修者，汝於二果必得其一，或於 現世得究竟智，或復有餘得阿那含。」 |
Monk, when you have developed this [samādhi] undistractible-lucidity, developed it extremely well, then you will certainly attain one of two fruits: either you will attain final knowledge in this life or, [if] there is a remainder [of clinging], you will attain nonreturning. |
於是， 彼比丘聞佛所說，善受善持，即從坐起，稽 首佛足，繞三匝而去，受持佛教，在遠離獨 住，心無放逸，修行精勤。 |
Thereupon that monk, having heard what the Buddha said, having received it well and retained it well, rose from his seat, paid homage at the Buddha’s feet, circumambulated him three times, and left. Bearing in mind the instructions from the Buddha, he stayed in a remote and solitary place and practiced diligently, with a mind free of indolence. |
因在遠離獨住，心 無放逸，修行精勤故，族姓子所為，剃除鬚 髮，著袈裟衣，至信、捨家、無家、學道者，唯無上 梵行訖，於現法中自知自覺，自作證成就遊， 生已盡，梵行已立，所作已辦，不更受有，知如 真。 |
Through staying in a remote and solitary place, practicing diligently, with a mind free of indolence, he accomplished the holy life, for the sake of which clansmen shave off their hair and beards, don yellow robes, leave home out of faith, and go forth to practice the path and attain fully the summit of the holy life. In this very life he personally attained understanding and awakening and dwelled having personally realized it. He knew as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.” |
彼尊者知法已至，得阿羅訶。 |
That venerable one, having understood the Dharma, became an arahant. |
佛說如是。 |
Thus spoke the Buddha. |
彼諸比丘聞佛所說，歡喜奉行。 |
Having heard what the Buddha said, the monks were delighted and received it respectfully. |
郁伽支羅經第五竟 （千二百六字） |
The Fifth Ukashi Compass (A thousand two hundred and six words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
77. Three Clansmen at Sāketa（七七）中阿含長壽王品娑雞帝三族姓子經第六（第二小土城誦） |
77. (Seventy-seven) The Sixth Sutra of the Three Clan Surnames of Agama’s Longevity King Pin Suoji Emperor (Second Small Tucheng Chant) |
我聞如是： |
This is what I heard: |
一時，佛遊娑雞帝，在青林中。 |
At one time, the Buddha traveled to the Saji Emperor in the green forest. |
爾時，娑雞帝有三族姓子，尊者阿那律陀、尊者難提、尊者金毘羅，並皆年少新出家學，共來入此正法不久。 |
At that time, the Saji Emperor had sons of three clans, the Venerable Aniruddha, the Venerable Nanti, and the Venerable Kampila. They were all young and newly ordained, and had entered this dharma together not long ago. |
爾時，世尊問諸比丘： |
At that time, the World-Honored One asked the monks: |
「此三族姓子並皆年少新出家學，共來入此正法不久，此三族姓子頗樂於此正法、律中行梵行耶？」 |
The sons of these three clans are all young and newly ordained, and they have entered this dharma together not long ago. The sons of these three clans are very happy to practice the dharma and the holy life in the law? |
時，諸比丘嘿然不答。 |
At this time, the monks didn't answer. |
世尊復再三問諸比丘： |
The World-Honored One asked the monks again and again: |
「此三族姓子並皆年少新出家學，共來入此正法不久，此三族姓子頗樂於此正法、律中行梵行耶？」 |
The sons of these three clans are all young and newly ordained, and they have entered this dharma together not long ago. The sons of these three clans are very happy to practice the dharma and the holy life in the law? |
時，諸比丘亦復再三嘿然不答。 |
At this time, all the monks also hesitated and did not answer. |
於是，世尊自問三族姓子，告尊者阿那律陀： |
Then the World-Honored One asked himself about the surnames of the three clans and told the Venerable Aniruddha: |
「汝等三族姓子並皆年少新出家學，共來入此正法不久，阿那律陀！汝等頗樂此正法、律中行梵行耶？」 |
You, the sons of the three clans, are all young and newly ordained, and have entered this dharma together not long ago. Aniruddha! Are you quite happy with this dharma and practicing the holy life within the law? |
尊者阿那律陀白曰： |
Venerable Aniruddha said: |
「世尊！如是。 |
"World Honored One! So it is. |
我等樂此正法，修行梵行。」 |
We enjoy this dharma and practice the holy life. " |
世尊問曰： |
The World Honored One asked: |
「阿那律陀！汝等小時年幼童子，清淨黑髮，身體盛壯，樂於遊戲，樂數澡浴，嚴愛其身，於後親親及其父母皆相愛戀，悲泣啼哭，不欲令汝出家學道。 |
"Anaruddha! When you were a child, you were a young boy with pure black hair and a strong body. You loved playing games and taking baths many times. You loved your body strictly. Later, your relatives and your parents fell in love with each other, wept and cried without desire. I ask you to become a monk and learn Taoism. |
汝等故能剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，阿那律陀！汝等不畏王而行學道，亦不畏賊，不畏負債，不畏恐怖，不畏貧窮不得活故而行學道，但厭生、老、病、死、啼哭、憂苦，或復欲得大苦聚邊。 |
Therefore, you can shave off your beard and hair, wear cassocks and clothes, have great faith, leave home, become homeless, and learn the Way, Anaruddha! You are not afraid of kings and practice the Way, you are not afraid of thieves, you are not afraid of debts, you are not afraid of terror, you are not afraid of poverty and lack of life, so you practice the Way, but you are tired of birth, old age, sickness, death, crying, sorrow, or desire to gain Great suffering gathers at the edge. |
阿那律陀！汝等不以如是心故出家學道耶？」 |
Aniruddha! Don’t you think so and become a monk to learn Taoism? " |
答曰： |
Answer: |
「如是。」 |
That's right. |
「阿那律陀！若族姓子以如是心出家學道者，為知所由，得無量善法耶？」 |
Anaruddha! If a descendant of your family leaves home and learns Taoism with such a heart, will he know the reason and obtain immeasurable good Dharma? |
尊者阿那律陀白世尊曰： |
Venerable Aniruddha said to the World-Honored One: |
「世尊為法本，世尊為法主，法由世尊，唯願說之，我等聞已，得廣知義。」 |
The World Honored One is the source of the Dharma, the World Honored One is the Lord of the Dharma, and the Dharma comes from the World Honored One. I only wish to speak it so that we, after hearing it, can understand its meaning broadly. |
佛便告曰： |
The Buddha then said: |
「阿那律陀！汝等諦聽，善思念之，我當為汝分別其義。」 |
Anaruddha! Listen carefully and think carefully about it, and I will discern its meaning for you. |
阿那律陀等受教而聽。 |
Aniruddha and others were taught and listened. |
世尊告曰： |
The World Honored One said: |
「阿那律陀！若為欲所覆、惡法所纏者，不得捨樂、無上止息，彼心生增伺、瞋恚、睡眠，心生不樂，身生頻伸，多食心憂； |
"Anaruddha! If one is overwhelmed by desires and entangled in evil dharmas, he will not be able to enjoy the joy of peace and end without the supreme cessation. His mind will be filled with anxiety, anger, and sleep. His mind will be unhappy, his body will be stretched out, he will eat too much, and his mind will be worried. ; |
彼比丘便不能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦不能忍，身遇諸疾極為苦痛，至命欲絕，諸不可樂，皆不堪耐。 |
That bhikkhu will not be able to endure hunger, thirst, cold and heat, mosquitoes, flies, fleas, wind and sun, nor will he be able to endure harsh sounds or banging of his stick. |
所以者何？ |
So what? |
以為欲所覆、惡法所纏，不得捨樂、無上止息故。 |
Because it is overwhelmed by desires and entangled by evil dharma, it is impossible to find joy and supreme cessation. |
若有離欲，非為惡法之所纏者，必得捨樂及無上止息，彼心不生增伺、瞋恚、睡眠、心不生不樂，身不生頻伸，亦不多食，心不愁憂； |
If one has dispassionate desires and is not entangled in evil dharmas, he will surely attain the bliss of equanimity and supreme cessation. His mind will not develop cravings, anger, sleep, nor will his mind be unhappy, nor will his body develop frequent stretching, nor will he eat too much. The heart is not troubled; |
彼比丘便能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之，身遇諸疾極為苦痛，至命欲絕，諸不可樂，皆能堪耐。 |
That bhikkhu will then be able to endure hunger, thirst, cold and heat, mosquitoes, flies, fleas, wind and sun, harsh noises, and the beating of his stick. . |
所以者何？ |
So what? |
以非為欲所覆故，不為惡法之所纏故，又得捨樂、無上止息故。」 |
Because it is not overridden by desire, it is not entangled by evil laws, and it is because it has the joy of equanimity and supreme cessation. " |
世尊問曰： |
The World Honored One asked: |
「阿那律陀！如來以何義故？ |
"Anaruddha! What is the meaning of the Tathagata? |
或有所除，或有所用，或有所堪，或有所止，或有所吐耶？」 |
Maybe it’s eliminated, maybe it’s useful, maybe it’s embarrassing, maybe it’s stopped, or maybe it’s something that needs to be clarified? " |
阿那律陀白世尊曰： |
Anirudha said to the World-Honored One: |
「世尊為法本，世尊為法主，法由世尊，唯願說之，我等聞已，得廣知義。」 |
The World Honored One is the source of the Dharma, the World Honored One is the Lord of the Dharma, and the Dharma comes from the World Honored One. I only wish to speak it so that we, after hearing it, can understand its meaning broadly. |
佛便告曰： |
The Buddha then said: |
「阿那律陀！汝等諦聽，善思念之，我當為汝分別其義。」 |
Anaruddha! Listen carefully and think carefully about it, and I will discern its meaning for you. |
阿那律陀等受教而聽。 |
Aniruddha and others were taught and listened. |
世尊告曰： |
The World Honored One said: |
「阿那律陀！諸漏穢污為當來有本，煩熱苦報，生、老、病、死因，如來非不盡，非不知故，或有所除，或有所用，或有所堪，或有所止，或有所吐。 |
"Anaruddha! All the filth and impurities have their origin in the future. The retributions of trouble, heat and suffering, the causes of birth, old age, illness and death. The Tathagata is not inexhaustible and does not know why. Maybe it can be eliminated, or it can be used, or it can be used. It's embarrassing, it may stop, or it may vomit. |
阿那律陀！如來但因此身故，因六處故，因壽命故，或有所除，或有所用，或有所堪，或有所止，或有所吐。 |
Aniruddha! The Tathagata may die due to his body, the six bases, or his lifespan. Some may be eliminated, some may be useful, some may be embarrassed, some may be stopped, or some may be vomited. |
阿那律陀！如來以此義故，或有所除，或有所用，或有所堪，或有所止，或有所吐。」 |
Aniruddha! Therefore, the Tathagata has this meaning, which may be eliminated, used, used, tolerated, stopped, or vomited. " |
世尊問曰： |
The World Honored One asked: |
「阿那律陀！如來以何義故，住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐耶？」 |
Anaruddha! What is the reason for the Tathagata to live in a quiet place, under the trees in the mountains and forests, happily on high rocks, silent and soundless, far away, without evil, without people, sitting with the swallows? |
尊者阿那律陀白世尊曰： |
Venerable Aniruddha said to the World-Honored One: |
「世尊為法本，世尊為法主，法由世尊，唯願說之，我等聞已，得廣知義。」 |
The World Honored One is the source of the Dharma, the World Honored One is the Lord of the Dharma, and the Dharma comes from the World Honored One. I only wish to speak it so that we, after hearing it, can understand its meaning broadly. |
佛便告曰： |
The Buddha then said: |
「阿那律陀！汝等諦聽，善思念之，我當為汝分別其義。」 |
Anaruddha! Listen carefully and think carefully about it, and I will discern its meaning for you. |
阿那律陀等受教而聽。 |
Aniruddha and others were taught and listened. |
世尊告曰： |
The World Honored One said: |
「阿那律陀！如來非為未得欲得、未獲欲獲、未證欲證故，住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。 |
"Anaruddha! The Tathagata does not live in idle places, under trees in mountains and forests, because he has not obtained desires, has not obtained desires, and has not realized desires. He lives happily on high rocks, silent and soundless, far away, without evil, and without people. , sit with Shunyan. |
阿那律陀！如來但以二義故，住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐： |
Aniruddha! The Tathagata has two meanings, he lives in a quiet place, under the trees in the mountains and forests, he lives happily on high rocks, silent and soundless, far away, without evil, without people, and he sits down with the swallows: |
一者為自現法樂居故，二者為慈愍後生人故。 |
One is because of the self-present Dharma happiness, and the other is because of compassion and compassion for future generations. |
或有後生人效如來住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。 |
Perhaps there will be people in the future who live like the Tathagata in a quiet place, under the trees in the mountains and forests, happily living on high rocks, silent and soundless, far away, without evil, without people, and sit with the swallows. |
阿那律陀！如來以此義故，住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。」 |
Aniruddha! For this reason, the Tathagata lives in quiet places, under trees in mountains and forests, happily on high rocks, silent and soundless, far away, without evil, without people, and sits with the swallows. " |
世尊問曰： |
The World Honored One asked: |
「阿那律陀！如來以何義故，弟子命終，記說某生某處、某生某處？」 |
Anaruddha! What is the meaning of the Tathagata, when his disciples die, he records a certain rebirth in a certain place, a certain rebirth in a certain place? |
尊者阿那律陀白世尊曰： |
Venerable Aniruddha said to the World-Honored One: |
「世尊為法本，世尊為法主，法由世尊，唯願說之，我等聞已，得廣知義。」 |
The World Honored One is the source of the Dharma, the World Honored One is the Lord of the Dharma, and the Dharma comes from the World Honored One. I only wish to speak it so that we, after hearing it, can understand its meaning broadly. |
佛便告曰： |
The Buddha then said: |
「阿那律陀！汝等諦聽，善思念之，我當為汝分別其義。」 |
Anaruddha! Listen carefully and think carefully about it, and I will discern its meaning for you. |
阿那律陀等受教而聽。 |
Aniruddha and others were taught and listened. |
世尊告曰： |
The World Honored One said: |
「阿那律陀！如來非為趣為人說，亦不欺誑人，亦不欲得人歡樂故，弟子命終，記說某生某處、某生某處。 |
"Anaruddha! The Tathagata did not speak for the sake of others, nor did he deceive others, nor did he desire to please others. Therefore, when his disciple died, he recorded that he was born in a certain place, and that he was born in a certain place. |
阿那律陀！如來但為清信族姓男、族姓女，極信極愛，極生喜悅，聞此正法、律已，或心願效如是如是，故弟子命終，記說某生某處、某生某處。 |
Aniruddha! The Tathagata is a man with a pure faith, a man with a family name, and a woman with a family name. He has great faith and love, and is extremely happy. If he hears this true Dharma and discipline, or if he wishes to have it fulfilled in this way, he will die as a disciple. It is recorded that he will be born somewhere, and he will be born somewhere. . |
若比丘聞某尊者於某處命終，彼為佛所記，得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
If a bhikkhu hears that a certain venerable person has died in a certain place, he is remembered by the Buddha, and he has obtained the ultimate wisdom. Life has ended, the holy life has been established, and all the deeds have been done. There is no more experience, and he knows it is true. |
或自見彼尊者，或復從他數數聞之，彼尊者如是有信、如是持戒、如是博聞、如是惠施、如是智慧。 |
Either you see that venerable person yourself, or you hear from him several times that he has such faith, such upholding of precepts, such erudite knowledge, such kindness, and such wisdom. |
其人聞已，憶彼尊者有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。 |
Those who have heard it remember that the venerable one has faith, upholds the precepts, is knowledgeable, alms-giving, and has wisdom. He has heard of this true Dharma and discipline, and may have the desire to achieve such results. |
阿那律陀！如是比丘必得差降安樂住止。 |
Aniruddha! Such a bhikkhu will be sent to abide in peace and happiness. |
「阿那律陀！復次，比丘聞某尊者於某處命終，彼為佛所記，五下分結已盡，生於彼間而般涅槃，得不退法，不還此世。 |
"Anaruddha! Again, a bhikkhu heard that a certain venerable person died somewhere. He was recorded by the Buddha. The five lower elements were exhausted. He was born there and attained parinirvana. He attained the Dharma of no retreat and did not return to this world. . |
或自見彼尊者，或復從他數數聞之，彼尊者如是有信、如是持戒、如是博聞、如是慧施、如是智慧。 |
Either you see that venerable person yourself, or you hear it from him several times. That venerable person has such faith, keeps such precepts, is so knowledgeable, has such wisdom, and has such wisdom. |
其人聞已，憶彼尊者有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。 |
Those who have heard it remember that the venerable one has faith, upholds the precepts, is knowledgeable, alms-giving, and has wisdom. He has heard of this true Dharma and discipline, and may have the desire to achieve such results. |
阿那律陀！如是比丘必得差降安樂住止。 |
Aniruddha! Such a bhikkhu will be sent to abide in peace and happiness. |
「阿那律陀！復次，比丘聞某尊者於某處命終，彼為佛所記，三結已盡，婬怒癡薄，得一往來天上人間，一往來已而得苦際。 |
"Anaruddha! Once again, a bhikkhu heard that a certain venerable person died somewhere. He was recorded by the Buddha as having exhausted his three knots, lust, anger and delusion. He had to go back and forth between heaven and earth, and he had already experienced suffering. |
或自見彼尊者，或復從他數數聞之，彼尊者如是有信、如是持戒、如是博聞、如是惠施、如是智慧。 |
Either you see that venerable person yourself, or you hear from him several times that he has such faith, such upholding of precepts, such erudite knowledge, such kindness, and such wisdom. |
其人聞已，憶彼尊者有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。 |
Those who have heard it remember that the venerable one has faith, upholds the precepts, is knowledgeable, alms-giving, and has wisdom. He has heard of this true Dharma and discipline, and may have the desire to achieve such results. |
阿那律陀！如是比丘必得差降安樂住止。 |
Aniruddha! Such a bhikkhu will be sent to abide in peace and happiness. |
「阿那律陀！復次，比丘聞某尊者於某處命終，彼為佛所記，三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已而得苦際。 |
"Anaruddha! Once again, a bhikkhu heard that a certain venerable person died somewhere. He was recorded by the Buddha. The three knots were completed. He attained sotapanna. He did not fall into evil dharmas. He attained the right state of enlightenment and attained the ultimate acceptance of the seven existences. , the seven journeys between heaven and earth have ended in suffering. |
或自見彼尊者，或復從他數數聞之，彼尊者如是有信、如是持戒、如是博聞、如是惠施、如是智慧。 |
Either you see that venerable person yourself, or you hear from him several times that he has such faith, such upholding of precepts, such erudite knowledge, such kindness, and such wisdom. |
其人聞已，憶彼尊者有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。 |
Those who have heard it remember that the venerable one has faith, upholds the precepts, is knowledgeable, alms-giving, and has wisdom. He has heard of this true Dharma and discipline, and may have the desire to achieve such results. |
阿那律陀！如是比丘必得差降安樂住止。 |
Aniruddha! Such a bhikkhu will be sent to abide in peace and happiness. |
「阿那律陀！若比丘尼聞某比丘尼於某處命終，彼為佛所記，得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
"Anaruddha! If a bhikshuni hears that a certain bhikshuni has died somewhere, he is remembered by the Buddha and has attained the ultimate wisdom. Life has ended, the holy life has been established, what has been done has been done, and there is no more experience, and he knows it is true. |
或自見彼比丘尼，或復從他數數聞之，彼比丘尼如是有信、如是持戒、如是博聞、如是惠施、如是智慧。 |
Either you see that bhikshuni yourself, or you hear from him several times that the bhikshuni has such faith, keeps such precepts, is so knowledgeable, is so kind, and has such wisdom. |
其人聞已，憶彼比丘尼有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。 |
Having heard this, they recall that the bhikshuni has faith, upholds the precepts, is knowledgeable, alms-giving, and wise. He has heard of this true Dharma and discipline, and may have a wish to achieve such results. |
阿那律陀！如是比丘尼必得差降安樂住止。 |
Aniruddha! Such a bhikshuni will be sent to abide in peace and happiness. |
「阿那律陀！復次，比丘尼聞某比丘尼於某處命終，彼為佛所記，五下分結已盡，生於彼間而般涅槃，得不退法，不還此生。 |
"Anaruddha! Once again, a bhikshuni heard that a certain bhikshuni died somewhere. He was recorded by the Buddha. The five lower fetters were exhausted. He was born there and attained parinirvana. He attained the Dharma of no retreat and never returned to this life. |
或自見彼比丘尼，或復從他數數聞之，彼比丘尼如是有信、如是持戒、如是博聞、如是惠施、如是智慧。 |
Either you see that bhikshuni yourself, or you hear from him several times that the bhikshuni has such faith, keeps such precepts, is so knowledgeable, is so kind, and has such wisdom. |
其人聞已，憶彼比丘尼有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。 |
Having heard this, they recall that the bhikshuni has faith, upholds the precepts, is knowledgeable, alms-giving, and wise. He has heard of this true Dharma and discipline, and may have a wish to achieve such results. |
阿那律陀！如是比丘尼必得差降安樂住止。 |
Aniruddha! Such a bhikshuni will be sent to abide in peace and happiness. |
「阿那律陀！復次，比丘尼聞某比丘尼於某處命終，彼為佛所記，三結已盡，婬怒癡薄，得一往來天上人間，一往來已而得苦際。 |
"Anaruddha! Once again, a bhikshuni heard that a certain bhikshuni died somewhere. He was recorded by the Buddha as having exhausted all three knots. His lust, anger and delusion were all gone. He had to go back and forth between heaven and earth, and he had already experienced suffering. |
或自見彼比丘尼，或復從他數數聞之，彼比丘尼如是有信、如是持戒、如是博聞、如是惠施、如是智慧。 |
Either you see that bhikshuni yourself, or you hear from him several times that the bhikshuni has such faith, keeps such precepts, is so knowledgeable, is so kind, and has such wisdom. |
其人聞已，憶彼比丘尼有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。 |
Having heard this, they recall that the bhikshuni has faith, upholds the precepts, is knowledgeable, alms-giving, and wise. He has heard of this true Dharma and discipline, and may have a wish to achieve such results. |
阿那律陀！如是比丘尼必得差降安樂住止。 |
Aniruddha! Such a bhikshuni will be sent to abide in peace and happiness. |
「阿那律陀！復次，比丘尼聞某比丘尼於某處命終，彼為佛所記，三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已而得苦際。 |
"Anaruddha! Once again, a bhikshuni heard that a certain bhikshuni died somewhere. He was recorded by the Buddha as having completed the three knots, attained sotapanna, did not fall into evil dharmas, attained enlightenment with concentration, and experienced the seven existences to the fullest extent. Seven journeys between heaven and earth have ended in suffering. |
或自見彼比丘尼，或復從他數數聞之，彼比丘尼如是有信、如是持戒、如是博聞、如是惠施、如是智慧。 |
Either you see that bhikshuni yourself, or you hear from him several times that the bhikshuni has such faith, keeps such precepts, is so knowledgeable, is so kind, and has such wisdom. |
其人聞已，憶彼比丘尼有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。 |
Having heard this, they recall that the bhikshuni has faith, upholds the precepts, is knowledgeable, alms-giving, and wise. He has heard of this true Dharma and discipline, and may have a wish to achieve such results. |
阿那律陀！如是比丘尼必得差降安樂住止。 |
Aniruddha! Such a bhikshuni will be sent to abide in peace and happiness. |
「阿那律陀！若優婆塞聞某優婆塞於某村命終，彼為佛所記，五下分結已盡，生於彼間而般涅槃，得不退法，不還此世。 |
"Anaruddha! If an Upasaka hears that an Upasaka dies in a certain village, he is recorded by the Buddha as having completed the five lower fetters and is reborn in that place and attains parinirvana. He has attained the Dharma of no retreat and will not repay this. World. |
或自見彼優婆塞，或復從他數數聞之，彼優婆塞如是有信、如是持戒、如是博聞、如是惠施、如是智慧。 |
Either you see this Upasaka yourself, or you hear it from others, you may find that this Upasaka has such faith, such upholding of precepts, such knowledge, such charity, and such wisdom. |
其人聞已，憶彼優婆塞有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。 |
Those who have heard it remember that Upasaka has faith, upholds the precepts, is knowledgeable, alms-giving, and wise. He has heard of this true Dharma and discipline, and may have a wish to achieve such results. |
阿那律陀！如是優婆塞必得差降安樂住止。 |
Aniruddha! In this way, Upasaka will be able to attain peace and happiness. |
「阿那律陀！復次，優婆塞聞某優婆塞於某村命終，彼為佛所記，三結已盡，婬怒癡薄，得一往來天上人間，一往來已而得苦際。 |
"Anaruddha! Again, I heard that a certain Upasaka died in a certain village. He was recorded by the Buddha as having exhausted all three knots. His lust, anger and delusion were all gone. He was able to travel back and forth between heaven and earth. Suffering. |
或自見彼優婆塞，或復從他數數聞之，彼優婆塞如是有信、如是持戒、如是博聞、如是惠施、如是智慧。 |
Either you see this Upasaka yourself, or you hear it from others, you may find that this Upasaka has such faith, such upholding of precepts, such knowledge, such charity, and such wisdom. |
其人聞已，憶彼優婆塞有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。 |
Those who have heard it remember that Upasaka has faith, upholds the precepts, is knowledgeable, alms-giving, and wise. He has heard of this true Dharma and discipline, and may have a wish to achieve such results. |
阿那律陀！如是彼優婆塞必得差降安樂住止。 |
Aniruddha! In this way, that Upasaka will be sent to abide in peace and happiness. |
「阿那律陀！復次，優婆塞聞某優婆塞於某村命終，彼為佛所記，三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已而得苦際。 |
"Anaruddha! Once again, I heard that a certain Upasaka died in a certain village. He was recorded by the Buddha as having completed the three knots, attained Sotapanna, would not fall into evil dharmas, and would attain perfect enlightenment. After receiving the seven existences, the seven comings and goings between heaven and earth have resulted in suffering. |
或自見彼優婆塞，或復從他數數聞之，彼優婆塞如是有信、如是持戒、如是博聞、如是惠施、如是智慧。 |
Either you see this Upasaka yourself, or you hear it from others, you may find that this Upasaka has such faith, such upholding of precepts, such knowledge, such charity, and such wisdom. |
其人聞已，憶彼優婆塞有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。 |
Those who have heard it remember that Upasaka has faith, upholds the precepts, is knowledgeable, alms-giving, and wise. He has heard of this true Dharma and discipline, and may have a wish to achieve such results. |
阿那律陀！如是優婆塞必得差降安樂住止。 |
Aniruddha! In this way, Upasaka will be able to attain peace and happiness. |
「阿那律陀！若優婆私聞某優婆私於某村命終，彼為佛所記，五下分結已盡，生於彼間而般涅槃，得不退法，不還此世。 |
"Anaruddha! If an Upa privately hears that a certain Upa dies in a certain village, he is recorded by the Buddha as having exhausted all the five factors, and is reborn in that place and attains parinirvana. He has attained the Dharma of no retreat, and will not repay this. World. |
或自見彼優婆私，或復從他數數聞之，彼優婆私如是有信、如是持戒、如是博聞、如是惠施、如是智慧。 |
Either you see that Upasat oneself, or you hear it from others, that Upasat has such faith, upholds the precepts in such a way, is so knowledgeable, is so charitable, and is so wise. |
其人聞已，憶彼優婆私有信、持戒、博聞、慧施、智慧，聞此正法、律已，或心願效如是如是。 |
Those who have heard this, recalling the Upasana’s personal faith, precepts, erudition, wisdom, and wisdom, have heard of this true Dharma and discipline, and may have the desire to achieve such results. |
阿那律陀！如是優婆私必得差降安樂住止。 |
Aniruddha! In this way, Upasika will be sent to attain peace and happiness. |
「阿那律陀！復次，優婆私聞某優婆私於某村命終，彼為佛所記，三結已盡，婬怒癡薄，得一往來天上人間，一往來已而得苦際。 |
"Anaruddha! Again, I heard that a certain Upa died in a certain village. He was recorded by the Buddha as having exhausted all three knots. His lust, anger and delusion were all gone. Suffering. |
或自見彼優婆私，或復從他數數聞之，彼優婆私如是有信、如是持戒、如是博聞、如是惠施、如是智慧。 |
Either you see that Upasat oneself, or you hear it from others, that Upasat has such faith, upholds the precepts in such a way, is so knowledgeable, is so charitable, and is so wise. |
其人聞已，憶彼優婆私有信、持戒、博聞、慧施、智慧，聞此正法、律已，或心願效如是如是。 |
Those who have heard this, recalling the Upasana’s personal faith, precepts, erudition, wisdom, and wisdom, have heard of this true Dharma and discipline, and may have the desire to achieve such results. |
阿那律陀！如是優婆私必得差降安樂住止。 |
Aniruddha! In this way, Upasika will be sent to attain peace and happiness. |
「阿那律陀！復次，優婆私聞某優婆私於某村命終，彼為佛所記，三結已盡，得須陀洹，不墮惡趣，定趣正覺，極受七有，天上人間七往來已而得苦際。 |
"Anaruddha! Once again, I heard that a certain Upa died in a certain village. He was recorded by the Buddha as having completed the three knots, attained Sotapanna, would not fall into the lower realms, and would attain perfect enlightenment. After receiving the seven existences, the seven comings and goings between heaven and earth have resulted in suffering. |
或自見彼優婆私，或復從他數數聞之，彼優婆私如是有信、如是持戒、如是博聞、如是惠施、如是智慧。 |
Either you see that Upasat oneself, or you hear it from others, that Upasat has such faith, upholds the precepts in such a way, is so knowledgeable, is so charitable, and is so wise. |
其人聞已，憶彼優婆私有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。 |
Those who have heard this, recalling the Upasana’s personal faith, precepts, knowledge, almsgiving, and wisdom, have heard of this true Dharma and discipline, and may have the desire to achieve such results. |
阿那律陀！如是優婆私必得差降安樂住止。 |
Aniruddha! In this way, Upasika will be sent to attain peace and happiness. |
「阿那律陀！如來以此義故，弟子命終，記說某生某處、某生某處。」 |
Anaruddha! It is for this reason that the Tathagata, after his disciple's death, records a certain rebirth in a certain place, a certain rebirth in a certain place. |
佛說如是。 |
Buddha said so. |
尊者阿那律陀及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Aniruddha and the other bhikkhus heard what the Buddha said and followed it with joy. |
娑雞帝三族姓子經第六竟（三千四百六字） |
The sixth chapter of the Zi Jing of the Three Clan Surnames of the Saji Emperor (3,460 words) |
中阿含經卷第十八（萬一百二十七字）（第二小土城誦） |
The Eighteenth Volume of the Central Agama Sutra (11,27 words) (Second Xiaotucheng Recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
78. Brahmā’s Invitation to the Buddha（七八）梵天請佛經 |
78. (78) Brahma asks for Buddhist scriptures |
中阿含經卷第十九 |
Book 19 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，有一梵天住梵天上，生如是邪見： |
At that time, there was a Brahma living in the Brahma Heaven, and he had the following wrong views: |
「此處有常，此處有恒，此處長存，此處是要，此處不終法，此處出要，此出要更無出要過其上，有勝、有妙、有最者。」 |
Here is permanence, here is permanence, here is everlasting, here is the point, here is the unfinished dharma, here is the key, and here is the key, and there is nothing better than it, there is victory, there is wonderful, there is the ultimate By. |
於是，世尊以他心智，知彼梵天心之所念，即入如其像定，以如其像定，猶若力士屈申臂頃，於舍衛國勝林給孤獨園忽沒不現，往梵天上。 |
Then, using his mind, the World-Honored One knew what was in the heart of Brahma, and he entered into concentration like his image. He was like a strong man bending his arms and suddenly disappearing and not appearing in the lonely garden of the splendid forest of Savatti, heading towards Brahma. superior. |
時，彼梵天見世尊來，即請世尊： |
At that time, Brahma saw the Blessed One coming, and immediately asked the Blessed One: |
「善來大仙人！此處有常，此處有恒，此處長存，此處是要，此處不終法，此處出要，此出要更無出要過其上，有勝、有妙、有最者。」 |
"Great Immortal Shanlai! Here is permanence, here is permanence, here is eternal, here is the key, here is the unending Dharma, here is the key, and here is the key, and there is no key above it, there is victory, There is something wonderful and there is something best.” |
於是，世尊告曰： |
Then the World-Honored One said: |
「梵天！汝無常稱說常，不恒稱說恒，不存稱說存，不要稱說要，終法稱說不終法，非出要稱說出要，此出要更無出要過其上，有勝、有妙、有最者。 |
"Brahma! You are called impermanent and permanent. If you don't call it permanent, you can call it eternal. If you don't exist, you can call it existence. Don't call it essential. If you say the final Dharma, it's not the final Dharma. If you don't say the essential, you can say the essential. There is no essential. Among them, there are those who are victorious, those who are wonderful, and those who are the best. |
梵天！汝有是無明。 |
Brahma! You are ignorant. |
梵天！汝有是無明。」 |
Brahma! You are ignorant. " |
時，魔波旬在彼眾中。 |
At that time, the demon wave was among them. |
於是，魔波旬語世尊曰： |
Then, Mobo Xun said to the World-Honored One: |
「比丘！莫違此梵天所說，莫逆此梵天所說。 |
"Bhikkhu! Don't go against what Brahma says, don't go against what Brahma says. |
比丘！若汝違此梵天所說，逆此梵天所說者，是為比丘猶如有人吉祥事來，而排却之。 |
Bhikkhu! If you go against what Brahma says, and go against what Brahma says, you are like a bhikkhu who rejects something auspicious when someone comes. |
比丘所說亦復如是，是故，比丘！我語汝莫違此梵天所說，莫逆此梵天所說。 |
This is also what the bhikkhu said, so, bhikkhu! I say to you, do not go against what Brahma says, and do not go against what Brahma says. |
比丘！若汝違此梵天所說，逆此梵天所說者，是為，比丘！猶如有人從山上墮，雖以手足捫摸於空而無所得。 |
Bhikkhu! If you go against what Brahma says, if you go against what Brahma says, then you are a bhikkhu! It's like someone falling from a mountain. Although he touches the air with his hands and feet, he gets nothing. |
比丘所說亦復如是，是故，比丘！我語汝莫違此梵天所說，莫逆此梵天所說。 |
This is also what the bhikkhu said, so, bhikkhu! I say to you, do not go against what Brahma says, and do not go against what Brahma says. |
比丘！若汝違此梵天所說，逆此梵天所說者，是為，比丘！猶如有人從樹上墮，雖以手足捫摸枝葉而無所得。 |
Bhikkhu! If you go against what Brahma says, if you go against what Brahma says, then you are a bhikkhu! It's like someone falling from a tree. Although he touches the branches and leaves with his hands and feet, he gets nothing. |
比丘所說亦復如是，是故，比丘！我語汝莫違此梵天所說，莫逆此梵天所說。 |
This is also what the bhikkhu said, so, bhikkhu! I say to you, do not go against what Brahma says, and do not go against what Brahma says. |
所以者何？ |
So what? |
此梵天梵，福祐、能化、最尊、能作、能造、是父，已有、當有一切眾生皆從是生，此所知盡知、所見盡見。 |
This Brahma, the blessed, capable of transforming, the most noble, capable of doing, capable of creating, is the Father. All sentient beings have and should be born from this, and all they know and understand are all they see. |
「大仙人！若有沙門、梵志，憎惡地、毀呰地者，彼身壞命終，必生餘下賤妓樂神中，如是水、火、風、神、天、生主，憎惡梵天、毀呰梵天者，彼身壞命終，必生餘下賤妓樂神中。 |
"Great Immortal! If there is a Samana or a Brahma who hates the earth and destroys the earth, when his body is destroyed and his life is over, he will be reborn as a despicable prostitute among the gods, such as water, fire, wind, gods, gods, and Prajapati, who hate Brahma. , Whoever destroys Brahma will die, and he will be reborn as a lowly prostitute and a god of music. |
大仙人！若有沙門、梵志，愛樂地、稱歎地者，彼身壞命終，必生最上尊梵天中，如是水、火、風、神、天、生主，愛樂梵天、稱歎梵天者，彼身壞命終，必生最上尊梵天中。 |
Great Immortal! If there is a recluse or Brahma who loves the land of happiness and praises the land, when his body breaks down and dies, he will be born in the supreme Brahma, such as water, fire, wind, god, sky, Prajapati, who loves Brahma and praises Brahma, When his body breaks down and his life ends, he will be reborn in the Supreme Lord Brahma. |
大仙人！汝不見此梵天大眷屬坐如我輩耶？」 |
Great Immortal! Don’t you see the great family members of Brahma sitting like me? " |
彼魔波旬非是梵天，亦非梵天眷屬，然自稱說我是梵天。 |
That demon is neither Brahma nor a descendant of Brahma, yet he claims to be Brahma. |
爾時，世尊便作是念： |
At that time, the World-Honored One thought as follows: |
「此魔波旬非是梵天，亦非梵天眷屬，然自稱說我是梵天； |
"This demon wave is not Brahma, nor is it a descendant of Brahma, yet he claims to be Brahma; |
若說有魔波旬者，此即是魔波旬。」 |
If there is a magic wave, this is the magic wave. " |
世尊知已，告曰： |
The World-Honored One knew this and said: |
「魔波旬！汝非梵天，亦非梵天眷屬，然汝自稱說我是梵天； |
"Mo Bo Xun! You are not Brahma, nor are you a descendant of Brahma, yet you claim to be Brahma; |
若說有魔波旬者，汝即是魔波旬。」 |
If there is a magic wave, you are the magic wave. " |
於是，魔波旬而作是念： |
Then, Mo Bo Xun came and thought: |
「世尊知我，善逝見我。」 |
The World-Honored One knows me, and Susanagi has seen me. |
知已愁憂，即於彼處忽沒不現。 |
Knowing that I am worried, I suddenly disappear and disappear in that place. |
時，彼梵天至再三請世尊： |
At that time, Brahma asked the World Honored One again and again: |
「善來大仙人！此處有常，此處恒有，此處長存，此處是要，此處不終法，此處出要，此出要更無出要過其上，有勝、有妙、有最者。」 |
"Great Immortal Shanlai! Here is the eternal, here is the permanent, here is the everlasting, here is the key, here is the inexhaustible dharma, here is the key, here is the key, and there is no key to surpass it, there is victory. , there is something wonderful, there is something best.” |
世尊亦至再三告曰： |
The World Honored One also said again and again: |
「梵天！汝無常稱說常，不恒稱說恒，不存稱說存，不要稱說要，終法稱說不終法，非出要稱說出要，此出要更無出要過其上，有勝、有妙、有最者。 |
"Brahma! You are called impermanent and permanent. If you don't call it permanent, you can call it eternal. If you don't exist, you can call it existence. Don't call it essential. If you say the final Dharma, it's not the final Dharma. If you don't say the essential, you can say the essential. There is no essential. Among them, there are those who are victorious, those who are wonderful, and those who are the best. |
梵天！汝有是無明。 |
Brahma! You are ignorant. |
梵天！汝有是無明。」 |
Brahma! You are ignorant. " |
於是，梵天白世尊曰： |
Then Brahma said to the World-Honored One: |
「大仙人！昔有沙門、梵志，壽命極長，存住極久。 |
"Great Immortal! In the past there were ascetics and brahmins who had extremely long life spans and existed for extremely long periods of time. |
大仙人！汝壽至短，不如彼沙門、梵志一燕坐頃。 |
Great Immortal! Your life span is short, not as good as that of the ascetics and Brahmana who sit in a swallow for a short time. |
所以者何？ |
So what? |
彼所知盡知、所見盡見，若實有出要者，更無餘出要過其上，有勝、有妙、有最者； |
He knows everything, sees everything, and if there is any superior one, there is no superior superior one, some superior one, some wonderful one, and some supreme one; |
若無有實出要者，更無餘出要過其上，有勝、有妙、有最者。 |
If there is no one that is truly important, then there is no one that is superior to it, some is victorious, some is wonderful, and some is the best. |
大仙人！汝於出要不出要想，不出要出要想，如是汝不得出要，便成大癡。 |
Great Immortal! If you don't think about what is necessary and don't think about what is necessary, and if you don't think about what is necessary and think about what is necessary, then you will become a great idiot. |
所以者何？ |
So what? |
以無境界故。 |
Because there is no realm. |
大仙人！若有沙門、梵志，愛樂地、稱歎地者，彼為我自在，為隨我所欲，為隨我所使。 |
Great Immortal! If there is a recluse or a Brahma who loves the land of happiness and praises the land, he is at ease with me, doing whatever I want and doing as he pleases. |
如是水、火、風、神、天、生主，愛樂梵天、稱歎梵天者，彼為我自在，為隨我所欲，為隨我所使。 |
Such water, fire, wind, gods, gods, Prajapati, those who love Brahma and praise Brahma, they are at ease with me, do whatever I want, and do whatever I want. |
大仙人！若汝愛樂地、稱歎地者，汝亦為我自在，為隨我所欲，為隨我所使。 |
Great Immortal! If you love the land of joy and praise the land, you are also at ease with me, doing whatever I want and doing as I do. |
如是水、火、風、神、天、生主，愛樂梵天、稱歎梵天者，汝亦為我自在，為隨我所欲，為隨我所使。」 |
Like water, fire, wind, gods, gods, Prajapati, who loves Brahma and praises Brahma, you are also at ease with me, doing whatever I want and doing whatever I want. " |
於是，世尊告曰： |
Then the World-Honored One said: |
「梵天！如是梵天所說真諦： |
"Brahma! This is the true meaning spoken by Brahma: |
『若有沙門、梵志，愛樂地、稱歎地者，彼為汝自在，為隨汝所欲，為隨汝所使。 |
If there is a recluse or a brahman who loves the land of happiness and praises the land, he is at ease with you, can follow your wishes, and can follow your orders. |
如是水、火、風、神、天、生主，愛樂梵天、稱歎梵天者，彼為汝自在，為隨汝所欲，為隨汝所使。』 |
Such water, fire, wind, gods, gods, Prajapati, who love Brahma and praise Brahma, they are at ease with you, follow your desires, and follow your orders. 』 |
梵天！若我愛樂地、稱歎地者，我亦為汝自在，為隨汝所欲，為隨汝所使。 |
Brahma! If I love the land of joy and praise the land, I am at ease with you, doing whatever you want, and doing whatever you want. |
如是水、火、風、神、天、生主，愛樂梵天、稱歎梵天者，我亦為汝自在，為隨汝所欲，為隨汝所使。 |
Such as water, fire, wind, gods, gods, Prajapati, those who love Brahma and praise Brahma, I am at ease with you, doing whatever you want and doing as you please. |
「梵天！若此八事，我隨其事愛樂稱歎者，彼亦有如是。 |
"Brahma! If I follow these eight things, love and praise them, he will do the same. |
梵天！我知汝所從來處、所往至處、隨所住、隨所終、隨所生。 |
Brahma! I know where you came from, where you are going, where you live, where you end, and where you are born. |
若有梵天有大如意足，有大威德，有大福祐，有大威神。」 |
If there is a Brahma who has great satisfaction, great mighty virtue, great blessings, and great majesty. " |
於是，梵天白世尊曰： |
Then Brahma said to the World-Honored One: |
「大仙人！汝云何知我所知、見我所見。 |
"Great Immortal! How do you know that I know and see what I see? |
云何識悉我？ |
How do you know me? |
如日自在，明照諸方，是為千世界，於千世界中，汝得自在耶？ |
Like the sun, which is at ease and shines brightly in all directions, it is for thousands of worlds. In the thousands of worlds, are you at ease? |
知彼彼處無有晝夜，大仙人曾更歷彼，數經歷彼耶？」 |
You know that there is no day or night in that place. Great immortals have experienced it. How many times have you experienced it? " |
世尊告曰： |
The World Honored One said: |
「梵天！如日自在，明照諸方，是為千世界，於千世界中，我得自在，亦知彼彼處無有晝夜。 |
"Brahma! I am at ease like the sun, shining brightly in all directions. It is a thousand worlds. In the thousands of worlds, I am at ease, and I know that there is no day or night in that place. |
梵天！我曾更歷彼，我數經歷彼。 |
Brahma! I have experienced it more, I have experienced it several times. |
梵天！有三種天，光天、淨光天、遍淨光天。 |
Brahma! There are three kinds of heaven, the light heaven, the pure light heaven, and the all-pure light heaven. |
梵天！若彼三種天有知有見者，我亦有彼知見。 |
Brahma! If those three kinds of heaven have knowledge and vision, I also have knowledge and vision. |
梵天！若彼三種天無知無見者，我亦自有知見。 |
Brahma! If those three kinds of heaven are ignorant and have no vision, I also have my own knowledge and vision. |
梵天！若彼三種天及眷屬有知有見者，我亦有彼知見。 |
Brahma! If those three kinds of gods and their retinues have knowledge and vision, I also have knowledge and vision. |
梵天！若彼三種天及眷屬無知無見者，我亦自有知見。 |
Brahma! If those three kinds of gods and their retinue are ignorant and have no vision, I also have knowledge of my own. |
梵天！若汝有知有見者，我亦有此知見。 |
Brahma! If you have knowledge and vision, I also have this knowledge and vision. |
梵天！若汝無知無見者，我亦自有知見。 |
Brahma! If you are ignorant and have no vision, I also have knowledge. |
梵天！若汝及眷屬有知有見者，我亦有此知見。 |
Brahma! If you and your relatives have knowledge and vision, I also have this knowledge and vision. |
梵天！若汝及眷屬無知無見者，我亦自有知見。 |
Brahma! If you and your relatives are ignorant and have no vision, I also have my own knowledge. |
梵天！汝不與我一切等，不與我盡等，但我於汝最勝最上。」 |
Brahma! You are not equal to me or equal to me, but I am the best and most superior to you. " |
於是，梵天白世尊曰： |
Then Brahma said to the World-Honored One: |
「大仙人！何由得彼三種天有知有見者，汝亦有彼知見； |
"Great Immortal! How do you get those three types of heavenly knowledge and vision? You also have that knowledge and vision; |
若彼三種天無知無見者，汝亦自有知見； |
If those three kinds of heaven are ignorant and have no vision, you also have your own knowledge and vision; |
若彼三種天及眷屬有知有見者，汝亦有彼知見，若彼三種天及眷屬無知無見者，汝亦自有知見。 |
If those three kinds of heavens and their retinue have knowledge and vision, you also have knowledge and vision. If those three kinds of heavens and their retinue are ignorant and have no vision, you also have your own knowledge and vision. |
若我有知有見者，汝亦有此知見； |
If I have knowledge and vision, you also have this knowledge and vision; |
若我無知無見者，汝亦自有知見； |
If I am ignorant and have no vision, you also have knowledge; |
若我及眷屬有知有見者，汝亦有此知見； |
If I and my family have knowledge and vision, you also have this knowledge and vision; |
若我及眷屬無知無見者，汝亦自有知見。 |
If I and my family are ignorant and have no vision, you also have your own knowledge. |
大仙人！非為愛言耶？ |
Great Immortal! Isn’t it just love words? |
問已不知增益愚癡。 |
Asking no longer knows how to gain ignorance. |
所以者何？ |
So what? |
以識無量境界故，無量知、無量見、無量種別，我各各知別，是地知地，水、火、風、神、天、生主，是梵天知梵天。」 |
Because of the immeasurable state of consciousness, I know the immeasurable knowledge, immeasurable seeing, and immeasurable categories. I know the earth, water, fire, wind, gods, gods, and Prajapati, and Brahma knows the Brahma. " |
於是，世尊告曰： |
Then the World-Honored One said: |
「梵天！若有沙門、梵志於地有地想，地是我，地是我所，我是地所； |
"Brahma! If there is a Samana or a Brahma who thinks on the earth, the earth is me, the earth is my place, I am the place of the earth; |
彼計地是我已，便不知地。 |
He thinks that the land is my own, but he doesn't know the land. |
如是於水、火、風、神、天、生主、梵天、無煩、無熱，淨有淨想，淨是我，淨是我所，我是淨所； |
Thus, regarding water, fire, wind, gods, gods, Prajapati, and Brahma, there is no trouble, no heat, there is pure thought, pure this is me, pure this is my place, I am pure place; |
彼計淨是我已，便不知淨。 |
The plan is purely mine, so I don’t know what it is. |
梵天！若有沙門、梵志，地則知地，地非是我，地非我所，我非地所； |
Brahma! If there are ascetics and brahmans, the earth knows that the earth is not mine, the earth is not my place, and I am not the place of the earth; |
彼不計地是我已，彼便知地。 |
He doesn't care about the land that belongs to me, but he knows the land. |
如是水、火、風、神、天、生主、梵天、無煩、無熱，淨則知淨，淨非是我，淨非我所，我非淨所； |
Such as water, fire, wind, gods, gods, Prajapati, Brahma, without trouble, without heat, if you are pure, you will know that it is pure, it is not me, it is not my place, it is not my place; |
彼不計淨是我已，彼便知淨。 |
He doesn't care about me, but he knows it. |
梵天！我於地則知地，地非是我，地非我所，我非地所； |
Brahma! When I am in the earth, I know the earth, the earth is not me, the earth is not my place, I am not the place; |
我不計地是我已，我便知地。 |
I don't care about the land, it's my own, I will know the land. |
如是水、火、風、神、天、生主、梵天、無煩、無熱，淨則知淨，淨非是我，淨非我所，我非淨所； |
Such as water, fire, wind, gods, gods, Prajapati, Brahma, without trouble, without heat, if you are pure, you will know that it is pure, it is not me, it is not my place, it is not my place; |
我不計淨是我已，我便知淨。」 |
I don't care about it, it's just me, and I know it. " |
於是，梵天白世尊曰： |
Then Brahma said to the World-Honored One: |
「大仙人！此眾生愛有、樂有、習有，汝已拔有根本。 |
"Great Immortal! You have uprooted the roots of these sentient beings' love, joy, and habit. |
所以者何？ |
So what? |
謂如來、無所著、等正覺故。」 |
It is said that the Tathagata has nothing to hold on to and is waiting for perfect enlightenment. " |
便說頌曰： |
Then he said: |
「於有見恐怖， 無有見不懼， |
"There is fear in sight, there is no fear in sight, |
是故莫樂有， 有何不可斷。 |
Therefore, there is no joy, and there is nothing that cannot be cut off. |
「大仙人！我今欲自隱形。」 |
Great Immortal! I want to become invisible now. |
世尊告曰： |
The World Honored One said: |
「梵天！汝若欲自隱形者，便隨所欲。」 |
Brahma! If you want to become invisible, then do whatever you want. |
於是，梵天即隨所處自隱其形。 |
Therefore, Brahma hides himself wherever he is. |
世尊即知，「梵天！汝在彼，汝在此，汝在中。」 |
The World Honored One then knew, "Brahma! You are there, you are here, you are in the middle." |
於是，梵天盡現如意，欲自隱形而不能隱，還住梵天中。 |
Therefore, Brahma appeared as he wished, and even if he wanted to be invisible, he could not hide himself and still lived in Brahma. |
於是，世尊告曰： |
Then the World-Honored One said: |
「梵天！我今亦欲自隱其形。」 |
Brahma! I also want to hide myself now. |
梵天白世尊曰： |
Brahma Bai said to the World-Honored One: |
「大仙人！若欲自隱形者，便隨所欲。」 |
Great Immortal! If you want to become invisible, then do whatever you want. |
於是，世尊而作是念： |
Then, the World-Honored One thought: |
「我今寧可現如其像如意足，放極妙光明，照一切梵天而自隱住，使諸梵天及梵天眷屬但聞我聲而不見形。」 |
Now I would rather appear as if I were satisfied with my wish, emitting the most wonderful light, illuminating all the Brahma beings and hiding myself, so that the Brahma beings and their retinues can only hear my voice but not see my form. |
於是，世尊即現如其像如意足，放極妙光明，照一切梵天，便自隱住，使諸梵天及梵天眷屬但聞其聲而不見其形。 |
Then, the World-Honored One appeared as if he had a wish-fulfilling image, emitting the most wonderful light, illuminating all the Brahmas, and then hid himself, so that the Brahmas and Brahma retinues could only hear his voice but not see his form. |
於是，梵天及梵天眷屬各作是念： |
Then Brahma and Brahma's retinue each thought: |
「沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。 |
"The recluse Qu Tan is very strange! What a special person! He has great satisfaction, great mighty virtue, great blessing, and great power. |
所以者何？ |
So what? |
謂放極妙光明，照一切梵天而自隱住，使我等及眷屬但聞彼聲而不見形。」 |
It is said to emit the most wonderful light, illuminating all Brahma heavens and hiding itself, so that we and our relatives can hear the sound but not see the form. " |
於是，世尊復作是念： |
Then, the World-Honored One thought again: |
「我已化此梵天及梵天眷屬，我今寧可攝如意足。」 |
I have transformed this Brahma and Brahma's retinue. I would rather take Ruyizu now. |
世尊便攝如意足，還住梵天中。 |
The World-Honored One then took in the wish-fulfillment and returned to the Brahma Heaven. |
於是，魔王亦至再三在彼眾中。 |
As a result, the devil appeared among them again and again. |
爾時，魔王白世尊曰： |
At that time, the Demon King said to the World-Honored One: |
「大仙人善見、善知、善達，然莫訓誨教呵弟子，亦莫為弟子說法，莫著弟子； |
"The Great Immortal is good at seeing, knowing, and reaching, but he never instructs his disciples, nor preaches the Dharma to his disciples, nor cares about his disciples; |
莫為著弟子故，身壞命終，生餘下賤妓樂神中。 |
Don't die for the sake of your disciples and die, leaving the rest of your life as a lowly prostitute living in a state of bliss. |
行無為，於現世受安樂。 |
Do nothing and enjoy peace and happiness in this world. |
所以者何？ |
So what? |
大仙人！此唐自煩勞。 |
Great Immortal! This Tang Dynasty is troublesome. |
大仙人！昔有沙門、梵志訓誨弟子，教呵弟子，亦為弟子說法，樂著弟子； |
Great Immortal! In the past, there were ascetics and Brahmas who instructed their disciples, taught them, taught the Dharma to their disciples, and entertained their disciples; |
彼以著弟子故，身壞命終，生餘下賤妓樂神中。 |
Because he was a disciple, his body was ruined and his life was broken, and he was left alive as a lowly prostitute in the state of music. |
大仙人！是故我語汝，莫得訓誨教呵弟子，亦莫為弟子說法，莫著弟子； |
Great Immortal! Therefore, I tell you not to instruct your disciples, not to preach to your disciples, not to bother your disciples; |
莫為著弟子故，身壞命終，生餘下賤妓樂神中。 |
Don't die for the sake of your disciples and die, leaving the rest of your life as a lowly prostitute living in a state of bliss. |
行無為，於現世受安樂。 |
Do nothing and enjoy peace and happiness in this world. |
所以者何？ |
So what? |
大仙人！汝唐自煩勞。」 |
Great Immortal! Rutang is troubled. " |
於是，世尊告曰： |
Then the World-Honored One said: |
「魔波旬！汝不為我求義故說，非為饒益故，非為樂故，非為安隱故： |
"Mobo Xun! You don't seek justice for me, so you say it. It's not for benefit, it's not for happiness, it's not for safety: |
『莫得訓誨教呵弟子，莫為弟子說法，莫著弟子，莫為著弟子故，身壞命終，生餘下賤妓樂神中。 |
Don't give instructions to your disciples, don't teach the Dharma for your disciples, don't care about your disciples, don't do it for your disciples, so your body will be ruined and your life will end, and the rest of your life will be a lowly prostitute and a happy spirit. |
行無為，於現世受安樂。 |
Do nothing and enjoy peace and happiness in this world. |
所以者何？ |
So what? |
大仙人！汝唐自煩勞。』 |
Great Immortal! Rutang is troubled. 』 |
魔波旬！汝作是念： |
Mobo Shun! You are thinking: |
『此沙門瞿曇為弟子說法，彼弟子聞法已，出我境界。』 |
"This recluse, Qu Tan, preached the Dharma to his disciples. After hearing the Dharma, that disciple left my realm. 』 |
魔波旬！是故汝今語我： |
Mobo Shun! That’s why you say to me now: |
『莫得訓誨教呵弟子，亦莫為弟子說法，莫著弟子； |
"Don't instruct your disciples, don't teach your disciples, don't teach your disciples, don't bother your disciples; |
莫為著弟子故，身壞命終，生餘下賤妓樂神中。 |
Don't die for the sake of your disciples and die, leaving the rest of your life as a lowly prostitute living in a state of bliss. |
行無為，於現世受安樂。 |
Do nothing and enjoy peace and happiness in this world. |
所以者何？ |
So what? |
大仙人！汝唐自煩勞。』 |
Great Immortal! Rutang is troubled. 』 |
「魔波旬！若有沙門、梵志訓誨弟子，教呵弟子，為弟子說法，樂著弟子； |
"Mobo Xun! If there are ascetics and brahma who instruct disciples, teach disciples, preach sermons to disciples, and make disciples happy; |
為著弟子故，身壞命終，生餘下賤妓樂神中。 |
For the sake of his disciples, his body was destroyed and his life was destroyed, and he was left alive as a lowly prostitute in the state of music. |
彼沙門、梵志，彼非沙門稱說沙門，非梵志稱說梵志，非阿羅訶稱說阿羅訶，非等正覺稱說等正覺。 |
That Shramana, Brahma Zhi, is not a Shramana who calls Shramana, who is not Brahma Zhi calls Brahma Zhi, who is not Araha who is called Aloha, who is not called Zhongsheng Enlightenment. |
魔波旬！我實沙門稱說沙門，實梵志稱說梵志，實阿羅訶稱說阿羅訶，實等正覺稱說等正覺。 |
Mobo Shun! I am a real ascetic and call me a recluse, I am a real Brahma and call me Brahma Zhi, I am a real Araha and I am called Araha, I am really a perfect enlightenment and I am talking about a perfect enlightenment. |
魔波旬！若我為弟子說法，若不說者，汝且自去，我今自知應為弟子說法、不應為弟子說法。」 |
Mobo Shun! If I preach the Dharma to my disciples, and if I don't, just go away. Now I know for myself that I should preach the Dharma to my disciples, but I should not preach the Dharma to my disciples. " |
是為梵天請，魔波旬違逆世尊隨順說，是故此經名梵天請佛。 |
This is an invitation to Brahma, but Mobo Xun disobeyed the World Honored One and followed suit, so this sutra is called Brahma to invite the Buddha. |
佛說如是。 |
Buddha said so. |
梵天及梵天眷屬，聞佛所說，歡喜奉行。 |
Brahma and Brahma's retinue heard what the Buddha said and followed it with joy. |
梵天請佛經第七竟（三千九十字） |
Brahma asks for the seventh chapter of the Buddhist sutra (Three Thousand and Nine Crosses) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
79. Existence of Higher Devas（七九）有勝天經 |
79. (Seventy-nine) There are victorious scriptures |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
於是，仙餘財主告一使人： |
Therefore, the rich man Xianyu told an emissary: |
「汝往詣佛，為我稽首，禮世尊足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？ |
"You go to the Buddha, pay homage to me, bow to the feet of the Blessed One, and ask the Blessed One whether your holy body is healthy, you are happy and free from disease, your daily life is light, and your strength is as usual? |
作如是語： |
Say this: |
『仙餘財主稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？』 |
"The immortal rich man bowed his head at the Buddha's feet and asked the World Honored One whether his holy body is healthy and healthy, he is happy and disease-free, his daily life is light, and his strength is as usual? 』 |
汝既為我問訊佛已，往詣尊者阿那律陀所，為我稽首禮彼足已，問訊尊者聖體康強，安快無病，起居輕便，氣力如常不？ |
Since you have inquired about the Buddha for me, you have gone to the residence of the Venerable Aniruddha, bowed your head and bowed at his feet for me, and asked the Venerable whether his holy body is healthy, happy, free from illness, living easily, and your strength is as usual? |
作如是語： |
Say this: |
『仙餘財主稽首尊者阿那律陀足，問訊尊者聖體康強，安快無病，起居輕便，氣力如常不？ |
The wealthy immortal man paid his respects to the Venerable Aniruddha and inquired whether the Venerable's holy body was healthy, happy, free from illness, easy to live, and had the same strength as usual? |
仙餘財主請尊者阿那律陀四人俱，供明日食。』 |
The rich man Xianyu invited the Venerable Aniruddha and four of them to offer sacrifices for tomorrow's eclipse. 』 |
若受請者，復作是語： |
If invited, reply as follows: |
『尊者阿那律陀！仙餘財主多事多為，為王眾事斷理臣佐，唯願尊者阿那律陀為慈愍故，與四人俱，明日早來至仙餘財主家。』 |
"Venerable Aniruddha! The rich man Xianyu is busy with many things, and he is responsible for the king's affairs. I only hope that the Venerable Anaruddha, out of compassion, will come with the four of them to the rich man Xianyu's house early tomorrow morning. 』 |
」 |
|
於是，使人受仙餘財主教已，往詣佛所，稽首佛足，却住一面，白曰： |
So, having received the Immortal Yucai Master, he went to the Buddha's place, bowed his head at the Buddha's feet, and stopped by one side, saying: |
「世尊！仙餘財主稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？」 |
World Honored One! The immortal rich man bowed his head at the Buddha's feet and asked the World Honored One whether his holy body is healthy and healthy, he is happy and disease-free, his daily life is light, and his strength is as usual. |
爾時，世尊告使人曰： |
At that time, the World Honored One told the messenger: |
「令仙餘財主安隱快樂，令天及人、阿修羅、揵塔和、羅剎及餘種種身安隱快樂。」 |
Let the remaining rich immortals live in peace and happiness, and make gods and humans, asuras, pagodas, rakshasas and the rest of the bodies live in peace and happiness. |
於是，使人聞佛所說，善受善持，稽首佛足，繞三匝而去，往詣尊者阿那律陀所，稽首禮足，却坐一面，白曰： |
Then, after hearing what the Buddha said, people were able to receive and uphold it well, bowed their heads at the Buddha's feet, walked around three times, and went to the place where Venerable Anaruddha was. They bowed their heads and bowed, sat down on one side, and said: |
「尊者阿那律陀！仙餘財主稽首尊者阿那律陀足，問訊尊者聖體康強，安快無病，起居輕便，氣力如常不？ |
"Venerable Aniruddha! The remaining rich immortals bowed their heads to the feet of the Venerable Aniruddha and inquired whether the Venerable's holy body was healthy, happy and free from disease, living easily, and having the same strength as usual? |
仙餘財主請尊者阿那律陀四人俱，供明日食。」 |
The rich man Xianyu invited the Venerable Aniruddha and four of them to offer sacrifices for tomorrow's eclipse. " |
是時，尊者真迦旃延去尊者阿那律陀不遠而燕坐也。 |
At that time, the Venerable Zhenkaccayana went to the Venerable Aniruddha and was sitting not far away. |
於是，尊者阿那律陀告曰： |
Then the Venerable Aniruddha said: |
「賢者迦旃延！我向所道，明日我等為乞食故，入舍衛國，正謂此也。 |
"Sage Kaccayana! I have told you that tomorrow we will beg for food and go to a house to defend the country. This is what we call it. |
今仙餘財主遣人請我等四人，供明日食。」 |
Today, the rich man who is immortal has sent people to invite me and four other people to provide for tomorrow's solar eclipse. " |
尊者真迦旃延即時白曰： |
The Venerable Zhenkaccayana immediately said: |
「願尊者阿那律陀為彼人故，默然受請。 |
"May the Venerable Aniruddha accept the invitation silently for the sake of that person. |
我等明日出此闇林，為乞食故，入舍衛國。」 |
We will come out of this dark forest tomorrow to beg for food and stay in the house to defend the country. " |
尊者阿那律陀為彼人故，默然而受。 |
For the sake of that person, the Venerable Aniruddha accepted it silently. |
於是，使人知尊者阿那律陀默然受已，尋復白曰： |
Then, it was known that the Venerable Aniruddha accepted it silently, and then said in reply: |
「仙餘財主白尊者阿那律陀！仙餘財主多事多為，為王眾事斷理臣佐，願尊者阿那律陀為慈愍故，與四人俱，明日早來，至仙餘財主家。」 |
"The rich Immortal Yu is white to the Venerable Aniruddha! The Immortal Yu rich man is busy with many things, and he is responsible for all affairs of the king. May the Venerable Anaruddha, out of compassion and compassion, accompany the four of them, come early tomorrow morning, and come to the Immortal Palace. The rich man Yu’s house.” |
尊者阿那律陀告使人曰： |
Venerable Analuddha told the messenger: |
「汝便還去，我自知時。」 |
You go ahead and I will know the time. |
於是，使人即從坐起，稽首作禮，繞三匝而去。 |
So the messenger stood up from his seat, bowed his head and bowed, and walked around three times. |
於是，尊者阿那律陀過夜平旦，著衣持鉢，四人共俱，往詣仙餘財主家。 |
So the Venerable Aniruddha spent the night on Pingdan, dressed in clothes and holding an alms bowl, and the four of them went to the rich man's house in Yuxianyu. |
爾時，仙餘財主婇女圍遶，住中門下，待尊者阿那律陀。 |
At that time, the immortals, rich men and women were surrounding him, living under the central gate, waiting for the venerable Aniruddha. |
仙餘財主遙見尊者阿那律陀來，見已，叉手向尊者阿那律陀，讚曰： |
The wealthy immortal man saw the Venerable Aniruddha coming from a distance. When he saw him, he crossed his hands and praised the Venerable Aniruddha: |
「善來尊者阿那律陀！尊者阿那律陀久不來此。」 |
The venerable Aniruddha is here! The venerable Aniruddha has not been here for a long time. |
於是，仙餘財主敬心扶抱尊者阿那律陀，將入家中，為敷好床，請使令坐。 |
Then, the rich man Immortal Yu respectfully supported the Venerable Aniruddha and entered his home. In order to prepare the bed, he asked him to sit down. |
尊者阿那律陀即坐其床，仙餘財主稽首尊者阿那律陀足，却坐一面，坐已，白曰： |
The venerable Aniruddha immediately sat on his bed. The rich immortal man bowed his head at the feet of the venerable Aniruddha, then sat on one side. After sitting down, he said: |
「尊者阿那律陀！欲有所問，唯願見聽。」 |
Venerable Aniruddha! If you want to ask something, I just want to hear you. |
尊者阿那律陀告曰： |
Venerable Aniruddha said: |
「財主！隨汝所問，聞已當思。」 |
Rich man! As you ask, you should think about it after hearing it. |
仙餘財主便問尊者阿那律陀： |
The wealthy immortal then asked the venerable Aniruddha: |
「或有沙門、梵志來至我所，語我： |
"Perhaps a recluse or a Brahma comes to my place and says to me: |
『財主！汝當修大心解脫。』 |
"Rich man!" You should cultivate your great mind and achieve liberation. 』 |
尊者阿那律陀！復有沙門、梵志來至我所，語我： |
Venerable Aniruddha! Again, some ascetics and Brahmana came to my place and said to me: |
『財主！汝當修無量心解脫。』 |
"Rich man!" You should practice immeasurable mind liberation. 』 |
尊者阿那律陀！大心解脫、無量心解脫，此二解脫，為文異義異耶？ |
Venerable Aniruddha! The liberation of the great mind and the liberation of the immeasurable mind. Do these two liberations have different meanings? |
為一義文異耶？」 |
Is it because the same meaning and different texts are used? " |
尊者阿那律陀告曰： |
Venerable Aniruddha said: |
「財主！汝前問此事，汝先自答，我當後答。」 |
Rich man! If you ask this question, you should answer it yourself first, and I will answer it later. |
仙餘財主白曰： |
Xianyu rich man Bai said: |
「尊者阿那律陀！大心解脫、無量心解脫，此二解脫一義文異，仙餘財主不能答此事。」 |
Venerable Aniruddha! The great mind is liberated and the immeasurable mind is liberated. The meanings of these two liberations are different. The rich immortals cannot answer this question. |
尊者阿那律陀告曰： |
Venerable Aniruddha said: |
「財主！當聽我為汝說大心解脫、無量心解脫。 |
"Rich man! Listen to me tell you about the liberation of the great mind and the liberation of the immeasurable mind. |
大心解脫者，若有沙門、梵志在無事處，或至樹下空安靜處，依一樹意解大心解脫遍滿成就遊，彼齊限是心解脫不過是。 |
For those who have a great mind to be liberated, if there are ascetics and brahmans in a quiet place, or to a quiet place under a tree, and they understand the great mind to be liberated and achieve it in accordance with the meaning of a tree, then the liberation of the mind will be nothing more than this. |
若不依一樹者，當依二三樹，意解大心解脫遍滿成就遊，彼齊限是心解脫不過是。 |
If you don't rely on one tree, you should rely on two or three trees, and understand that the liberation of the great mind is full and complete, and the liberation of the mind is nothing more than this. |
若不依二三樹者，當依一林，若不依一林者，當依二三林，若不依二三林者，當依一村，若不依一村者，當依二三村，若不依二三村者，當依一國，若不依一國者，當依二三國，若不依二三國者，當依此大地乃至大海。 |
If you don’t rely on two or three trees, you should rely on one forest. If you don’t rely on one forest, you should rely on two or three forests. If you don’t rely on two or three trees, you should rely on one village. If you don’t rely on one village, you should rely on two or three villages. Two or three villages should be based on one country. If they are not based on one country, they should be based on two or three countries. If they are not based on two or three countries, they should be based on this land and even the sea. |
意解大心解脫遍滿成就遊，彼齊限是心解脫不過是，是謂大心解脫。 |
The mind understands that the liberation of the great mind is full of achievements. The whole limit is the liberation of the mind. This is called the liberation of the great mind. |
「財主！云何無量心解脫？ |
"Rich man! Why is the boundless mind liberated? |
若有沙門、梵志在無事處，或至樹下空安靜處，心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修遍滿一切世間成就遊； |
If there is a Samana or a Brahma in a quiet place under a tree, his mind and compassion will be filled up in one direction, and he will be able to achieve success in two, three, four, four dimensions, up and down, pervading everything. No resentment, no hatred, no quarrel, extremely broad and great, immeasurable good practices permeate all the world and achieve success; |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修遍滿一切世間成就遊，是謂無量心解脫。 |
Such compassion and joy are combined with equanimity, with no knots and no resentments, no hatred and no quarrels. It is extremely broad and vast, and immeasurable good practices pervade the entire world. This is called the liberation of the immeasurable mind. |
財主！大心解脫，無量心解脫，此二解脫為義異文異，為一義文異耶？」 |
Rich man! The great mind is liberated, the immeasurable mind is liberated. These two liberations have different meanings and different texts. Are they the same meaning and different texts? " |
仙餘財主白尊者阿那律陀曰： |
Venerable Aniruddha, the rich man of immortality, said: |
「如我從尊者聞，則解其義，此二解脫義既異文亦異。」 |
As I heard from the Venerable Master, I understood its meaning. The two meanings of liberation are different in different texts. |
尊者阿那律陀告曰： |
Venerable Anaruddha said: |
「財主！有三種天，光天、淨光天、遍淨光天。 |
"Rich man! There are three kinds of heavens, the light heaven, the pure light heaven, and the all-pure light heaven. |
於中光天者，彼生在一處，不作是念： |
In the Zhongguang Heaven, he is born in one place and does not think like this: |
『此我所有，彼我所有。』 |
"This is mine, and that is mine." 』 |
但光天隨其所往，即樂彼中。 |
But the light and sky follow it wherever they go, and they are happy there. |
財主！猶如蠅在肉段，不作是念： |
Rich man! Just like a fly in the flesh, do not think: |
『此我所有，彼我所有。』 |
"This is mine, and that is mine." 』 |
但蠅隨肉段去，即樂彼中。 |
But the flies follow the meat and enjoy it. |
如是彼光天不作是念： |
In this way, Guangtian does not think like this: |
『此我所有，彼我所有。』 |
"This is mine, and that is mine." 』 |
但光天隨其所往，即樂彼中。 |
But the light and sky follow it wherever they go, and they are happy there. |
有時光天集在一處，雖身有異而光不異。 |
Sometimes the light and sky gather in one place, and although the bodies are different, the light is the same. |
財主！猶如有人然無量燈，著一室中，彼燈雖異而光不異。 |
Rich man! It is like having an infinite lamp shining in a room. Although the lamps are different, the light is the same. |
如是彼光天集在一處，雖身有異而光不異。 |
In this way, the light and heaven are gathered together in one place. Although the body is different, the light is the same. |
有時光天各自散去，彼各散去時，其身既異，光明亦異。 |
Sometimes the light and sky disperse separately. When they disperse, their bodies are different and the light is also different. |
財主！猶如有人從一室中出眾多燈，分著諸室，彼燈即異，光明亦異。 |
Rich man! It is like someone taking out many lamps from one room and dividing them into different rooms. The lamps are different and the light is also different. |
如是彼光天各自散去，彼各散去時，其身既異，光明亦異。」 |
In this way, the light sky disperses separately. When each person disperses, their bodies are different and the light is also different. " |
於是，尊者真迦旃延白曰： |
Then the Venerable Zhenkaccanyana said: |
「尊者阿那律陀！彼光天生在一處，可知有勝如、妙不妙耶？」 |
Venerable Anaruddha! That light is born in one place. Do you know whether it is superior or wonderful? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「賢者迦旃延！可說彼光天生在一處，知有勝如、妙與不妙。」 |
Sage Kaccayana! It can be said that the light is born in one place and knows what is superior, wonderful and not wonderful. |
尊者真迦旃延復問曰： |
Venerable Zhenka Chanyan asked again: |
「尊者阿那律陀！彼光天生在一處，何因何緣知有勝如、妙與不妙耶？」 |
Venerable Aniruddha! That light is born in one place. How and why do we know it is superior, wonderful and not wonderful? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「賢者迦旃延。 |
"The sage Kaccanyana. |
若有沙門、梵志在無事處，或至樹下空安靜處，依一樹，意解作光明想成就遊，心作光明想極盛，彼齊限是心解脫不過是。 |
If there is a Samana or Brahma in a quiet place under a tree, or in a quiet place under a tree, and he or she rests on a tree, thinking about the realization of the dream of light, and the thought of light in the mind is extremely strong, then this is the limit of the liberation of the mind. |
若不依一樹者，或依二三樹，意解作光明想成就遊，心作光明想極盛，彼齊限是心解脫不過是。 |
If you don't rely on one tree, or rely on two or three trees, your mind will be interpreted as the realization of the thought of light, and the thought of light in your mind will be extremely strong, and the limit of this is the liberation of the mind. |
賢者迦旃延！此二心解脫，何解脫為上、為勝、為妙、為最耶？」 |
Sage Kaccanyana! Of these two minds, which liberation is the best, the most victorious, the most wonderful, the most essential? " |
尊者真迦旃延答曰： |
Venerable Zhenkaccayana replied: |
「尊者阿那律陀！若有沙門、梵志不依一樹者，或依二三樹，意解作光明想成就遊，心作光明想極盛，彼齊限是心解脫不過是。 |
"Venerable Aniruddha! If there is a recluse or a Brahma who does not rely on one tree, or if he relies on two or three trees, he means that the thought of light is achieved, and the thought of light in the mind is extremely strong. This is the limit of the liberation of the mind. |
尊者阿那律陀！二解脫中，此解脫為上、為勝、為妙、為最。」 |
Venerable Aniruddha! Among the two kinds of liberation, this liberation is the best, the most victorious, the most wonderful, and the best. " |
尊者阿那律陀復問曰： |
Venerable Aniruddha asked again: |
「賢者迦旃延！若不依二三樹者，或依一林，若不依一林者，或依二三林，若不依二三林者，或依一村，若不依一村者，或依二三村，若不依二三村者，或依一國，若不依一國者，或依二三國，若不依二三國者，或依此大地乃至大海。 |
"Sage Kaccayana! If it does not depend on two or three trees, it may depend on one forest. If it does not depend on one forest, it may depend on two or three groves. If it does not depend on two or three groves, it may depend on one village. If it does not depend on one village, it may depend on one village. It depends on two or three villages. If it does not depend on two or three villages, it may depend on one country. If it does not depend on one country, it may depend on two or three countries. If it does not depend on two or three countries, it may depend on this land or even the sea. |
意解作光明想成就遊，心作光明想極盛，彼齊限是心解脫不過是。 |
The mind is interpreted as bright thoughts, and the mind is full of bright thoughts. The limit is the liberation of the mind. |
賢者迦旃延！此二解脫，何解脫為上、為勝、為妙、為最？」 |
Sage Kaccanyana! Of these two liberations, which one is the best, the most victorious, the most wonderful, the most perfect? " |
尊者真迦旃延答曰： |
Venerable Zhenkaccayana replied: |
「尊者阿那律陀！若有沙門、梵志不依二三樹者，或依一林，若不依一林者，或依二三林，若不依二三林者，或依一村，若不依一村者，或依二三村，若不依二三村者，或依一國，若不依一國者，或依二三國，若不依二三國者，或依此大地乃至大海。 |
"Venerable Aniruddha! If there are ascetics and Brahmās who do not rely on two or three trees, they may rely on one grove. If they do not rely on one grove, they may rely on two or three groves. If they do not rely on two or three groves, they may rely on one village. If it does not depend on one village, it may depend on two or three villages. If it does not depend on two or three villages, it may depend on one country. If it does not depend on one country, it may depend on two or three countries. If it does not depend on two or three countries, it may depend on this land or even the sea. |
意解作光明想成就遊，心作光明想極盛，彼齊限是心解脫不過是。 |
The mind is interpreted as bright thoughts, and the mind is full of bright thoughts. The limit is the liberation of the mind. |
尊者阿那律陀！二解脫中此解脫為上、為勝、為妙、為最。」 |
Venerable Aniruddha! Among the two kinds of liberation, this liberation is the best, the most victorious, the most wonderful, and the best. " |
尊者阿那律陀告曰： |
Venerable Anaruddha said: |
「迦旃延！因是緣是，彼光天生在一處，知有勝如、妙與不妙。 |
"Kaccayana! Because of this, the light is born in one place, and you know what is superior, wonderful and not wonderful. |
所以者何？ |
So what? |
因人心勝如故，修便有精麤，因修有精麤故，得人則有勝如。 |
Because the human heart is superior, you will be refined and rough in cultivation. Because you are refined and coarse in cultivation, you will be superior in winning people. |
賢者迦旃延！世尊亦如是說，人有勝如。」 |
Sage Kaccanyana! The World-Honored One also said the same thing, people are better than others. " |
尊者真迦旃延復問曰： |
Venerable Zhenka Chanyan asked again: |
「尊者阿那律陀！彼淨光天生在一處，可知有勝如、妙與不妙耶？」 |
Venerable Aniruddha! When the pure light is born in one place, how can we know whether it is superior, wonderful or not wonderful? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「賢者迦旃延！可說彼淨光天生在一處，知有勝如、妙與不妙。」 |
Sage Kaccayana! It can be said that the pure light is born in one place and knows what is superior, wonderful and not wonderful. |
尊者真迦旃延復問曰： |
Venerable Zhenka Chanyan asked again: |
「尊者阿那律陀！彼淨光天生在一處，何因何緣，知有勝如、妙與不妙耶？」 |
Venerable Aniruddha! That pure light is born in one place. Why and what condition do we know whether it is superior, wonderful or not wonderful? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「賢者迦旃延！若有沙門、梵志在無事處，或至樹下空安靜處，意解淨光天遍滿成就遊，彼此定不修、不習、不廣，不極成就。 |
"Sage Kaccayana! If there are ascetics and Brahma-jīs in a quiet place, or in a quiet place under a tree, and realize that the heaven of pure light is full of attainments, they will not practice, practice, or expand their concentration, and they will not attain the utmost attainment. |
彼於後時，身壞命終，生淨光天中。 |
Later, his body died and he was reborn in the Pure Light Heaven. |
彼生已，不得極止息，不得極寂靜，亦不得盡壽訖。 |
After his birth, he will never be able to stop, never be completely quiet, and will not be able to reach the end of his life. |
賢者迦旃延！猶青蓮華，紅、赤、白蓮，水生水長，在水底時，爾時根、莖、葉、華，彼一切水漬水澆，水所潤，無處不漬。 |
Sage Kaccanyana! Like green lotus, red, red, and white lotus, they grow in water and grow in water. When they are at the bottom of the water, their roots, stems, leaves, and flowers are soaked by water. Water moistens them everywhere. |
賢者迦旃延！若有沙門、梵志在無事處，或至樹下空安靜處，意解淨光天遍滿成就遊，彼此定不修、不習、不廣，不極成就，彼身壞命終，生淨光天中。 |
Sage Kaccanyana! If there is a recluse or a Brahma who is in a quiet place under a tree, and realizes that the heaven of pure light is full of pure light, and he does not cultivate, practice, and expand his concentration, and he does not achieve perfection, his body will be destroyed and his life will end, and his life will be pure. In the light of the sky. |
彼生已，不得極止息，不得極寂靜，亦不得盡壽訖。 |
After his birth, he will never be able to stop, never be completely quiet, and will not be able to reach the end of his life. |
「賢者迦旃延！復有沙門、梵志意解淨光天遍滿成就遊，彼此定數修、數習、數廣，極成就，彼身壞命終，生淨光天中。 |
"Sage Kaccayana! Again there are ascetics and brahmans who understand and understand the pure light sky, and they are all over the heaven of pure light. They practice, practice, and practice with each other, and they are extremely successful. Their bodies are destroyed and their lives are over, and they are reborn in the pure light heaven. |
彼生已，得極止息，得極寂靜，亦得壽盡訖。 |
At the end of his life, he has reached the end of his life, he has reached the end of his life, he has reached the end of his life. |
賢者迦旃延！猶青蓮華，紅、赤、白蓮，水生水長，出水上住，水所不漬。 |
Sage Kaccanyana! Like green lotus flowers, red, red and white lotus flowers, they grow in water and grow in water. They live on water and cannot be stained by water. |
賢者迦旃延！如是復有沙門、梵志在無事處，或至樹下空安靜處，意解淨光天遍滿成就遊，彼此定數修、數習、數廣，極成就，彼身壞命終，生淨光天中。 |
Sage Kaccanyana! In this way, there are ascetics and Brahma-jīs who are in a quiet place or under a tree. They understand that the sky of pure light is full of attainments. They practice, practice, and practice each other in a certain way. When they achieve the ultimate goal, their body will be destroyed and their life will end, and pure light will be born. In the sky. |
彼生已，得極止息，得極寂靜，亦得壽盡訖。 |
At the end of his life, he has reached the end of his life, he has reached the end of his life, he has reached the end of his life. |
「賢者迦旃延！因是緣是，彼淨光天生在一處，知有勝如、妙與不妙。 |
"Sage Kaccayana! Because of this, the pure light is born in one place, and you know what is superior, wonderful and not wonderful. |
所以者何？ |
So what? |
因人心勝如故，修便有精麤，因修有精麤故，得人則有勝如。 |
Because the human heart is superior, you will be refined and rough in cultivation. Because you are refined and coarse in cultivation, you will be superior in winning people. |
賢者迦旃延！世尊亦如是說，人有勝如。」 |
Sage Kaccanyana! The World-Honored One also said the same thing, people are better than others. " |
尊者真迦旃延復問曰： |
Venerable Zhenka Chanyan asked again: |
「尊者阿那律陀！彼遍淨光天生在一處，可知有勝如、妙與不妙耶？」 |
Venerable Aniruddha! The all-pervasive pure light is born in one place. How can we know whether it is superior, wonderful or not wonderful? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「賢者迦旃延！可說彼遍淨光天生在一處，知有勝如、妙與不妙。」 |
Sage Kaccayana! It can be said that the all-pervading pure light is born in one place, and you know what is superior, wonderful and not wonderful. |
尊者真迦旃延復問曰： |
Venerable Zhenka Chanyan asked again: |
「尊者阿那律陀！彼遍淨光天生在一處，何因何緣知有勝如、妙與不妙耶？」 |
Venerable Aniruddha! That all-pervading pure light is born in one place. How and why do we know that it is superior, wonderful and not wonderful? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「賢者迦旃延！若有沙門、梵志在無事處，或至樹下空安靜處，意解遍淨光天遍滿成就遊。 |
"Sage Kaccayana! If there are any ascetics or Brahma-jūs in a quiet place, or in a quiet place under a tree, they will realize that the sky of pure light is full and full of attainments. |
彼不極止睡眠，不善息調悔，彼於後時身壞命終，生遍淨光天中。 |
If he does not stop sleeping, if he does not take a good breath and adjust to regrets, then his body will break down and his life will end, and he will be reborn in the pure light sky. |
彼生已，光不極淨。 |
After he was born, the light was not extremely pure. |
賢者迦旃延！譬如燃燈，因緣油炷，若油有滓，炷復不淨，因是燈光生不明淨。 |
Sage Kaccanyana! For example, when burning a lamp, the oil burns on the stove. If the oil is dripping, the stove will become impure, because the light generated by the lamp will not be clean. |
賢者迦旃延！如是若有沙門、梵志在無事處，或至樹下空安靜處，意解遍淨光天遍滿成就遊，彼不極止睡眠，不善息調悔，彼身壞命終，生遍淨光天中。 |
Sage Kaccanyana! If there is a recluse or a Brahma who is in a quiet place under a tree, and his mind is filled with pure light and the sky is full of attainments, then he will not stop sleeping, he will have bad breath and regret, his body will be destroyed and his life will end, and he will be reborn everywhere. Pure light in the sky. |
彼生已，光不極淨。 |
After he was born, the light was not extremely pure. |
「賢者迦旃延！復有沙門、梵志在無事處，或至樹下空安靜處，意解遍淨光天遍滿成就遊。 |
"Sage Kaccayana! Again there are ascetics and brahmins who are in a quiet place, or in a quiet place under a tree, and their thoughts are filled with pure light and the sky is full of attainments. |
彼極止睡眠，善息調悔，彼身壞命終，生遍淨光天中。 |
At the end of his life, sleep ceases, and he breathes well and adjusts to regrets. His body breaks down and his life ends, and he is reborn in the pure light sky. |
彼生已，光極明淨。 |
When he was born, the light was extremely bright and pure. |
賢者迦旃延！譬如然燈，因緣油炷，若油無滓，炷復極淨，因是燈光生極明淨。 |
Sage Kaccanyana! For example, if a lamp is made of oil, if the oil is drained out, the stove will be extremely pure, because the light will be extremely bright and pure. |
「賢者迦旃延！如是復有沙門、梵志在無事處，或至樹下空安靜處，意解遍淨光天遍滿成就遊。 |
"Sage Kaccayana! In this way, there are ascetics and brahmins who are doing nothing, or go to a quiet place under a tree, and their minds are filled with pure light and the sky is full of attainments. |
彼極止睡眠，善息調悔，彼身壞命終，生遍淨光天中。 |
At the end of his life, sleep ceases, and he breathes well and adjusts to regrets. His body breaks down and his life ends, and he is reborn in the pure light sky. |
彼生已，光極明淨。 |
When he was born, the light was extremely bright and pure. |
「賢者迦旃延！因是緣是，彼遍淨光天生在一處，知有勝如、妙與不妙。 |
"Sage Kaccayana! Because of this, the all-pervading pure light is born in one place, and you know what is superior, wonderful and not wonderful. |
所以者何？ |
So what? |
因人心勝如故，修便有精麤，因修有精麤故，得人則有勝如。 |
Because the human heart is superior, you will be refined and rough in cultivation. Because you are refined and coarse in cultivation, you will be superior in winning people. |
賢者迦旃延！世尊亦如是說，人有勝如。」 |
Sage Kaccanyana! The World-Honored One also said the same thing, people are better than others. " |
於是，尊者真迦旃延歎仙餘財主曰： |
Then the Venerable Zhenkaccayana sighed to the wealthy immortal and said: |
「善哉！善哉！財主！汝為我等多所饒益。 |
"Excellent! Excellent! Rich man! You have done us much good. |
所以者何？ |
So what? |
初問尊者阿那律陀有勝天，我等未曾從尊者阿那律陀聞如是義，是謂彼天、有彼天、如是彼天。」 |
I first asked the Venerable Anirudha whether there is a victorious heaven. We have never heard from the Venerable Aniruddha that such a meaning is meant. " |
於是，尊者阿那律陀告曰： |
Then the Venerable Aniruddha said: |
「賢者迦旃延！多有彼天，謂此日月如是有大如意足，有大威德，有大福祐，有大威神，以光不及光，彼與我集，共相慰勞，有所論說，有所答對，然我不如是說，是謂彼天、有彼天、如是彼天。」 |
Sage Kaccayana! There are many heavens where it is said that the sun and moon are like this, with great satisfaction, great virtue, great blessings, and great majesty. Even if the light is not as bright as the light, they gather with me to comfort each other. There are explanations and correct answers, but I might as well say this: it is called that heaven, there is such a heaven, and such a heaven is such. |
爾時，仙餘財主知彼尊者所說已訖，即從坐起，自行澡水，以極淨美種種豐饒食噉含消，手自斟酌，令得飽滿。 |
At that time, the immortal rich man knew that what the venerable master had said had finished, so he stood up from his seat, took a bath in the water, ate various rich foods of great purity and beauty, and drank them with his hands, so that he would be full. |
食訖舉器，行澡水已，取一小床，別坐聽法。 |
After eating, he lifted up his utensils and took a bath. Then he took a small bed and sat down to listen to the Dharma. |
仙餘財主坐已，尊者阿那律陀而為說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去。 |
The rich Immortal Yu was already seated, and the Venerable Aniruddha began to speak the Dharma, urging him to arouse thirst and achieve joy. Infinite expediency taught him the Dharma, exhorting him to arouse thirst and achieve joy. He stood up from his seat. |
尊者阿那律陀所說如是。 |
This is what the Venerable Aniruddha said. |
仙餘財主及諸比丘，聞尊者阿那律陀所說，歡喜奉行。 |
The wealthy immortals and monks heard what the Venerable Aniruddha said and followed it with joy. |
有勝天經第八竟（二千五百九十九字） |
The Eighth Principle of the Sheng Sheng Sutra (2,599 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
80. Cloth for Robes（八〇）迦絺那經 |
80. (80) Kasana Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者阿那律陀亦在舍衛國，住娑羅邏巖山中。 |
At that time, the Venerable Aniruddha was also in the country of Savatthi, living in the Sarawat Mountain. |
於是，尊者阿那律陀過夜平旦，著衣持鉢，入舍衛乞食。 |
So the Venerable Aniruddha spent the night on Pingdan, dressed in clothes and holding an alms bowl, and went to the Savior to beg for food. |
尊者阿難亦復平旦著衣持鉢，入舍衛乞食。 |
Venerable Ananda also returned to Pingdan, put on his clothes and held an alms bowl, and went to the ashram to beg for food. |
尊者阿那律陀見尊者阿難亦行乞食，見已，語曰： |
The Venerable Anirudha saw the Venerable Ananda also begging for alms. When he saw him, he said: |
「賢者阿難！當知我三衣麤素壞盡。 |
"Wise Ananda! You should know that all my three robes are worn out. |
賢者！今可倩諸比丘為我作衣。」 |
Sage! Now I can ask all the monks to make clothes for me. " |
尊者阿難為尊者阿那律陀默然許倩。 |
Venerable Ananda silently expressed his gratitude to Venerable Anirudha. |
於是，尊者阿難舍衛乞食已，食訖，中後收舉衣鉢，澡洗手足，以尼師檀著於肩上，手執戶鑰，遍詣房房，見諸比丘便語之曰： |
Then the Venerable Ananda Savannah had begged for food. When he had finished eating, he picked up his robe and bowl, bathed, washed his hands and feet, put the nun's sandalwood on his shoulder, held the house key in his hand, and went around the house. When he saw the monks, he said: : |
「諸尊！今往詣娑羅邏巖山中，為尊者阿那律陀作衣。」 |
Honored Ones! Now I am going to the Kalasara Rock Mountain to make clothes for the Venerable Aniruddha. |
於是，諸比丘聞尊者阿難語，皆往詣娑羅邏巖山中，為尊者阿那律陀作衣。 |
Then, after hearing the words of the Venerable Ananda, all the bhikkhus went to the Kalasara Rock Mountain to make robes for the Venerable Anirudda. |
於是，世尊見尊者阿難手執戶鑰，遍詣房房，見已，問曰： |
Then, the World-Honored One saw the Venerable Ananda holding the household key in his hand, going around the house, seeing him, and asked: |
「阿難！汝以何事，手執戶鑰，遍詣房房？」 |
Ananda! Why are you going around every house holding the house key in your hand? |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！我今倩諸比丘，為尊者阿那律陀作衣。」 |
World Honored One! I, the monks, are here to make robes for the Venerable Aniruddha. |
世尊告曰： |
The World Honored One said: |
「阿難！汝何以故不請如來為阿那律陀比丘作衣？」 |
Ananda! Why don't you ask the Tathagata to make robes for Bhikkhu Anirudha? |
於是，尊者阿難即叉手向佛，白世尊曰： |
Then the Venerable Ananda crossed his hands and faced the Buddha and said to the World Honored One: |
「唯願世尊往詣娑羅邏巖山中，為尊者阿那律陀作衣。」 |
I only wish that the World-Honored One would go to the Kalasara Rock Mountain and make robes for the Venerable Aniruddha. |
世尊為尊者阿難默然而許。 |
The World Honored One silently agreed for the Venerable Ananda. |
於是，世尊將尊者阿難，往詣娑羅邏巖山中比丘眾前，敷坐而坐。 |
Then the World-Honored One led the Venerable Ananda to sit down in front of the monks in the Saluo Rock Mountain. |
爾時，娑羅邏巖山中有八百比丘及世尊共集坐，為尊者阿那律陀作衣。 |
At that time, eight hundred bhikkhus and the Blessed One were sitting together in the Sala Rock Mountain, making robes for the Venerable Aniruddha. |
彼時，尊者大目揵連亦在眾中。 |
At that time, the Venerable Mahamokhara was also among the crowd. |
於是，世尊告曰： |
Then the World-Honored One said: |
「目揵連！我能為阿那律陀舒張衣裁，割截連綴而縫合之。」 |
Mokuryana! I can stretch Aniruddha's clothes, cut them, join them together, and sew them together. |
爾時，尊者大目揵連即從座起，偏袒著衣，叉手向佛，白世尊曰： |
At that time, the Venerable Damu Kuilian stood up from his seat, with his clothes exposed, crossed his hands and faced the Buddha, and said to the World Honored One: |
「唯願世尊為賢者阿那律陀舒張衣裁，諸比丘當共割截，連綴縫合。」 |
I only wish that the World-Honored One would open the garments of the sage Aniruddha, and all the bhikkhus should cut them together and sew them together. |
於是，世尊即為尊者阿那律陀舒張衣裁，諸比丘便共割截，連綴縫合，即彼一日為尊者阿那律陀成三衣訖。 |
Thereupon, the World-Honored One stretched out the garments for the Venerable Aniruddha, and all the bhikkhus cut and sewed them together, and that day the three garments for the Venerable Aniruddha were completed. |
爾時，世尊知尊者阿那律陀三衣已成，則便告曰： |
At that time, the World-Honored One knew that the Venerable Aniruddha's three robes had been completed, so he said: |
「阿那律陀！汝為諸比丘說迦絺那法，我今腰痛，欲小自息。」 |
Anaruddha! You taught the Kasana Dharma to all the bhikkhus. I have pain in my back and I want to calm down. |
尊者阿那律陀白曰： |
Venerable Aniruddha said: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
於是，世尊四疊優多羅僧以敷床上，襞僧伽梨作枕，右脇而臥，足足相累，作光明想，立正念正智，常作起想。 |
Thereupon, the World Honored One spread four folds of Uttarakans on the bed, and folded Sangha pear as a pillow. He lay down on his right side, thinking about the light, establishing mindfulness and wisdom, and thinking frequently. |
彼時，尊者阿那律陀告諸比丘： |
At that time, the Venerable Anirudha told the monks: |
「諸賢！我本未出家學道時，厭生老病死、啼哭懊惱、悲泣憂慼，欲斷此大苦聚。 |
"Sages! Before I became a monk and studied Taoism, I was tired of birth, old age, sickness and death, crying and being upset, crying and worrying, and I wanted to end this great gathering of suffering. |
諸賢！我厭已而作是觀： |
All sages! I am tired of it, so I observe: |
『居家至狹，塵勞之處，出家學道，發露曠大。 |
If you live in a cramped place and work hard in the world, if you become a monk and learn the Tao, you will be exposed to the vastness. |
我今在家為鎖所鎖，不得盡形壽修諸梵行，我寧可捨少財物及多財物，捨少親族及多親族，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。』 |
I am now locked in a chain at home and cannot practice the holy life to the end of my life. I would rather give up a little or a lot of property, a few relatives or many relatives, shave off my beard and hair, wear cassocks, stay true to my faith, leave my home, become homeless, Learn Taoism. 』 |
諸賢！我於後時捨少財物及多財物，捨少親族及多親族，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
All sages! In the later period, I gave up my few and many possessions, my few and many relatives, shaved off my beard and hair, put on cassock, and became a disciple of the Taoism. |
諸賢！我出家學道，捨族姓已，受比丘學，修行禁戒，守護從解脫，又復善攝威儀禮節，見纖介罪，常懷畏怖，受持學戒。 |
All sages! I became a monk and studied Taoism. I gave up my family name and became a bhikkhu. I practiced the precepts and guarded my liberation. I became good at maintaining dignity and etiquette. When I saw any sins, I always had fear. I accepted and upheld the precepts. |
「諸賢！我離殺，斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切乃至蜫蟲，我於殺生淨除其心。 |
"All sages! I abstain from killing, I stop killing, I abandon my sword and stick, I feel guilty and compassionate, and I benefit everything, even the beetles, and I purify their minds from killing. |
諸賢！我離不與取，斷不與取，與而後取，樂於與取，常好布施，歡喜無悋，不望其報，我於不與取淨除其心。 |
All sages! I stay away from not giving and taking, I stop not giving and taking, I give and then take, I am happy to give, I am always good at giving, my joy is never dull, I do not expect retribution, I purify my mind from not giving and taking. |
諸賢！我離非梵行，斷非梵行，勤修梵行，精勤妙行，清淨無穢，離欲斷婬，我於非梵行淨除其心。 |
All sages! I have renounced the non-Brahma life, cut off the non-Brahma life, practiced the Brahma life diligently, practiced diligently and sublimely, become pure and free from impurities, renounced desires and given up sexual immorality, I have purified my mind from the non-Brahma life. |
「諸賢！我離妄言，斷妄言，真諦言，樂真諦，住真諦，不移動，一切可信，不欺世間，我於妄言淨除其心。 |
"All sages! I abstain from false talk, stop false talk, speak the true truth, rejoice in the true truth, abide in the true truth, do not move, trust everything, and do not deceive the world. I purify my mind from false talk. |
諸賢！我離兩舌，斷兩舌，行不兩舌，不破壞他，不聞此語彼，欲破壞此，不聞彼語此，欲破壞彼，離者欲合，合者歡喜，不作群黨，不樂群黨，不稱說群黨，我於兩舌淨除其心。 |
All sages! I separate the two tongues, cut off the two tongues, do not have the two tongues, do not destroy others, do not hear one word of that, want to destroy this, do not hear the other say this, want to destroy the other, those who are separated want to be together, those who are together are happy, and do not form a party , If you don’t like the masses, don’t praise the masses, I will purify their hearts from both tongues. |
諸賢！我離麤言，斷麤言，若有所言，辭氣麤獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，斷如是言。 |
All sages! I stay away from harsh words and cut off rough words. If I say something that is rough and harsh, offensive to the ears, disliked by everyone, unloved by everyone, distressing and uncertain, I cut off such words. |
若有所說，清和柔潤，順耳入心，可喜可愛，使他安樂，言聲具了，不使人畏，令他得定，說如是言，我於麤言淨除其心。 |
If something is said that is clear and gentle, pleasant to the ear and enters the heart, pleasing and lovely, making him happy, and the words are clear and sound, not frightening, but can make him calm, if he speaks such words, I will purify his mind from rough words. |
諸賢！我離綺語，斷綺語，時說、真說、法說、義說、止息說、樂止息說，事順時得宜，善教善訶，我於綺語淨除其心。 |
All sages! I stay away from idle talk, stop idle talk, explain the time, the truth, the Dharma, the meaning, the cease and desist, and the joy of the cease and desist. Things go well at the right time. I am good at teaching and teaching. I purify my mind from the idle talk. |
「諸賢！我離治生，斷治生，棄捨稱量及斗斛，不受財貨，不縛束人，不望折斗量，不以小利侵欺於人，我於治生淨除其心。 |
"All sages! I leave the treatment of life, stop the treatment of life, give up weighing and fighting dendrobium, do not accept wealth, do not tie people, do not hope to weigh people, do not use small profits to bully others, I am in the treatment of life. Purify his mind. |
諸賢！我離受寡婦、童女，斷受寡婦、童女，我於受寡婦、童女淨除其心。 |
All sages! I have given up receiving widows and virgins, I have stopped accepting widows and virgins, and I have purified my heart from receiving widows and virgins. |
諸賢！我離受奴婢，斷受奴婢，我於受奴婢淨除其心。 |
All sages! I leave the servitude of my maid, I stop being a servitude, I purify my heart from the servitude of my servitude. |
諸賢！我離受象、馬、牛、羊，斷受象、馬、牛、羊，我於受象、馬、牛、羊淨除其心。 |
All sages! I stay away from receiving images, horses, oxen, and sheep. I give up receiving images, horses, oxen, and sheep. I purify my mind from receiving objects, horses, oxen, and sheep. |
諸賢！我離受雞、猪，斷受雞、猪，我於受雞、猪淨除其心。 |
All sages! I stay away from chickens and pigs, I stop receiving chickens and pigs, and I purify my mind from being exposed to chickens and pigs. |
諸賢！我離受田業、店肆，斷受田業、店肆，我於受田業、店肆淨除其心。 |
All sages! I leave the land and the shop, I quit the land and the shop, I purify my mind when I take the land and the shop. |
諸賢！我離受生稻、麥、豆，斷受生稻、麥、豆，我於受生稻、麥、豆淨除其心。 |
All sages! I give up receiving raw rice, wheat, and beans. I stop receiving raw rice, wheat, and beans. I purify my mind from receiving raw rice, wheat, and beans. |
「諸賢！我離酒，斷酒，我於飲酒淨除其心。 |
"All sages, I have given up drinking, I have stopped drinking, and I have purified my mind by drinking. |
諸賢！我離高廣大床，斷高廣大床，我於高廣大床淨除其心。 |
All sages! I leave the high and vast bed, I break the high and vast bed, and I purify the mind on the high and vast bed. |
諸賢！我離華鬘、瓔珞、塗香、脂粉，斷華鬘、瓔珞、塗香、脂粉，我於花鬘、瓔珞、塗香、脂粉淨除其心。 |
All sages! I leave the flower garlands, necklaces, and anointed with incense and powder. I cut off the flower garlands, necklaces, and anointed with incense and powder. I put on the flower garlands, necklaces, anointed with incense, and powder to purify their hearts. |
諸賢！我離歌舞、倡妓及往觀聽，斷歌舞、倡妓及往觀聽，我於歌舞、倡妓及往觀聽淨除其心。 |
All sages! I quit singing, dancing, prostitution, and going to watch and listen. I stopped singing, dancing, prostitution, and going to watch and listen. I purified my mind from singing, dancing, prostitution, and going to watch and listen. |
諸賢！我離受生色像寶，斷受生色像寶，我於受生色像寶淨除其心。 |
All sages! I am free from the treasure of the form-like appearance of feeling, I cut off the treasure of the appearance-like appearance of feeling, and I purify my mind from the treasure of appearance-like appearance of feeling. |
諸賢！我離過中食，斷過中食，一食，不夜食，學時食，我於過中食淨除其心。 |
All sages! I have abstained from eating in the middle of the day, I have stopped eating in the middle of the day, I have eaten once, I have not eaten at night, I have learned to eat at the right time, and I have purified my mind from eating in the middle of the day. |
「諸賢！我已成就此聖戒聚，當復學極知足，衣取覆形，食取充軀，隨所遊至，與衣鉢俱，行無顧戀，猶如鷹鳥與兩翅俱，飛翔空中。 |
"My sages! I have accomplished this collection of holy precepts. I should resume my studies and be extremely contented. I will cover my body with clothes and fill my body with food. I will swim wherever I go, keeping my clothes and bowl with me. I will walk without concern, just like an eagle with two wings flying in the air. |
諸賢！我亦如是，隨所遊至，與衣鉢俱，行無顧戀。 |
All sages! I am the same way, wandering wherever I go, following my clothes and my mantle, walking without any care. |
諸賢！我已成就此聖戒聚及極知足，當復學守護諸根，常念閉塞，念欲明達，守護念心而得成就，恒起正知。 |
All sages! I have achieved this collection of holy precepts and am extremely satisfied. I should resume my practice of guarding my faculties. I should always keep my mind blocked, my desire to be clear, and my mind to guard my mind to achieve success. I will always have clear understanding. |
若眼見色，然不受相，亦不味色，謂忿諍故。 |
If the eyes see form, but they don't understand the form, and they don't taste the form, that's why they are angry. |
守護眼根，心中不生貪伺、憂慼、惡不善法，趣向彼故，守護眼根。 |
Guard the eye faculties. Don’t let greed, worry, or evil thoughts arise in your heart. Just focus on that. Guard the eye faculties. |
如是耳、鼻、舌、身，若意知法，然不受相，亦不味法，謂忿諍故。 |
If the ears, nose, tongue, and body are consciously aware of the Dharma, but do not receive its physical form and do not taste the Dharma, they are said to be resentful. |
守護意根，心中不生貪伺、憂慼、惡不善法，趣向彼故，守護意根。 |
Guard the faculty of mind, and avoid greed, worry, and evil and unwholesome dharmas in your heart, and focus on the other side, so guard the faculty of mind. |
「諸賢！我已成就此聖戒聚及極知足，守護諸根，當復學正知出入，善觀分別，屈申低仰，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥，眠寤語默，皆正知之。 |
"All sages! I have accomplished this collection of holy precepts and become extremely contented. I have guarded all my faculties. I should resume my studies of correctly understanding the incoming and outgoing, be good at observing and discerning, bow my head and bow my head, be well behaved, be good at holding the Sangha pear and the robes and bowls, walk, stand and sit. Lying down, Mianhuan and silent, everyone understands it correctly. |
諸賢！我已成就此聖戒聚及極知足，守護諸根，正知出入，當復學獨住遠離，在無事處，或至樹下空安靜處、山巖石室、露地蘘［卄／積］，或至林中，或在塚間。 |
All sages! I have accomplished this collection of holy precepts and become extremely contented. I have guarded my faculties and correctly understood my incoming and outgoing. I should resume my studies and live alone at a distance, in a quiet place under a tree, in a quiet place under a tree, in a mountain cave, or in the open ground. Either in the forest or among the graves. |
諸賢！我已在無事處，或至樹下空安靜處，敷尼師檀，結加趺坐，正身正願，反念不向，斷除貪伺。 |
All sages! I have been in a quiet place under a tree, sitting in a knot and sitting on the Buddhist nun, with my body and mind straight, my thoughts directed away from my direction, and my greed and attachment eliminated. |
心無有諍，見他財物、諸生活具，不起貪伺，欲令我得，我於貪伺淨除其心。 |
There is no ambiguity in my heart. When I see other people's property and daily necessities, I don't have any desire to covet them. If they want me to get them, I will purify their mind of covetousness. |
如是嗔恚、睡眠、調悔、斷疑、度惑，於諸善法無有猶豫，我於疑惑淨除其心。 |
In this way, there is anger, sleep, repentance, elimination of doubts, and confusion, and there is no hesitation in all good dharma. I purify his mind from doubts. |
諸賢！我已斷此五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就遊。 |
All sages! I have cut off the five hindrances, the dirty mind, and the weak wisdom, and have abandoned desires and evil and unwholesome dharma, and have reached the fourth jhāna. |
「諸賢！我已得如是定心清淨，無穢無煩，柔軟善住，得不動心，學如意足智通作證。 |
"All sages, I have attained such a calm and pure mind, free from impurities and troubles, soft and good at dwelling, and have attained the immobility of my mind. I have learned to be as persuasive as I am, and to be wise and perceptive to bear witness. |
諸賢！我得無量如意足，謂分一為眾，合眾為一，一則住一，有知有見，不礙石壁，猶如行空； |
All sages! I have achieved immeasurable satisfaction, saying that one can be divided into many, all can be united into one, and one can live in one, with knowledge and insight, without obstructing the stone wall, just like walking in the sky; |
沒地如水，履水如地，結加趺坐，上昇虛空，猶如鳥翔。 |
The ground is like water, walking on water is like ground, sitting in knots and squatting, rising into the sky, like a bird flying. |
今此日月有大如意足，有大威德，有大福祐，有大威神，以手捫摸身至梵天。 |
Today, the sun and moon have great fulfillment, great mighty virtues, great blessings, and great majesty, and they can reach the Brahma Heaven by touching their bodies with their hands. |
諸賢！我已得如是定心清淨，無穢無煩，柔軟善住，得不動心，學天耳智通作證。 |
All sages! I have attained such a calm and pure mind, free from filth and troubles, soft and good at dwelling, and have attained the immobility of my mind. I have learned the wisdom of the heavenly ears and witnessed it. |
諸賢！我以天耳聞人、非人音聲，近遠、妙與不妙。 |
All sages! With my heavenly ears I hear human and non-human voices, near and far, good and bad. |
「諸賢！我已得如是定心清淨，無穢無煩，柔軟善住，得不動心，學他心智通作證。 |
"All sages! I have achieved such a calm and pure mind, free from impurities and troubles, soft and good at dwelling, and have achieved the immobility of mind. I can learn from his wisdom and witness. |
諸賢！我為他眾生所念、所思、所為、所行，以他心智知他心如真，有欲心知有欲心如真，無欲心知無欲心如真，有恚無恚、有癡無癡、有穢無穢、合散、高下、小大、修不修、定不定，不解脫心知不解脫心如真，解脫心知解脫心如真。 |
All sages! What I think, think, do, and do for other sentient beings. I know with their mind that their mind is true. If they have desires, they know they have desires. , there is filth but not filth, combination and dispersion, high and low, small and large, cultivation or not cultivation, concentration and uncertainty, the unliberated mind knows that the unliberated mind is true, the liberated mind knows that the liberated mind is true. |
「諸賢！我已得如是定心清淨，無穢無煩，柔軟善住，得不動心學憶宿命智通作證。 |
"All sages, I have attained such a calm and pure mind, free from impurities and troubles, soft and good at dwelling, and have attained the ability to learn and remember my fate, and to bear witness to my wisdom and understanding. |
諸賢！有行有相貌，憶本無量昔所經歷，謂一生、二生、百生、千生、成劫、敗劫、無量成敗劫，彼眾生名某，彼昔更歷，我曾生彼，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽命訖，此死生彼，彼死生此，我生在此，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽命訖。 |
All sages! There are behaviors and appearances. Recalling the countless past experiences, one life, two lives, a hundred lives, a thousand lives, successes, failures, countless successes and failures. The name of those living beings is so and so. I have experienced them in the past. I was born in them, and so on. Such a name, such a word, such a life, such a name, such a word, such a life, such a life, such a long life, such a long life, such a life span, this death is born, that death is born here, I am born here, such a name, such a word, such a life, such a diet, Such suffering and happiness, such long life, such a long life, such life span. |
「諸賢！我已得如是定心清淨，無穢無煩，柔軟善住，得不動心，學生死智通作證。 |
"All sages! I have attained such a calm and pure mind, free from impurities and troubles, soft and good at dwelling, and have attained the immobility of mind. I am a student of the Wisdom of Death and can bear witness to it. |
諸賢！我以清淨天眼出過於人，見此眾生死時生時，好色惡色，妙與不妙，往來善處及不善處，隨此眾生之所作業見其如真。 |
All sages! With my pure celestial eyes, I transcend human beings and see these beings at death and rebirth, with good and bad colors, good and bad, going to and from good and bad places, and I can see them as they really are according to their actions. |
若此眾生成就身惡行，口、意惡行，誹謗聖人，邪見，成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。 |
If these sentient beings commit evil deeds with their bodies, do evil things with their words and thoughts, slander saints, have wrong views, and achieve wrong views, due to this, their bodies will be destroyed and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若此眾生成就身妙行，口、意妙行，不誹謗聖人，正見、成就正見業，彼因緣此，身壞命終，必昇善處，上生天中。 |
If these sentient beings achieve wonderful conduct in body, speak wonderfully in speech and mind, do not slander saints, have right views, and achieve the deeds of right views, then due to this, their body will be destroyed and their life will end, and they will surely ascend to a good place and be reborn in heaven. |
「諸賢！我已得如是定心清淨，無穢無煩，柔軟善住，得不動心，學漏盡智通作證。 |
"All sages, I have attained such a calm and pure mind, free from impurities and troubles, soft and good at dwelling, and have attained the immobility of the mind. I have learned to eliminate outflows, become wise and clear, and bear witness. |
諸賢！我知此苦如真，知此苦習、知此苦滅、知此苦滅道如真，知此漏、知此漏習、知此漏滅、知此漏滅道如真。 |
All sages! I know this suffering is real, I know this suffering habit, I know the cessation of suffering, I know the path to suffering is real, I know this taint, I know this habit, I know the cessation of taint, I know the path to suffering is real. |
彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
He thus knows and sees thus that the mind of desires and outflows is liberated, and the mind of outflows and ignorance is liberated. Once liberated, he knows that he is liberated, that life has been completed, that the holy life has been established, that what he has done has been done, that there is no more feeling, and that he knows it is true. |
「諸賢！若有比丘犯戒、破戒、缺戒、穿戒、穢戒、黑戒者，欲依戒立戒，以戒為梯，昇無上慧堂正法閣者，終無是處。 |
"My sages! If there are monks who violate the precepts, break the precepts, lack the precepts, wear the precepts, dirty the precepts, or have black precepts, and want to establish the precepts according to the precepts and use the precepts as a ladder to ascend to the Supreme Hall of Wisdom and the True Dharma Pavilion, they will end up in no place. |
諸賢！猶去村不遠，有樓觀堂閣，其中安梯或施十隥，或十二隥，若有人來，求願欲得昇彼堂閣，若不登此梯第一隥上，欲登第二隥者，終無是處； |
All sages! Not far from the village, there is a pavilion called Lou Guan Tang. There are ten or twelve ladders in it. If someone comes and wishes to ascend to that pavilion, if he does not climb to the first ladder on this ladder, he will not be able to climb up. The second one is useless in the end; |
若不登第二隥，欲登第三、四，至昇堂閣者，終無是處。 |
If you don't reach the second level, if you try to reach the third or fourth level, or reach the Shengtang Pavilion, you will end up nowhere. |
諸賢！如是若有比丘犯戒、破戒、缺戒、穿戒、穢戒、黑戒者，欲依戒立戒，以戒為梯，昇無上慧堂正法閣者，終無是處。 |
All sages! If a bhikkhu violates the precepts, breaks the precepts, lacks the precepts, wears the precepts, pollutes the precepts, or has black precepts, and wants to establish the precepts according to the precepts and uses the precepts as a ladder to ascend to the Supreme Hall of Wisdom and the True Dharma Pavilion, he will end up in no place. |
「諸賢！若有比丘不犯戒、破戒、缺戒、穿戒、穢戒、黑戒者，欲依戒立戒，以戒為梯，昇無上慧堂正法閣者，必有是處。 |
"Sages! If there is a bhikkhu who does not break the precepts, break the precepts, lack the precepts, wear the precepts, dirty the precepts, or have black precepts, but wants to establish the precepts according to the precepts and uses the precepts as a ladder to ascend to the Supreme Hall of Wisdom and the True Dharma Pavilion, he will definitely be in this place. |
諸賢！猶去村不遠，有樓觀堂閣，其中安梯或施十隥，或十二隥，若有人來，求願欲得昇彼堂閣，若登此梯第一隥上，欲登第二隥者，必有是處； |
All sages! Not far from the village, there is a pavilion in a pavilion. There are ten or twelve ladders in it. If someone comes and wishes to be promoted to that pavilion, if he climbs to the first pavilion of this ladder, he will be able to ascend to the second. Those with two points must have their merits; |
若登第二隥，欲登第三、四，至昇堂閣者，必有是處。 |
If you ascend to the second palace, if you want to ascend to the third or fourth palace, and reach the Shengtang Pavilion, you will definitely find it. |
諸賢！如是若有比丘不犯戒、破戒、缺戒、穿戒、穢戒、黑戒者，欲依戒立戒，以戒為梯，昇無上慧堂正法閣者，必有是處。 |
All sages! If there is a bhikkhu who does not violate the precepts, break the precepts, lack the precepts, wear the precepts, dirty the precepts, or have black precepts, but wants to establish the precepts according to the precepts and uses the precepts as a ladder to ascend to the Supreme Hall of Wisdom and the True Dharma Pavilion, he will definitely be in this place. |
「諸賢！我依戒立戒，以戒為梯，昇無上慧堂正法之閣，以小方便觀千世界。 |
"All sages! I set up the precepts according to the precepts. I use the precepts as a ladder to ascend to the pavilion of the Supreme Hall of Wisdom and the True Dharma. I use small means to view the world. |
諸賢！猶有目人住高樓上，以小方便觀下露地，見千土塹。 |
All sages! There are still people who live in high-rise buildings and use a small method to look down at the open ground and see thousands of earthen trenches. |
諸賢！我亦如是，依戒立戒，以戒為梯，昇無上慧堂正法之閣，以小方便觀千世界。 |
All sages! In the same way, I set up the precepts according to the precepts, use the precepts as a ladder, ascend to the pavilion of the Supreme Hall of Wisdom and True Dharma, and use small means to view the world. |
諸賢！若王大象，或有七寶，或復減八，以多羅葉覆之，如我覆藏於此六通。 |
All sages! If the king has an elephant, it may have seven treasures, or it may be reduced to eight, and it is covered with many leaves, just like I have covered it with six channels. |
「諸賢！若於我如意足智通作證有疑惑者，彼應問我，我當答之。 |
"All sages! If anyone has any doubts about my wishful thinking, wisdom, wisdom and testimony, he should ask me and I will answer him. |
諸賢！若於我天耳智通作證有疑惑者，彼應問我，我當答之。 |
All sages! If anyone has doubts about the testimony of my divine ears and wisdom, he should ask me and I will answer him. |
諸賢！若於我他心智通作證有疑惑者，彼應問我，我當答之。 |
All sages! If anyone has any doubts about me or other people's mental wisdom testimonies, they should ask me and I will answer them. |
諸賢！若於我宿命智通作證有疑惑者，彼應問我，我當答之。 |
All sages! If anyone has doubts about my testimony of destiny wisdom and knowledge, they should ask me and I will answer them. |
諸賢！若於我生死智通作證有疑惑者，彼應問我，我當答之。 |
All sages! If anyone has doubts about my testimony of knowledge of life and death, he should ask me, and I will answer him. |
諸賢！若於我漏盡智通作證有疑惑者，彼應問我，我當答之。」 |
All sages! If anyone has doubts about my testimony of wisdom and penetration, he should ask me and I will answer him. " |
於是，尊者阿難白曰： |
Then the Venerable Ananda said: |
「尊者阿那律陀！今娑羅邏巖山集坐八百比丘及世尊在中，為尊者阿那律陀作衣，若於尊者阿那律陀如意足智通作證有疑惑者，彼當問之，尊者阿那律陀答。 |
"Venerable Aniruddha! Eight hundred bhikkhus and the World-Honored One are sitting in the Salara Rock Mountain today, making robes for the Venerable Aniruddha. If there are any doubts about the Venerable Aniruddha's wish-fulfilling wisdom, wisdom, and testimony, he When asked, the Venerable Aniruddha answered. |
若於尊者阿那律陀天耳智通作證有疑惑者，彼當問之，尊者阿那律陀答。 |
If anyone has doubts about the divine ear wisdom and testimony of the Venerable Aniruddha, he should ask him, and the Venerable Aniruddha will answer. |
若於尊者阿那律陀他心智通作證有疑惑者，彼當問之，尊者阿那律陀答。 |
If anyone has any doubts about Venerable Aniruddha’s knowledge of his mind’s penetration, he should ask the question, and Venerable Aniruddha will answer. |
若於尊者阿那律陀宿命智通作證有疑惑者，彼當問之，尊者阿那律陀答。 |
If anyone has any doubts about the venerable Aniruddha’s knowledge and testimony of destiny, he should ask him, and the venerable Aniruddha will answer. |
若於尊者阿那律陀生死智通作證有疑惑者，彼當問之，尊者阿那律陀答。 |
If anyone has doubts about Venerable Aniruddha’s testimony of knowledge of life and death, he should ask him, and Venerable Aniruddha will answer. |
若於尊者阿那律陀漏盡智通作證有疑惑者，彼當問之，尊者阿那律陀答。 |
If anyone has any doubts about the venerable Aniruddha's wisdom and penetration testimonies, he should ask him, and the venerable Aniruddha will answer. |
但我等長夜以心識尊者阿那律陀心，如尊者阿那律陀，有大如意足，有大威德，有大福祐，有大威神。」 |
But throughout the night, we have used our minds to recognize the mind of the Venerable Aniruddha, just like the Venerable Aniruddha, who has great fulfillment, great mighty virtues, great blessings, and great majesty. " |
於是，世尊所患已差而得安隱，即時便起，結加趺坐。 |
Then, the World-Honored One's troubles were gone and he found peace. He immediately got up and sat down together. |
世尊坐已，歎尊者阿那律陀曰： |
The World-Honored One had already sat down and sighed to the Venerable Aniruddha and said: |
「善哉！善哉！阿那律陀！極善。 |
"How good! How good! Aniruddha! Extremely good. |
阿那律陀！謂汝為諸比丘說迦絺那法。 |
Aniruddha! It is said that you will teach the Kasana Dharma to the monks. |
阿那律陀！汝復為諸比丘說迦絺那法。 |
Aniruddha! You again teach the Kasana Dharma to the monks. |
阿那律陀！汝為諸比丘數數說迦絺那法。」 |
Aniruddha! You teach the Kasana Dharma to all the monks several times. " |
於是，世尊告諸比丘： |
Then the World-Honored One told the monks: |
「比丘！汝等受迦絺那法，誦習迦絺那法，善持迦絺那法。 |
"Bhikkhu! You have received the Kasana Dharma, recited the Kasana Dharma, and upheld the Kasana Dharma well. |
所以者何？ |
So what? |
迦絺那法與法相應，為梵行本，致通致覺，亦致涅槃。 |
Kasana Dharma corresponds to the Dharma and is the basis of the Brahmacharya, leading to enlightenment and Nirvana. |
若族姓子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，應當至心受迦絺那法，善受善持迦絺那法。 |
If a family member shaves off his beard and hair, wears a cassock, is a person of great faith, abandons his family, has no family, and is a scholar, he should sincerely accept the Kasana Dharma, accept and uphold the Kasana Dharma with all his heart. |
所以者何？ |
So what? |
我不見過去時諸比丘作如是衣，如阿那律陀比丘； |
I have not seen any bhikkhus in the past wearing such clothes as Bhikkhu Anirudha; |
不見未來、現在諸比丘作如是衣，如阿那律陀比丘。 |
I don’t see the future, but now all the bhikkhus wear such clothes, just like Bhikkhu Anirudha. |
所以者何？ |
So what? |
謂今娑羅邏巖山集坐八百比丘及世尊在中，為阿那律陀比丘作衣，如是阿那律陀比丘，有大如意足，有大威德，有大福祐，有大威神。」 |
It is said that eight hundred bhikkhus and the World-Honored One are gathered together in the Sala Rock Mountain today, making robes for Bhikkhu Aniruddha. Such Bhikkhu Aniruddha has great satisfaction, great mighty virtues, great blessings, and great majesty. . " |
佛說如是。 |
Buddha said so. |
尊者阿那律陀及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Aniruddha and the other bhikkhus heard what the Buddha said and followed it with joy. |
迦絺那經第九竟（三千七百八十字） |
The Ninth Chapter of the Kasana Sutra (Three Thousand Seven Hundred and Eighty Cross) |
中阿含經卷第十九（一萬四百六十九字）（第二小土城誦） |
Volume 19 of the Agama Sutra (1469 words) (Recited by the Second Xiaotucheng) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
81. Mindfulness of the Body（八一）念身經 |
81. Mindfulness of the Body (81) chanting the Body Sutra |
中阿含經卷第二十 |
Book 20 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊鴦祇國中，與大比丘眾俱，往詣阿惒那揵尼住處。 |
At one time, the Buddha was traveling in the country of Yangji, and together with the great bhikkhus, he went to the residence of Asana Puni. |
爾時，世尊過夜平旦，著衣持鉢，入阿惒那而行乞食。 |
At that time, the World-Honored One spent the night on Pingdan, dressed in robes and holding an alms bowl, and went to Asana to beg for food. |
食訖，中後收舉衣鉢，澡洗手足，以尼師檀著於肩上，往詣一林，入彼林中，至一樹下，敷尼師檀，結跏趺坐。 |
After eating, he picked up his robe and bowl, washed his hands and feet, put the nun's sandalwood on his shoulders, went to a forest, entered the forest, went to the foot of a tree, put the nun's sandalwood on his hands, and sat in lotus position. |
爾時，眾多比丘於中食後，集坐講堂，共論此事。 |
At that time, many monks gathered in the lecture hall after lunch to discuss the matter. |
「諸賢！世尊甚奇！甚特！修習念身，分別廣布，極知極觀，極修習，極護治，善具善行，在一心中，佛說念身有大果報，得眼、有目見第一義。」 |
All sages! The World Honored One is so amazing! What a special person! Practice mindfulness of the body, disseminate it widely, have the utmost knowledge, insight, practice, protection and good deeds. In one heart, the Buddha said that mindfulness of the body will have great consequences. Eyes have the first meaning of seeing. |
爾時，世尊在於宴坐，以淨天耳出過於人，聞諸比丘於中食後，集坐講堂，共論此事。 |
At that time, the World-Honored One was sitting at a banquet, using his pure heavenly ears to transcend people. After hearing that the monks had eaten, they gathered together in the lecture hall to discuss the matter. |
「諸賢！世尊甚奇！甚特！修習念身，分別廣布，極知極觀，極修習，極護治，善具善行，在一心中，佛說念身有大果報，得眼、有目見第一義。」 |
All sages! The World Honored One is so amazing! What a special person! Practice mindfulness of the body, disseminate it widely, have the utmost knowledge, insight, practice, protection and good deeds. In one heart, the Buddha said that mindfulness of the body will have great consequences. Eyes have the first meaning of seeing. |
世尊聞已，則於晡時從宴坐起，往詣講堂比丘眾前，敷座而坐。 |
When the World Honored One heard this, he got up from his seat at the banquet in the afternoon, went to the lecture hall, and sat down in front of the monks. |
爾時世尊告諸比丘： |
At that time the World-Honored One told the monks: |
「汝等向共論何事耶？ |
"What are you talking about together? |
以何事故集坐講堂？」 |
Why sit together in the lecture hall? " |
時，諸比丘白曰： |
At that time, the monks said: |
「世尊！我等諸比丘於中食後，集坐講堂，共論此事。 |
"World Honored One! After lunch, all the monks and I gathered together in the lecture hall to discuss this matter. |
諸賢！世尊甚奇！甚特！修習念身，分別廣布，極知極觀，極修習，極護治，善具善行，在一心中，佛說念身有大果報，得眼、有目見第一義。 |
All sages! World Honored One is so amazing! Shit! Practicing mindfulness of the body, discriminating and spreading widely, having extreme knowledge and insight, practicing to the fullest, protecting and curing the mind, and doing good deeds. In one heart, the Buddha said that mindfulness of the body has great retribution, which is the first meaning of gaining eyes and seeing. |
世尊！我等向共論如此事，以此事故，集坐講堂。」 |
World Honored One! We discussed this matter together and gathered in the lecture hall based on this incident. " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「云何我說修習念身，分別廣布，得大果報？」 |
Why do I say that practicing mindfulness of the body, discriminating widely, and getting great results will be achieved? |
時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「世尊為法本，世尊為法主，法由世尊，惟願說之，我等聞已，得廣知義。」 |
The World Honored One is the source of the Dharma, the World Honored One is the Lord of the Dharma, and the Dharma comes from the World Honored One. I only wish to speak it so that we, after hearing it, can understand its meaning broadly. |
佛便告曰： |
The Buddha then said: |
「汝等諦聽，善思念之，我當為汝分別其義。」 |
Listen carefully and think carefully about it, and I will discern its meaning for you. |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「云何比丘修習念身？ |
"How can a bhikkhu practice mindfulness of the body? |
比丘者，行則知行，住則知住，坐則知坐，臥則知臥，眠則知眠，寤則知寤，眠寤則知眠寤； |
Bhikkhus, when you walk, you know how to walk, when you live, you know how to stay, when you sit, you know how to sit, when you lie down, you know how to lie down, when you sleep, you know how to sleep, when you sleep, you know how to sleep, when you sleep, you know how to sleep. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives alone far away in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know the truth. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥、眠寤語默皆正知之； |
"Furthermore, a bhikkhu practices mindfulness of the body. A bhikkhu has a clear understanding of the comings and goings, is good at discerning distinctions, bends, stretches, and bows, has an orderly appearance, is good at carrying the sangha pear and robes and bowls, walks, stands, sits, lies, sleeps, and is silent. |
如是比丘隨其身行便知上如真。 |
Such a bhikkhu will know the truth by following his own actions. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives alone far away in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know the truth. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者生惡不善念，以善法念治斷滅止，猶木工師、木工弟子，彼持墨繩，用拼於木，則以利斧斫治令直。 |
"Furthermore, when a bhikkhu practices mindfulness of the body, a bhikkhu who generates evil and unwholesome thoughts uses good thoughts to eradicate them, just like a carpenter or a carpenter's disciple. He holds an ink rope and uses it to strike wood, and then he uses a sharp ax to cut the order. straight. |
如是比丘生惡不善念，以善法念治斷滅止。 |
Such a bhikkhu will have evil and unwholesome thoughts, and he will eliminate them by using wholesome thoughts of Dharma. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives alone far away in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know the truth. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者齒齒相著，舌逼上齶，以心治心，治斷滅止。 |
"Furthermore, when a bhikkhu practices mindfulness of the body, the bhikkhu sets his teeth together and presses his tongue against the roof of his mouth. He treats the mind with his mind and cures the cessation of cessation. |
猶二力士捉一羸人，處處旋捉，自在打鍛，如是比丘齒齒相著，舌逼上齶，以心治心，治斷滅止。 |
It is like two strong men catching a weak man, twisting and beating him at every turn, just like this bhikkhu, his teeth are interlocked, his tongue is pressing against his palate, he is using his mind to control his mind, and he is curing the cessation and cessation. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives alone far away in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know the truth. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者念入息即知念入息，念出息即知念出息，入息長即知入息長，出息長即知出息長，入息短即知入息短，出息短即知出息短。 |
"Furthermore, a bhikkhu practices mindfulness of the body. When a bhikkhu thinks of the in-breath, he knows that he is aware of the in-breath. When he thinks of the out-breath, he knows that he is aware of the out-breath. When the in-breath is long, he knows that the in-breath is long. When the out-breath is long, he knows that the out-breath is long. When the in-breath is short, he knows that the in-breath is short. , the out-breath is short, that is, the out-breath is short. |
學一切身息入，學一切身息出，學止身行息入，學止口行息出。 |
Learn to breathe in with all the bodies, learn to breathe out with all the bodies, learn to stop the body and movement to breathe in, learn to stop the movement of the mouth and breath out. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives far away and alone in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know that the above is true. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者，離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。 |
"Furthermore, when a bhikkhu practices mindfulness of the body, the bhikkhu will experience the joy of rebirth, and the body will be moistened and filled with it. The joy of rebirth will pervade everywhere. |
猶工浴人器盛澡豆，水和成摶，水漬潤澤，普遍充滿無處不周。 |
Just like a workman's bath vessel, the bath beans are mixed with water into a spoon, and the water stains are moist, and they are generally filled everywhere. |
如是比丘離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。 |
Such a bhikkhu's joy of rebirth permeates his body and is filled with moisture throughout his body. His joy of rebirth pervades everywhere. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真，是謂比丘修習念身。 |
If he dwells in solitude far away in this way, his mind is not restless, his practice is diligent, he has given up all the troubles in his mind, and he has calmed his mind. Having calmed his mind, he will know that this is true. This is called a bhikkhu practicing mindfulness of the body. |
「復次，比丘修習念身，比丘者定生喜樂，漬身潤澤，普遍充滿於此身中，定生喜樂無處不遍。 |
"Furthermore, when a bhikkhu practices mindfulness of the body, the bhikkhu will be immersed in concentration and joy, and his body will be moistened and filled with moisture. This body will be filled with concentration and joy everywhere. |
猶如山泉，極淨澄清，充滿盈流，四方水來，無緣得入，即彼泉底，水自涌出，盈流於外，漬山潤澤，普遍充滿無處不周。 |
Just like a mountain spring, it is extremely pure and clear, full of overflowing water. Water comes from all directions and has no chance to enter. At the bottom of the spring, the water gushes out of its own accord and flows outside, moistening the mountain and filling everywhere. |
如是比丘定生喜樂，漬身潤澤，普遍充滿於此身中，定生喜樂無處不遍。 |
In this way, the bhikkhu's body is filled with the joy of concentration, which is moistened and moistened throughout his body. The joy of concentration is everywhere. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives far away and alone in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know that the above is true. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者無喜生樂，漬身潤澤，普遍充滿於此身中，無喜生樂無處不遍。 |
"Furthermore, when a bhikkhu practices mindfulness of the body, a bhikkhu will be happy without joy, and his body will be moistened and filled with moisture. This body will be filled with joy without joy. |
猶青蓮華，紅、赤、白蓮，水生水長，在於水底，根莖華葉，悉漬潤澤，普遍充滿無處不周。 |
Like green lotuses, red, red and white lotuses, they grow in water and grow in water. They lie at the bottom of the water. Their roots, stems, flowers and leaves are all soaked with moisture, and they are everywhere. |
如是比丘無喜生樂，漬身潤澤，普遍充滿於此身中，無喜生樂無處不遍。 |
Such a bhikkhu has joy without joy, and his body is filled with moisture, and his body is filled with joy without joy. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives far away and alone in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know that the above is true. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者於此身中，以清淨心意解遍滿成就遊，於此身中，以清淨心無處不遍。 |
"Furthermore, a bhikkhu practices mindfulness of the body. In this body, a bhikkhu uses a pure mind to understand and pervade the body. In this body, a pure mind pervades everywhere. |
猶有一人，被七肘衣或八肘衣，從頭至足，於此身體無處不覆。 |
There was also a man who was covered with a seven-cubit or eight-cubit garment from his head to his feet, covering every part of his body. |
如是比丘於此身中，以清淨心意解遍滿成就遊，於此身中，以清淨心無處不遍。 |
Such a bhikkhu, in this body, with a pure mind, understands and pervades the whole body, and in this body, with a pure mind, he pervades everywhere. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives far away and alone in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know that the above is true. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者念光明想，善受善持，善意所念，如前後亦然，如後前亦然，如晝夜亦然，如夜晝亦然，如下上亦然，如上下亦然，如是不顛倒，心無有纏，修光明心，心終不為闇之所覆。 |
"Furthermore, when a bhikkhu practices mindfulness of the body, a bhikkhu should think of light, be good at receiving and upholding good thoughts, and think of good intentions, as before and after, as before and after, as day and night, as night and day, and as below and above. , the same is true for up and down. If there is no inversion, the mind will not be entangled. If you cultivate the light mind, the mind will never be covered by darkness. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives far away and alone in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know that the above is true. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者觀相善受、善持、善意所念。 |
"Furthermore, a bhikkhu practices mindfulness of the body. A bhikkhu observes good feelings, good upholds, and good thoughts. |
猶如有人，坐觀臥人，臥觀坐人。 |
It is like a person who sits and observes the lying person, and lies down and observes the sitting person. |
如是比丘觀相善受、善持、善意所念。 |
Such a bhikkhu observes good feelings, good upholds, and good thoughts. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives far away and alone in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know that the above is true. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者此身隨住，隨其好惡，從頭至足，觀見種種不淨充滿，謂此身中有髮、毛、爪、齒、麁細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、涎、膽、小便。 |
"Furthermore, when a bhikkhu practices mindfulness of the body, the bhikkhu abides in this body, and according to his likes and dislikes, from head to toe, he sees that all kinds of impurities are filled with him. He says that in this body there are hair, fur, claws, teeth, hair, thin skin, Skin, meat, tendons, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, excrement, brain and brain roots, tears, sweat, tears, saliva, pus, blood, fat, marrow, saliva, Gallbladder, urination. |
猶以器盛若干種子，有目之士，悉見分明，謂稻、粟種、大麥、小麥、大小麻豆、菘菁芥子。 |
A container is used to hold a number of seeds, and those with eyesight can clearly see them: rice, millet seeds, barley, wheat, large and small beans, and cyanine mustard seeds. |
如是比丘此身隨住，隨其好惡，從頭至足，觀見種種不淨充滿，謂此身中有髮、毛、爪、齒、麁細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血肪、髓、涎、膽、小便。 |
Such a bhikkhu dwells in this body, and according to his likes and dislikes, from head to toe, he sees all kinds of impurities filled with it. It is said that in this body there are hair, hair, claws, teeth, hair, thin skin, skin, flesh, tendons, bones, heart, Kidney, liver, lung, large intestine, small intestine, spleen, stomach, feces, brain and brain root, tears, sweat, nasal discharge, saliva, pus, blood fat, marrow, saliva, gallbladder, urine. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives far away and alone in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know that the above is true. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者觀身諸界，我此身中有地界、水界、火界、風界、空界、識界。 |
"Furthermore, a bhikkhu practices mindfulness of the body. A bhikkhu contemplates the realms of the body. In my body there are the earth realm, the water realm, the fire realm, the air realm, the space realm, and the consciousness realm. |
猶如屠兒殺牛，剝皮布於地上，分作六段。 |
Just like a butcher killing a cow, peeling the skin and spreading it on the ground, dividing it into six sections. |
如是比丘觀身諸界，我此身中，地界、水界、火界、風界、空界、識界。 |
In this way, a bhikkhu contemplates the various realms of the body. In my body, there are the realm of earth, the realm of water, the realm of fire, the realm of wind, the realm of space, and the realm of consciousness. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives far away and alone in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know that the above is true. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者觀彼死屍，或一、二日，至六、七日，烏鵄所啄，犲狗所食，火燒埋地，悉腐爛壞，見已自比，今我此身亦復如是，俱有此法，終不得離。 |
"Furthermore, when a bhikkhu is practicing mindfulness of the body, the bhikkhu looks at the dead body. On the first or second day, or on the sixth or seventh day, it has been pecked by crows, eaten by dogs, and burned in the ground. It is all rotten and decomposed. , Now my body is like this again, with this Dharma, I can never leave it. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives far away and alone in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know that the above is true. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者如本見息道骸骨青色，腐爛食半，骨鎖在地，見已自比，今我此身亦復如是，俱有此法，終不得離。 |
"Furthermore, when a bhikkhu practices mindfulness of the body, the bhikkhu sees the bones in the breath path as blue, rotten and half-eaten, and the bones are chained to the ground. He sees himself. Now my body is also like this. It has this method and will never leave it. . |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives far away and alone in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know that the above is true. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者如本見息道離皮肉血，唯筋相連，見已自比，今我此身亦復如是，俱有此法，終不得離。 |
"Furthermore, when a bhikkhu practices mindfulness of the body, the bhikkhu originally saw that the breath path is separated from the skin, flesh and blood, and is only connected by the tendons. He sees himself. Now my body is also like this. It has this method and will never be separated. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives far away and alone in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know that the above is true. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者如本見息道骨節解散，散在諸方，足骨、膊骨、髀骨、臗骨、脊骨、肩骨、頸骨、髑髏骨，各在異處，見已自比，今我此身亦復如是，俱有此法，終不得離。 |
"Furthermore, when a bhikkhu practices mindfulness of the body, the bhikkhu sees that the joints of the breath path are disintegrated and scattered in various directions: the bones of the feet, the bones of the shoulders, the bones of the patella, the bones of the spine, the bones of the shoulders, the bones of the neck, and the bones of the skull. In a different place, I saw myself comparing myself to myself, and now my body is also like this. I have this Dharma, and I can never leave it. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives far away and alone in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know that the above is true. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「復次，比丘修習念身，比丘者如本見息道骨白如螺，青猶鴿色，赤若血塗，腐壞碎末，見已自比，今我此身亦復如是，俱有此法，終不得離。 |
"Furthermore, when a bhikkhu practices mindfulness of the body, the bhikkhu sees the bones of his breath path as white as a conch, as green as a dove, and as red as a blood smear, rotten and broken. When he sees it, he sees himself. Now my body is also like this. If you have this method, you will never be able to leave. |
如是比丘隨其身行，便知上如真。 |
If a bhikkhu follows this path, he will know the truth. |
彼若如是在遠離獨住，心無放逸，修行精勤，斷心諸患而得定心，得定心已，則知上如真。 |
If he lives far away and alone in this way, his mind is not restless, his practice is diligent, his mind is freed from all troubles, and his mind is calm. Having calmed his mind, he will know that the above is true. |
是謂比丘修習念身。 |
This means that monks practice mindfulness of the body. |
「若有如是修習念身、如是廣布者，彼諸善法盡在其中，謂道品法也。 |
"If someone practices mindfulness of the body in this way and spreads it widely, then all the good Dharma will be contained in it, which is called the Dharma of the Tao. |
若彼有心意解遍滿，猶如大海，彼諸小河盡在海中。 |
If he has a mind that is full of understanding, it is like the ocean, and all the small rivers are in the ocean. |
若有如是修習念身、如是廣布者，彼諸善法盡在其中，謂道品法也。 |
If someone practices mindfulness of the body in this way and spreads it widely, all the good Dharma will be contained in it, which is called the Dharma of the Tao. |
「若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。 |
"If there are any ascetics or brahmas who do not stand upright in their mindfulness of the body and wander around with little mind, they will be the demon waves waiting for their help, and they will definitely get it. |
所以者何？ |
So what? |
彼沙門、梵志空無念身故，猶如有瓶，中空無水，正安著地，若人持水來瀉瓶中，於比丘意云何？ |
That ascetic and Brahma died without thinking about his body, just like a vase with no water in it, resting on the ground. If someone takes water and pours water into the vase, what does that mean to the bhikkhu? |
彼瓶如是當受水不？」 |
Does that bottle deserve water like this? " |
比丘答曰： |
The bhikkhu replied: |
「受也。 |
"Shou also. |
世尊！所以者何？ |
World Honored One! So what? |
彼空無水，正安著地，是故必受。」 |
It is empty and has no water, and is resting on the ground, so it must be received. " |
「如是若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。 |
"If there are any ascetics or brahma-minded people who do not have a correct mindfulness of the body and wander around with little mind, they will be the demon waves waiting for their help, and they will definitely be able to get it. |
所以者何？ |
So what? |
彼沙門、梵志空無念身故。 |
That Samana and Brahma died without any thoughts. |
若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。 |
If there are any ascetics or brahmas who stand upright in mindfulness of the body and wander around with immeasurable minds, they will be the demon waves waiting for their convenience and will not be able to obtain them. |
所以者何？ |
So what? |
彼沙門、梵志不空有念身故，猶如有瓶，水滿其中，正安著地，若人持水來瀉瓶中，於比丘意云何？ |
That Samana and Brahma Zhi are not empty and have thoughts of death. They are like a vase filled with water and resting on the ground. If someone takes water and pours it into the vase, what does the bhikkhu think? |
彼瓶如是復受水不？」 |
Will that bottle receive water again like this? " |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
彼瓶水滿，正安著地，是故不受。」 |
The bottle is full of water and is resting on the ground, so it is not received. " |
「如是若有沙門、梵志，有正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。 |
"Such as there are ascetics and Brahma-zhi, who have upright mindfulness of the body, and a mind that wanders immeasurably, they will be sought after by the demon waves, and they will not be able to obtain them. |
所以者何？ |
So what? |
彼沙門、梵志不空有念身故。 |
That ascetic and Brahma had no time to think about his death. |
若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。 |
If there are any ascetics or brahmas who do not have a correct mindfulness of the body and have little mind when wandering around, they will be the demon waves waiting for their help, and they will definitely get it. |
所以者何？ |
So what? |
彼沙門、梵志空無念身故，猶如力士，以大重石擲淖泥中，於比丘意云何？ |
That ascetic and Brahma died without a thought, just like a strong man throwing a heavy stone into the mud. What does this mean to the bhikkhu? |
泥為受不？」 |
Can you bear the mud? " |
比丘答曰： |
The bhikkhu replied: |
「受也。 |
"Shou also. |
世尊！所以者何？ |
World Honored One! So what? |
泥淖石重，是故必受。」 |
Mud and rocks are heavy, so they must be endured. " |
「如是若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。 |
"If there are any ascetics or brahma-minded people who do not have a correct mindfulness of the body and wander around with little mind, they will be the demon waves waiting for their help, and they will definitely be able to get it. |
所以者何？ |
So what? |
彼沙門、梵志空無念身故。 |
That Samana and Brahma died without any thoughts. |
若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。 |
If there are any ascetics or brahmas who stand upright in mindfulness of the body and wander around with immeasurable minds, they will be the demon waves waiting for their convenience and will not be able to obtain them. |
所以者何？ |
So what? |
彼沙門、梵志不空有念身故，猶如力士，以輕毛毱擲平戶扇，於比丘意云何？ |
That ascetic and Brahma had no thoughts about his own death, just like a strong man throwing a light-haired pole at a flat fan. What does this mean to the bhikkhu? |
彼為受不？」 |
Can he bear it? " |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
毛毱輕闡，戶扇平立，是故不受。」 |
The Mao Yuan is light and the door fan is standing flat, so it is not accepted. " |
「如是若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。 |
"Such as there are ascetics and brahmans who are mindful of the body and have an immeasurable mind, they will be surrounded by demonic waves seeking their help, and they will not be able to obtain it. |
所以者何？ |
So what? |
彼沙門、梵志不空有念身故。 |
That ascetic and Brahma had no time to think about his death. |
若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。 |
If there are any ascetics or brahmas who do not have a correct mindfulness of the body and have little mind when wandering around, they will be the demon waves waiting for their help, and they will definitely get it. |
所以者何？ |
So what? |
彼沙門、梵志空無念身故，猶人求火，以槁木為母，以燥鑽鑽，於比丘意云何？ |
Those ascetics and Brahmāzhi died without any thought, but they still seek fire, using hag wood as their mother, and using dry wood as a drill. What does this mean to the bhikkhu? |
彼人如是，為得火不？」 |
If that person is like this, is he getting fire? " |
比丘答曰： |
The bhikkhu replied: |
「得也。 |
"Yes. |
世尊！所以者何？ |
World Honored One! So what? |
彼以燥鑽鑽於槁木，是故必得。」 |
He used a dry drill to drill into the gnarled wood, so he was sure to get it. " |
「如是若有沙門、梵志不正立念身、遊行少心者，彼為魔波旬伺求其便，必能得也。 |
"If there are any ascetics or brahma-minded people who do not have a correct mindfulness of the body and wander around with little mind, they will be the demon waves waiting for their help, and they will definitely be able to get it. |
所以者何？ |
So what? |
彼沙門、梵志空無念身故。 |
That Samana and Brahma died without any thoughts. |
若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。 |
If there are any ascetics or brahmas who stand upright in mindfulness of the body and wander around with immeasurable minds, they will be the demon waves waiting for their convenience and will not be able to obtain them. |
所以者何？ |
So what? |
彼沙門、梵志不空有念身故，猶人求火，以濕木為母，以濕鑽鑽，於比丘意云何？ |
The ascetics and Brahmana are not empty and have thoughts of their own death. They are like people seeking fire, using wet wood as their mother, and using wet diamonds to drill. What does this mean to the bhikkhu? |
彼人如是，為得火不？」 |
If that person is like this, is he getting fire? " |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
彼以濕鑽鑽於濕木，是故不得。」 |
He used a wet drill to drill into wet wood, so he couldn't. " |
「如是若有沙門、梵志正立念身、遊行無量心者，彼為魔波旬伺求其便，終不能得。 |
"Such as there are ascetics and brahmans who are mindful of the body and have an immeasurable mind, they will be surrounded by demonic waves seeking their help, and they will not be able to obtain it. |
所以者何？ |
So what? |
彼沙門、梵志不空有念身故。」 |
That ascetic and Brahma had no time to think about his death. " |
「如是修習念身、如是廣布者，當知有十八德。 |
"Those who practice mindfulness of the body in this way and spread it widely will know that there are eighteen virtues. |
云何十八？ |
Why is it eighteen? |
比丘者，能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之，身遇諸疾，極為苦痛，至命欲絕，諸不可樂，皆能堪耐，如是修習念身，如是廣布者，是謂第一德。 |
Bhikkhus, you can endure hunger, thirst, cold and heat, mosquitoes, flies, fleas, wind and sun, bad noises, and beating of sticks. You can endure all kinds of physical diseases, extreme pain, death, and all kinds of unpleasant things. Patience, practicing mindfulness of the body in this way and spreading it widely is called the first virtue. |
「復次，比丘堪耐不樂，若生不樂，心終不著，如是修習念身、如是廣布者，是謂第二德。 |
"Furthermore, a monk cannot bear to be unhappy. If he is unhappy, his mind will never be settled. This practice of mindfulness of the body and its spread is called the second virtue. |
「復次，比丘堪耐恐怖，若生恐怖，心終不著，如是修習念身、如是廣布者，是謂第三德。 |
"Furthermore, a bhikkhu can withstand fear. If fear arises, the mind will never be able to grasp it. Such practice of mindfulness of the body and its spread is called the third virtue. |
「復次，比丘生三惡念欲念、恚念、害念，若生三惡念，心終不著，如是修習念身、如是廣布者，是謂第四、五、六、七德。 |
"Furthermore, if a bhikkhu has the three evil thoughts of desire, hatred, and harm, his mind will never be able to grasp them. If he practices mindfulness of the body in this way and spreads it widely, these are called the fourth, fifth, sixth, and seventh virtues. |
「復次，比丘離欲、離惡不善之法，至得第四禪成就遊，如是修習念身、如是廣布者，是謂第八德。 |
"Furthermore, when a monk abstains from desires and evil and unwholesome dharma, and reaches the fourth jhāna, he practices mindfulness of the body in this way and spreads it widely, which is called the eighth virtue. |
「復次，比丘三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間一往來已而得苦際，如是修習念身、如是廣布者，是謂第九德。 |
"Furthermore, a bhikkhu who has exhausted the three knots and attained Sotapanna, has not fallen into evil dharmas, has attained the right state of enlightenment, has experienced the seven existences to the fullest, has experienced suffering in heaven and earth, practiced mindfulness of the body in this way, and spread it extensively. , is the ninth virtue. |
「復次，比丘三結已盡，婬怒癡薄，得一往來天上人間，一往來已而得苦際，如是修習念身、如是廣布者，是謂第十德。 |
"Furthermore, a bhikkhu who has exhausted the three knots, has become weak in sexual desire, anger, and delusion, and has been able to travel between heaven and earth, and has experienced suffering once in a while, practices mindfulness of the body in this way, and spreads it widely, this is called the tenth virtue. |
「復次，比丘五下分結盡，生於彼間，便般涅槃，得不退法，不還此世，如是修習念身、如是廣布者，是謂第十一德。 |
"Furthermore, a bhikkhu who has completed the five lower elements and is born there will attain parinirvana and attain the Dharma that will never regress and will not return to this world. He who practices mindfulness of the body in this way and spreads it widely is called the eleventh virtue. |
「復次，比丘若有息解脫，離色得無色，如其像定身作證成就遊，而以慧觀知漏、斷漏，如是修習念身、如是廣布者，是謂第十二、十三、十四、十五、十六、十七德。 |
"Furthermore, if a bhikkhu is liberated from rest, separated from form and becomes colorless, if he attains wandering by concentrating his body and witnessing it, and knows and cuts off leaks with wisdom, he practices mindfulness of the body in this way, and he spreads it widely, this is called the twelfth , thirteen, fourteen, fifteen, sixteen, seventeen virtues. |
「復次，比丘如意足、天耳、他心智、宿命智、生死智，諸漏已盡，得無漏心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
"Furthermore, the bhikkhu is satisfied with his mind, his divine ears, his mind, the knowledge of fate, and the knowledge of birth and death. All the outflows have been exhausted. He has attained the liberation of a mind without outflows and the liberation of wisdom. He knows himself in the present Dharma, realizes his own enlightenment, and has completed his life. , the holy life has been established, what has been done has been done, there is no more feeling, knowing it is true. |
如是修習念身、如是廣布者，是謂第十八德。 |
To practice mindfulness of the body in this way and spread it widely is called the eighteenth virtue. |
如是修習念身、如是廣布者，當知有此十八功德。」 |
Those who practice mindfulness of the body in this way and spread it widely should know that there are these eighteen merits. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
念身經第十竟（四千二百二十五字） |
The Tenth Practitioner of Chanting the Body Sutra (4,225 words) |
十八德內關六七八并十三至十七者，應在第五、第十八德內也。 |
The Eighteen Virtues with six, seventy-eight and thirteen to seventeen should be in the fifth and eighteenth virtues. |
南本結在第四、第十二中，理猶難曉。 |
The southern knot is in the fourth and twelfth chapters, and the reason is still difficult to understand. |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
82. [Hearing the Sound of ] Crickets（八二）支離彌梨經 |
82. [Hearing the Sound of ] Crickets (82) Zhili Mili Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林加蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Garam Duo Garden in the Bamboo Grove. |
爾時，眾多比丘於中食後少有所為，集坐講堂，欲斷諍事，謂論此法、律，此佛之教。 |
At that time, many bhikkhus, who had done little or nothing after the midday meal, gathered in the lecture hall, wanting to settle disputes and talk about the Dharma, the Vinaya, and the Buddha's teachings. |
彼時，質多羅象子比丘亦在眾中。 |
At that time, Monk Zhitara Xiangzi was also among the crowd. |
於是，質多羅象子比丘，眾多比丘論此法、律，此佛教時，於其中間競有所說，不待諸比丘說法訖竟，又不以恭敬、不以善觀問諸上尊長老比丘。 |
Therefore, Bhikkhu Zhitara Xiangzi and many other bhikkhus discussed this Dharma and Vinaya. At this time of Buddhism, they all had something to say among them. They did not wait for the completion of the Dharma by all the bhikkhus. They also did not ask the superior and elder bhikkhus with respect and kindness. |
是時，尊者大拘絺羅在彼眾中。 |
At that time, the venerable Mahakusila was among them. |
於是，尊者大拘絺羅告質多羅象子比丘曰： |
Therefore, the Venerable Mahakujira confronted Bhikkhu Taro Xiangzi and said: |
「賢者！當知眾多比丘說此法、律，此佛教時，汝莫於中競有所說，若諸比丘所說訖已，然後可說。 |
"Wise man, you should know that when many bhikkhus are talking about this Dharma, law, and this Buddhism, you should not compete with others to say anything. If the bhikkhus have finished speaking, you can then talk about it. |
汝當以恭敬，當以善觀問諸上尊長老比丘，莫不恭敬，莫不善觀問諸上尊長老比丘。」 |
You should be respectful, and you should ask the superior elders bhikkhus with good insight. Do not be disrespectful, and never fail to ask the superior elders bhikkhus well. " |
爾時，質多羅象子比丘諸親朋友悉在眾中。 |
At that time, all the relatives and friends of Bhikkhu Zitara Xiangzi were in the crowd. |
於是，質多羅象子比丘諸親朋友語尊者大拘絺羅曰： |
Then, Bhikkhu Chittalo Xiangzi and his relatives and friends said to the Venerable Mahakujira: |
「賢者大拘絺羅！汝莫大責數質多羅象子比丘。 |
"Sage, Great Kujira! You have no great responsibility to count the number of Bhikshusitara Xiangzi. |
所以者何？ |
So what? |
質多羅象子比丘戒德多聞，似如懈怠，然不貢高。 |
Bhikkhu Zhitara Xiangzi was a man of many virtues and learned a lot, but he seemed to be slacking off, but he did not pay high tribute. |
賢者大拘絺羅！質多羅象子比丘，諸比丘隨所為時而能佐助。」 |
The wise man is great! Bhikkhu Zhitara Xiangzi, all the bhikkhus can help you whenever you want. " |
於是，尊者大拘絺羅語質多羅象子比丘諸親朋友曰： |
Then, the Venerable Maha Kusila said to all the relatives and friends of Bhikkhu Taluo Xiangzi: |
「諸賢！不知他心者，不得妄說稱不稱。 |
"All sages! Those who do not know other people's minds must not make arrogant claims. |
所以者何？ |
So what? |
或有一人在世尊前時，及諸上尊長老梵行可慙可愧、可愛可敬前，彼便善守善護； |
Or when there is a person in the presence of the World Honored One, and in the presence of all the superiors and elders who are doing the holy life, he may be embarrassed, ashamed, lovely and respectful, and he will be well guarded and protected; |
若於後時離世尊前，及離諸上尊長老梵行可慙可愧、可愛可敬前，彼便數與白衣共會，調笑貢高，種種談譁； |
If he later leaves the presence of the Blessed One, or leaves the presence of the nobles and elders who can be embarrassed, ashamed, lovely and respectful in their holy life, they will often meet in white clothes, make fun of them, and talk about all kinds of things; |
彼數與白衣共會，調笑貢高，種種談譁已，心便生欲。 |
The number of people in white clothes gathered together, making fun of Gong Gao, and all kinds of chatter, their hearts aroused desire. |
彼心生欲已，便身熱心熱。 |
When desire arises in his heart, his body becomes hot and his heart becomes hot. |
彼身心熱已，便捨戒罷道。 |
His body and mind were already hot, so he abandoned the precepts and gave up the path. |
諸賢！猶若如牛，入他田中，守田人捉，或以繩繫，或著欄中。 |
All sages! It is like an ox that enters his field and is caught by the fieldkeeper, either tied with a rope or put in a fence. |
諸賢！若有作是說，此牛不復入他田中，如是彼為正說耶？」 |
All sages! If someone says that this cow will no longer enter his field, is that right? " |
答曰： |
Answer: |
「不也。 |
"No. |
所以者何？ |
So what? |
謂彼牛者，為繩所繫，或斷或解，為欄所遮，或破或跳出，復入他田，如前無異。」 |
It is said that the cow was tied with a rope, broken or untied, covered by a fence, broken or jumped out, and returned to another field, just like before. " |
「諸賢！或有一人在世尊前時，及諸上尊長老梵行可慙可愧、可愛可敬前，彼便善守善護； |
"All sages, if there is a person who is in the presence of the World Honored One, and in the presence of all the superiors and elders who are humble, ashamed, lovely and respectful, he will be well guarded and protected. |
若於後時離世尊前，及離諸梵行可慙可愧、可愛可敬前，彼便數與白衣共會，調笑貢高，種種談譁； |
If he later leaves the presence of the World Honored One, or leaves the presence of the Brahma people who can be embarrassed, lovable, and respectful, he will often meet with people in white clothes, make fun of them, and talk about all kinds of things. |
彼數與白衣共會，調笑貢高，種種談譁已，心便生欲。 |
The number of people in white clothes gathered together, making fun of Gong Gao, and all kinds of chatter, their hearts aroused desire. |
彼心生欲已，便身熱心熱。 |
When desire arises in his heart, his body becomes hot and his heart becomes hot. |
彼身心熱已，便捨戒罷道。 |
His body and mind were already hot, so he abandoned the precepts and gave up the path. |
諸賢！是謂有一人。 |
All sages! It means there is a person. |
「復次，諸賢！或有一人逮得初禪，彼得初禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。 |
"Again, sages! Perhaps someone catches the first jhāna, and once the first jhāna has been reached, he will be at peace, and will no longer ask for what he has not obtained, nor what he wishes to obtain, nor what he wishes to bear witness to. |
彼於後時，便數與白衣共會，調笑貢高，種種談譁； |
When he came back, he would spend some time with Bai Yi, making fun of Gong Gao and talking about all kinds of things; |
彼數與白衣共會，調笑貢高，種種談譁已，心便生欲。 |
The number of people in white clothes gathered together, making fun of Gong Gao, and all kinds of chatter, their hearts aroused desire. |
彼心生欲已，便身熱心熱。 |
When desire arises in his heart, his body becomes hot and his heart becomes hot. |
彼身心熱已，便捨戒罷道。 |
His body and mind were already hot, so he abandoned the precepts and gave up the path. |
諸賢！猶大雨時，村間湖池水滿其中，彼若本時所見沙石、草木、甲蟲、魚鼈、蝦蟆及諸水性，去時來時，走時住時，後水滿已，盡不復見。 |
All sages! When it rains in Judah, the lakes and ponds in the villages are full of water. If you see sand, stones, grass, beetles, fish, turtles, shrimps, toads, and other water-based substances at the time, when you go and come, when you leave, when you stay, the water will be full and will never come back. See. |
諸賢！若有作是說，彼湖池中終不復見沙石、草木、甲蟲、魚鼈、蝦蟆及諸水性，去時來時，走時住時，如是彼為正說耶？」 |
All sages! If someone says that there will no longer be sand, stones, grass, trees, beetles, fish, turtles, shrimps, toads, and other water-based substances in that lake and pool, and they will come and go as they go, and they will stay as they go, is this a correct statement? " |
答曰： |
Answer: |
「不也。 |
"No. |
所以者何？ |
So what? |
彼湖池水，或象飲馬飲，駱駝、牛、驢、猪、鹿、水牛飲，或人取用，風吹日炙； |
The water in that lake is like water for horses to drink, camels, oxen, donkeys, pigs, deer and buffaloes to drink, or people can use it, the wind blows and the sun burns it; |
彼若本時不見沙石、草木、甲蟲、魚鼈、蝦蟆及諸水性，去時來時，走時住時，後水減已，還見如故。」 |
If there are no sand, stones, grass, beetles, fish, turtles, shrimps, toads, or any other water-like substances at the moment, then when you go and when you come and when you go, you will stay again. Later, when the water has subsided, you will still see the same thing as before. " |
「如是，賢者！或有一人逮得初禪，彼得初禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證； |
"So, sage! If someone catches the first jhāna, the first jhāna will be achieved, and he will be at peace, no longer asking for what he has not obtained, not getting what he wants, and not testifying for what he wants to testify. |
彼於後時，便數與白衣共會，調笑貢高，種種談譁； |
When he came back, he would spend some time with Bai Yi, making fun of Gong Gao and talking about all kinds of things; |
彼數與白衣共會，調笑貢高，種種談譁已，心便生欲。 |
The number of people in white clothes gathered together, making fun of Gong Gao, and all kinds of chatter, their hearts aroused desire. |
彼心生欲已，便身熱心熱。 |
When desire arises in his heart, his body becomes hot and his heart becomes hot. |
彼身心熱已，便捨戒罷道。 |
His body and mind were already hot, so he abandoned the precepts and gave up the path. |
諸賢！是謂有一人。 |
All sages! It means there is a person. |
「復次，諸賢！或有一人得第二禪，彼得第二禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。 |
"Again, sages! There may be a person who has attained the second jhāna. When Peter has reached the second jhāna, he will remain at peace and will no longer seek what he has not obtained, what he wishes to obtain, and what he wishes to bear witness to. |
彼於後時，便數與白衣共會，調笑貢高，種種談譁； |
When he came back, he would spend some time with Bai Yi, making fun of Gong Gao and talking about all kinds of things; |
彼數與白衣共會，調笑貢高，種種談譁已，心便生欲。 |
The number of people in white clothes gathered together, making fun of Gong Gao, and all kinds of chatter, their hearts aroused desire. |
彼心生欲已，便身熱心熱。 |
When desire arises in his heart, his body becomes hot and his heart becomes hot. |
彼身心熱已，便捨戒罷道。 |
His body and mind were already hot, so he abandoned the precepts and gave up the path. |
諸賢！猶大雨時，四衢道中塵滅作泥。 |
All sages! When it rains in Judah, the dust in the four thoroughfares turns to mud. |
諸賢！若有作是說，此四衢道泥終不燥，不復作塵，如是彼為正說耶？」 |
All sages! If someone says that the mud on these four roads will never dry up and will no longer turn into dust, is this correct? " |
答曰： |
Answer: |
「不也。 |
"No. |
所以者何？ |
So what? |
此四衢道，或象行馬行，駱駝、牛、驢、猪、鹿、水牛及人民行，風吹日炙，彼四衢道泥乾燥已，還復作塵。」 |
These four thoroughfares may be traveled by elephants, horses, camels, oxen, donkeys, pigs, deer, buffaloes, and people. The wind blows and the sun burns, and the mud on these four thoroughfares has dried and turned into dust again. " |
「如是，諸賢！或有一人得第二禪，彼得第二禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。 |
"Like this, sages! There may be a person who has attained the second jhāna. When Peter has reached the second jhāna, he will be at ease and will no longer seek what he has not obtained, what he wishes to obtain, or what he wishes to bear witness to. |
彼於後時，便數與白衣共會，調笑貢高，種種談譁； |
When he came back, he would spend some time with Bai Yi, making fun of Gong Gao and talking about all kinds of things; |
彼數與白衣共會，調笑貢高，種種談譁已，心便生欲。 |
The number of people in white clothes gathered together, making fun of Gong Gao, and all kinds of chatter, their hearts aroused desire. |
彼心生欲已，便身熱心熱。 |
When desire arises in his heart, his body becomes hot and his heart becomes hot. |
彼身心熱已，便捨戒罷道。 |
His body and mind were already hot, so he abandoned the precepts and gave up the path. |
諸賢！是謂有一人。 |
All sages! It means there is a person. |
「復次，諸賢！或有一人得第三禪，彼得第三禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。 |
"Again, all sages! There may be a person who attains the third jhāna. Peter has already attained the third jhāna, and then he will be at peace, and will no longer seek what he has not obtained, what he wishes to obtain, and what he wishes to bear witness to. |
彼於後時，便數與白衣共會，調笑貢高，種種談譁； |
When he came back, he would spend some time with Bai Yi, making fun of Gong Gao and talking about all kinds of things; |
彼數與白衣共會，調笑貢高，種種談譁已，心便生欲。 |
The number of people in white clothes gathered together, making fun of Gong Gao, and all kinds of chatter, their hearts aroused desire. |
彼心生欲已，便身熱心熱。 |
When desire arises in his heart, his body becomes hot and his heart becomes hot. |
彼身心熱已，便捨戒罷道。 |
His body and mind were already hot, so he abandoned the precepts and gave up the path. |
諸賢！猶山泉湖水，澄清平岸，定不動搖，亦無波浪。 |
All sages! It's like mountain springs and lakes, clear and flat shores, unshakable and without waves. |
諸賢！若有作是說，彼山泉湖水終不復動，亦無波浪，如是彼為正說耶？」 |
All sages! If someone says that the water in the mountains, springs and lakes will never move again, and there will be no waves, then is this correct? " |
答曰： |
Answer: |
「不也。 |
"No. |
所以者何？ |
So what? |
或於東方大風卒來，吹彼湖水，動涌波浪； |
Or when a strong wind comes from the east, it blows the water of the lake and stirs up the waves; |
如是南方、西方、北方大風卒來，吹彼湖水，動涌波浪。」 |
In this way, strong winds from the south, west, and north come, blowing the water of the lake and making waves. " |
「如是，諸賢！或有一人得第三禪，彼得第三禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。 |
"Like this, sages! There may be a person who has attained the third jhāna. Peter has reached the third jhāna, and then he will be at peace, and he will no longer seek what he has not obtained, what he wishes to obtain, and what he wishes to bear witness to. |
彼於後時，便數與白衣共會，調笑貢高，種種談譁； |
When he came back, he would spend some time with Bai Yi, making fun of Gong Gao and talking about all kinds of things; |
彼數與白衣共會，調笑貢高，種種談譁已，心便生欲。 |
The number of people in white clothes gathered together, making fun of Gong Gao, and all kinds of chatter, their hearts aroused desire. |
彼心生欲已，便身熱心熱。 |
When desire arises in his heart, his body becomes hot and his heart becomes hot. |
彼身心熱已，便捨戒罷道。 |
His body and mind were already hot, so he abandoned the precepts and gave up the path. |
諸賢！是謂有一人。 |
All sages! It means there is a person. |
「復次，諸賢！或有一人得第四禪，彼得第四禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。 |
"Again, sages! There may be a person who attains the fourth jhāna. When he has reached the fourth jhāna, he will be at peace and will no longer seek what he has not obtained, what he wishes to obtain, and what he wishes to bear witness to. |
彼於後時，便數與白衣共會，調笑貢高，種種談譁； |
When he came back, he would meet with Baiyi several times, making fun of Gong Gao and talking about all kinds of things; |
彼數與白衣共會，調笑貢高，種種談譁已，心便生欲。 |
The number of people in white clothes gathered together, making fun of Gong Gao. After all kinds of chatter, desire arose in his heart. |
彼心生欲已，便身熱心熱。 |
When desire arises in his heart, his body becomes hot and his heart becomes hot. |
彼身心熱已，便捨戒罷道。 |
His body and mind were already hot, so he abandoned the precepts and gave up the path. |
諸賢！猶如居士、居士子，食微妙食，充足飽滿已，本欲食者，則不復欲。 |
All sages! Just like a layman or a layman's son, if he eats subtle food, he will be full and full. Those who originally wanted to eat will no longer have the desire. |
諸賢！若有作是說，彼居士、居士子，終不復欲得食，如是彼為正說耶？」 |
All sages! If someone says that the layman and the son of the layman will never want to eat again, is this the right thing to say? " |
答曰： |
Answer: |
「不也。 |
"No. |
所以者何？ |
So what? |
彼居士、居士子，過夜飢已，彼若本所不用食者，還復欲得。」 |
The layman and the son of the layman have been hungry all night. If they do not need food in their own place, they still want to eat it. " |
「如是，諸賢！或有一人得第四禪，彼得第四禪已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。 |
"Like this, sages! There may be a person who has attained the fourth jhāna. Peter has reached the fourth jhāna, and then he will be at peace, and he will no longer seek what he has not obtained, what he does not want to obtain, and he will not testify or testify. |
彼於後時，便數與白衣共會，調笑貢高，種種談譁； |
When he came back, he would spend some time with Bai Yi, making fun of Gong Gao and talking about all kinds of things; |
彼數與白衣共會，調笑貢高，種種談譁已，心便生欲。 |
The number of people in white clothes gathered together, making fun of Gong Gao, and all kinds of chatter, their hearts aroused desire. |
彼心生欲已，便身熱心熱。 |
When desire arises in his heart, his body becomes hot and his heart becomes hot. |
彼身心熱已，便捨戒罷道。 |
His body and mind were already hot, so he abandoned the precepts and gave up the path. |
諸賢！是謂有一人。 |
All sages! It means there is a person. |
「復次，諸賢！或有一人得無想心定，彼得無想心定已，便自安住，不復更求未得欲得、不獲欲獲、不作證欲作證。 |
"Again, sages! There may be a person who attains the concentration of non-contemplation. Having attained the concentration of non-contemplation, he will abide by himself and will no longer ask for what he desires, nor will he obtain what he desires, nor testify and testify. |
彼於後時，便數與白衣共會，調笑貢高，種種談譁； |
When he came back, he would spend some time with Bai Yi, making fun of Gong Gao and talking about all kinds of things; |
彼數與白衣共會，調笑貢高，種種談譁已，心便生欲。 |
The number of people in white clothes gathered together, making fun of Gong Gao, and all kinds of chatter, their hearts aroused desire. |
彼心生欲已，便身熱心熱。 |
When desire arises in his heart, his body becomes hot and his heart becomes hot. |
彼身心熱已，便捨戒罷道。 |
His body and mind were already hot, so he abandoned the precepts and gave up the path. |
諸賢！猶如一無事處，聞支離彌梨蟲聲，彼無事處，或王或王大臣夜止宿，彼象聲、馬聲、車聲、步聲、螺聲、鼓聲、細腰鼓聲、妓鼓聲、舞聲、歌聲、琴聲、飲食聲，彼若本聞支離彌梨蟲聲便不復聞。 |
All sages! It is like hearing the sound of insects in the branches in a quiet place. In that idle place, or the king or his ministers are staying at night, the sound of elephants, horses, chariots, footsteps, conch shells, drums, slender drums, prostitutes, etc. The sound of drums, dancing, singing, piano, and eating and drinking, if you originally heard the sound of the worm, you will no longer hear it. |
諸賢！若有作是說，彼無事處，終不復聞支離彌梨蟲聲，如是彼為正說耶？」 |
All sages! If someone says that if he has nothing to do, he will no longer hear the sound of insects, then is he speaking correctly? " |
答曰： |
Answer: |
「不也。 |
"No. |
所以者何？ |
So what? |
彼王及王大臣過夜平旦，各自還歸，彼若聞象聲、馬聲、車聲、步聲、螺聲、鼓聲、細腰鼓聲、妓鼓聲、舞聲、歌聲、瑟聲、飲食聲故，不聞支離彌梨蟲聲，彼既去已，還聞如故。」 |
The king and his ministers will spend the night and return home. If they hear the sound of elephants, horses, chariots, footsteps, conch shells, drums, drums, prostitutes' drums, dancing, singing, harp sounds, food and drink Because of the sound, I don’t hear the sound of the Zilimi pear insect. Now that it has gone, I still hear it as before. " |
「如是。 |
"That's right. |
諸賢！得無想心定，得無想心定已，便自安住、不復更求未得欲得、不獲欲獲、不作證欲作證。 |
All sages! Once you have achieved the concentration of the mind without thinking, you will be able to live peacefully, and you will no longer ask for what you don’t want, you won’t get what you want, and you won’t testify or testify. |
彼於後時，便數與白衣共會，調笑貢高，種種談譁； |
When he came back, he would spend some time with Bai Yi, making fun of Gong Gao and talking about all kinds of things; |
彼數與白衣共會，調笑貢高，種種談譁已，便心生欲。 |
The number of people in white clothes gathered together, making fun of Gong Gao, talking about all kinds of things, and then they felt lustful. |
心生欲已，便身熱心熱。 |
When desire arises in the heart, the body becomes hot and the heart becomes hot. |
彼身心熱已，便捨戒罷道。 |
His body and mind were already hot, so he abandoned the precepts and gave up the path. |
諸賢！是謂有一人。」 |
All sages! It means there is a person. " |
爾時，質多羅象子比丘尋於其後捨戒罷道，質多羅象子比丘諸親朋友聞質多羅象子比丘捨戒罷道已，往詣尊者大拘絺羅所，到已，白曰： |
At that time, Bhikkhu Zhitara Xiangzi was found behind him and had given up his precepts. All his relatives and friends heard that Bhikkhu Zhitara Xiangzi had given up his precepts and abandoned his path. They went to the residence of the Venerable Master Yi, and when they arrived, they said: |
「尊者大拘絺羅！為知質多羅象子比丘心，為因餘事知。 |
"Venerable Mahakujira! I know the mind of the bhikkhu Zhitara Xiangzi, and I know the remaining things because of the cause. |
所以者何？ |
So what? |
今質多羅象子比丘已捨戒罷道。」 |
Now Bhikkhu Zhitara Xiangzi has given up his precepts and given up the path. " |
尊者大拘絺羅告彼親朋友曰： |
The Venerable Mahakujiluo told his relatives and friends: |
「諸賢！此事正應爾。 |
"Gentlemen! This is exactly what you need. |
所以者何？ |
So what? |
以不知如真，不見如真。 |
Because you don’t know the truth, you don’t see the truth. |
所以者何？ |
So what? |
因不知如真，不見如真故。」 |
Because I don’t know the truth, I don’t see the truth. " |
尊者大拘絺羅所說如是。 |
This is what the Venerable Maha Kujira said. |
彼諸比丘聞尊者大拘絺羅所說，歡喜奉行。 |
When the bhikkhus heard what the Venerable Mahakusila said, they followed it with joy. |
支離彌梨經第十一竟（二千四百四十七字） |
The Eleventh Chapter of the Zhili Mili Sutra (2,447 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
83. Drowsiness of a Highly Regarded Elder（八三）長老上尊睡眠經 |
83. (83) Elder Shangzun’s Sleep Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊婆耆瘦，在鼉山怖林鹿野園中。 |
At one time, the Buddha was traveling in the Deer Park in the Hori Forest of Mount Shaanxi, where he was very thin. |
爾時，尊者大目揵連遊摩竭國，在善知識村中。 |
At that time, the Venerable Mahamokhara was traveling in the country of Mochi and was in the village of the virtuous teacher. |
於是，尊者大目揵連獨安靜處宴坐思惟而便睡眠。 |
So, the Venerable Damu Julian sat in a quiet place, feasting, thinking, and then fell asleep. |
世尊遙知尊者大目揵連獨安靜處宴坐思惟而便睡眠。 |
The World-Honored One knew from afar that the Venerable Damu Julian was sitting alone in a quiet place, feasting and thinking, and fell asleep. |
世尊知已，即入如其像定，以如其像定，猶若力士屈申臂頃，從婆耆瘦鼉山怖林鹿野園中忽沒不現，往摩竭國善知識村尊者大目揵連前。 |
Knowing this, the World-Honored One immediately entered into concentration like his image. He was like a strong man bending his arms. He suddenly disappeared and disappeared from the Deer Park in the Horrible Forest of Poqi Shou Mountain, and went to the Village of Good Knowledge in the Kingdom of Moji. Even before. |
於是，世尊從定而寤，告曰： |
Then, the World-Honored One calmed down and said: |
「大目揵連！汝著睡眠。 |
"Damu Julian! Just sleep. |
大目揵連！汝著睡眠。」 |
Damu Julian! You sleep. " |
尊者大目揵連白世尊曰： |
The venerable big-eyed Buddha said: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
佛復告曰： |
The Buddha replied: |
「大目揵連！如所相著睡眠，汝莫修彼相，亦莫廣布，如是睡眠便可得滅。 |
"Damu Julian! If you are sleeping in the form of the image, do not cultivate that image, and do not spread it widely. If you sleep like this, it will be destroyed. |
若汝睡眠故不滅者，大目揵連！當隨本所聞法，隨而受持廣布誦習，如是睡眠便可得滅。 |
If you are immortal because of your sleep, your big eyes will be blinded! If you follow the Dharma you have heard, accept it, uphold it, recite it, and practice it, then your sleep will be extinguished. |
若汝睡眠故不滅者，大目揵連！當隨本所聞法，隨而受持為他廣說，如是睡眠便可得滅。 |
If you are immortal because of your sleep, your big eyes will be blinded! If you follow the Dharma you hear, uphold it and preach it widely to others, then your sleep will be ended. |
若汝睡眠故不滅者，大目揵連！當隨本所聞法，隨而受持、心念、心思，如是睡眠便可得滅。 |
If you are immortal because of your sleep, your big eyes will be blinded! When you follow the Dharma you have heard, you should uphold it, think about it in your mind, and think about it, so that sleep can be extinguished. |
若汝睡眠故不滅者，大目揵連！當以兩手捫摸於耳，如是睡眠便可得滅。 |
If you are immortal because of your sleep, your big eyes will be blinded! When you touch it to your ears with both hands, sleep can be extinguished. |
「若汝睡眠故不滅者，大目揵連！當以冷水澡洗面目及灑身體，如是睡眠便可得滅。 |
If you are immortal because of your sleep, your big eyes will be blinded! You should wash your face and sprinkle your body with cold water, so that your sleep will be extinguished. |
若汝睡眠故不滅者，大目揵連！當從室出，外觀四方，瞻視星宿，如是睡眠便可得滅。 |
If you are immortal because of your sleep, your big eyes will be blinded! When you come out of the room, look out in all directions and gaze at the stars, then sleep will be extinguished. |
若汝睡眠故不滅者，大目揵連！當從室出，而至屋頭，露地經行，守護諸根，心安在內，於後前想，如是睡眠便可得滅。 |
If you are immortal because of your sleep, your big eyes will be blinded! When you leave the room, go to the roof of the house, meditate on the open ground, guard the roots, keep your mind at ease inside, and think about the past and the future. In this way, sleep can be eliminated. |
若汝睡眠故不滅者，大目揵連！當捨經行道，至經行道頭，敷尼師檀，結跏趺坐，如是睡眠便可得滅。 |
If you are immortal because of your sleep, your big eyes will be blinded! When you leave the sutra and walk on the path, when you reach the end of the path, apply nun master's sandalwood and sit in lotus position, then sleep can be eliminated. |
若汝睡眠故不滅者，大目揵連！當還入室，四疊優多羅僧以敷床上，襞僧伽梨作枕，右脇而臥，足足相累，心作明想，立正念正智，常欲起想。 |
If you are immortal because of your sleep, your big eyes will be blinded! When he returned to the room, he laid four folds of Uttara monks on the bed, and folded sangha pear as a pillow. He lay down on his right side with his legs tired, thinking clearly in his mind, establishing mindfulness and wisdom, and always wanting to think. |
「大目揵連！莫計床樂眠臥安快，莫貪財利，莫著名譽。 |
"Damu Julian! Don't worry about sleeping in bed and sleeping peacefully. Don't be greedy for money and fame. Don't be greedy for fame. |
所以者何？ |
So what? |
我說一切法不可與會，亦說與會。 |
When I say that all dharma cannot be ignored, I also say that it should be tolerated. |
大目揵連！我說何法不可與會？ |
Damu Julian! Why can't I attend the meeting? |
大目揵連！若道俗法共合會者，我說此法不可與會。 |
Damu Julian! If Taoism, secularity, and Dharma are combined, I say this Dharma cannot be combined. |
大目揵連！若道俗法共合會者，便多有所說，若多有所說者，則便有調，若有調者，便心不息。 |
Damu Julian! If Taoism, common law and Dharma are combined, there will be many things said. If there are many things said, there will be harmony. If there is harmony, the mind will not rest. |
大目揵連！若心不息者，便心離定。 |
Damu Julian! If the mind does not rest, the mind will be separated from concentration. |
大目揵連！是故我說不可與會。 |
Damu Julian! That's why I said I couldn't attend the meeting. |
大目揵連！我說何法可與共會？ |
Damu Julian! How can I meet you together? |
大目揵連！彼無事處，我說此法可與共會，山林樹下空安靜處，高巖石室寂無音聲，遠離，無惡，無有人民，隨順宴坐。 |
Damu Julian! There is nothing to do in that place. I say that this method can be met together. It is a quiet place in the sky under the trees in the mountains and forests. It is silent in the high rock chamber. It is far away. There is no evil. There are no people. Sit down and enjoy the feast. |
大目揵連！我說此法可與共會。 |
Damu Julian! I say this method can be shared with everyone. |
「大目揵連！汝若入村行乞食者，當以厭利，厭供養、恭敬，汝若於利、供養、恭敬心作厭已，便入村乞食。 |
"Damu Julian! If you go to the village to beg for food, you should be disgusted with profit, offerings, and respect. If you are disgusted with benefits, offerings, and respect, you should go to the village to beg for food. |
大目揵連！莫以高大意入村乞食。 |
Damu Julian! Don't be so careless as to go into the village to beg for food. |
所以者何？ |
So what? |
諸長者家有如是事，比丘來乞食，令長者不作意，比丘便作是念： |
Such things happened in the houses of the elders. The bhikkhu came to beg for food. When the elders did not pay attention, the bhikkhu thought as follows: |
『誰壞我長者家？ |
Who harmed my elder's home? |
所以者何？ |
So what? |
我入長者家，長者不作意。』 |
When I enter an elder's home, the elder doesn't care. 』 |
因是生憂，因憂生調，因調生心不息，因心不息，心便離定。 |
Because of this, worry arises; because of worry, tension arises; because of tension, the mind is restless; because the mind is restless, the mind loses concentration. |
大目揵連！汝說法時莫以諍說，若諍說者，便多有所說，因多說故，則便生調，因生調故，便心不息，因心不息故，便心離定。 |
Damu Julian! When you speak the Dharma, do not criticize it. If you disagree with the speaker, you will say too much. Because you talk too much, you will be confused. Because of the confusion, your mind will not rest. Because your mind will not rest, your mind will be distracted. |
大目揵連！汝說法時莫強，說法如師子。 |
Damu Julian! When you preach the Dharma, don't be too strong. Dharma is like a master's disciple. |
大目揵連！汝說法時，下意說法，捨力、滅力、破壞於力，當以不強，說法如師子。 |
Damu Julian! When you preach the Dharma, if you give up your power, destroy your power, and destroy your power, you should not be strong and preach the Dharma like a teacher. |
大目揵連！當學如是。」 |
Damu Julian! Learn like this. " |
爾時，尊者大目揵連即從坐起，偏袒著衣，叉手向佛，白曰： |
At that time, the Venerable Damu Qilian stood up from his seat, opened his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！云何比丘得至究竟，究竟白淨、究竟梵行、究竟梵行訖？」 |
World Honored One! How can a bhikkhu achieve the ultimate, ultimate purity, ultimate holy life, and complete the ultimate holy life? |
世尊告曰： |
The World Honored One said: |
「大目揵連！比丘若覺樂、覺苦、覺不苦不樂者，彼此覺觀無常、觀興衰、觀斷、觀無欲、觀滅、觀捨。 |
"Damu Kelian! If a bhikkhu feels happiness, pain, or neither pain nor pleasure, he will be aware of impermanence, rise and fall, judgment, non-desire, cessation, and equanimity. |
彼此覺觀無常、觀興衰、觀斷、觀無欲、觀滅、觀捨已，不受此世； |
Each other is aware of impermanence, rise and fall, judgment, non-desire, cessation, renunciation of the self, and no attachment to this world; |
因不受世已，便不疲勞； |
Because you don’t care about the world, you won’t get tired; |
因不疲勞已，便般涅槃，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Because you are not tired, you will reach parinirvana, your life will be over, your holy life will be established, your work will be done, you will not experience any more, and you will know it is true. |
大目揵連！如是比丘得至究竟，究竟白淨、究竟梵行、究竟梵行訖。」 |
Damu Julian! Thus the bhikkhu attains the ultimate, the ultimate purity, the ultimate holy life, and the ultimate holy life. " |
佛說如是。 |
Buddha said so. |
尊者大目揵連聞佛所說，歡喜奉行。 |
The Venerable Mahamoku Lian heard what the Buddha said and followed it with joy. |
長老上尊睡眠經第十二竟（千一百三十七字） |
The twelfth chapter of the Sleep Sutra of the Supreme Elder (one thousand one hundred and thirty-seven words) |
中阿含經卷第二十（七千八百九字）（第二小土城誦） |
Volume 20 of the Central Agama Sutra (7,890 words) (Second Xiaotucheng Recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
84. Being without Thorns（八四）無刺經 |
84. (84) No Thorn Sutra |
中阿含經卷第二十一 |
Volume 21 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊鞞舍離，在獼猴江邊高樓臺觀。 |
At one time, the Buddha was wandering around in Tasheli, watching from a high tower by the Macaque River. |
此諸名德、長老上尊、大弟子等，謂遮羅、優簸遮羅、賢善、賢患、無患、耶舍上稱，如是此諸名德、長老上尊、大弟子等，亦遊鞞舍離獼猴江邊高樓臺觀，並皆近佛葉屋邊住。 |
These famous virtues, elders, superiors, great disciples, etc. are called Chaluo, Youbenchaluo, virtuous, worthy, trouble-free, and Yashe. In this way, these famous virtues, elders, superiors, great disciples, etc. He also visited Tongshe and stayed near the high-rise terraces and terraces of the Macaque River. They all stayed close to the Buddha leaf houses. |
諸鞞舍離麗掣聞世尊遊鞞舍離獼猴江邊高樓臺觀，便作是念： |
When Zhutang Shelili heard that the World Honored One was visiting the high tower on the bank of the Macaque River in Shetang Sheli, he thought as follows: |
「我等寧可作大如意足，作王威德，高聲唱傳，出鞞舍離，往詣佛所供養禮事。」 |
We would rather be fulfilled with great wishful thinking, be a king of majestic virtue, sing loudly and spread the word, leave the temple and go to the Buddha's place to make offerings and rites. |
時，諸名德、長老上尊、大弟子等，聞諸鞞舍離麗掣作大如意足，作王威德，高聲唱傳，出鞞舍離，來詣佛所供養禮事，便作是念： |
At that time, all the eminent virtues, elders, nobles, great disciples, etc., heard that the Taoist monks were doing the great wish-fulfilling with beautiful pulleys, and they were showing great majesty to the king. They loudly sang and preached, came out of the Taoist temples, came to pay homage to the Buddha, and performed the following rituals. read: |
「禪以聲為刺，世尊亦說禪以聲為刺，我等寧可往詣牛角娑羅林，在彼無亂，遠離獨住，閑居靜處，宴坐思惟。」 |
Zen uses sound as a thorn. The World-Honored One also said that Zen uses sound as a thorn. We would rather go to the Cow Horns Sala Forest, where there will be no chaos, stay far away and alone, live in a quiet place, sit at a banquet and think. |
於是，諸名德、長老上尊、大弟子等，往詣牛角娑羅林，在彼無亂，遠離獨住，閑居靜處，宴坐思惟。 |
Therefore, all the eminent virtues, elders, superiors, great disciples, etc. went to the Niujiao Sala Forest, where there was no chaos, and they lived far away from each other, living alone in a quiet place, feasting, and thinking. |
爾時，眾多鞞舍離麗掣作大如意足，作王威德，高聲唱傳，出鞞舍離，往詣佛所供養禮事。 |
At that time, many people came out of their temples and made offerings to the Buddha. |
或有鞞舍離麗掣，稽首佛足，却坐一面，或有與佛共相問訊，却坐一面，或有叉手向佛，却坐一面，或有遙見佛已，默然而坐。 |
There may be people who are leaving their beautiful stalls, looking at the Buddha's feet, but sitting on one side. Some people are asking about the Buddha, but they are sitting on one side. Some people are sitting on the other side with their hands folded towards the Buddha. Some people are seeing the Buddha in the distance and sitting silently. |
彼時，眾多鞞舍離麗掣各坐已定，世尊為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。 |
At that time, many altars were seated on their balconies, and the World Honored One preached the Dharma to them, urging them to arouse thirst and achieve joy. Immeasurable expedients preached the Dharma to them, exhorting them to arouse thirst and attaining joy. They stayed silently. |
於是，眾多鞞舍離麗掣，世尊為彼說法，勸發渴仰，成就歡喜已，即從坐起，稽首佛足，繞三匝而去。 |
Thereupon, many agars were thrown away from their beautiful handles. The World-Honored One preached the Dharma to them, exhorting them to arouse thirst. Having attained joy, he stood up from his seat, bowed his head at the Buddha's feet, and walked around three times. |
鞞舍離麗掣去後不久。 |
Soon after Tongshe left Lisha. |
於是，世尊問諸比丘： |
Then the World-Honored One asked the monks: |
「諸長老上尊、大弟子等為至何許？」 |
What are you doing, the elders, the great disciples, the great disciples, etc.? |
諸比丘白曰： |
The monks said: |
「世尊！諸長老上尊、大弟子等，聞諸鞞舍離麗掣作大如意足，作王威德，高聲唱傳，出鞞舍離，來詣佛所供養禮事，便作是念： |
"World-Honored One! When all the elders, superiors, great disciples, etc., heard that the Taoist temples were used to perform the great wish-fulfillment and the majestic virtues of kings, they loudly sang and preached, came out of the Taoist temples, and came to pay homage to the Buddha, they thought as follows: |
『禪以聲為刺，世尊亦說禪以聲為刺。 |
"Zen uses sound as a thorn. The World-Honored One also said that Zen uses sound as a thorn. |
我等寧可往詣牛角娑羅林，在彼無亂，遠離獨住，閑居靜處，宴坐思惟。』 |
We would rather go to the Niujiao Sala Forest, where there is no chaos, we can live far away from each other in a quiet place, sit in a banquet and think. 』 |
世尊！諸長老上尊、大弟子等共往詣彼。」 |
World Honored One! All the elders, superior disciples and others went to visit him together. " |
於是，世尊聞已嘆曰： |
Then, the World-Honored One sighed after hearing this and said: |
「善哉！善哉！若長老上尊、大弟子等應如是說： |
"Excellent! Excellent! If the elders, superiors, disciples, etc. should say this: |
『禪以聲為刺，世尊亦說禪以聲為刺。』 |
"Zen uses sound as a thorn. The World-Honored One also said that Zen uses sound as a thorn. 』 |
所以者何？ |
So what? |
我實如是說，禪有刺，持戒者以犯戒為刺，護諸根者以嚴飾身為刺，修習惡露者以淨相為刺，修習慈心者以恚為刺，離酒者以飲酒為刺，梵行者以見女色為刺。 |
I truly say that there are thorns in Zen. Those who uphold the precepts will use breaking the precepts as thorns. Those who protect their roots will use strict body decoration as thorns. Those who practice lochia will use pure appearance as thorns. Those who practice loving-kindness will use hatred as thorns. Those who abstain from alcohol will use thorns as thorns. Drinking alcohol is a thorn, and a person who lives a holy life sees the sight of a woman as a thorn. |
入初禪者以聲為刺，入第二禪者以覺觀為刺，入第三禪者以喜為刺，入第四禪者以入息出息為刺，入空處者以色想為刺，入識處者以空處想為刺，入無所有處者以識處想為刺，入無想處者以無所有處想為刺，入想知滅定者以想知為刺。 |
To enter the first jhāna, use sound as the thorn; to enter the second jhāna, use awareness as the thorn; to enter the third jhāna, use joy as the thorn; to enter the fourth jhāna, use the in-breath and out-breath as the thorn; to enter the empty place, use color thoughts as the thorn. For thorns, those who enter the place of consciousness use the thought of the place of emptiness as the thorn; those who enter the place of nothingness use the thought of the place of consciousness as the thorn; those who enter the place of no thought use the thought of the place of nothingness as the thorn; those who enter the place of thought-knowledge and cessation use the thought of knowledge as the thorn. |
「復次，有三刺： |
"Again, there are three thorns: |
欲刺、恚刺、愚癡之刺。 |
The thorn of desire, the thorn of hatred, the thorn of ignorance. |
此三刺者，漏盡阿羅訶已斷、已知，拔絕根本，滅不復生，是為阿羅訶無刺、阿羅訶離刺、阿羅訶無刺離刺。」 |
For these three thorns, the Araha has been cut off and known, and the root has been pulled out. It will be extinguished and will not be reborn. This is the Araha without thorns, the Araha without thorns, and the Araha without thorns without thorns. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
無刺經第十三竟（八百三十五字） |
The Thirteenth Truth of the No-thorn Sutra (835 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
85. True Person（八五）真人經 |
85. (85) True Man's Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今為汝說真人法及不真人法，諦聽，諦聽，善思念之。」 |
I am now explaining to you the true Dharma and the untrue Dharma. Listen carefully, listen carefully, and meditate on them carefully. |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「云何不真人法？ |
"Why don't you use the real method? |
或有一人是豪貴族出家學道，餘者不然，彼因是豪貴族故，自貴賤他，是謂不真人法。 |
There may be a person who is a noble nobleman who has become a monk and studied Taoism, but the others are not. Because he is a noble nobleman, he should be superior to others, which is said to be untrue. |
真人法者作如是觀： |
A true Dharma practitioner observes this way: |
『我不因此是豪貴族故，斷婬、怒、癡。』 |
"I will not give up sexual immorality, anger, and ignorance just because I am a noble person." 』 |
或有一人不是豪貴出家學道，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。 |
There may be a person who is not a noble monk and studies the Tao. He practices the Dharma according to the Dharma, obeys the Dharma, and obeys the Dharma. For this reason, he is supported and respected. In this way, he wants to pay attention to those who have obtained the true meaning of the Dharma. He does not respect himself or despise others. This is called True law. |
「復次，或有一人端正可愛，餘者不然，彼因端正可愛故，自貴賤他，是謂不真人法。 |
"Furthermore, there may be one person who is upright and lovable, but the other person is not. Because he is upright and lovable, he will exalt himself and despise others. This is said to be untrue. |
真人法者作如是觀： |
A true Dharma practitioner observes this way: |
『我不因此端正可愛故，斷婬、怒、癡。』 |
"Because I am upright and lovely, I will not give up sexual immorality, anger, and delusion." 』 |
或有一人不端正可愛，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。 |
There may be a person who is not upright and lovely, but he behaves according to the Dharma, obeys the Dharma, and obeys the Dharma. For this reason, he is supported and respected. In this way, he is devoted to those who have obtained the true meaning of the Dharma, and does not value himself or belittle others. This is called the true Dharma. |
「復次，或有一人才辯工談，餘者不然，彼因才辯工談故，自貴賤他，是謂不真人法。 |
"Furthermore, there may be one person who is talented in talking about work and talking, but not others. Because of his talent in talking about work and talking, he is valuing himself and others, which is said to be untrue. |
真人法者作如是觀： |
A true Dharma practitioner observes this way: |
『我不因此才辯工談故，斷婬、怒、癡。』 |
"I don't want to talk about work and reason, and stop lust, anger, and ignorance because of this." 』 |
或有一人無才辯工談，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。 |
There may be a person who has no talent in debate, but he practices the Dharma according to the Dharma, obeys the Dharma, and obeys the Dharma. For this reason, he is supported and respected. In this way, he is dedicated to those who have obtained the true meaning of the Dharma. He does not value himself or despise others. This is called a true person. Law. |
「復次，或有一人是長老，為王者所識及眾人所知，而有大福，餘者不然，彼因是長老，為王者所識及眾人所知，而有大福故，自貴賤他，是謂不真人法。 |
"Furthermore, there may be a person who is an elder, known to the king and known to everyone, and has great blessings, but the others are not like that. Because he is an elder, known to the king and known to everyone, and has great blessings, you should be noble or disgraceful. This is called an untrue method. |
真人法者作如是觀： |
A true Dharma practitioner observes this way: |
『我不因此是長老，為王者所識及眾人所知，而有大福故，斷婬、怒、癡。』 |
"This is not why I am an elder, known to kings and known to everyone, but I have great blessings and have given up on sexual immorality, anger, and delusion." 』 |
或有一人非是長老，不為王者所識及眾人所知，亦無大福，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。 |
There may be a person who is not an elder, is not known to the king and everyone, and does not have great blessings. He practices the Dharma according to the Dharma, obeys the Dharma, and obeys the Dharma. For this reason, he is supported and respected, and in this way he is dedicated to those who have obtained the true meaning of the Dharma. , don't be proud of yourself, don't belittle others, this is the true law. |
「復次，或有一人誦經、持律、學阿毘曇，諳阿含慕，多學經書，餘者不然，彼因諳阿含慕，多學經書故，自貴賤他，是謂不真人法。 |
"Furthermore, there may be a person who recites sutras, upholds the rules, and studies Abhitan. He is familiar with Agama and studies many sutras. The others are not like this. Because he is familiar with Agama and studies many sutras, he will be superior to others. This is said to be inappropriate. True law. |
真人法者作如是觀： |
A true Dharma practitioner observes this way: |
『我不因此諳阿含慕，多學經書故，斷婬、怒、癡。』 |
"I am not familiar with Agama because of this, but because I have studied the scriptures more, I have cut off sexual immorality, anger, and delusion." 』 |
或有一人不諳阿含慕，亦不多學經書，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。 |
There may be a person who is not familiar with Agammu and does not study the scriptures much. He practices the Dharma according to the Dharma, obeys the Dharma, and obeys the Dharma. For this reason, he is supported and respected. In this way, he wants to look after those who have obtained the true meaning of the Dharma. He does not value himself or respect himself. To despise him is to call the real man Dharma. |
「復次，或有一人著糞掃衣，攝三法服，持不慢衣，餘者不然，彼因持不慢衣故，自貴賤他，是謂不真人法。 |
"Furthermore, there may be a person who wears a dung-sweeping robe and wears the three dharma robes. He wears the robe of non-negliness, but the others are not like this. Because he wears the robe of dung-sweeping clothes, he is exalting himself and others. This is said to be an untrue dharma. |
真人法者作如是觀： |
A true Dharma practitioner observes this way: |
『我不因此持不慢衣故，斷婬、怒、癡。』 |
"Because of this, I will not hold on to the attire of non-arrogance and stop sexual immorality, anger and delusion. 』 |
或有一人不持不慢衣，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。 |
Or there is a person who does not uphold the robe of non-arrogance, who practices the Dharma according to the Dharma, who obeys the Dharma, and who obeys the Dharma. For this reason, he is supported and respected. In this way, he is devoted to those who have attained the true meaning of the Dharma. He does not exalt himself or despise others. This is called a true person. Law. |
「復次，或有一人常行乞食，飯齊五升，限七家食，或復一食，過中不飲漿，餘者不然，彼因過中不飲漿故，自貴賤他，是謂不真人法。 |
"Again, there may be a person who often begs for food. He has five liters of food, which is limited to seven households, or one meal, and he does not drink milk. The others are not like this. Because he does not drink milk, he is high and low. This is called Not true. |
真人法者作如是觀： |
A true Dharma practitioner observes this way: |
『我不因此過中不飲漿故，斷婬、怒、癡。』 |
"I will not give up lust, anger, and delusion because of my fault. 』 |
或有一人不斷過中飲漿，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。 |
Or there is a person who constantly drinks liquid while passing by. He practices the Dharma according to the Dharma, obeys the Dharma, and obeys the Dharma. For this reason, he is supported and respected. In this way, he is dedicated to those who have obtained the true meaning of the Dharma. He does not exalt himself or despise others. This is called a true person. Law. |
「復次，或有一人在無事處、山林樹下，或住高巖，或止露地，或處塚間，或能知時，餘者不然，彼因此知時故，自貴賤他，是謂不真人法。 |
"Furthermore, there may be a person who knows the time in an idle place, under a tree in a mountain or forest, or on a high rock, or on a bare ground, or among a grave. Others do not. Because he knows the time, he will be superior to others. This is called Not true. |
真人法者作如是觀： |
A true Dharma practitioner observes this way: |
『我不因此知時故，斷婬、怒、癡。』 |
"I don't know the time because of this, so I can put an end to lust, anger, and delusion." 』 |
或有一人而不知時，彼行法如法，隨順於法，向法次法，彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。 |
Or when there is a person who does not know it, he practices the Dharma according to the Dharma, obeys the Dharma, and obeys the Dharma. For this reason, he is supported and respected. In this way, he is devoted to the one who has obtained the true meaning of the Dharma, and does not value himself or despise others. This is called the Dharma of a true person. |
「復次，或有一人逮得初禪，彼因得初禪故，自貴賤他，是謂不真人法。 |
"Furthermore, there may be a person who has obtained the first jhāna. Because he has obtained the first jhāna, he treats himself as superior and inferior to others. This is called untrue Dharma. |
真人法者作如是觀： |
A true Dharma practitioner observes this way: |
『初禪者，世尊說無量種，若有計者是謂愛也。』 |
"In the first stage of Zen, the World-Honored One said that there are countless seeds. If there is a plan, it is called love." 』 |
彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。 |
For this reason, he will be supported and respected, and he will be devoted to those who have obtained the true meaning of the Dharma. He will not be proud of himself or belittle others. This is called the Dharma of the real person. |
「復次，或有一人得第二、第三、第四禪，得空處、識處、無所有處、非有想非無想處，餘者不然，彼因得非有想非無想處故，自貴賤他，是謂不真人法。 |
"Furthermore, there may be a person who has attained the second, third, or fourth jhāna, the place of emptiness, the place of consciousness, the place of nothingness, the place of neither thought nor thoughtlessness, and the others are not like this, because he has attained the place of neither thought nor thoughtlessness. To deal with the situation, to be superior to others, is to say that it is not true. |
真人法者作如是觀： |
A true Dharma practitioner observes this way: |
『非有想非無想處，世尊說無量種，若有計者是謂愛也。』 |
"There is neither thought nor thoughtlessness. The World Honored One said that there are countless species. If there is a plan, it is called love." 』 |
彼因此故，得供養恭敬，如是趣向得真諦法者，不自貴、不賤他，是謂真人法。 |
For this reason, he will be supported and respected, and he will be devoted to those who have obtained the true meaning of the Dharma. He will not be proud of himself or belittle others. This is called the Dharma of the real person. |
「諸比丘！是謂真人法、不真人法，汝等當知真人法、不真人法，知真人法、不真人法已，捨離不真人法，學真人法，汝等當學如是。」 |
Monks, this is the real Dharma and the non-real Dharma. You should know the real Dharma and the non-real Dharma. You should know the real Dharma and the non-real Dharma. You should abandon the non-real Dharma and learn the real Dharma. You should learn this. |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
豪貴、端正、談 長老、誦諸經 |
Noble, dignified, talking to elders, reciting sutras |
衣、食、無事、禪 四無色在後 |
Clothes, food, leisure, and Zen are the four formless ones. |
真人經第十四竟（千二百九十三字） |
The Fourteenth Truth of the Zhenren Sutra (1,293 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 7 長壽王品 |
Chapter 7 The King of Longevity |
86. Explaining the Bases（八六）說處經 |
86. (86) Talking about Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者阿難則於晡時從宴坐起，將諸年少比丘往詣佛所，稽首佛足，却住一面，諸年少比丘亦稽首佛足，却坐一面。 |
At that time, the Venerable Ananda stood up from his seat at the banquet in the afternoon and brought the young monks to the Buddha's place. They bowed their heads at the Buddha's feet and sat on one side. The young monks also bowed their heads at the Buddha's feet and sat on one side. |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！此諸年少比丘我當云何教呵？ |
"World Honored One! What should I teach these young monks? |
云何訓誨？ |
What kind of instruction? |
云何為彼而說法耶？」 |
Why should I speak Dharma for him? " |
世尊告曰： |
The World Honored One said: |
「阿難！汝當為諸年少比丘說處及教處。 |
"Ananda! You should give lectures and teachings to the young monks. |
若為諸年少比丘說處及教處者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。」 |
If it is the place where young monks preach and teach, they will find peace, strength and happiness, their body and mind will not be tired and hot, and they will practice the holy life all their lives. " |
尊者阿難叉手向佛，白曰： |
Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊！今正是時。 |
"World Honored One! This is the right time. |
善逝！今正是時。 |
Good death! Today is the time. |
若世尊為諸年少比丘說處及教處者，我與諸年少比丘從世尊聞已，當善受持。」 |
If the World-Honored One preaches and teaches the young monks, I and the young monks who have heard it from the World-Honored One should accept and uphold it well. " |
世尊告曰： |
The World Honored One said: |
「阿難！汝等諦聽，善思念之。 |
"Ananda! Listen carefully and meditate on it. |
我當為汝及諸年少比丘廣分別說。」 |
I will explain it to you and all the other young bhikkhus. " |
尊者阿難等受教而聽。 |
The Venerable Ananda and others were taught and listened. |
世尊告曰： |
The World Honored One said: |
「阿難！我本為汝說五盛陰，色盛陰，覺、想、行、識盛陰。 |
"Ananda! I originally told you that there are five yins in them: form, yin, awareness, thought, action, and consciousness. |
阿難！此五盛陰，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此五盛陰者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach young bhikkhus these five abundant yins. If you preach and teach these five abundant yins to young monks, they will find peace, gain strength and happiness, their body and mind will not be troubled and hot, and they will practice the holy life throughout their lives. |
「阿難！我本為汝說六內處，眼處，耳、鼻、舌、身、意處。 |
"Ananda! I originally explained to you the six internal organs: the eyes, the ears, the nose, the tongue, the body, and the mind. |
阿難！此六內處，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此六內處者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach young monks these six internal points. If you teach these six internal points to young monks, they will find peace, gain strength and happiness, and be free from agitation and heat in body and mind, and they will live the holy life all their lives. |
「阿難！我本為汝說六外處，色處，聲、香、味、觸、法處。 |
"Ananda! I originally explained to you the six external bases: form, sound, smell, taste, touch, and dharmas. |
阿難！此六外處，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此六外處者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach young monks about these six external factors. If you teach these six external factors to young monks, they will find peace, gain strength and happiness, be free from agitation and heat in body and mind, and practice the holy life all their lives. |
「阿難！我本為汝說六識身，眼識，耳、鼻、舌、身、意識。 |
"Ananda! I originally explained to you the six consciousnesses of body, eye consciousness, ears, nose, tongue, body, and consciousness. |
阿難！此六識身，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此六識身者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach young monks about these six consciousness bodies. If you teach young monks about these six consciousness bodies, they will find peace, strength and happiness, their body and mind will not be troubled and hot, and they will live the holy life all their lives. |
「阿難！我本為汝說六更樂身，眼更樂，耳、鼻、舌、身、意更樂。 |
"Ananda! I originally said to you that the body will be happy at the sixth watch, the eyes will be happy, the ears, nose, tongue, body, and mind will be happy. |
阿難！此六更樂身，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此六更樂身者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach young bhikkhus how to enjoy the body during the sixth watch. If you teach young bhikkhus how to enjoy the body during the sixth watch, they will be able to live peacefully, gain strength, and enjoy happiness. Their body and mind will not be agitated or hot, and they will be able to practice the holy life throughout their lives. |
「阿難！我本為汝說六覺身，眼覺，耳、鼻、舌、身、意覺。 |
"Ananda! I originally explained to you the body of six senses: eyes, ears, nose, tongue, body, and mind. |
阿難！此六覺身，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此六覺身者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach young monks about these six bodies of enlightenment. If you teach these six bodies of enlightenment to young monks, they will find peace, gain strength and happiness, and be free from agitation and heat in their body and mind, and they can practice the holy life throughout their lives. |
「阿難！我本為汝說六想身，眼想，耳、鼻、舌、身、意想。 |
"Ananda! I originally explained to you the six thoughts of the body: the eyes, the ears, the nose, the tongue, the body, and the mind. |
阿難！此六想身，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此六想身者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach the young monks these six thoughts about the body. If you teach these six thoughts about the body to the young monks, they will find peace, strength and happiness, their body and mind will not be troubled and hot, and they will live the holy life all their lives. |
「阿難！我本為汝說六思身，眼思，耳、鼻、舌、身、意思。 |
"Ananda! I originally taught you the six thoughts of the body, the eyes, the ears, the nose, the tongue, the body, and the mind. |
阿難！此六思身，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此六思身者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach and teach young monks these six thoughts about the body. If you teach these six thoughts about the body to young monks, they will find peace, strength and happiness, their body and mind will not be troubled and hot, and they will live the holy life all their lives. |
「阿難！我本為汝說六愛身，眼愛，耳、鼻、舌、身、意愛。 |
"Ananda! I originally told you the six loves of body, love of eyes, love of ears, nose, tongue, body and mind. |
阿難！此六愛身，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此六愛身者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach and teach these six kinds of love for the body to young monks. If you teach these six kinds of love for the body to young monks, they will find peace, strength and happiness, their body and mind will not be troubled and hot, and they will live the holy life all their lives. |
「阿難！我本為汝說六界，地界，水、火、風、空、識界。 |
"Ananda! I originally explained to you the six realms, the realm of earth, water, fire, wind, space, and consciousness. |
阿難！此六界，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此六界者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach these six realms to young monks and teach them. If you preach and teach these six realms to young monks, they will find peace, strength and happiness, their body and mind will not be troubled and hot, and they will practice the holy life all their lives. |
「阿難！我本為汝說因緣起及因緣起所生法。 |
"Ananda! I am explaining to you the origin of causes and conditions and the dharma that arises from causes and conditions. |
若有此則有彼，若無此則無彼，若生此則生彼，若滅此則滅彼。 |
If this exists, there is that. If there is no this, there is no that. If this arises, that arises. If this is destroyed, that is destroyed. |
緣無明行，緣行識，緣識名色，緣名色六處，緣六處更樂，緣更樂覺，緣覺愛，緣愛受，緣受有，緣有生，緣生老死。 |
Dependent on ignorance of conscious action, Dependent on conscious action, Dependent on consciousness of name and form, Dependent on the six bases of name and form, Dependent on the six bases of happiness, Dependent on more joyful enlightenment, Dependent on awareness of love, Dependent on loving feeling, Dependent on the existence of feeling, Dependent on birth, Dependent on birth, old age and death . |
若無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六處滅，六處滅則更樂滅，更樂滅則覺滅，覺滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生滅，生滅則老死滅。 |
If ignorance ceases, then formations will cease, formations will cease, consciousness will cease, consciousness will cease, name and form will cease, name and form will cease, the six bases will cease, six bases will cease, more joy will cease, more joy will cease, awareness will cease, awareness will cease, love will cease, and love will cease. When there is cessation, there is cessation of suffering; when there is cessation, there is cessation; when there is cessation, there is birth and death; when there is birth and cessation, there is aging, death and death. |
阿難！此因緣起及因緣起所生法，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此因緣起及因緣起所生法者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach and teach young monks about this dependent origination and the dharma arising from dependent origination. If you teach young monks about this dependent origination and the dharma arising from dependent origination, they will find peace, strength and happiness, and their body and mind will be free. If you have trouble with heat, you should practice the holy life for the rest of your life. |
「阿難！我本為汝說四念處，觀身如身，觀覺、心、法如法。 |
"Ananda! I originally taught you the four foundations of mindfulness, contemplating the body as the body, contemplating the awareness, mind, and dharma as the dharma. |
阿難！此四念處，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此四念處者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach and teach these four foundations of mindfulness to young monks. If you teach these four foundations of mindfulness to young monks, they will find peace, strength and happiness, their body and mind will not be agitated and hot, and they will practice the holy life throughout their lives. |
「阿難！我本為汝說四正斷，比丘者，已生惡不善法為斷故，起欲求方便行，精勤舉心斷。 |
"Ananda! I have originally taught you the four correct judgments. Bhikkhus, if you have given birth to evil and unwholesome dharmas, you must seek expedient means to perform them, and diligently use your mind to judge them. |
未生惡不善法為不生故，起欲求方便行，精勤舉心斷。 |
Since evil and unwholesome dharmas have not yet arisen, since they do not arise, you should seek expedient means to perform them when you arise, and be diligent and diligent in your mind. |
未生善法為生故，起欲求方便行，精勤舉心斷。 |
If good deeds have not yet arisen, for the sake of living, you should seek expedient means to perform them, and be diligent and determined. |
已生善法為住故、不忘故、不退故、轉增多故、廣布故、滿具足故，起欲求方便行，精勤舉心斷。 |
The good deeds that have arisen are because they abide, are not forgotten, do not retreat, are transformed and increased, are spread widely, and are fully satisfied. When the desire arises, it can be carried out expediently, and the mind must be diligent and determined. |
阿難！此四正斷，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此四正斷者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach these four correct judgments to young monks and teach them. If you teach these four correct judgments to young monks, they will find peace, strength and happiness, their body and mind will not be troubled and hot, and they will live the holy life all their lives. |
「阿難！我本為汝說四如意足，比丘者，成就欲定燒諸行，修習如意足，依於無欲、依離、依滅，願至非品，如是精進定、心定，成就觀定燒諸行。 |
"Ananda! I am telling you the four ideals of fulfillment. Bhikkhu, you should achieve the perfection of desire, concentration and burning, practice the perfection of fulfillment, rely on non-desire, attachment, and cessation of attachment, and aspire to reach the highest level. In this way, you can concentrate diligently and have a calm mind. , achieve contemplation and burn all actions. |
修習如意足，依於無欲、依離、依滅，願至非品。 |
To practice satisfactorily, rely on no desire, dependence on detachment, dependence on cessation, and wish to reach the level of non-excellence. |
阿難！此四如意足，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此四如意足者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! If these four fulfillments are sufficient, you should teach them to young bhikkhus. If you preach and teach these four fulfillments to young monks, they will find peace, strength and happiness, their body and mind will not be tired and feverish, and they will practice the holy life throughout their lives. |
「阿難！我本為汝說四禪，比丘者，離欲、離惡不善之法，至得第四禪成就遊。 |
"Ananda! I originally taught you the four jhānas. Bhikkhus, how to renounce desire, avoid evil and unwholesome ways, and achieve the fourth jhāna. |
阿難！此四禪，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此四禪者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach and teach these four jhānas to young monks. If you teach these four jhānas to young bhikkhus, they will find peace, strength and happiness, their body and mind will not be agitated and hot, and they will practice the holy life throughout their lives. |
「阿難！我本為汝說四聖諦，苦聖諦、苦習、苦滅、苦滅道聖諦。 |
"Ananda! I originally taught you the Four Noble Truths, the Noble Truth of Suffering, the Practice of Suffering, the Cessation of Suffering, and the Path of Suffering. |
阿難！此四聖諦，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此四聖諦者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach these four noble truths to young monks and teach them. If you preach and teach these four noble truths to young monks, they will find peace, strength and happiness, their body and mind will not be tired and feverish, and they will practice the holy life all their lives. |
「阿難！我本為汝說四想，比丘者，有小想、有大想、有無量想、有無所有想。 |
"Ananda! I am telling you the four thoughts. Bhikkhus, there are small thoughts, big thoughts, immeasurable thoughts, and non-existent thoughts. |
阿難！此四想，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此四想者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach these four thoughts to young monks and teach them. If you teach these four thoughts to young monks, they will find peace, strength and happiness, their body and mind will not be agitated and hot, and they will practice the holy life throughout their lives. |
「阿難！我本為汝說四無量，比丘者，心與慈俱，遍滿一方成就遊。 |
"Ananda! I am telling you about the four immeasurables. A bhikkhu, with a heart full of compassion, can achieve perfection all over the place. |
如是二三四方、四維上下，普周一切，心與慈俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就遊； |
Such two, three, four directions, four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the worldly achievements; |
如是悲、喜心與捨俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of compassion, joy and equanimity has no knots, no resentments, no hatred, and no quarrels. It is extremely broad and great. It has immeasurable good practices and pervades the entire world. |
阿難！此四無量，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此四無量者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach these four immeasurables to young monks and teach them. If you preach and teach these four immeasurables to young monks, they will find peace, strength and happiness, their body and mind will not be troubled and hot, and they will live the holy life all their lives. |
「阿難！我本為汝說四無色，比丘者，斷一切色想，乃至得非有想非無想處成就遊。 |
"Ananda! I am telling you about the four formless things. Bhikkhu, you must cut off all thoughts of form, and reach the point where there is neither thought nor thoughtlessness. |
阿難！此四無色，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此四無色者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach young monks about these four colorless things. If you teach young monks about these four colorless things, they will find peace, strength and happiness, their body and mind will not be troubled and hot, and they will practice the holy life all their lives. |
「阿難！我本為汝說四聖種，比丘、比丘尼者，得麁素衣而知止足，非為衣故求滿其意。 |
"Ananda! I originally told you that the four holy species, bhikkhus and bhikkhunis, are satisfied with the plain robes they have obtained. They do not seek to satisfy their intentions just for the sake of robes. |
若未得衣，不憂悒，不啼泣，不搥胸，不癡惑； |
If you don't have clothes, you won't be sad, you won't cry, you won't beat your chest, you won't be confused; |
若得衣者，不染不著，不欲不貪，不觸不計。 |
If one obtains clothing, he should not be stained or attached, should not desire or be greedy, should not touch or care about it. |
見災患知出要而用衣，如此事利不懈怠而正知者，是謂比丘、比丘尼正住舊聖種。 |
Those who know how to take advantage of disasters and use their robes, who do this without slacking off and knowing correctly, are said to be monks and nuns who are living in the old holy race. |
如是食、住處，欲斷樂斷、欲修樂修，彼因欲斷樂斷、欲修樂修故，不自貴、不賤他，如此事利不懈怠而正知者，是謂比丘、比丘尼正住舊聖種。 |
In such a way as to eat and live in such a place, if one desires to give up pleasure and ceases pleasure, and desires to cultivate pleasure and practice, he does not respect himself or despise others because he desires to give up pleasure and ceases pleasure, and does not despise others. Such a person who does not slack off and understands the benefit of others is called a bhikkhu. The bhikshuni is living in the old holy seed. |
阿難！此四聖種，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此四聖種者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach these four holy seeds to young monks and teach them. If you preach and teach these four holy seeds to young monks, they will find peace, strength and happiness, their body and mind will not be tired and feverish, and they will practice the holy life all their lives. |
「阿難！我本為汝說四沙門果，須陀洹、斯陀含、阿那含、最上阿羅漢果。 |
"Ananda! I originally told you about the four fruits of ascetics, Sotapanna, Stragama, Anagami, and the supreme Arahat. |
阿難！此四沙門果，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此四沙門果者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach these four fruits of asceticism to young monks. If you teach these four fruits of asceticism to young monks, they will find peace, strength and happiness, their body and mind will not be tired and feverish, and they will practice the holy life all their lives. |
「阿難！我本為汝說五熟解脫想，無常想、無常苦想、苦無我想、不淨惡露想、一切世間不可樂想。 |
"Ananda! I originally told you about the five consciousnesses of liberation, the thoughts of impermanence, the thought of impermanence, the thought of suffering without self, the thought of impurity and lochia, and the thought of all the unpleasurable things in the world. |
阿難！此五熟解脫想，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此五熟解脫想者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach and teach these five ripenings of liberation to young monks. If you teach these five ripenings of liberation to young monks, they will find peace, strength and happiness, their body and mind will not be agitated and hot, and they will live the holy life all their lives. |
「阿難！我本為汝說五解脫處，若比丘、比丘尼因此故，未解脫心得解脫，未盡諸漏得盡無餘，未得無上涅槃得無上涅槃。 |
"Ananda! I originally told you the five places of liberation. If, for this reason, a bhikkhu or a bhikshuni achieves liberation without being liberated, has not eliminated all the outflows, and has not attained the supreme nirvana, he has not attained the supreme nirvana. |
云何為五？ |
Why is the cloud five? |
阿難！世尊為比丘、比丘尼說法，諸智梵行者亦為比丘、比丘尼說法。 |
Ananda! The World-Honored One preaches the Dharma to bhikkhus and bhikkhunis, and the wise Brahma practitioners also preach the Dharma to bhikkhus and bhikkhunis. |
阿難！若世尊為比丘、比丘尼說法，諸智梵行者亦為比丘、比丘尼說法，彼聞法已，便知法解義； |
Ananda! If the World Honored One preaches the Dharma to bhikkhus and bhikkhunis, and all the wise Brahmacharyas also preach the Dharma to the bhikkhus and bhikkhunis, they will know the meaning of the Dharma after hearing the Dharma; |
彼因知法解義故，便得歡悅； |
Because he knows the Dharma and understands its meaning, he will be happy; |
因歡悅故，便得歡喜； |
Because you are happy, you will be happy; |
因歡喜故，便得止身； |
Because of joy, one can stop; |
因止身故，便得覺樂； |
By stopping the body and dying, you will feel happy; |
因覺樂故，便得心定。 |
Because you feel happy, you gain concentration. |
阿難！比丘、比丘尼因心定故，便得見如實、知如真； |
Ananda! Bhikkhus and bhikkhunis, because of their concentration of mind, can see and know the truth as it is; |
因見如實、知如真故，便得厭； |
Because we see things as they are and know things as they are, we get tired of them; |
因厭故，便得無欲； |
Because of disgust, one has no desire; |
因無欲故，便得解脫； |
Because there is no desire, one is liberated; |
因解脫故，便得知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Because of liberation, we know liberation, life has ended, the holy life has been established, what we have done has been done, there will be no more feelings, and we know it is true. |
阿難！是謂第一解脫處，因此故，比丘、比丘尼未解脫心得解脫，未盡諸漏得盡無餘，未得無上涅槃得無上涅槃。 |
Ananda! This is called the first place of liberation. For this reason, bhikkhus and bhikkhunis can achieve liberation before their minds are liberated, they can achieve the ultimate nirvana before they have exhausted all the outflows, and they can achieve supreme nirvana before they have achieved it. |
「復次，阿難！世尊不為比丘、比丘尼說法，諸智梵行者亦不為比丘、比丘尼說法，但如本所聞、所誦習法而廣讀之。 |
"Again, Ananda! The World Honored One does not teach the Dharma to bhikkhus and bhikkhunis, nor do all the wise Brahma practitioners teach the Dharma to bhikkhus and bhikkhunis, but they read it widely as I have heard it, recited it and practiced it. |
若不廣讀本所聞、所誦習法者，但隨本所聞、所誦習法為他廣說。 |
If you do not widely read what I have heard, recited and practiced the Dharma, then you can widely explain it to others based on what I have heard, recited and practiced the Dharma. |
若不為他廣說本所聞、所誦習法者，但隨本所聞、所誦習法心思惟分別。 |
If you don't explain to others what you have heard, recited and practiced, you should just follow what you have heard, recited and practiced and make a distinction in your mind. |
若心不思惟分別本所聞、所誦習法者，但善受持諸三昧相。 |
If the mind does not think about what is heard, recited and practiced, but it is good to receive and hold the samadhi signs. |
阿難！若比丘、比丘尼善受持諸三昧相者，便知法解義，彼因知法解義故，便得歡悅； |
Ananda! If bhikkhus and nuns are good at receiving and upholding the samadhi signs, they will know the Dharma and interpret its meaning. Because they know the Dharma and interpret its meaning, they will be happy; |
因歡悅故，便得歡喜； |
Because you are happy, you will be happy; |
因歡喜故，便得止身； |
Because of joy, one can stop; |
因止身故，便得覺樂； |
By stopping the body and dying, you will feel happy; |
因覺樂故，便得心定。 |
Because you feel happy, you gain concentration. |
阿難！比丘、比丘尼因心定故，便得見如實、知如真； |
Ananda! Bhikkhus and bhikkhunis, because of their concentration of mind, can see and know the truth as it is; |
因見如實、知如真故，便得厭； |
Because we see things as they are and know things as they are, we get tired of them; |
因厭故，便得無欲； |
Because of disgust, one has no desire; |
因無欲故，便得解脫； |
Because there is no desire, one is liberated; |
因解脫故，便得知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Because of liberation, we know liberation, life has ended, the holy life has been established, what we have done has been done, there will be no more feelings, and we know it is true. |
阿難！是謂第五解脫處，因此故，比丘、比丘尼未解脫心得解脫，未盡諸漏得盡無餘，未得無上涅槃得無上涅槃。 |
Ananda! This is called the fifth place of liberation. For this reason, bhikkhus and bhikkhunis can achieve liberation without liberating their minds, and can achieve the ultimate nirvana without eliminating all the outflows. |
阿難！此五解脫處，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此五解脫處者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach and teach these five places of liberation to young monks. If you teach these five places of liberation to young monks, they will find peace, strength and happiness, their body and mind will not be troubled and hot, and they will live the holy life all their lives. |
「阿難！我本為汝說五根，信根，精進、念、定、慧根。 |
"Ananda! I originally explained to you the five roots: the root of faith, the root of energy, mindfulness, concentration, and wisdom. |
阿難！此五根，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此五根者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach these five faculties to young bhikkhus. If you teach these five faculties to young bhikkhus, they will find peace, strength and happiness, their body and mind will not be troubled and hot, and they will practice the holy life throughout their lives. |
「阿難！我本為汝說五力，信力，精進、念、定、慧力。 |
"Ananda! I originally explained to you the five powers, the power of faith, energy, mindfulness, concentration, and wisdom. |
阿難！此五力，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此五力者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach these five powers to young monks and teach them. If you teach these five powers to young monks, they will find peace, gain strength and happiness, their body and mind will not be troubled and hot, and they will practice the holy life throughout their lives. |
「阿難！我本為汝說五出要界。 |
"Ananda! I originally told you about the five important realms. |
云何為五？ |
Why is the cloud five? |
阿難！多聞聖弟子極重善觀欲，彼因極重善觀欲故，心便不向欲，不樂欲，不近欲，不信解欲； |
Ananda! The disciples of the saintly disciples of Tao Wen attach great importance to the good contemplation of desire. Because they attach great importance to the good contemplation of desire, their hearts do not pursue desires, do not enjoy desires, do not approach desires, and do not believe in and understand desires. |
若欲心生，即時融消燋縮，轉還不得舒張，捨離不住欲，穢惡厭患欲。 |
If the desire arises, it will immediately dissolve and shrink, and it will not relax even after turning around. It will not be able to abandon desire, and it will be impure, disgusting, and troubled by desire. |
阿難！猶如雞毛及筋，持著火中，即時融消燋縮，轉還不得舒張。 |
Ananda! Just like chicken feathers and tendons, if held in the fire, they will immediately melt and shrink, but they will not relax even after turning. |
阿難！多聞聖弟子亦復如是極重善觀欲，彼因極重善觀欲故，心便不向欲，不樂欲，不近欲，不信解欲； |
Ananda! The disciples of the learned disciples also attach great importance to good contemplation of desire. Because they place great emphasis on good contemplation of desire, their hearts do not pursue desires, do not enjoy desires, do not approach desires, and do not believe in and understand desires. |
若欲心生，即時融消燋縮，轉還不得舒張，捨離不住欲，穢惡厭患欲。 |
If the desire arises, it will immediately dissolve and shrink, and it will not relax even after turning around. It will not be able to abandon desire, and it will be impure, disgusting, and troubled by desire. |
觀無欲，心向無欲，樂無欲，近無欲，信解無欲，心無礙，心無濁，心得樂，能致樂，遠離一切欲及因欲生諸漏煩熱憂慼。 |
Observe that there is no desire, the mind has no desire, there is no desire in happiness, there is no desire in the near, there is no desire in belief and understanding, the mind is not hindered, the mind is not turbid, the heart is happy, can lead to happiness, and is far away from all desires and the troubles, heat and worries caused by desires. |
解彼脫彼，復解脫彼，彼不復受此覺，謂覺因欲生，如是欲出要。 |
Liberating him and liberating him, he will no longer receive this awakening. It is said that the awakening is caused by desire, and this is the key to escape from desire. |
阿難！是謂第一出要界。 |
Ananda! It means the first step out of the important boundary. |
「復次，阿難！多聞聖弟子極重善觀恚，彼因極重善觀恚故，心便不向恚，不樂恚，不近恚，不信解恚； |
"Again, Ananda! I have heard that the noble-ones'-disciple attaches great importance to the good contemplation of hatred. Because he attaches great importance to the good contemplation of hatred, his mind does not aspire to hatred, does not rejoice in hatred, does not approach hatred, and does not believe in the solution of hatred. |
若恚心生，即時融消燋縮，轉還不得舒張，捨離不住恚，穢惡厭患恚。 |
If anger arises in the heart, it will immediately melt and shrink, and it will not relax even after turning around. It cannot be separated from anger, and it will be filthy, aversion, and disgusted with anger. |
阿難！猶如雞毛及筋，持著火中，即時融消燋縮，轉還不得舒張。 |
Ananda! Just like chicken feathers and tendons, if held in the fire, they will immediately melt and shrink, but they will not relax even after turning. |
阿難！多聞聖弟子亦復如是極重善觀恚，彼因極重善觀恚故，心便不向恚，不樂恚，不近恚，不信解恚； |
Ananda! The disciples of the saintly disciples of Tao Wen also attach great importance to the good contemplation of hatred. Because they attach great importance to the good contemplation of hatred, their hearts will not be toward hatred, will not be happy with hatred, will not be close to hatred, and will not believe in the solution of hatred. |
若恚心生，即時融消燋縮，轉還不得舒張，捨離不住恚，穢惡厭患恚。 |
If anger arises in the heart, it will immediately melt and shrink, and it will not relax even after turning around. It cannot be separated from anger, and it will be filthy, aversion, and disgusted with anger. |
觀無恚，心向無恚，樂無恚，近無恚，信解無恚，心無礙，心無濁，心得樂，能致樂，遠離一切恚，及因恚生諸漏煩熱憂慼。 |
Observe that there is no anger, the mind is without anger, there is no anger in the joy, there is no anger in the near, there is no anger in faith and understanding, the mind is not hindered, the mind is not turbid, the mind is happy, can lead to happiness, stay away from all anger, and all the outflows, troubles, heat and worries caused by anger . |
解彼脫彼，復解脫彼，彼不復受此覺，謂覺因恚生，如是恚出要。 |
Liberating him and liberating him, and liberating him again, he will no longer receive this awakening. It is said that the awakening is caused by anger, and this is the key to escape from anger. |
阿難！是謂第二出要界。 |
Ananda! It is called the second step out of the important realm. |
「復次，阿難！多聞聖弟子極重善觀害，彼因極重善觀害故，心便不向害，不樂害，不近害，不信解害； |
"Again, Ananda! I have heard that the saintly disciple attaches great importance to good deeds and observes harm. Because he attaches great importance to good deeds and contemplates harm, his mind does not want harm, does not enjoy harm, does not approach harm, and does not believe in solving harm. |
若害心生，即時融消燋縮，轉還不得舒張，捨離不住害，穢惡厭患害。 |
If the harmful mind arises, it will immediately melt and shrink, and it will not relax even after turning around. It will not be able to let go of the harm, and it will be disgusted by the evil and be troubled by the harm. |
阿難！猶如鷄毛及筋，持著火中，即時融消燋縮，轉還不得舒張。 |
Ananda! Just like chicken feathers and tendons, if held in the fire, they will immediately melt and shrink, but they will not relax even after turning. |
阿難！多聞聖弟子亦復如是極重善觀害，彼因極重善觀害故，心便不向害，不樂害，不近害，不信解害； |
Ananda! The disciples of the saintly disciples of Tao Wen also attach great importance to good deeds and observe harm. Because they attach great importance to good deeds and view harm, their hearts do not want harm, do not enjoy harm, do not approach harm, and do not believe in the solution of harm. |
若害心生，即時融消燋縮，轉還不得舒張，捨離不住害，穢惡厭患害。 |
If the harmful mind arises, it will immediately melt and shrink, and it will not relax even after turning around. It will not be able to let go of the harm, and it will be disgusted by the evil and be troubled by the harm. |
觀無害，心向無害，樂無害，近無害，信解無害，心無礙，心無濁，心得樂，能致樂，遠離一切害及因害生諸漏煩熱憂慼。 |
Observation is harmless, intention is harmless, joy is harmless, nearness is harmless, faith and understanding are harmless, the mind is unobstructed, the mind is not turbid, the mind is happy, can lead to happiness, and is far away from all harm and the troubles, heat, and worries caused by harm. |
解彼脫彼，復解脫彼，彼不復受此覺，謂覺因害生，如是害出要。 |
Liberate him, free him, and he will no longer receive this awakening. It is said that the cause of awakening harms his life, and this harm comes out of the key point. |
阿難！是謂第三出要界。 |
Ananda! This is called the third step out of the important realm. |
「復次，阿難！多聞聖弟子極重善觀色，彼因極重善觀色故，心便不向色，不樂色，不近色，不信解色； |
"Again, Ananda! I have heard that the noble-ones'-disciple attaches great importance to the good contemplation of form. Because he attaches great importance to the good contemplation of form, his mind does not care about form, does not enjoy form, does not approach form, and does not believe in understanding form. |
若色心生，即時融消燋縮，轉還不得舒張，捨離不住色，穢惡厭患色。 |
If the mind of color arises, it will immediately dissolve and shrink, but it will not relax even after turning around. It will not be able to abandon the color, and it will cause filth, aversion, and aversion to the color. |
阿難！猶如雞毛及筋，持著火中，即時融消燋縮，轉還不得舒張。 |
Ananda! Just like chicken feathers and tendons, if held in the fire, they will immediately melt and shrink, but they will not relax even after turning. |
阿難！多聞聖弟子亦復如是極重善觀色，彼因極重善觀色故，心便不向色，不樂色，不近色，不信解色； |
Ananda! The disciples of the Taoist Sage also attach great importance to the good contemplation of form. Because they attach great importance to the good contemplation of form, their mind does not care about form, does not enjoy form, does not approach form, and does not believe in understanding form. |
若色心生，即時融消燋縮，轉還不得舒張，捨離不住色，穢惡厭患色。 |
If the mind of color arises, it will immediately dissolve and shrink, but it will not relax even after turning around. It will not be able to abandon the color, and it will cause filth, aversion, and aversion to the color. |
觀無色，心向無色，樂無色，近無色，信解無色，心無礙，心無濁，心得樂，能致樂，遠離一切色及因色生諸漏煩熱憂慼。 |
Observation is colorless, the mind is colorless, joy is colorless, close to colorless, faith and understanding are colorless, the mind is unobstructed, the mind is not turbid, the mind is happy, can lead to happiness, and is far away from all colors and the troubles, heat and worries caused by colors. |
解彼脫彼，復解脫彼，彼不復受此覺，謂覺因色生，如是色出要。 |
Liberate him and free him, and he will no longer receive this enlightenment. It is said that enlightenment arises due to form, and such form emerges. |
阿難！是謂第四出要界。 |
Ananda! This is called the fourth step out of the important realm. |
「復次，阿難！多聞聖弟子極重善觀己身，彼因極重善觀己身故，心便不向己身，不樂己身，不近己身，不信解己身； |
"Again, Ananda! I have heard that the saintly disciple attaches great importance to the good contemplation of one's own body. Because he attaches great importance to the good contemplation of one's own body, his mind does not care about his own body, does not enjoy his own body, does not approach his own body, and does not believe in understanding his own body. |
若己身心生，即時融消燋縮，轉還不得舒張，捨離不住己身，穢惡厭患己身。 |
If the body and mind arise, they will immediately melt and shrink, and they will not be able to relax after turning around. They will not be able to leave their own body, and their body will be affected by filth, aversion, and aversion. |
阿難！猶如鷄毛及筋，持著火中，即時融消燋縮，轉還不得舒張。 |
Ananda! Just like chicken feathers and tendons, if held in the fire, they will immediately melt and shrink, but they will not relax even after turning. |
阿難！多聞聖弟子亦復如是極重善觀己身，彼因極重善觀己身故，心便不向己身，不樂己身，不近己身，不信解己身； |
Ananda! The disciples of the Taoist Sage also attach great importance to the good contemplation of one's own body. Because he attaches great importance to the good contemplation of one's own body, his mind will not be directed towards his own body, he will not enjoy his own body, he will not be close to his own body, and he will not believe in understanding his own body. |
若己身心生，即時融消燋縮，轉還不得舒張，捨離不住己身，穢惡厭患己身。 |
If the body and mind arise, they will immediately melt and shrink, and they will not be able to relax after turning around. They will not be able to leave their own body, and their body will be affected by filth, aversion, and aversion. |
觀無己身，心向無己身，樂無己身，近無己身，信解無己身，心無礙，心無濁，心得樂，能致樂，遠離一切己身及因己身生諸漏煩熱憂慼。 |
Observe that there is no self-body, be mindful of the self-free body, rejoice in the self-free body, approach the self-free body, believe in and understand that there is no self-body, have no hindrance in the mind, no turbidity in the mind, be happy in the heart, be able to achieve happiness, stay away from all self-body and causes of the self-body All leakage, trouble, heat and worry arise. |
解彼脫彼，復解脫彼，彼不復受此覺，謂覺因己身生，如是己身出要。 |
Liberate him, free him, and he will no longer receive this awakening. It is said that the awakening is due to his own body, and this is how his own body emerges. |
阿難！是謂第五出要界。 |
Ananda! It is called the fifth step out of the important realm. |
「阿難！此五出要界，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此五出要界者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
"Ananda! You should teach young monks these five important realms. If you teach these five important realms to young monks, they will find peace, strength, and happiness. Their body and mind will not be troubled or hot, and they will live their whole life. Follow the holy life. |
「阿難！我本為汝說七財，信財，戒、慚、愧、聞、施、慧財。 |
"Ananda! I originally taught you the seven treasures: the treasure of faith, the treasure of precepts, the treasure of shame, the treasure of shame, the treasure of hearing, the treasure of giving, and the treasure of wisdom. |
阿難！此七財，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此七財者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach and teach these seven treasures to young monks. If you preach and teach these seven treasures to young monks, they will find peace, strength and happiness, their body and mind will not be tired and feverish, and they will live the holy life all their lives. |
「阿難！我本為汝說七力，信力，精進、慚、愧、念、定、慧力。 |
"Ananda! I originally taught you the seven powers, the power of faith, energy, shame, guilt, mindfulness, concentration, and wisdom. |
阿難！此七力，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此七力者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should preach these seven powers to young monks and teach them. If you teach these seven powers to young monks, they will find peace, gain strength, and gain happiness. Their body and mind will not be troubled and hot, and they will practice the holy life throughout their lives. |
「阿難！我本為汝說七覺支，念覺支，擇法、精進、喜、息、定、捨覺支。 |
"Ananda! I originally explained to you the seven factors of enlightenment: the enlightenment factors of mindfulness, the enlightenment factors of Dharma selection, energy, joy, rest, concentration, and equanimity. |
阿難！此七覺支，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此七覺支者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! You should teach these seven factors of enlightenment to young bhikkhus. If you teach these seven factors of enlightenment to young monks, they will find peace, strength and happiness, their body and mind will not be agitated and hot, and they will live the holy life all their lives. |
「阿難！我本為汝說八支聖道，正見、正志、正語、正業、正命、正方便、正念、正定，是謂為八。 |
"Ananda! I originally taught you the Eightfold Noble Path: Right View, Right Aspiration, Right Speech, Right Action, Right Livelihood, Right Skill, Right Mindfulness, and Right Concentration. These are called eight. |
阿難！此八支聖道，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此八支聖道者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。」 |
Ananda! You should preach and teach these eight-branched noble path to young monks. If you preach and teach these eight-branched noble path to young monks, they will find peace, strength and happiness, their body and mind will not be tired and feverish, and they will practice the holy life all their lives. " |
於是，尊者阿難叉手向佛，白曰： |
Then the Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊！甚奇！甚特！世尊為諸年少比丘說處及教處。」 |
World Honored One! It's amazing! How extraordinary! The World Honored One preached and taught the young monks. |
世尊告曰： |
The World Honored One said: |
「阿難！如是，如是。 |
"Ananda! So, so. |
甚奇！甚特！我為諸年少比丘說處及教處。 |
Very strange! Shit! I give lectures and teachings to young monks. |
阿難！若汝從如來復問頂法及頂法退者，汝便於如來極信歡喜。」 |
Ananda! If you follow the Tathagata again and ask about the Dharma and the person who has withdrawn from it, you will be extremely confident and rejoicing in the Tathagata. " |
於是，尊者阿難叉手向佛，白曰： |
Then the Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊！今正是時。 |
"World Honored One! This is the right time. |
善逝！今正是時。 |
Good death! Today is the time. |
若世尊為諸年少比丘說頂法及頂法退說及教者，我及諸年少比丘從世尊聞已，當善受持。」 |
If the World-Honored One preaches the Dharma and the retreat of the Dharma to young monks, and teaches them, I and the young monks who have heard it from the World-Honored One should accept and uphold it well. " |
世尊告曰： |
The World Honored One said: |
「阿難！汝等諦聽，善思念之，我當為汝及諸年少比丘說頂法及頂法退。」 |
Ananda! You listen carefully and meditate on it carefully. I will explain the Dharma and the retreat of Dharma to you and all the young monks. |
尊者阿難等受教而聽。 |
The Venerable Ananda and others were taught and listened. |
世尊告曰： |
The World Honored One said: |
「阿難！多聞聖弟子真實因心，思念稱量，善觀分別無常、苦、空、非我，彼如是思念，如是稱量，如是善觀分別，便生忍、生樂、生欲、欲聞、欲念、欲觀，阿難！是謂頂法。 |
"Ananda! The noble-ones'-disciples who have heard so much about the true origin of their mind, think about it, weigh it, and have a good view to distinguish impermanence, suffering, emptiness, and non-self. If they think about it, weigh it, and have a good view of it, they will develop tolerance, happiness, and desire. , desire to hear, desire to think, desire to see, Ananda! This is called the Dharma. |
阿難！若得此頂法復失衰退，不修守護，不習精勤，阿難！是謂頂法退。 |
Ananda! If this Dharma continues to fade away, if you don’t practice guarding, if you don’t practice diligence, Ananda! It is said to be against the law and retreat. |
如是內外識、更樂、覺、想、思、愛、界、因緣起，阿難！多聞聖弟子此因緣起及因緣起法，思念稱量，善觀分別無常、苦、空、非我，彼如是思念，如是稱量，如是善觀分別，便生忍、生樂、生欲，欲聞、欲念、欲觀。 |
Such is the origin of inner and outer consciousness, greater happiness, enlightenment, thought, thought, love, world, and causes and conditions, Ananda! The noble-ones'-disciples who have heard so much think about and weigh this dharma of dependent origination and dependent origination, and have a good view of impermanence, suffering, emptiness, and non-self. If they think of it like this, weigh it like this, and have a good view of it, they will develop tolerance, joy, and desire. , desire to hear, desire to think, desire to view. |
阿難！是謂頂法。 |
Ananda! This is called the top method. |
阿難！若得此頂法復失衰退，不修守護，不習精勤，阿難！是謂頂法退。 |
Ananda! If this Dharma continues to fade away, if you don’t practice guarding, if you don’t practice diligence, Ananda! It is said to be against the law and retreat. |
阿難！此頂法及頂法退，汝當為諸年少比丘說以教彼，若為諸年少比丘說教此頂法及頂法退者，彼便得安隱，得力得樂，身心不煩熱，終身行梵行。 |
Ananda! If you teach the young bhikkhus this Dharma of Ding and the Dharma of Ding that have faded, you should teach them the Dharma of Ding. Follow the holy life. |
「阿難！我為汝等說處及教處，頂法及頂法退，如尊師所為弟子起大慈哀，憐念愍傷，求義及饒益，求安隱快樂者，我今已作。 |
"Ananda! I have preached and taught for you, upheld the Dharma and retreated from the Dharma. Just like the respected master, I have great compassion for my disciples, I feel compassion for the injured, I seek righteousness and benefit, and I seek peace and happiness. I now Made. |
汝等當復自作，至無事處、山林樹下、空安靜處宴坐思惟，勿得放逸，勤加精進，莫令後悔。 |
You should go back to your own work and sit down and think in a quiet place with nothing to do, under a tree in a mountain or a forest, and do not let it go. Do not let it go, work harder, and do not regret it. |
此是我之教勅，是我訓誨。」 |
This is my teaching, this is my teaching. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸年少比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and the young monks heard what the Buddha said and followed it with joy. |
陰、內、外、識、更 覺、想、思、愛、界 |
Yin, inside, outside, consciousness, awareness, thought, thinking, love, world |
因緣、念、正斷 如意、禪、諦、想 |
Causes and conditions, thoughts, correct judgments, wishful thinking, Zen, truth, and thoughts |
無量、無色、種 沙門果、解脫 |
Infinite, colorless, seed, recluse fruit, liberation |
處、根、力、出要 財、力、覺、道、頂 |
Location, root, strength, source of wealth, strength, awareness, dao, top |
說處經第十五竟（五千一百九十七字） |
About the Fifteenth Jing of the Sutra (5197 words) |
中阿含經卷第二十一（七千三百二十四字） |
Volume 21 of the Central Agama Sutra (7324 words) |
長壽王品第二竟（四萬四千九百四十七字） |
The second best thing about longevity (44,947 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 8 穢品 |
Chapter 8 Obscenity |
87. Defilements（八七）經 |
87. (87) Sutra |
穢品第三（有十經）（第二小土城誦） |
The third obscenity (there are ten sutras) (the second Xiaotucheng recitation) |
中阿含經卷第二十二 |
Book 22 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
穢、求、比丘請 智、周那問見 |
Hui, Qiu, Bhikkhu, please ask Zhi, Zhou Na to see you. |
華喻、水淨梵 黑、住、無在後 |
Hua Yu, Shui Jing Brahman, black, dwelling, and nothing behind |
我聞如是： |
This is what I heard: |
一時，佛遊婆奇瘦，在鼉山怖林鹿野園中。 |
At one time, the Buddha was extremely thin and was in the Deer Park in the Hori Forest of Mount Shaanxi. |
爾時，尊者舍梨子告諸比丘： |
At that time, the Venerable Sāriputta told the monks: |
「諸賢！世有四種人。 |
"Sages! There are four kinds of people in the world. |
云何為四？ |
Why is the cloud four? |
或有一人內實有穢不自知，內有穢不知如真； |
There may be a person who does not realize that there is real filth within him, and does not realize that there is filth within him but does not realize that it is true; |
或有一人內實有穢自知，內有穢知如真； |
Or there is a person who knows that there is real impurity in him, and knows that there is impurity in him as if it were true; |
或有一人內實無穢不自知，內無穢不知如真； |
Or there is a person who does not know that there is no impurity in his heart, and does not know that there is no impurity in his heart; |
或有一人內實無穢自知，內無穢知如真。 |
There may be a person who knows that there is no impurity in his heart, and knows that there is no impurity in his heart. |
「諸賢！若有一人內實有穢不自知，內有穢不知如真者，此人於諸人中為最下賤。 |
"All sages, if there is a person who does not realize that there is real filth within him, and does not realize that there is filth within him, but does not realize that it is true, this person is the most despicable among all people. |
若有一人內實有穢自知，內有穢知如真者，此人於諸人中為最勝也。 |
If there is a person who truly knows that there is impurity within him, and knows that there is impurity within him as it is, this person is the best among all. |
若有一人內實無穢不自知，內無穢不知如真者，此人於諸人中為最下賤。 |
If there is a person who does not know that there is no impurity in his heart and does not know that there is no impurity in his heart and does not know that it is true, this person is the most despicable among all people. |
若有一人內實無穢自知，內無穢知如真者，此人於諸人中為最勝也。」 |
If there is a person who knows that there is no impurity in his heart, and knows that there is no impurity in his heart, then he is the most successful among all. " |
於是，有一比丘即從坐起，偏袒著衣，叉手向尊者舍梨子，白曰： |
Then, a bhikkhu stood up from his seat, opened his clothes, crossed his hands and offered a pear to the Venerable, and said: |
「尊者舍梨子！何因、何緣說前二人俱有穢，穢污心，一者下賤，一者最勝？ |
"Venerable Sir Sariko! Why and why do you say that the first two of them are both filthy and have filthy hearts, one is despicable, and the other is the most victorious? |
復何因緣說後二人俱無穢，不穢污心，一者下賤，一者最勝？」 |
How can it be said that the two of them are both free from filth and their hearts are not filthy, so that one is despicable and the other is the most victorious? " |
於是，尊者舍梨子答彼比丘曰： |
Then the Venerable Sāriputta replied to that bhikkhu: |
「賢者！若有一人內實有穢不自知，內有穢不知如真者，當知彼人不欲斷穢，不求方便，不精勤學，彼便有穢，穢污心命終； |
"Wise man! If there is a person who does not know that there is actual impurity within him, and who does not realize that there is impurity within him, then you should know that that person does not want to get rid of the impurity, does not seek convenience, and does not study diligently, then he will have impurity, and his impure heart will end his life; |
彼因有穢，穢污心命終故，便不賢死，生不善處。 |
Because he is filthy and his mind is filthy, he will die in an unworthy manner and live in an unwholesome place. |
所以者何？ |
So what? |
彼因有穢，穢污心命終故。 |
Because of his filth, his filthy heart will eventually lead to his death. |
賢者！猶如有人或從市肆，或從銅作家，買銅槃來，塵垢所污，彼持來已，不數洗塵，不數揩拭，亦不日炙，又著饒塵處，如是銅槃增受塵垢。 |
Sage! It is like someone who buys a bronze cup either from a market or from a coppersmith, but it is stained by dust and dirt. He does not wash the dust or wipe it, nor is it exposed to the sun or sun. In this way, the copper cup becomes stained by dust. . |
賢者！如是若有一人內實有穢不自知，內有穢不知如真者，當知彼人不欲斷穢，不求方便，不精勤學，彼便有穢，穢污心命終； |
Sage! If there is a person who does not know that there is actual impurity within him, and does not realize that there is impurity within him, then you should know that that person does not want to get rid of the impurity, does not seek convenience, and does not study diligently, then he will have impurity, and his life will end with an impure mind; |
彼因有穢，穢污心命終故，便不賢死，生不善處。 |
Because he is filthy and his mind is filthy, he will die in an unworthy manner and live in an unwholesome place. |
所以者何？ |
So what? |
彼因有穢，穢污心命終故。 |
Because of his filth, his filthy heart will eventually lead to his death. |
「賢者！若有一人我內有穢，我內實有此穢知如真者，當知彼人欲斷此穢，求方便，精勤學，彼便無穢，不穢污心命終； |
"Wise man! If there is someone who has filth in me, and he knows that there is filth in me, he should know that if he wants to get rid of this filth, seek convenience and study diligently, he will be free from filth, and his heart will not be filthy until his death. |
彼因無穢，不穢污心命終故，便賢死，生善處。 |
Because he is free from filth and his mind and life are not polluted, he will die a virtuous death and live in a good place. |
所以者何？ |
So what? |
彼因無穢，不穢污心命終故。 |
Because he has no filth and his heart is not filthy, his life will end. |
賢者！猶如有人或從市肆，或從銅作家，買銅槃來，塵垢所污，彼持來已，數數洗塵，數數揩拭，數數日炙，不著饒塵處，如是銅槃便極淨潔。 |
Sage! It is like someone who buys a copper pan either from a market or from a coppersmith. It is stained by dust and dirt. After holding it, he washes the dust several times, wipes it several times, and burns it for several days. If there is no dust, the copper pan will be extremely clean. . |
賢者！如是若有一人我內有穢，我內實有此穢知如真者，當知彼人欲斷此穢，求方便，精勤學，彼便無穢，不穢污心命終； |
Sage! If there is a person who has filth within me, and he knows it is true that there is filth within me, he should know that if he wants to cut off this filthiness, he seeks convenience and studies diligently, he will be free from filthiness, and his mind will end without filthiness. |
彼因無穢，不穢污心命終故，便賢死，生善處。 |
Because he is free from filth and his mind and life are not polluted, he will die a virtuous death and live in a good place. |
所以者何？ |
So what? |
彼因無穢，不穢污心命終故。 |
Because he has no filth and his heart is not filthy, his life will end. |
「賢者！若有一人我內無穢，我內實無此穢不知如真者，當知彼人不護由眼耳所知法，彼因不護由眼耳所知法故，則為欲心纏，彼便有欲有穢，穢污心命終； |
"Wise man! If there is a person who has no filth within me, and who does not know the truth of the filth within me, you should know that that person does not protect the Dharma known by the eyes and ears. Because he does not protect the Dharma known by the eyes and ears, he has a desire mind. If entangled, he will have desires and filth, and his filthy heart will end his life; |
彼因有欲有穢，穢污心命終故，便不賢死，生不善處。 |
Because he has desires and filth, and his filthy mind is destined to die, he will die an unworthy death and live in an unwholesome place. |
所以者何？ |
So what? |
彼因有欲有穢，穢污心命終故。 |
He has desires and filth, and his filthy heart will eventually lead to his death. |
賢者！猶如有人或從市肆，或從銅作家，買銅槃來，無垢淨潔，彼持來已，不數洗塵，不數揩拭，不數日炙，著饒塵處，如是銅槃必受塵垢。 |
Sage! It is like someone who buys a copper pan, either from a market or from a coppersmith, and it is clean and free of dirt. But after holding it, he does not wash the dust, wipe it, or burn it in the sun. If it is placed in a dusty place, the copper pan will be stained by dust. . |
賢者！如是若有一人我內無穢，我內實無此穢不知如真者，當知彼人不護由眼耳所知法，彼因不護由眼耳所知法故，則為欲心纏，彼便有欲有穢，穢污心命終； |
Sage! In this way, if there is a person who has no filth within me, who does not know the truth of the filth within me, then you should know that that person does not protect the Dharma known by the eyes and ears. Because he does not protect the Dharma known by the eyes and ears, he is entangled in the mind of desire. Then there will be desire and filth, and the filthy heart will end your life; |
彼因有欲有穢，穢污心命終故，便不賢死，生不善處。 |
Because he has desires and filth, and his filthy mind is destined to die, he will die an unworthy death and live in an unwholesome place. |
所以者何？ |
So what? |
彼因有欲有穢，穢污心命終故。 |
He has desires and filth, and his filthy heart will eventually lead to his death. |
「賢者！若有一人我內無穢，我內實無此穢知如真者，當知彼人護由眼耳所知法，彼因護由眼耳所知法故，則不為欲心纏，彼便無欲無穢，不穢污心命終； |
"Wise man! If there is a person who knows that there is no impurity in me, and knows that there is no impurity in me, then you should know that that person protects the Dharma known by the eyes and ears. Because he protects the Dharma known by the eyes and ears, he will not be entangled in the mind of desire. , he will have no desires and no filth, and will die without a filthy heart; |
彼因無欲無穢，不穢污心命終故，便賢死，生善處。 |
Because he has no desires and no filth, and his mind and life are not filthy, he will die a virtuous death and live in a good place. |
所以者何？ |
So what? |
彼因無欲無穢，不穢污心命終故。 |
Because he has no desires and no filth, he will die without filth in his mind. |
賢者！猶如有人或從市肆，或從銅作家，買銅槃來，無垢淨潔，彼持來已，數數洗磨，數數揩拭，數數日炙，不著饒塵處，如是銅槃便極淨潔。 |
Sage! It is like someone who buys a copper pan from a market or from a copper craftsman. It is clean and free of dirt. After holding it, he washes and polishes it several times, wipes it and burns it for several days. If it is not stained by dust, the copper pane will be extremely damaged. Clean. |
賢者！如是若有一人我內無穢，我內實無此穢知如真者，當知彼人護由眼耳所知法，彼因護由眼耳所知法故，則不為欲心纏，彼便無欲無穢，不穢污心命終； |
Sage! If there is a person who has no filth within me, and who knows that there is no filth within me, as it is, you should know that he protects the Dharma known by his eyes and ears. Because he protects the Dharma known by his eyes and ears, he will not be entangled in the mind of desire, and he will No desire, no filth, no filth in mind, end of life; |
彼因無欲無穢，不穢污心命終故，便賢死，生善處。 |
Because he has no desires and no filth, and his mind and life are not filthy, he will die a virtuous death and live in a good place. |
所以者何？ |
So what? |
彼因無欲無穢，不穢污心命終故。 |
Because he has no desires and no filth, he will die without filth in his mind. |
「賢者！因是緣是，說前二人俱有穢，穢污心，一者下賤，一者最勝。 |
"Wise man! It is because of the predestined relationship that the first two of them are both filthy and have filthy hearts. One is despicable, while the other is the most victorious. |
因是緣是，說後二人俱無穢穢污心，一者下賤，一者最勝。」 |
The reason is that the two of them have no filthy minds, one is despicable, and the other is the most victorious. " |
於是，復有比丘即從坐起，偏袒著衣，叉手向尊者舍梨子，白曰： |
Then another bhikkhu stood up from his seat, put on his clothes, folded his hands and offered the pear to the Venerable, and said: |
「尊者舍梨子！所說穢者，何等為穢？」 |
The Venerable Sariputta! What kind of filth is the filth you say? |
尊者舍梨子答比丘曰： |
The Venerable Sāriputta replied to the bhikkhu: |
「賢者！無量惡不善法從欲生，謂之穢。 |
"Wise man! Countless evil and unwholesome dharma arise from desire, which is called filth. |
所以者何？ |
So what? |
或有一人心生如是欲： |
Perhaps there is a person who desires something like this: |
『我所犯戒，莫令他人知我犯戒。』 |
"If I violate the precepts, I must not let others know that I have violated the precepts." 』 |
賢者！或有他人知彼犯戒，彼因他人知犯戒故，心便生惡，若彼心生惡及心生欲者，俱是不善。 |
Sage! Or someone else may know that he has violated the precepts, and because of the violation of the precepts by others, evil will arise in his heart. If evil arises in his heart and desire arises in his heart, it is both unwholesome. |
賢者！或有一人心生如是欲： |
Sage! Perhaps there is a person who desires something like this: |
『我所犯戒，當令他人於屏處訶，莫令在眾訶我犯戒。』 |
"If I violate the precepts, I should make others laugh at the screen. Don't make others laugh at me for violating the precepts." 』 |
賢者！或有他人於眾中訶，不在屏處，彼因他人在眾中訶，不在屏處故，心便生惡，若彼心生惡及心生欲者，俱是不善。 |
Sage! Or there may be someone who is in the crowd but not in the screen. Because that person is in the crowd and is not in the screen, evil will arise in his heart. If he has evil in his heart and desires in his heart, it is both unwholesome. |
賢者！或有一人心生如是欲： |
Sage! Perhaps there is a person who desires something like this: |
『我所犯戒，令勝人訶，莫令不如人訶我犯戒。』 |
"The precepts I have violated will be punished by those who are superior to me. I should not be punished by those who are inferior to me. I have violated the precepts." 』 |
賢者！或有不如人訶彼犯戒，非是勝人，彼因不如人訶，非勝人故，心便生惡，若彼心生惡及心生欲者，俱是不善。 |
Sage! If someone is not as good as others and breaks the precepts, it is not because he is superior to others. Because he is not as good as others and because he is not superior to others, he will have evil in his heart. If he has evil in his heart and desires in his heart, it is both unwholesome. |
「賢者！或有一人心生如是欲： |
"Wise man! There may be a person who has such desires: |
『令我在佛前坐，問世尊法，為諸比丘說，莫令餘比丘在佛前坐，問世尊法，為諸比丘說。』 |
"Ask me to sit in front of the Buddha and ask the World Honored One about the Dharma and speak it to all the bhikkhus. Don't ask other bhikkhus to sit in front of the Buddha and ask about the World Honored One's Dharma and speak it to all the bhikkhus." 』 |
賢者！或有餘比丘在佛前坐，問世尊法，為諸比丘說，彼因餘比丘在佛前坐，問世尊法，為諸比丘說故，心便生惡，若彼心生惡及心生欲者，俱是不善。 |
Sage! Perhaps there are more monks sitting in front of the Buddha, asking the Buddha the Dharma, and explaining it to the monks. Because there are more monks sitting in front of the Buddha, asking the Buddha the Dharma, and explaining it to the monks, evil will arise in his heart. If evil arises in his heart and desire arises in his heart. All of them are not good. |
賢者！或有一人心生如是欲： |
Sage! Perhaps there is a person who desires something like this: |
『諸比丘入內時，令我最在其前，諸比丘侍從我將入內，莫令餘比丘諸比丘入內時，最在其前，諸比丘侍從彼將入內。』 |
"When the monks enter, let me be the most in front of them, and the monks who will follow me will enter. Don't ask other monks. When the monks enter, let me be the most in front of them, and the monks will follow them when they enter." 』 |
賢者！或有餘比丘諸比丘入內時，最在其前，諸比丘侍從彼將入內，彼因餘比丘諸比丘入內時，最在其前，諸比丘侍從彼將入內故，心便生惡，若彼心生惡及心生欲者，俱是不善。 |
Sage! Perhaps when there are other bhikkhus and other bhikkhus who enter the house, they are the most in front of them, and the bhikkhus follow the generals who enter. Those who have evil intentions and those who have desires in their hearts are all unwholesome. |
「賢者！或有一人心生如是欲： |
"Wise man! There may be a person who has such desires: |
『諸比丘已入內時，令我最在上坐，得第一座，第一澡水，得第一食，莫令餘比丘諸比丘已入內時，最在上坐，得第一座，第一澡水，得第一食。』 |
"When all the monks have entered, let me sit on top and get the first seat, take the first bath, and get the first food. Don't let me, the other monks. When all the monks have entered, let me sit on top and get the first seat. A bath of water is the first thing to eat. 』 |
賢者！或有餘比丘諸比丘已入內時，最在上坐，得第一座，第一澡水，得第一食； |
Sage! Or when there are more monks and monks who have already entered, the one who sits on top will get the first seat, the first bath water, and the first food; |
彼因餘比丘諸比丘已入內時，最在上坐，得第一座，第一澡水，得第一食故，心便生惡，若彼心生惡及心生欲者，俱是不善。 |
When other bhikkhus and other bhikkhus have entered, he sits on top, gets the first seat, gets the first bath water, gets the first food, so he will have evil thoughts in his heart. If he has evil thoughts in his heart and desires in his heart, it is all unwholesome. . |
「賢者！或有一人心生如是欲： |
"Wise man! There may be a person who has such desires: |
『諸比丘食竟，收攝食器，行澡水已，令我為諸居士說法，勸發渴仰，成就歡喜； |
"Bhikkhus, after you have eaten, put away your food-taking utensils, and taken your baths, let me preach the sermon to all the lay people, to encourage them to be thirsty and achieve joy; |
莫令餘比丘諸比丘食竟，收攝食器，行澡水已，為諸居士說法，勸發渴仰，成就歡喜。』 |
Don't ask other monks to eat, put away the food container, take a bath, and preach to the lay people, exhorting them to be thirsty and achieve joy. 』 |
賢者！或有餘比丘諸比丘食竟，收攝食器，行澡水已，為諸居士說法，勸發渴仰，成就歡喜； |
Sage! There may be some remaining bhikkhus who have finished eating, collected their food containers, and taken a bath in the water. They may preach to the lay people, exhorting them to be thirsty and achieve joy. |
彼因餘比丘諸比丘食竟，收攝食器，行澡水已，為諸居士說法，勸發渴仰，成就歡喜故，心便生惡，若彼心生惡及心生欲者，俱是不善。 |
Because the remaining bhikkhus and other bhikkhus have eaten, collected the food utensils, taken baths in the water, preached the Dharma to the lay people, encouraged them to be thirsty, and achieved joy, evil will arise in their hearts. If they have evil in their hearts and desires in their hearts, this is the case. Not good. |
「賢者！或有一人心生如是欲： |
"Wise man! There may be a person who has such desires: |
『諸居士往詣眾園時，令我與共會共集，共坐共論，莫令餘比丘諸居士往詣眾園時，與共會共集，共坐共論。』 |
"When the lay people go to the Yi Zhong Garden, ask me to gather with the Tong Hui and sit down together to discuss together. Don't ask other monks and other lay people to assemble with the Tong Hui when they go to the Yi Zhong Garden. 』 |
賢者！或有餘比丘諸居士往詣眾園時，與共會共集，共坐共論，彼因餘比丘諸居士往詣眾園時，與共會共集，共坐共論故，心便生惡，若彼心生惡及心生欲者，俱是不善。 |
Sage! Perhaps when there are other monks and other lay people who go to the Yi Zhong Garden, they gather together with them, and they sit and discuss together. Because when the remaining monks and other lay people go to the Yi Zhong Garden, they gather together with them, and they sit down and discuss them together. Therefore, evil will arise in their hearts. If Those who have evil thoughts and desires in their hearts are both unwholesome. |
「賢者！或有一人心生如是欲： |
"Wise man! There may be a person who has such desires: |
『令我為王者所識，及王大臣、梵志、居士、國中人民所知重，莫令餘比丘為王者所識，及王大臣、梵志、居士、國中人民所知重。』 |
"Let me be recognized by the king, the king's ministers, the Brahma magistrates, the lay people, and the people of the country. Don't let me be known by the king, the king's ministers, the Brahma ministers, the lay people, and the people of the country." 』 |
賢者！或有餘比丘為王者所識，及王大臣、梵志、居士、國中人民所知重，彼因餘比丘為王者所識，及王大臣、梵志、居士、國中人民所知重故，心便生惡，若彼心生惡及心生欲者，俱是不善。 |
Sage! Perhaps there are more monks who are known to the king, as well as to the king’s ministers, Brahma ministers, lay people, and the people of the country. Because I am known to the king, to the king’s ministers, to the Brahma ministers, to the lay people, and to the people of the country. Evil arises in the heart. If evil arises in the mind and desire arises in the mind, it is both unwholesome. |
「賢者！或有一人心生如是欲： |
"Wise man! There may be a person who has such desires: |
『令我為四眾比丘、比丘尼、優婆塞、優婆私所敬重，莫令餘比丘為四眾比丘、比丘尼、優婆塞、優婆私所敬重。』 |
"Let me be respected by the four monks, bhikshunis, Upasakas, and Upasikas. Don't let any other bhikkhu be respected by the four monks, bhikshunis, Upasakas, and Upasikas." 』 |
賢者！或有餘比丘為四眾比丘、比丘尼、優婆塞、優婆私所敬重，彼因餘比丘為四眾比丘、比丘尼、優婆塞、優婆私所敬重故，心便生惡，若彼心生惡及心生欲者，俱是不善。 |
Sage! There may be a remaining bhikkhu who is respected by the four groups of bhikkhus, bhikshunis, Upasakas, and Upasikas. Because he is respected by the four groups of bhikkhus, bhikshunis, Upasakas, and Upasikas, evil will arise in his heart. Those who have evil intentions and those who have desires in their hearts are all unwholesome. |
「賢者！或有一人心生如是欲： |
"Wise man! There may be a person who has such desires: |
『令我得衣被、飲食、床褥、湯藥、諸生活具，莫令餘比丘得衣被、飲食、床褥、湯藥、諸生活具。』 |
"Allow me to have clothes, quilts, food and drink, bedding, soups and medicines, and other living utensils. Don't let other bhikkhus have clothes, quilts, food and drink, bedding, soups and medicines, and other living utensils." 』 |
賢者！或有餘比丘得衣被、飲食、床褥、湯藥、諸生活具，彼因餘比丘得衣被、飲食、床褥、湯藥、諸生活具故，心便生惡，若彼心生惡及心生欲者，俱是不善。 |
Sage! There may be a remaining bhikkhu who has access to clothing, quilts, food and drink, bedding, soups, medicines, and other living utensils. Because the remaining bhikkhu has access to clothing, quilts, food, food, bedding, soups, medicines, and other living utensils, he will have evil thoughts in his heart. If evil arises in his heart and his heart Those who have desires are all unwholesome. |
「賢者！如是彼人若有諸智梵行者，不知彼生如是無量惡不善心欲者，如是彼非沙門沙門想，非智沙門智沙門想，非正智正智想，非正念正念想，非清淨清淨想。 |
"Sir, if there are those who are wise and holy, and do not know that they are born with such immeasurable evil and unwholesome desires, they are not the thoughts of a recluse, nor are they the thoughts of a wise recluse. Pure thoughts. |
賢者！如是彼人若有諸智梵行者，知彼生如是無量惡不善心欲者，如是彼非沙門非沙門想，非智沙門非智沙門想，非正智非正智想，非正念非正念想，非清淨非清淨想。 |
Sage! If such a person is a wise Brahma practitioner and knows that he is born with such infinite evil and unwholesome desires, then he is not a recluse, nor a recluse’s thoughts, nor a wise recluse, nor a wise recluse, nor is he a wise thinker, nor is he rightly wise, nor is he rightly thought, nor is he a recluse. Purity is not pure thought. |
「賢者！猶如有人或從市肆，或從銅作家，買銅合槃來，盛滿中糞，蓋覆其上便持而去，經過店肆，近眾人行，彼眾見已，皆欲得食，意甚愛樂，而不憎惡，則生淨想； |
"Sage! It's like someone buying a copper cup from a market or a coppersmith, filling it with excrement, covering it, and then carrying it away. When he passes by the shop and is approached by many people, they all see him and want to When you get food, you feel love and happiness, but if you don’t hate it, you will have pure thoughts; |
彼持去已，住在一處便開示之，眾人見已，皆不欲食，無愛樂意，甚憎惡之，生不淨想。 |
After he had gone away, he showed it to him while he was staying in one place. When everyone saw him, they all had no desire to eat, no love or pleasure, and they hated him very much, and had impure thoughts. |
若欲食者則不復用，況其本自不欲食耶？ |
If the person wants to eat, don't use it again. What's more, he doesn't want to eat in the first place? |
「賢者！如是彼人若有諸智梵行者，不知彼生如是無量惡不善心欲者，如是彼非沙門沙門想，非智沙門智沙門想，非正智正智想，非正念正念想，非清淨清淨想。 |
"Sir, if there are those who are wise and holy, and do not know that they are born with such immeasurable evil and unwholesome desires, they are not the thoughts of a recluse, nor are they the thoughts of a wise recluse. Pure thoughts. |
賢者！如是彼人若有諸智梵行者，知彼生如是無量惡不善心欲者，如是彼非沙門非沙門想，非智沙門非智沙門想，非正智非正智想，非正念非正念想，非清淨非清淨想。 |
Sage! If such a person is a wise Brahma practitioner and knows that he is born with such infinite evil and unwholesome desires, then he is not a recluse, nor a recluse’s thoughts, nor a wise recluse, nor a wise recluse, nor is he a wise thinker, nor is he rightly wise, nor is he rightly thought, nor is he a recluse. Purity is not pure thought. |
賢者！當知如是人莫得親近，莫恭敬禮事。 |
Sage! You should know that you should not get close to such a person, and do not treat him with respect or courtesy. |
若比丘不應親近便親近，不應恭敬禮事便恭敬禮事者，如是彼便長夜得無利無義，則不饒益，不安隱快樂，生苦憂慼。 |
If a bhikkhu gets close to someone when he should not be close to him, and shows respect and courtesy when he should not be respectful, then he will spend a long time without any benefit or righteousness, which will be unprofitable, uneasy, hidden happiness, and give rise to suffering and sorrow. |
「賢者！或有一人心不生如是欲： |
"Wise man! There may be a person who does not have such desires in his heart: |
『我所犯戒，莫令他人知我犯戒。』 |
"If I violate the precepts, I must not let others know that I have violated the precepts." 』 |
賢者！或有他人知彼犯戒，彼因他人知犯戒故，心不生惡； |
Sage! Or someone else knows that he has violated the precepts, and because others know that he has violated the precepts, he does not have any evil thoughts in his heart; |
若彼心無惡，心不生欲者，是二俱善。 |
If there is no evil in his heart and no desire in his heart, then both are good. |
賢者！或有一人心不生如是欲： |
Sage! There may be a person who does not have such desires in his heart: |
『我所犯戒，當令他人於屏處訶，莫令在眾訶我犯戒。』 |
"If I violate the precepts, I should make others laugh at the screen. Don't make others laugh at me for violating the precepts." 』 |
賢者！或有他人於眾中訶，不在屏處，彼因在眾中訶，不在屏處故，心不生惡； |
Sage! Perhaps there is someone who is shouting in the crowd but is not at the screen. Because he is shouting in the crowd but is not at the screen, there is no evil in his heart; |
若彼心無惡，心不生欲者，是二俱善。 |
If there is no evil in his heart and no desire in his heart, then both are good. |
賢者！或有一人心不生如是欲： |
Sage! There may be a person who does not have such desires in his heart: |
『我所犯戒，令勝人訶，莫令不如人訶我犯戒。』 |
"The precepts I have violated will be punished by those who are superior to me. I should not be punished by those who are inferior to me. I have violated the precepts." 』 |
賢者！或有不如人訶彼犯戒，非是勝人，彼因不如人訶，非勝人故，心不生惡； |
Sage! Perhaps there is someone who is not as good as others and violates the precepts, which is not because he is superior to others. Because he is not as good as others, and because he is not superior to others, no evil will arise in his heart; |
若彼心無惡，心不生欲者，是二俱善。 |
If there is no evil in his heart and no desire in his heart, then both are good. |
「賢者！或有一人心不生如是欲： |
"Wise man! There may be a person who does not have such desires in his heart: |
『令我在佛前坐，問世尊法，為諸比丘說，莫令餘比丘在佛前坐，問世尊法，為諸比丘說。』 |
"Ask me to sit in front of the Buddha, ask the World Honored One about the Dharma, and speak it to all the bhikkhus. Don't ask other bhikkhus to sit in front of the Buddha, ask the World Honored One the Dharma, and speak it to all the bhikkhus." 』 |
賢者！或有餘比丘在佛前坐，問世尊法，為諸比丘說，彼因餘比丘在佛前坐，問世尊法，為諸比丘說故，心不生惡； |
Sage! Perhaps there are more monks sitting in front of the Buddha, asking the Buddha the Dharma, and explaining it to the monks. Because there are more monks sitting in front of the Buddha, asking the Buddha the Dharma, and explaining it to the monks, evil will not arise in his mind. |
若彼心無惡，心不生欲者，是二俱善。 |
If there is no evil in his heart and no desire in his heart, then both are good. |
「賢者！或有一人心不生如是欲： |
"Wise man! There may be a person who does not have such desires in his heart: |
『諸比丘入內時，令我最在其前，諸比丘侍從我將入內，莫令餘比丘諸比丘入內時，最在其前，諸比丘侍從彼將入內。』 |
"When the monks enter, let me be the most in front of them, and the monks who will follow me will enter. Don't ask other monks. When the monks enter, let me be the most in front of them, and the monks will follow them when they enter." 』 |
賢者！或有餘比丘諸比丘入內時，最在其前，諸比丘侍從彼將入內，彼因餘比丘諸比丘入內時，最在其前，諸比丘侍從彼將入內故，心不生惡； |
Sage! Or when there are other bhikkhus and other monks entering the house, they are the most in front of them, and the other bhikkhus follow the generals who are entering. |
若彼心無惡，心不生欲者，是二俱善。 |
If there is no evil in his heart and no desire in his heart, then both are good. |
「賢者！或有一人心不生如是欲： |
"Wise man! There may be a person who does not have such desires in his heart: |
『諸比丘已入內時，令我最在上坐，得第一座，第一澡水，得第一食，莫令餘比丘諸比丘已入內時，最在上坐，得第一座，第一澡水，得第一食。』 |
"When all the monks have entered, let me sit on top and get the first seat, take the first bath, and get the first food. Don't let me, the other monks. When all the monks have entered, let me sit on top and get the first seat. A bath of water is the first thing to eat. 』 |
賢者！或有餘比丘諸比丘已入內時，最在上坐，得第一座，第一澡水，得第一食，彼因餘比丘諸比丘已入內時，最在上坐，得第一座，第一澡水，得第一食故，心不生惡； |
Sage! Perhaps when the remaining monks and other monks have entered, the most senior one sits on the top and gets the first seat, the first water for bathing, and the first food. A bath of water is the first thing to eat, so no evil will arise in the heart; |
若彼心無惡，心不生欲者，是二俱善。 |
If there is no evil in his heart and no desire in his heart, then both are good. |
「賢者！或有一人心不生如是欲： |
"Wise man! There may be a person who does not have such desires in his heart: |
『諸比丘食竟，收攝食器，行澡水已，我為諸居士說法，勸發渴仰，成就歡喜，莫令餘比丘諸比丘食竟，收攝食器，行澡水已，為諸居士說法，勸發渴仰，成就歡喜。』 |
"After all the monks have eaten, collected the food containers, and taken the bath water, I preach the Dharma for all the lay people, exhorting them to be thirsty and achieve joy. Don't let the other monks eat. After they have collected the food containers, and used the bath water, I will preach to all the lay people." Preaching the Dharma inspires thirst and achieves joy. 』 |
賢者！或有餘比丘諸比丘食竟，收攝食器，行澡水已，為諸居士說法，勸發渴仰，成就歡喜，彼因餘比丘諸比丘食竟，收攝食器，行澡水已，為諸居士說法，勸發渴仰，成就歡喜故，心不生惡； |
Sage! Perhaps there are some remaining bhikkhus who have eaten, put away the food containers, and have taken a bath in the water. They preach the Dharma to the lay people, exhort them to be thirsty, and achieve joy. The layman preaches the Dharma, which encourages thirst and attains joy, so that no evil will arise in the heart; |
若彼心無惡，心不生欲者，是二俱善。 |
If there is no evil in his heart and no desire in his heart, then both are good. |
「賢者！或有一人心不生如是欲： |
"Wise man! There may be a person who does not have such desires in his heart: |
『諸居士往詣眾園時，令我與共會共集，共坐共論，莫令餘比丘諸居士往詣眾園時，與共會共集，共坐共論。』 |
"When the lay people go to the Yi Zhong Garden, ask me to gather with the Tong Hui and sit down together to discuss together. Don't ask other monks and other lay people to assemble with the Tong Hui when they go to the Yi Zhong Garden. 』 |
賢者！或有餘比丘諸居士往詣眾園時，與共會共集，共坐共論，彼因餘比丘諸居士往詣眾園時，與共會共集，共坐共論故，心不生惡； |
Sage! Perhaps when there are other monks and other lay people who go to the Yi Zhong Garden, they gather together with them, and they sit and discuss together. Because when the other monks and lay people go to the Yi Zhong Garden, they gather together with them, and they sit together and discuss things together. Therefore, no evil will arise in their hearts; |
若彼心無惡，心不生欲者，是二俱善。 |
If there is no evil in his heart and no desire in his heart, then both are good. |
「賢者！或有一人心不生如是欲： |
"Wise man! There may be a person who does not have such desires in his heart: |
『令我為王者所識，及王大臣、梵志、居士、國中人民所知重，莫令餘比丘為王者所識，及王大臣、梵志、居士、國中人民所知重。』 |
"Let me be recognized by the king, the king's ministers, the Brahma magistrates, the lay people, and the people of the country. Don't let me be known by the king, the king's ministers, the Brahma ministers, the lay people, and the people of the country." 』 |
賢者！或有餘比丘為王者所識，及王大臣、梵志、居士、國中人民所知重，彼因餘比丘為王者所識，及王大臣、梵志、居士、國中人民所知重故，心不生惡； |
Sage! Perhaps there are more monks who are known to the king, as well as to the king’s ministers, Brahma ministers, lay people, and the people of the country. Because I am known to the king, to the king’s ministers, to the Brahma ministers, to the lay people, and to the people of the country. The heart does not produce evil; |
若彼心無惡，心不生欲者，是二俱善。 |
If there is no evil in his heart and no desire in his heart, then both are good. |
「賢者！或有一人心不生如是欲： |
"Wise man! There may be a person who does not have such desires in his heart: |
『令我為四眾比丘、比丘尼、優婆塞、優婆私所敬重，莫令餘比丘為四眾比丘、比丘尼、優婆塞、優婆私所敬重。』 |
"Let me be respected by the four monks, bhikshunis, Upasakas, and Upasikas. Don't let any other bhikkhu be respected by the four monks, bhikshunis, Upasakas, and Upasikas." 』 |
賢者！或有餘比丘為四眾比丘、比丘尼、優婆塞、優婆私所敬重，彼因餘比丘為四眾比丘、比丘尼、優婆塞、優婆私所敬重故，心不生惡； |
Sage! There may be a remaining bhikkhu who is respected by the four groups of bhikkhus, bhikshunis, Upasakas, and Upasikas. Because the remaining bhikshus are respected by the four groups of bhikkhus, bhikshunis, Upasakas, and Upasikas, no evil will arise in his heart; |
若彼心無惡，心不生欲者，是二俱善。 |
If there is no evil in his heart and no desire in his heart, then both are good. |
「賢者！或有一人心不生如是欲： |
"Wise man! There may be a person who does not have such desires in his heart: |
『令我得衣被、飲食、床褥、湯藥、諸生活具，莫令餘比丘得衣被、飲食、床褥、湯藥、諸生活具。』 |
"Allow me to have clothes, quilts, food and drink, bedding, soups and medicines, and other living utensils. Don't let other bhikkhus have clothes, quilts, food and drink, bedding, soups and medicines, and other living utensils." 』 |
賢者！或餘比丘得衣被、飲食、床褥、湯藥、諸生活具，彼因餘比丘得衣被、飲食、床褥、湯藥、諸生活具故，心不生惡； |
Sage! Perhaps the remaining bhikkhu has access to clothing, quilts, food and drink, bedding, decoctions, medicines, and other daily utensils. Because the remaining bhikkhu has access to clothing, quilts, food, drink, bedding, decoctions, medicines, and other daily utensils, he will not have any evil thoughts in his mind; |
若彼心無惡，心不生欲者，是二俱善。 |
If there is no evil in his heart and no desire in his heart, then both are good. |
「賢者！如是彼人若有諸智梵行者，不知彼生如是無量善心欲者，如是彼沙門非沙門想，智沙門非智沙門想，正智非正智想，正念非正念想，清淨非清淨想。 |
"Wise man! If there is such a person who is a wise Brahma, he does not know that he has such immeasurable good thoughts and desires. Such a recluse is not a recluse, a wise recluse is not a wise recluse, a right mind is not a right wisdom, a right mind is not a right mind, and a pure mind is not pure. think. |
賢者！如是彼人若有諸智梵行者，知彼生如是無量善心欲者，如是彼沙門沙門想，智沙門智沙門想，正智正智想，正念正念想，清淨清淨想。 |
Sage! Such a person, if he is a wise Brahma practitioner, knows that he has such boundless good thoughts and desires, and such a recluse has such thoughts, wise ascetics, wise recluses, right wisdom and right thoughts, right mind and right thoughts, and pure and pure thoughts. |
「賢者！猶如有人或從市肆，或從銅作家，買銅合槃來，盛滿種種淨美飲食，蓋覆其上便持而去，經過店肆，近眾人行，彼眾見已，皆不欲食，無愛樂意，甚憎惡之，生不淨想，便作是說： |
"Wise man! Just as someone buys a copper cup from a market or a coppersmith, fills it with all kinds of pure and delicious food, covers it, and carries it away. When he passes by the shop and is approached by many people, everyone sees him. They all have no desire to eat, no love or pleasure, they hate it very much, and they have impure thoughts, so they say this: |
『即彼糞去，即彼糞去。』 |
"That's when the shit goes away, that's when the shit goes away." 』 |
彼持去已，住在一處便開示之，眾人見已，則皆欲食，意甚愛樂而不憎惡，則生淨想。 |
After he had left, he showed it to him while he was staying in one place. When everyone saw him, they all wanted to eat, and they loved happiness but did not hate it, and they had pure thoughts. |
彼若本不用食者，見已欲食，況復其本欲得食耶？ |
If he doesn't need to eat, then he sees that he wants to eat, how about that he wants to eat? |
「賢者！如是彼人若有諸智梵行者，不知彼生如是無量善心欲者，如是彼沙門非沙門想，智沙門非智沙門想，正智非正智想，正念非正念想，清淨非清淨想。 |
"Wise man! If there is such a person who is a wise Brahma, he does not know that he has such immeasurable good thoughts and desires. Such a recluse is not a recluse, a wise recluse is not a wise recluse, a right mind is not a right wisdom, a right mind is not a right mind, and a pure mind is not pure. think. |
賢者！如是彼人若有諸智梵行者，知彼生如是無量善心欲者，如是彼沙門沙門想，智沙門智沙門想，正智正智想，正念正念想，清淨清淨想。 |
Sage! Such a person, if he is a wise Brahma practitioner, knows that he has such boundless good thoughts and desires, and such a recluse has such thoughts, wise ascetics, wise recluses, right wisdom and right thoughts, right mind and right thoughts, and pure and pure thoughts. |
賢者！當知如是人應親近之，恭敬禮事； |
Sage! You should know that you should approach such people and treat them with respect and courtesy; |
若比丘應親近者便親近，應恭敬禮事者便恭敬禮事。 |
If a bhikkhu should be close to those who should be close to him, he will be close to those who should be respectful and respectful. |
如是彼便長夜得利得義，則得饒益安隱快樂，亦得無苦，無憂愁慼。」 |
In this way, he will gain benefit and righteousness for a long night, gain peace and happiness, and be free from suffering and sorrow. " |
爾時，尊者大目揵連在彼眾中。 |
At that time, the Venerable One's big eyes were still in the crowd. |
於是，尊者大目揵連白曰： |
Then, the Venerable Big Eyed Eyes turned white and said: |
「尊者舍梨子！我今欲為此事說喻，聽我說耶？」 |
Venerable Sāriputta! I want to explain this matter now. Do you want to listen to me? |
尊者舍梨子告曰： |
The Venerable Sālizi said: |
「賢者大目揵連！欲說喻者便可說之。」 |
The wise man has great eyes and ears! Anyone who wants to give a metaphor can do so. |
尊者大目揵連則便白曰： |
The venerable Damu Julianze then said: |
「尊者舍梨子！我憶一時遊王舍城，在巖山中，我於爾時過夜平旦，著衣持鉢，入王舍城而行乞食，詣舊車師無衣滿子家。 |
"Venerable Sri Sariputra! I recall that I once visited the city of Rajagaha. In the rocky mountains, I spent the night on Pingdan, dressed in clothes and holding an alms bowl, and entered the city of Rajagaha to beg for food. I went to the house of the old chariot master, Manzi Manzi. |
時，彼比舍更有車師斫治車軸，是時，舊車師無衣滿子往至彼家。 |
At that time, there was a charioteer in Bishe who was cutting and repairing axles. At that time, the old charioteer went to his house without any clothes. |
於是，舊車師無衣滿子見彼治軸，心生是念： |
Then, when the old car driver Wuyi Manzi saw the axle, he thought: |
『若彼車師執斧治軸，斫彼彼惡處者，如是彼軸便當極好。』 |
"If the charioteer holds an ax to cut the axe, and cuts the bad place, then the axe will be very good." 』 |
時，彼車師即如舊車師無衣滿子心中所念，便持斧斫彼彼惡處。 |
At that time, the charioteer was just like the old charioteer without clothes, Manzi thought in his heart, so he took an ax and chopped at the evil place. |
於是，舊車師無衣滿子極大歡喜，而作是說： |
Therefore, the old driver Wuyi Manzi was very happy and said: |
『車師子！汝心如是，則知我心。 |
"Che Shizi!" If your heart is like this, you know my heart. |
所以者何？ |
So what? |
以汝持斧斫治車軸彼彼惡處，如我意故。』 |
Use your ax to chop off the evil spots on the axle of the chariot, just as I intended. 』 |
如是，尊者舍梨子！若有諛諂、欺誑、嫉妬、無信、懈怠，無正念正智，無定無慧，其心狂惑，不護諸根，不修沙門，無所分別。 |
In this case, the Venerable One gave up the pear! If there is flattery, deceit, jealousy, lack of faith, laziness, no right mindfulness and wisdom, no concentration and no wisdom, the mind is crazy and confused, does not protect the roots, does not practice ascetics, and has no distinction. |
尊者舍梨子！心為知彼心故，而說此法。 |
The Venerable Sacrifice! The mind speaks this Dharma in order to know the mind of the other person. |
尊者舍梨子！若有人不諛諂，不欺誑，無嫉妬，有信，精進而無懈怠，有正念正智，修定修慧，心不狂惑，守護諸根，廣修沙門而善分別。 |
The Venerable Sacrifice! If there is a person who does not flatter, does not deceive, is not jealous, has faith, is diligent and does not slack off, has right mindfulness and wisdom, cultivates concentration and wisdom, does not have a crazy mind, protects all faculties, practices extensive asceticism and is good at discrimination. |
彼聞尊者舍梨子所說法者，猶飢欲得食，渴欲得飲，口及意也。 |
When he heard what the Venerable Sālizi preached, he was hungry and wanted to eat, and he was thirsty and wanted to drink. |
「尊者舍梨子！猶剎利女，梵志、居士、工師女，端正姝好，極淨沐浴，以香塗身，著明淨衣，種種瓔珞嚴飾其容； |
"Venerable Sāriputta! You are a daughter of a Ksāri, a Brahma, a layman, and a master craftsman. She is an upright and handsome woman. She takes a very clean bath, anoints her body with incense, wears bright and pure clothes, and adorns her face with all kinds of necklaces. |
或復有人為念彼女，求利及饒益，求安隱快樂，以青蓮華鬘，或薝蔔華鬘； |
Or there may be people who, in memory of that girl, seeking benefit and benefit, seeking peace and happiness, may wear a green lotus flower garland or a garland of divination flowers; |
或修摩那華鬘，或婆師華鬘； |
Or practice the mana flower garland, or the mother-in-law flower garland; |
或阿提牟哆華鬘，持與彼女。 |
Or Atimou wears a flower garland and holds it with the girl. |
彼女歡喜，兩手受之，以嚴其頭。 |
The girl was so happy that she received it with both hands and severely punished her head. |
尊者舍梨子！如是，若有人不諛諂，不欺誑，無嫉妬，有信，精進而無懈怠，有正念正智，修定修慧，心不狂惑，守護諸根，廣修沙門而善分別，彼聞尊者舍梨子所說法者，猶飢欲食，渴欲得飲，口及意也。 |
The Venerable Sacrifice! In this way, if someone does not flatter, does not deceive, is not jealous, has faith, is diligent and not slacking off, has right mindfulness and wisdom, cultivates concentration and wisdom, is not deluded in his mind, guards his faculties, practices extensive asceticism and is good at discrimination, he hears that The Venerable Shelizi preached the Dharma to those who are hungry and want to eat, and who are thirsty and want to drink, both with their mouth and mind. |
尊者舍梨子甚奇！甚特！尊者舍梨子常拔濟諸梵行者，令離不善，安立善處。」 |
It is very strange that the Venerable gave up the pear! Shit! The venerable savior often pulls out the pear seeds to help those who are practicing Brahma, so that they can avoid evil and establish themselves in a good place. " |
如是二尊更相稱說，從座起去。 |
In this way, the two statues are more in harmony with each other and get up from their seats. |
尊者舍梨子所說如是。 |
This is what the Venerable Sāriputta said. |
尊者大目揵連及諸比丘，聞尊者舍梨子所說，歡喜奉行。 |
The Venerable Mahamokhara and the other bhikkhus heard what the Venerable Sāliputta said and followed it with joy. |
穢經第一竟（五千一百九十六字） |
The First Fact of the Vulgar Sutra (5196 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 8 穢品 |
Chapter 8 Obscenity |
88. Quest for the Dharma（八八）求法經 |
88. (88) Seeking the Dharma Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊拘娑羅國，與大比丘眾俱，往詣五娑羅村北尸攝惒林中，及諸名德、上尊長老、大弟子等，謂尊者舍梨子、尊者大目揵連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀、尊者麗越、尊者阿難，如是比餘名德、上尊長老、大弟子等，亦在五娑羅村並皆近佛葉屋邊住。 |
At one time, the Buddha was traveling in the Kingdom of Kosala, and together with the great monks, he went to the corpse forest in the north of Wusala Village. He and other famous virtues, venerable elders, great disciples, etc., called the venerable Sariputra, the venerable great master. The Venerable Mahakassapa, the Venerable Mahakaccanyana, the Venerable Aniruddha, the Venerable Liyue, the Venerable Ananda, and other famous names such as the Venerable Mahakassapa, the Venerable Mahakaccanyana, the Venerable Elders, and the Great Disciples are also here. The five Sara villages all live close to the Buddha leaf house. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等當行求法，莫行求飲食。 |
"You should seek the Dharma and not seek food and drink. |
所以者何？ |
So what? |
我慈愍弟子故，欲令行求法，不行求飲食。 |
Therefore, I am compassionate towards my disciples. I want to ask you to practice and seek the Dharma, but not to seek food and drink. |
若汝等行求飲食，不行求法者，汝等既自惡，我亦無名稱。 |
If you seek food and drink but fail to seek the Dharma, you are doing evil to yourself, and I have no name for you. |
若汝等行求法，不行求飲食者，汝等既自好，我亦有名稱。 |
If you practice seeking Dharma but not seeking food and drink, then you are doing well for yourself and I have a name for you. |
「云何諸弟子為求飲食故而依佛行，非為求法？ |
"Why do all the disciples follow the Buddha just to seek food and drink, and not to seek the Dharma? |
我飽食訖，食事已辦，猶有殘食，於後有二比丘來，飢渴力羸，我語彼曰： |
I had finished my meal and had done my eating, but there was still some leftover food. Then two bhikkhus came, weak from hunger and thirst. I said to them: |
『我飽食訖，食事已辦，猶有殘食，汝等欲食者便取食之。 |
I have finished eating, and the food service has been done. There is still some leftover food. You who want to eat can take it. |
若汝不取者，我便取以瀉著淨地，或復瀉著無蟲水中。』 |
If you don't take it, I will take it and drain it into pure land, or again into insect-free water. 』 |
彼二比丘，第一比丘便作是念： |
Among the two bhikkhus, the first bhikkhu thought: |
『世尊食訖，食事已辦，猶有殘食，若我不取者，世尊必取瀉著淨地，或復瀉著無蟲水中，我今寧可取而食之。』 |
"The World Honored One has finished eating. The eating chores have been done, but there is still some leftover food. If I don't take it, the World Honored One will take it and drain it into the pure land, or it will drain it into insect-free water. I would rather take it and eat it now." 』 |
即便取食。 |
Even when eating. |
「彼比丘取此食已，雖一日一夜樂而得安隱，但彼比丘因取此食故，不可佛意。 |
"That bhikkhu has taken this food, and although he has been enjoying himself for a day and a night and has found peace and tranquillity, he has not followed the will of the Buddha because he has taken this food. |
所以者何？ |
So what? |
彼比丘因取此食故，不得少欲，不知厭足，不得易養，不得易滿，不得知時，不知節限，不得精進，不得宴坐，不得淨行，不得遠離，不得一心，不得精勤，亦不得涅槃。 |
Because of this food, the bhikkhu cannot have less desire, cannot be satisfied, cannot easily feed, cannot be easily satisfied, cannot know the time, cannot know the time limit, cannot be diligent, cannot sit at banquets, cannot conduct pure conduct, cannot stay away, cannot be single-minded, and cannot be diligent. , and cannot reach Nirvana. |
是以彼比丘因取此食故，不可佛意。 |
Therefore, because that bhikkhu took this food, he did not follow the Buddha's will. |
是謂諸弟子為行求飲食故而依佛行，非為求法。 |
This means that all disciples seek food and drink for the sake of practice, so they practice according to the Buddha, not for seeking the Dharma. |
「云何諸弟子行求法，不行求飲食？ |
"Why are you disciples who practice seeking Dharma but not seeking food and drink? |
彼二比丘，第二比丘便作是念： |
The second bhikkhu then thought: |
『世尊食訖，食事已辦，猶有殘食，若我不取者，世尊必取瀉著淨地，或復瀉著無蟲水中； |
The World Honored One has finished eating. The food has been taken care of, but there is still some leftover food. If I don't take it, the World Honored One will take it and drain it into the pure land, or drain it into insect-free water. |
又世尊說食中之下極者，謂殘餘食也，我今寧可不取此食。』 |
Furthermore, the World-Honored One said that the worst of food is called leftover food. I would rather not eat this food now. 』 |
作是念已，即便不取。 |
Just think about it, even if you don’t take it. |
「彼比丘不取此食已，雖一日一夜苦而不安隱，但彼比丘因不取此食故，得可佛意。 |
"That bhikkhu did not take this food. Even though he suffered a day and a night and was restless and restless, he achieved the Buddha's will because he did not take this food. |
所以者何？ |
So what? |
彼比丘因不取此食故，得少欲，得知足，得易養，得易滿，得知時，得節限，得精進，得宴坐，得淨行，得遠離，得一心，得精勤，亦得涅槃。 |
Because the bhikkhu does not take this food, he will have less desire, he will be satisfied, he will be able to feed easily, he will be satisfied easily, he will know the time, he will be restrained, he will be diligent, he will be able to sit in banquets, he will be pure, he will be far away, he will be single-minded, he will be diligent. , also achieve nirvana. |
是以彼比丘因不取此食故，得可佛意。 |
Therefore, because the bhikkhu did not take this food, he attained the Buddha's will. |
是謂諸弟子為行求法故而依佛行，非為求飲食。」 |
This means that all disciples seek the Dharma for their conduct, so they practice according to the Buddha, not for food and drink. " |
於是，世尊告諸弟子： |
Therefore, the World-Honored One told his disciples: |
「若有法、律尊師樂住遠離，上弟子不樂住遠離者，彼法、律不饒益多人，多人不得樂，非為愍傷世間，亦非為天為人求義及饒益，求安隱快樂。 |
"If there is a Dharma and a law in which the master is willing to live far away, but his disciples are not happy to live far away, then the Dharma and the law will not benefit many people, and many people will not be happy. This is not to harm the world, nor to seek justice and mercy for God and mankind. Benefit, seek peace and happiness. |
若有法、律尊師樂住遠離，中、下弟子不樂住遠離者，彼法、律不饒益多人，多人不得樂，非為愍傷世間，亦非為天為人求義及饒益，求安隱快樂。 |
If there is a Dharma and a law in which the respected master is happy to live far away, but the middle and lower disciples are not happy to live far away, then the Dharma and the law will not benefit many people, and many people will not be happy. This is not to harm the world, nor to seek righteousness for heaven and mankind. Benefit, seek peace and happiness. |
若有法、律尊師樂住遠離，上弟子亦樂住遠離者，彼法、律饒益多人，多人得樂，為愍傷世間，亦為天為人求義及饒益，求安隱快樂。 |
If there is a Dharma and a law that the master is happy to stay at a distance from, and the disciples are also happy to stay at a distance from, that Dharma and law will benefit many people, and many people will be happy. It will hurt the world, and it will also seek righteousness and benefit for God and people, and seek peace. Hidden happiness. |
若有法、律尊師樂住遠離，中、下弟子亦樂住遠離者，彼法、律饒益多人，多人得樂，為愍傷世間，亦為天為人求義及饒益，求安隱快樂。」 |
If there is a Dharma and a law that the master is happy to stay away from, and the middle and lower disciples are also happy to stay away from it, then the Dharma and the law will benefit many people, and many people will be happy. In order to harm the world, and also to seek righteousness and benefit for God and mankind, Seek peace and happiness. " |
是時，尊者舍梨子亦在眾中。 |
At that time, the Venerable Sariko was also among the crowd. |
彼時，世尊告曰： |
At that time, the World-Honored One said: |
「舍梨子！汝為諸比丘說法如法，我患背痛，今欲小息。」 |
Sariko! You have taught me the Dharma for all monks. I am suffering from back pain and want to take a short rest. |
尊者舍梨子即受佛教： |
The Venerable Sāliputta accepted Buddhism: |
「唯然。 |
"Wei Ran. |
世尊！」於是，世尊四疊優多羅僧以敷床上，卷僧伽梨作枕，右脇而臥，足足相累，作光明想，正念正智，常念欲起。 |
World Honored One! "Then the World-Honored One spread four folds of Udhara monks on the bed, rolled up Sangha pear as a pillow, and lay down on his right side. He thought brightly, was mindful and wise, and always thought about the desire. |
是時，尊者舍梨子告諸比丘： |
At that time, the Venerable Sāriputta told the monks: |
「諸賢！當知世尊向略說法。 |
"All sages, you should know that the World-Honored One has taught Lue the Dharma. |
若有法、律尊師樂住遠離，上弟子不樂住遠離者，彼法、律不饒益多人，多人不得樂，不為愍傷世間，亦非為天為人求義及饒益，求安隱快樂。 |
If there is a Dharma and a law in which the master is happy to live far away, but his disciples are not happy to live far away, then that Dharma and law will not benefit many people, and many people will not be happy. It is not for the sake of harming the world, nor is it seeking righteousness and benefit for heaven and mankind. , seeking peace and happiness. |
若有法、律尊師樂住遠離，中、下弟子不樂住遠離者，彼法、律不饒益多人，多人不得樂，不為愍傷世間，亦非為天為人求義及饒益，求安隱快樂。 |
If there is a Dharma and a law in which the revered master is happy to live far away, but the middle and lower disciples are not happy to live far away, then that Dharma and law will not benefit many people, and many people will not be happy. It is not for the sake of harming the world, nor is it seeking justice for heaven and mankind Benefit, seek peace and happiness. |
若有法、律尊師樂住遠離，上弟子亦樂住遠離者，彼法、律饒益多人，多人得樂，為愍傷世間，亦為天為人求義及饒益，求安隱快樂。 |
If there is a Dharma and a law that the master is happy to stay at a distance from, and the disciples are also happy to stay at a distance from, that Dharma and law will benefit many people, and many people will be happy. It will hurt the world, and it will also seek righteousness and benefit for God and people, and seek peace. Hidden happiness. |
若有法、律尊師樂住遠離，中、下弟子亦樂住遠離者，彼法、律饒益多人，多人得樂，為愍傷世間，亦為天為人求義及饒益，求安隱快樂。 |
If there is a Dharma and a law that the master is happy to stay away from, and the middle and lower disciples are also happy to stay away from it, then the Dharma and the law will benefit many people, and many people will be happy. In order to harm the world, and also to seek righteousness and benefit for God and mankind, Seek peace and happiness. |
然世尊說此法極略，汝等云何解義？ |
However, the World-Honored One said that this method is very simple. How do you interpret it? |
云何廣分別？」 |
Yun He Guang said goodbye? " |
彼時，眾中或有比丘作如是說： |
At that time, some bhikkhu in the crowd might say this: |
「尊者舍梨子！若諸長老上尊自說： |
"Venerable Sariputra! If all the elders, the Lord, say to themselves: |
『我得究竟智，我生已盡，梵行已立，所作已辦，不更受有，知如真。』 |
"I have attained the ultimate wisdom. My life has ended, my holy life has been established, what I have done has been accomplished, and I will never experience it any more. I know it is true." 』 |
諸梵行者聞彼比丘自說我得究竟智，便得歡喜。」 |
All the Brahmacharyas will be happy when they hear that this bhikkhu says that he has attained ultimate wisdom. " |
復有比丘作如是說： |
Another bhikkhu said: |
「尊者舍梨子！若中、下弟子求願無上涅槃，諸梵行者見彼行已，便得歡喜。 |
"Venerable Sāriputta! If the middle and lower disciples pray for the supreme Nirvana, all the Brahmacharyas will be happy when they see that they have done so. |
如是彼比丘而說此義，不可尊者舍梨子意。」 |
If that bhikkhu says this meaning, the venerable person should not give up the idea of a pear. " |
尊者舍梨子告彼比丘： |
The Venerable Sāriputta told that bhikkhu: |
「諸賢等！聽我為汝說。 |
"All sages! Listen to what I have to say for you. |
諸賢！若有法、律尊師樂住遠離，上弟子不樂住遠離者，上弟子有三事可毀。 |
All sages! If there is a Dharma and a law-honored master who is happy to stay away from it, but a superior disciple is not happy to stay away from it, then there are three things that the superior disciple can do to destroy it. |
云何為三？ |
Why is the cloud three? |
尊師樂住遠離，上弟子不學捨離，上弟子以此可毀。 |
If you respect your master and live far away from him, your disciple will be ruined if he does not learn to renounce. |
尊師若說可斷法，上弟子不斷彼法，上弟子以此可毀。 |
If the respected master says that the Dharma can be broken, and the superior disciple continues that Dharma, the superior disciple can destroy it by using it. |
所可受證，上弟子而捨方便，上弟子以此可毀。 |
What can be realized, if the superior disciple abandons the convenient method, the superior disciple can destroy it. |
若有法、律尊師樂住遠離，上弟子不樂住遠離者，上弟子有此三事可毀。 |
If there is a Dharma and a law-honored master who is willing to stay far away, but a superior disciple is not happy to stay far away, then the superior disciple has these three things that can be destroyed. |
諸賢！若有法、律尊師樂住遠離，中、下弟子不樂住遠離者，中、下弟子有三事可毀。 |
All sages! If there is a Dharma and a respected master who likes to stay far away, but the middle and lower disciples do not like to stay far away, then there are three things that the middle and lower disciples can destroy. |
云何為三？ |
Why is the cloud three? |
尊師樂住遠離，中、下弟子不學捨離，中、下弟子以此可毀。 |
Respecting the teacher is happy to live far away. If the middle and lower disciples do not learn to give up, the middle and lower disciples will be destroyed by this. |
尊師若說可斷法，中、下弟子不斷彼法，中、下弟子以此可毀。 |
If the respected master says that the Dharma can be broken, and the middle and lower disciples can continue that Dharma, the middle and lower disciples can destroy it. |
所可受證，中、下弟子而捨方便，中、下弟子以此可毀。 |
What can be realized by middle and lower disciples is to give up convenient methods, and middle and lower disciples can destroy it. |
若有法、律尊師樂住遠離，中、下弟子不樂住遠離者，中、下弟子有此三事可毀。 |
If there is a Dharma and a respected master who likes to stay far away, but the middle and lower disciples do not like to stay far away, then the middle and lower disciples have these three things that can be destroyed. |
「諸賢！若有法、律尊師樂住遠離，上弟子亦樂住遠離者，上弟子有三事可稱。 |
"All sages! If there is a Dharma and a law, the master is willing to stay away from it, and my disciple is also happy to stay away from it. I, my disciple, can say three things. |
云何為三？ |
Why is the cloud three? |
尊師樂住遠離，上弟子亦學捨離，上弟子以此可稱。 |
Respecting the teacher and living at a distance is a pleasure. My disciple also learns to be renounced. This is what I call my disciple. |
尊師若說可斷法，上弟子便斷彼法，上弟子以此可稱。 |
If the respected master says that the Dharma can be cut off, the disciple will cut off the Dharma, and the disciple can be called this. |
所可受證，上弟子精進勤學，不捨方便，上弟子以此可稱。 |
What can be proved is that the disciple is diligent in studying and does not give up the convenience, and the disciple can be called this. |
諸賢！若有法、律尊師樂住遠離，上弟子亦樂住遠離者，上弟子有此三事可稱。 |
All sages! If there is a Dharma and a law-honored master who is happy to stay away from it, and a superior disciple is also happy to stay away from it, then the superior disciple can be said to have these three things. |
諸賢！若有法、律尊師樂住遠離，中、下弟子亦樂住遠離者，中、下弟子有三事可稱。 |
All sages! If there is a Dharma and a law-honored master who is happy to stay away from it, and the middle and lower disciples are also happy to stay away from it, then the middle and lower disciples can be called three things. |
云何為三？ |
Why is the cloud three? |
尊師樂住遠離，中、下弟子亦學捨離，中、下弟子以此可稱。 |
Respecting the teacher and living at a distance is a pleasure. The middle and lower disciples also learn to give up and stay away. The middle and lower disciples can be called this. |
尊師若說可斷法，中、下弟子便斷彼法，中、下弟子以此可稱。 |
If the respected master says that the Dharma can be cut off, the middle and lower disciples will cut off that Dharma, and the middle and lower disciples can be called this. |
所可受證，中、下弟子精進勤學，不捨方便，中、下弟子以此可稱。 |
What can be achieved is that middle and lower disciples study diligently and diligently, and do not give up convenient methods. Middle and lower disciples can be called this. |
諸賢！若有法、律尊師樂住遠離，中、下弟子亦樂住遠離者，中、下弟子有此三事可稱。」 |
All sages! If there is a Dharma and a respected teacher who is happy to stay away from it, and the middle and lower disciples are also happy to stay away from it, then the middle and lower disciples can be said to have these three things. " |
尊者舍梨子復告諸比丘： |
The Venerable Sāriputta told the monks again: |
「諸賢！有中道能得心住，得定得樂，順法次法，得通得覺，亦得涅槃。 |
"All sages! There is a middle way in which the mind can abide, where concentration and happiness can be attained. By following the Dharma and its laws, one can attain enlightenment and Nirvana. |
諸賢！云何有中道能得心住，得定得樂，順法次法，得通得覺，亦得涅槃？ |
All sages! How can there be a middle way in which the mind can abide, where concentration and happiness can be achieved, where the Dharma can be followed, where enlightenment can be achieved, and Nirvana can also be achieved? |
諸賢！念欲惡，惡念欲亦惡，彼斷念欲，亦斷惡念欲； |
All sages! When thoughts and desires are evil, evil thoughts and desires are also evil; if you give up your thoughts and desires, you will also give up your evil thoughts and desires; |
如是恚、怨結、慳嫉、欺誑、諛諂、無慙、無愧、慢、最上慢、貢高、放逸、豪貴、憎諍。 |
Such are jealousy, resentment, jealousy, deceit, flattery, shamelessness, shamelessness, arrogance, supreme arrogance, high tribute, unrestrained, noble, and hatred of criticism. |
諸賢！貪亦惡，著亦惡，彼斷貪，亦斷著。 |
All sages! Greed is also evil, and attachment is also evil. If you cut off greed, you will also cut off attachment. |
諸賢！是謂中道能得心住，得定得樂，順法次法，得通得覺，亦得涅槃。 |
All sages! This means that the middle way can lead to the abiding of the mind, the attainment of concentration and happiness, the obedience to the Dharma, the understanding of enlightenment, and the attainment of Nirvana. |
「諸賢！復有中道能得心住，得定得樂，順法次法，得通得覺，亦得涅槃。 |
"All sages, there is a middle way that can lead to the abiding of the mind, the attainment of concentration, the attainment of happiness, the obedience to the Dharma, the attainment of enlightenment, and the attainment of Nirvana. |
諸賢！云何復有中道能得心住，得定得樂，順法次法，得通得覺，亦得涅槃？ |
All sages! How can there be a middle way that can lead to the abiding of the mind, the attainment of concentration, the attainment of happiness, the obedience to the Dharma, the enlightenment, and the attainment of Nirvana? |
謂八支聖道，正見乃至正定，是為八。 |
It is said that the eight branches of the noble path, right view and even right concentration, are eight. |
諸賢！是謂復有中道能得心住，得定得樂，順法次法，得通得覺，亦得涅槃。」 |
All sages! This means that there is a middle way that can abide in the mind, achieve concentration and happiness, follow the laws and regulations, gain enlightenment, and also achieve Nirvana. " |
於是，世尊所患即除而得安隱，從臥寤起，結跏趺坐，嘆尊者舍梨子： |
Then, the World-Honored One's troubles were eliminated and he found peace. He got up from his crouching position, sat in lotus position and sighed: |
「善哉！善哉！舍梨子為諸比丘說法如法。 |
"Excellent! Excellent! Sāliputta preached the Dharma to the monks in accordance with the Dharma. |
舍梨子！汝當復為諸比丘說法如法。 |
Give up the pear! You should again teach the Dharma to all the monks. |
舍梨子！汝當數數為諸比丘說法如法。」 |
Give up the pear! You should count the number of bhikkhus and teach them the Dharma. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等當共受法如法，誦習執持。 |
"You should accept the Dharma together, recite it, practice it and uphold it. |
所以者何？ |
So what? |
此法如法，有法有義，為梵行本，得通得覺，亦得涅槃。 |
This Dharma is like Dharma, has Dharma and meaning, and is the foundation of the Brahmacharya. It can lead to enlightenment and Nirvana. |
諸族姓子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，此法如法，當善受持。」 |
The disciples of all clans should shave off their beards and hair, wear cassocks and clothes, and those who believe, abandon their homes, have no family, and learn the Tao, this is the Dharma, and they should be well received and upheld. " |
佛說如是。 |
Buddha said so. |
尊者舍梨子及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Sāliputta and other bhikkhus heard what the Buddha said and followed it with joy. |
求法經第二竟（二千二百八十六字） |
The Second Truth of Seeking the Dharma Sutra (2,286 words) |
中阿含經卷第二十二（七千四百八十二字）（第二小土城誦） |
Volume 22 of the Zhongagama Sutra (7,482 words) (Recited by the Second Xiaotucheng) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 8 穢品 |
Chapter 8 Obscenity |
89. Monk’s Request （八九）比丘請經 |
89. (89) Bhikkhu asks for sutra |
中阿含經卷第二十三 |
Volume 23 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林迦蘭哆園，與大比丘眾俱，受夏坐。 |
At one time, the Buddha was visiting the city of Rajagaha and was sitting with the great bhikkhus in the Kalanduo Garden in the Bamboo Grove. |
爾時，尊者大目揵連告諸比丘： |
At that time, the Venerable Mahamokhara told the monks: |
「諸賢！若有比丘請諸比丘，諸尊，語我、教我、訶我，莫難於我。 |
"All sages! If any bhikkhu invites you, venerable ones, to speak to me, teach me, or teach me, don't do anything difficult for me. |
所以者何？ |
So what? |
諸賢！或有一人戾語，成就戾語法，成就戾語法故，令諸梵行者不語彼，不教、不訶而難彼人。 |
All sages! There may be a person who speaks harshly and develops the grammar of violence. Therefore, he achieves the grammar of violence, so that all the Brahma practitioners do not speak to him, do not teach him, do not criticize him and make it difficult for him. |
諸賢！何者戾語法？ |
All sages! What kind of cruel grammar? |
若有成就戾語法者，諸梵行者不語彼，不教、不訶而難彼人。 |
If there is a person who has achieved ruthless Dharma, the Brahma practitioners will not speak to him, will not teach him, will not give him trouble, and will not give him trouble. |
諸賢！或有一人惡欲、念欲。 |
All sages! There may be a person who has evil desires and desires. |
諸賢！若有人惡欲、念欲者，是謂戾語法。 |
All sages! If someone has evil desires and desires, this is called ruthless grammar. |
如是染行染、不語結住，欺誑諛諂，慳貪嫉妬，無慙無愧，瞋弊惡意，瞋恚語言，訶比丘訶，訶比丘輕慢，訶比丘發露，更互相避而說外事，不語、瞋恚、憎嫉熾盛，惡朋友、惡伴侶，無恩、不知恩。 |
Such behavior is immoral, speechless and stubborn, deceitful and flattering, greedy and jealous, shameless, angry and malicious, angry and harsh in speech, and the bhikkhu will be arrogant. Silent, angry, full of hatred and jealousy, hateful of friends and companions, ungrateful and ungrateful. |
諸賢！若有人無恩、不知恩者，是謂戾語法。 |
All sages! If someone is ungrateful or ungrateful, it is said to be harsh grammar. |
諸賢！是謂諸戾語法。 |
All sages! This is called various violent grammars. |
若有成就戾語法者，諸梵行者不語彼，不教、不訶而難彼人，諸賢！比丘者，當自思量。 |
If there is a person who has achieved ruthless Dharma, all the Brahma practitioners will not speak to him, will not teach him, will not challenge him and make things difficult for him, all sages! Bhikkhus, you should think about it for yourself. |
「諸賢！若有人惡欲、念欲者，我不愛彼； |
"Wise men! If anyone has evil desires or desires, I do not love him; |
若我惡欲、念欲者，彼亦不愛我。 |
If I have evil desires and desire, he will not love me either. |
比丘如是觀，不行惡欲、不念欲者，當學如是。 |
A bhikkhu who observes in this way, who does not act on evil desires and does not think about desires, should learn to do so. |
如是染行染、不語結住，欺誑諛諂，慳貪嫉妬，無慙無愧，瞋弊惡意，瞋瞋語言，訶比丘，訶比丘輕慢，訶比丘發露，更互相避而說外事，不語、瞋恚、憎嫉熾盛，惡朋友、惡伴侶，無恩、不知恩。 |
If you are immoral, silent, deceitful, flattering, greedy, jealous, jealous, angry, malicious, angry and verbal, you will be a bhikkhu, a bhikkhu will be scornful, a bhikkhu will be exposed, and you will avoid talking to each other about foreign affairs. Silent, angry, full of hatred and jealousy, hateful of friends and companions, ungrateful and ungrateful. |
諸賢！若有人無恩、不知恩者，我不愛彼； |
All sages! If someone is ungrateful and ungrateful, I do not love him; |
若我無恩、不知恩者，彼亦不愛我。 |
If I am ungrateful and ungrateful, he will not love me either. |
比丘如是觀，不行無恩、不知恩者，當學如是。 |
A bhikkhu who observes this way should not be ungrateful or ungrateful, but should learn to do so. |
「諸賢！若比丘不請諸比丘，諸尊！語我、教我、訶我，莫難於我。 |
"Sages! If the bhikkhu does not invite the bhikkhus, venerable ones! Speak to me, teach me, and teach me. Don't make it difficult for me. |
所以者何？ |
So what? |
諸賢！或有一人善語，成就善語法，成就善語法故，諸梵行者善語彼，善教、善訶，不難彼人。 |
All sages! There may be a person who is good at speech and grammar, and has good grammar. Therefore, all Brahma practitioners are good at speaking to that person, good at teaching, and good at teaching, and it will not be difficult for him. |
諸賢！何者善語法？ |
All sages! Who is good at grammar? |
若有成就善語法者，諸梵行者善語彼，善教、善訶，不難彼人。 |
If there is a person who has achieved good grammar, and the Brahma practitioners are good at speaking to that person, good at teaching, and good at teaching, it will not be difficult for him. |
諸賢！或有一人不惡欲、不念欲。 |
All sages! Or there may be a person who has no evil desires or desires. |
諸賢！若有人不惡欲、不念欲者，是謂善語法。 |
All sages! If a person does not have evil desires and does not think about desires, he is said to have good grammar. |
如是不染行染、不語結住，不欺誑諛諂，不慳貪嫉妬，不無慙無愧，不瞋弊惡意，不瞋瞋語言，不訶比丘訶，不訶比丘輕慢，不訶比丘發露，不更互相避而說外事，不不語、瞋恚、憎嫉熾盛，不惡朋友、惡伴侶，不無恩、不知恩。 |
In this way, one does not indulge in deeds, does not dwell in words, does not deceive or flatter, is not greedy or envious, is not shy and unashamed, is not angry with malice, is not angry with words, does not tolerate bhikkhus, does not tolerate bhikkhus being scornful, does not tolerate bhikkhus They are not open to each other, do not avoid each other and talk about foreign things, are not silent, are full of anger, hate and jealousy, do not hate friends and partners, are not unkind or ungrateful. |
諸賢！若有人不無恩、不知恩者，是謂善語法。 |
All sages! If someone is not ungrateful or ungrateful, he is said to be good at grammar. |
諸賢！是謂諸善語法。 |
All sages! This is called good grammar. |
若有成就善語法者，諸梵行者善語彼，善教、善訶，不難彼人。 |
If there is a person who has achieved good grammar, and the Brahma practitioners are good at speaking to that person, good at teaching, and good at teaching, it will not be difficult for him. |
諸賢！比丘者當自思量。 |
All sages! Bhikkhus should think for themselves. |
「諸賢！若有人不惡欲、不念欲者，我愛彼人； |
"Wise men! If anyone has no evil desires and no thoughts of desire, I love him; |
若我不惡欲、不念欲者，彼亦愛我。 |
If I have no evil desires and no thoughts of desire, he will also love me. |
比丘如是觀，不行惡欲、不念欲者，當學如是。 |
A bhikkhu who observes in this way, who does not act on evil desires and does not think about desires, should learn to do so. |
如是不染行染、不不語結住，不欺誑諛諂，不慳貪嫉妬，不無慙無愧，不瞋弊惡意，不瞋瞋語言，不訶比丘訶，不訶比丘輕慢，不訶比丘發露，不更互相避而說外事，不不語、瞋恚、憎嫉熾盛，不惡朋友、惡伴侶，不無恩、不知恩。 |
In this way, one is not tainted by deeds, does not dwell in words, is not deceived or flattered, is not greedy or envious, is not shy and unashamed, is not averse to malice, is not averse to speech, is not a bhikkhu, is not a bhikkhu who is scornful, is not abhorrence. Bhikkhus reveal themselves, do not avoid each other and talk about foreign affairs, are not silent, are angry and full of hatred and jealousy, do not hate friends and partners, are not unkind or ungrateful. |
諸賢！若有人不無恩、不知恩者，我愛彼人； |
All sages! If someone is not ungrateful or ungrateful, I love him; |
若我不無恩、不知恩者，彼亦愛我。 |
If I am not ungrateful or ungrateful, he will also love me. |
比丘如是觀，不無恩、不知恩者，當學如是。 |
If a bhikkhu observes this way, he who is not unkind or ungrateful should learn to do so. |
「諸賢！若比丘如是觀者，必多所饒益，我為惡欲、念欲，為不惡欲、念欲耶？ |
"Sages! If a bhikkhu observes like this, he will benefit a lot. Do I have evil desires and thoughts of desires? Do I have non-evil desires and thoughts of desires? |
諸賢！若比丘觀時，則知我是惡欲、念欲者，則不歡悅，便求欲斷。 |
All sages! If a bhikkhu observes this moment, he will know that I am a person of evil desires and thoughts of desires, and he will not be happy, so he will seek for the end of desires. |
諸賢！若比丘觀時，則知我無惡欲、不念欲者，即便歡悅，我自清淨，求學尊法，是故歡悅。 |
All sages! If a bhikkhu meditates and knows that I have no evil desires and do not think about desires, even if I am happy, I am purifying myself and seeking to learn and respect the Dharma, so I am happy. |
諸賢！猶有目人以鏡自照，則見其面淨及不淨。 |
All sages! If a person with eyes looks at himself in a mirror, he will see whether his face is pure or not. |
諸賢！若有目人見面有垢者，則不歡悅，便求欲洗。 |
All sages! If a person with eyes sees a dirty person, he will be displeased and seek to be washed. |
諸賢！若有目人見面無垢者，即便歡悅我面清淨，是故歡悅。 |
All sages! If someone with eyes sees a person without stains, I will be happy even if my face is pure, so I am happy. |
「諸賢！若比丘觀時，則知我行惡欲、念欲者，則不歡悅，便求欲斷。 |
"Sages, if a bhikkhu observes this moment, he will know that if I do evil things or think about desires, I will not be happy, and I will seek to put an end to my desires. |
諸賢！若比丘觀時，則知我不行惡欲、不念欲者，即便歡悅，我自清淨，求學尊法，是故歡悅。 |
All sages! If a bhikkhu contemplates this moment, he will know that I do not carry out evil desires and do not think of desires, even though I am happy, I purify myself and seek to learn and respect the Dharma, so I am happy. |
如是我為染行染，為不染行染； |
Thus I am dyed for the sake of dyeing, and dyed for the sake of non-dying; |
為不語結住，為不不語結住； |
To dwell without words, to dwell without words; |
為欺誑諛諂，為不欺誑諛諂； |
To deceive and flatter, not to deceive and flatter; |
為慳貪嫉妬，為不慳貪嫉妬； |
To be greedy and jealous, not to be greedy and jealous; |
為無慙無愧，為不無慙無愧； |
There is no need to be ashamed, there is no need to be ashamed; |
為瞋弊惡意，為不瞋弊惡意； |
For the sake of anger and malice, for the sake of non-hatred and malice; |
為瞋瞋語言，為不瞋瞋語言； |
It is the language of anger, it is the language of non-anger; |
為訶比丘訶，為不訶比丘訶； |
It's a Bhikkhu, it's a Bhikkhu; it's a Bhikkhu, it's not; |
為訶比丘輕慢，為不訶比丘輕慢； |
He is scorned by a bhikkhu, and he is scorned by a bhikkhu who is not; |
為訶比丘發露，為不訶比丘發露； |
It is revealed for the monk Ha, and it is exposed for the monk Buhe; |
為更互相避，為不更互相避； |
To avoid each other more, to avoid each other more; |
為說外事，為不說外事； |
To talk about foreign affairs, and not to talk about foreign affairs; |
為不語、瞋恚、憎嫉熾盛，為不不語、瞋恚、憎嫉熾盛； |
To be silent, angry, and full of hatred and jealousy; to be silent, angry, and full of hatred and jealousy; |
為惡朋友、惡伴侶，為不惡朋友、惡伴侶； |
To be a bad friend and a bad partner, to be a bad friend and a bad partner; |
為無恩、不知恩，為不無恩，不知恩耶？ |
Is it ungrateful and ungrateful? Is it not ungrateful and ungrateful? |
諸賢！若比丘觀時，則知我無恩、不知恩者，則不歡悅，便求欲斷。 |
All sages! If a bhikkhu observes this moment and realizes that I am unkind and ungrateful, he will not be happy and will give up his desires. |
諸賢！若比丘觀時，則知我不無恩、不知恩者，即便歡悅，我自清淨，求學尊法，是故歡悅。 |
All sages! If a bhikkhu observes this moment and knows that I am not unkind or ungrateful, even if I am happy, I am purifying myself and seeking to learn and respect the Dharma, so I am happy. |
諸賢！猶有目人以鏡自照，則見其面淨及不淨。 |
All sages! If a person with eyes looks at himself in a mirror, he will see whether his face is pure or not. |
諸賢！若有目人見面有垢者，則不歡悅，便求欲洗。 |
All sages! If a person with eyes sees a dirty person, he will be displeased and seek to be washed. |
諸賢！若有目人見面無垢者，即便歡悅我面清淨，是故歡悅。 |
All sages! If someone with eyes sees a person without stains, I will be happy even if my face is pure, so I am happy. |
「諸賢！如是若比丘觀時，則知我無恩、不知恩者，則不歡悅，便求欲斷。 |
"Sages! If a bhikkhu observes this situation and knows that I am unkind and ungrateful, he will not be happy and will give up his desires. |
諸賢！若比丘觀時，則知我不無恩、不知恩者，即便歡悅，我自清淨，求學尊法，是故歡悅。 |
All sages! If a bhikkhu observes this moment and knows that I am not unkind or ungrateful, even if I am happy, I am purifying myself and seeking to learn and respect the Dharma, so I am happy. |
因歡悅故，便得歡喜。 |
Because you are happy, you will be happy. |
因歡喜故，便得止身。 |
Because of joy, one can stop oneself. |
因止身故，便得覺樂。 |
When your body dies, you will feel happy. |
因覺樂故，便得定心。 |
Because you feel happy, you can be calm. |
諸賢！多聞聖弟子因定心故，便見如實、知如真。 |
All sages! The disciples of the Holy Master who have heard a lot, because they have calmed their minds, will see the truth and know the truth. |
因見如實、知如真故，便得厭。 |
Because we see things as they are and know things as they are, we get tired of them. |
因厭故，便得無欲。 |
Because of disgust, there is no desire. |
因無欲故，便得解脫。 |
Because there is no desire, there is liberation. |
因解脫故，便得知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。」 |
Because of liberation, we know liberation, life has ended, the holy life has been established, what we have done has been done, there will be no more feelings, and we know it is true. " |
尊者大目揵連所說如是。 |
This is what the Venerable Mahamokhara said. |
彼諸比丘聞尊者大目揵連所說，歡喜奉行。 |
When the bhikkhus heard what the Venerable Mahamokhara said, they followed it with joy. |
比丘請經第三竟（千五百六十三字） |
The third chapter of the Bhikkhu Sutra (1,563 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 8 穢品 |
Chapter 8 Obscenity |
90. （九〇）知法經 |
90. (90) Knowledge of Dharma Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊拘舍彌在瞿師羅園。 |
At one time, the Buddha was visiting Kosāmi in the Garden of Quṣṭṭhāna. |
爾時，尊者周那告諸比丘： |
At that time, the Venerable Zhouna told the monks: |
「若有比丘作如是說： |
"If any bhikkhu says: |
『我知諸法所可知法而無增伺。』 |
"I know all the dharmas and all the dharmas that can be known without any additional considerations." 』 |
然彼賢者心生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慙、無愧，無惡欲、惡見； |
However, evil arose in the heart of a wise person and persists in it, such as accusations, hatred, anger, stubbornness, stinginess, jealousy, deceit, flattery, no shyness, no shame, no evil desires, no evil views; |
然彼賢者心生惡欲、惡見而住。 |
However, that wise man has evil desires and evil views in his heart. |
諸梵行人知彼賢者不知諸法所可知法而無增伺。 |
Brahma practitioners know that this sage does not know the Dharma and has no knowledge of it. |
所以者何？ |
So what? |
以彼賢者心生增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慙、無愧，無惡欲、惡見。 |
The mind of a wise person arises and abides in the mind of a virtuous person, who is free from quarrels, hatred, anger, stubbornness, parsimony, jealousy, deceit, flattery, without hesitation, without shame, without evil desires or evil views. |
所以者何？ |
So what? |
以彼賢者心生惡欲、惡見而住。 |
That wise man has evil desires and evil views in his heart. |
「諸賢！猶人不富自稱說富，亦無國封說有國封，又無畜牧說有畜牧，若欲用時，則無金、銀、真珠、琉璃、水精、琥珀，無畜牧、米穀，亦無奴婢。 |
"Sages! There are still people who claim to be rich when they are not rich. They do not have state titles, so they say they have state titles, and they do not have livestock, so they have livestock. If you want to use the time, you have no gold, silver, pearls, lapis lazuli, water essence, amber, no livestock, In the rice valley, there are no slaves. |
諸親朋友往詣彼所，而作是說： |
Relatives and friends went to that place and said this: |
『汝實不富自稱說富，亦無國封說有國封，又無畜牧說有畜牧，然欲用時，則無金、銀、真珠、琉璃、水精、琥珀，無畜牧、米穀，亦無奴婢。』 |
"You are not rich. You claim to be rich. You have no national title. You have no national title. You have no livestock, so you have livestock. However, if you want to use it, you have no gold, silver, pearls, lapis lazuli, water essence, amber, no livestock, rice and grain." No slaves. 』 |
如是。 |
If so. |
諸賢！若有比丘作如是說： |
All sages! If any bhikkhu says: |
『我知諸法所可知法而無增伺。』 |
"I know all the dharmas and all the dharmas that can be known without any additional considerations." 』 |
然彼賢者心生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慙、無愧，無惡欲、惡見； |
However, evil arose in the heart of a wise person and persists in it, such as accusations, hatred, anger, stubbornness, stinginess, jealousy, deceit, flattery, no shyness, no shame, no evil desires, no evil views; |
然彼賢者心生惡欲、惡見而住。 |
However, that wise man has evil desires and evil views in his heart. |
諸梵行人知彼賢者不知諸法所可知法而無增伺。 |
Brahma practitioners know that this sage does not know the Dharma and has no knowledge of it. |
所以者何？ |
So what? |
以彼賢者心不向增伺盡、無餘涅槃，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慙、無愧，無惡欲、惡見。 |
The heart of a virtuous person has no desire to increase service, and has no remnants of Nirvana. He is free from accusations, hatred, anger, silence, frugality, jealousy, deceit, flattery, no hesitation, no shame, no evil desires, no evil views. |
所以者何？ |
So what? |
以彼賢者心不向惡見法盡、無餘涅槃。 |
Because of that, the sage's heart does not have evil intentions and sees the end of the Dharma and the nirvana without any remnants. |
「諸賢！或有比丘不作是說： |
"Sages, some monks may say otherwise: |
『我知諸法所可知法而無增伺。』 |
"I know all the dharmas and all the dharmas that can be known without any additional considerations." 』 |
然彼賢者心不生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慙、無愧，無惡欲、惡見，然彼賢者心不生惡欲、惡見而住。 |
However, the heart of a wise person does not arise or allow any evil to arise, and he abides in such a mind as to be content with accusations, hatred, anger, stubbornness, stingyness, jealousy, deceit, flattery, without shame, without shame, without evil desires, and without evil views. The heart of a wise person does not have evil desires or evil views. |
諸梵行人知彼賢者實知諸法所可知法而無增伺。 |
Brahma practitioners know that this sage actually knows all the dharma that can be known without any additional attention. |
所以者何？ |
So what? |
以彼賢者心不生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慙、無愧，無惡欲、惡見。 |
The mind of a virtuous person is free from any evil thoughts and abides in it. He is free from accusations, hatred, anger, stubbornness, stinginess, jealousy, deceit, flattery, no hesitation, no shame, no evil desires, no evil views. |
所以者何？ |
So what? |
以彼賢者心不生惡欲、惡見而住。 |
Therefore, the mind of a wise person does not have any evil desires or evil views. |
「諸賢！猶人大富自說不富，亦有國封說無國封，又有畜牧說無畜牧，若欲用時，則有金、銀、真珠、琉璃、水精、琥珀，有畜牧、米穀，亦有奴婢。 |
"Sages! The Jewish people who are rich say they are not rich. They also have state titles and say they have no state titles, and they have livestock and they say they don't have livestock. If you want to use it, you have gold, silver, pearls, lapis lazuli, water essence, amber, and livestock. There are also slaves in Migu. |
諸親朋友往詣彼所，作如是說： |
All relatives and friends went to that place and said this: |
『汝實大富自說不富，亦有國封說無國封，又有畜牧說無畜牧，然欲用時，則有金、銀、真珠、琉璃、水精、琥珀，有畜牧、米穀，亦有奴婢。』 |
"You are so rich that you say you are not rich. There are also state titles that say there is no state title, and there is livestock that says there is no livestock. However, if you want to use it, you have gold, silver, pearls, lapis lazuli, water essence, amber, livestock, rice and grain. There are slaves. 』 |
如是。 |
If so. |
諸賢！若有比丘不作是說： |
All sages! If any bhikkhu does not do this, he says: |
『我知諸法所可知法而無增伺。』 |
"I know all the dharmas and all the dharmas that can be known without any additional considerations." 』 |
然彼賢者心不生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慙、無愧，無惡欲、惡見，然彼賢者心不生惡欲、惡見而住。 |
However, the heart of a wise person does not arise or allow any evil to arise, and he abides in such a mind as to be content with accusations, hatred, anger, stubbornness, stingyness, jealousy, deceit, flattery, without shame, without shame, without evil desires, and without evil views. The heart of a wise person does not have evil desires or evil views. |
諸梵行人知彼賢者知諸法所可知法而無增伺。 |
Brahma practitioners know that the sage knows all the dharmas and all the dharmas that can be known without any additional attention. |
所以者何？ |
So what? |
以彼賢者心向增伺盡、無餘涅槃，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慙、無愧，無惡欲、惡見。 |
With that sage, all the desires of the mind are exhausted, and there is no remnant of nirvana, such as accusations, hatred, anger, silence, stinginess, jealousy, deceit, flattery, no shyness, no shame, no evil desires, no evil views. |
所以者何？ |
So what? |
以彼賢者心向惡見法盡、無餘涅槃。」 |
With that sage, all the evil thoughts in mind are exhausted, and there is no remnant of Nirvana. " |
尊者周那所說如是。 |
This is what the Venerable Zhouna said. |
彼諸比丘聞尊者周那所說，歡喜奉行。 |
When the bhikkhus heard what the Venerable Zhouna said, they followed it with joy. |
知法經第四竟（八百八十一字） |
The Fourth Truth of the Dharma Sutra (881 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 8 穢品 |
Chapter 8 Obscenity |
91. Cunda’s Inquiry about Views（九一）周那問見經 |
91. Cunda’s Inquiry about Views (91) Cunda’s Inquiry about Views |
我聞如是： |
This is what I heard: |
一時，佛遊拘舍彌，在瞿師羅園。 |
At one time, the Buddha was traveling in Kusami and was in the Garden of Qushira. |
於是，尊者大周那則於晡時從宴坐起，往詣佛所，稽首佛足，却坐一面，白曰： |
Then the Venerable Mahazhou Natse stood up from the banquet in the afternoon, went to the Buddha's place, bowed his head at the Buddha's feet, sat on one side, and said: |
「世尊！世中諸見生而生，謂計有神，計有眾生，有人、有壽、有命、有世。 |
"World Honored One! All things in the world are born and come into existence. It is said that there are gods, there are living beings, there are humans, they have life spans, they have lives, and they have worlds. |
世尊！云何知，云何見，令此見得滅、得捨離，而令餘見不續，不受耶？」 |
World Honored One! How can I know, how can I see that this view will be destroyed and let go, and that the remaining views will not continue and will not be accepted? " |
彼時，世尊告曰： |
At that time, the World-Honored One said: |
「周那！世中諸見生而生，謂計有神，計有眾生，有人、有壽、有命、有世。 |
"Zuna! All things in the world are born. It is said that there are gods, there are living beings, there are people, there are lifespans, there are lives, there are worlds. |
周那！若使諸法滅盡無餘者，如是知、如是見，令此見得滅、得捨離，而令餘見不續、不受，當學漸損。 |
Zhou Na! If you make all dharmas disappear without any residue, know this, see this, let this view be destroyed and let go, and make the remaining views not continue or be ignored, you should learn to gradually lose. |
「周那！於聖法、律中，何者漸損？ |
"Zona! What is gradually diminishing in the holy dharma and laws? |
比丘者，離欲、離惡不善之法，至得第四禪成就遊，彼作是念： |
A bhikkhu who has abandoned desires and evil and unwholesome dharma, and has reached the fourth jhāna, he thinks as follows: |
『我行漸損。』 |
"My business is gradually declining." 』 |
周那！於聖法、律中，不但是漸損，有四增上心現法樂居，行者從是起而復還入，彼作是念： |
Zhou Na! In the holy Dharma and the law, not only is it gradually lost, but there are four ways to increase the mind and manifest the joy of Dharma. The practitioner starts from this and returns to it again, and he thinks like this: |
『我行漸損。』 |
"My business is gradually declining." 』 |
周那！於聖法、律中，不但是漸損，比丘者度一切色想，至得非有想非無想處成就遊，彼作是念： |
Zhou Na! In the holy Dharma and the law, not only is it gradually lost, but the bhikkhu overcomes all the thoughts of color, and reaches the point where there is neither thought nor no thought, and he thinks as follows: |
『我行漸損。』 |
"My business is gradually declining." 』 |
周那！於聖法、律中不但是漸損，有四息解脫，離色得無色，行者從是起當為他說，彼作是念： |
Zhou Na! In the holy dharma and laws, not only is there a gradual loss, but there are four breaths of liberation, leaving form and becoming colorless. From now on, practitioners should speak for others and think like this: |
『我行漸損。』 |
"My business is gradually declining." 』 |
「周那！於聖法、律中不但是漸損。 |
"Zona! Not only are you gradually losing weight in the holy dharma and laws. |
周那！他有惡欲、念欲，我無惡欲、念欲，當學漸損。 |
Zhou Na! He has evil desires and thoughts, but I don’t have evil desires or thoughts. I should learn to do this and gradually become impaired. |
周那！他有害意瞋，我無害意瞋，當學漸損。 |
Zhou Na! He has harmful intentions and I am angry with harmless intentions. We should learn from this and gradually suffer losses. |
周那！他有殺生、不與取、非梵行，我無非梵行，當學漸損。 |
Zhou Na! He kills, does not take, and does not live a holy life. I do not live a holy life, and I should learn to do so gradually. |
周那！他有增伺、諍意、睡眠所纏、調貢高而有疑惑，我無疑惑，當學漸損。 |
Zhou Na! He has increased service, disapproval, troubled by sleep, and has doubts about paying tribute. I have no doubts. I should learn and gradually lose. |
周那！他有瞋結、諛諂、欺誑、無慙、無愧，我有慙愧，當學漸損。 |
Zhou Na! He is angry, flattering, deceitful, and has no shame and no shame. I have shame and should learn from it and gradually suffer. |
周那！他有慢，我無慢，當學漸損。 |
Zhou Na! He is arrogant, but I am not arrogant. I should learn from it and gradually lose it. |
周那！他有增慢，我無增慢，當學漸損。 |
Zhou Na! He is slowing down, but I am not slowing down. I should learn from it and gradually lose it. |
周那！他不多聞，我有多聞，當學漸損。 |
Zhou Na! He doesn't know much, but I know a lot. I should learn from it and gradually lose it. |
周那！他不觀諸善法，我觀諸善法，當學漸損。 |
Zhou Na! He does not observe the good Dharma, but I observe the good Dharma and should learn to do so gradually. |
周那！他行非法惡行，我行是法妙行，當學漸損。 |
Zhou Na! He does illegal and evil deeds, but I do this dharma and wonderful deeds, and I should learn from them and gradually lose my ability. |
周那！他有妄言、兩舌、麤言、綺語、惡戒，我無惡戒，當學漸損。 |
Zhou Na! He has lies, double-tongued words, foul language, idle talk, and evil precepts. I have no evil precepts. I should learn from them and gradually become worse. |
周那！他有不信、懈怠、無念、無定而有惡慧，我無惡慧，當學漸損。 |
Zhou Na! He has unbelief, laziness, no thoughts, and no determination, but he has evil wisdom. I don't have evil wisdom, so I should learn and gradually lose it. |
「周那！若但發心念欲求學諸善法者，則多所饒益，況復身、口行善法耶？ |
Zona! If you only have the intention to learn the good Dharma, you will benefit a lot. How about returning to the body and practicing the good Dharma with your mouth? |
周那！他有惡欲、念欲，我無惡欲、念欲，當發心。 |
Zhou Na! He has evil desires and thoughts, but I don’t have any evil desires or thoughts. I should be motivated. |
周那！他有害意瞋，我無害意瞋，當發心。 |
Zhou Na! He has harmful intentions and is angry, but I have harmless intentions and should be motivated. |
周那！他有殺生、不與取、非梵行，我無非梵行，當發心。 |
Zhou Na! He kills, does not take, and is not a Brahma. I am nothing but a Brahma, so I should be determined. |
周那！他有增伺、諍意、睡眠所纏、調貢高而有疑惑，我無疑惑，當發心。 |
Zhou Na! He has increased sermons, objections, is entangled in sleep, and has doubts about paying tribute. I have no doubts and should be determined. |
周那！他有瞋結、諛諂、欺誑、無慙、無愧，我有慙愧，當發心。 |
Zhou Na! He is angry, flattering, deceitful, and has no shame and shame. If I am ashamed, I should be sincere. |
周那！他有慢，我無慢，當發心。 |
Zhou Na! He is arrogant, but I am not arrogant. I should be determined. |
周那！他有增慢，我無增慢，當發心。 |
Zhou Na! He is slowing down, but I am not slowing down. I should be determined. |
周那！他不多聞，我有多聞，當發心。 |
Zhou Na! He doesn't know much about it, but I know a lot about it, so I should show my intention. |
周那！他不觀諸善法，我觀諸善法，當發心。 |
Zhou Na! He does not observe the good dharma. I observe the good dharma and should arouse my intention. |
周那！他行非法惡行，我行是法妙行，當發心。 |
Zhou Na! He did illegal and evil deeds, but I did the Dharma and wonderful deeds, so I should be determined. |
周那！他有妄言、兩舌、麤言、綺語、惡戒，我無惡戒，當發心。 |
Zhou Na! He has lies, double talk, rough words, idle talk, and evil precepts. I have no evil precepts and should be determined. |
周那！他有不信、懈怠、無念、無定而有惡慧，我無惡慧，當發心。 |
Zhou Na! He has unbelief, laziness, no thoughts, and no determination, but has evil wisdom. I don't have evil wisdom, so I should be determined. |
「周那！猶如惡道與正道對，猶如惡度與正度對。 |
"Jona! Just as the evil path is opposite to the right way, just like the evil way is opposite to the right way. |
如是，周那！惡欲者與非惡欲為對。 |
If so, Zhou Na! Those with evil desires are opposite to those with non-evil desires. |
害意瞋者與不害意瞋為對。 |
Those with harmful intentions are the opposite of those with non-harmful intentions. |
殺生、不與取、非梵行者與梵行為對。 |
Killing, not taking, and non-Brahma conduct are opposite to Brahma conduct. |
增伺、諍意、睡眠、調貢高、疑惑者與不疑惑為對。 |
Those who increase service, disagree, sleep, adjust the tribute high, and have doubts should be corrected by not having doubts. |
瞋結、諛諂、欺誑、無慙、無愧者與慙愧為對。 |
Those who are angry, flattery, deceiver, have no shame, and have no shame are the opposite of shame. |
慢者與不慢為對。 |
Those who are slow and those who are not slow are right. |
增慢者與不增慢為對。 |
Those who are slowing down are the right ones who are not slowing down. |
不多聞者與多聞為對。 |
Those who do not know much are the opposite of those who know much. |
不觀諸善法者與觀諸善法為對。 |
He who does not observe the wholesome dharma is the opposite of observing the wholesome dharma. |
行非法惡行者與行是法妙行為對。 |
Those who do illegal and evil deeds should do the right thing. |
妄言、兩舌、麤言、綺語、惡戒者與善戒為對。 |
Lies, double-tongues, foul language, idle talk, and bad precepts are the opposite of good precepts. |
不信、懈怠、無念、無定、惡慧者與善慧為對。 |
Those with unbelief, laziness, no thoughts, no concentration, and bad wisdom are the opposite of good wisdom. |
「周那！或有法黑，有黑報，趣至惡處。 |
"Zona! There may be black dharma, black retribution, and even evil consequences. |
或有法白，有白報，而得昇上。 |
Perhaps the Dharma is revealed and retribution is obtained, and one can ascend. |
如是，周那！惡欲者，以非惡欲為昇上。 |
If so, Zhou Na! Those who have evil desires should ascend to non-evil desires. |
害意瞋者，以不害意瞋為昇上。 |
Those with harmful intentions and anger will be promoted to those with non-harmful intentions. |
殺生、不與取、非梵行者，以梵行為昇上。 |
Those who kill, do not take, and do not practice Brahma will ascend through Brahma. |
增伺、諍意、睡眠、調貢高、疑惑者，以不疑惑為昇上。 |
Those who increase service, disagree, sleep, adjust tribute, and have doubts are regarded as ascendants without doubts. |
瞋結、諛諂、欺誑、無慙、無愧者，以慙愧為昇上。 |
Those who are angry, flattering, deceitful, and have no shame or shame are promoted. |
慢者，以不慢為昇上。 |
Those who are slow will rise if they are not slow. |
增慢者，以不增慢為昇上。 |
If it is slowing down, it is considered rising if it is not slowing down. |
不多聞者，以多聞為昇上。 |
Those who do not hear much will rise by hearing much. |
不觀諸善法者，以觀諸善法為昇上。 |
Those who do not contemplate all good dharma will rise by contemplating all good dharma. |
行非法惡行者，以行是法妙行為昇上。 |
Those who commit illegal and evil deeds will be promoted by performing these wonderful deeds. |
妄言、兩舌、麤言、綺語、惡戒者，以善戒為昇上。 |
Those who are guilty of lying, double-talk, rough language, idle talk, and bad precepts should be promoted to good precepts. |
不信、懈怠、無念、無定、惡慧者，以善慧為昇上。 |
Those who have no faith, are lazy, have no thoughts, have no concentration, and have bad wisdom will ascend with good wisdom. |
「周那！若有不自調御，他不調御欲調御者，終無是處。 |
"Zona! If someone does not control himself, and he does not control his desire to control, he will be useless in the end. |
自沒溺，他沒溺欲拔出者，終無是處。 |
He who has not drowned himself and has no desire to pull himself out will be useless in the end. |
自不般涅槃，他不般涅槃令般涅槃者，終無是處。 |
Those who do not achieve parinirvana themselves, and those who do not achieve parinirvana and lead to parinirvana, will ultimately be useless. |
周那！若有自調御，他不調御欲調御者，必有是處。 |
Zhou Na! If there is self-control and he does not control the desire to control, there must be something wrong with it. |
自不沒溺，他沒溺欲拔出者，必有是處。 |
Those who are not drowned and want to pull themselves out must be good at something. |
自般涅槃，他不般涅槃令般涅槃者，必有是處。 |
Since Parinirvana, he does not have Parinirvana, and the one who wants to achieve Parinirvana must have something to do with it. |
如是。 |
If so. |
周那！惡欲者，以非惡欲為般涅槃。 |
Zhou Na! Those who have evil desires regard non-evil desires as parinirvana. |
害意瞋者，以不害意瞋為般涅槃。 |
For those who have harmful intentions and aversions, non-harmful intentions and aversions will be parinirvana. |
殺生、不與取、非梵行者，以梵行為般涅槃。 |
Those who kill, do not take, and do not practice Brahma will achieve parinirvana through Brahma. |
增伺、諍意、睡眠、調貢高、疑惑者，以不疑惑為般涅槃。 |
Those who experience increased sermons, disapproval, sleep, high levels of tribute, and doubts will regard the absence of doubts as parinirvana. |
瞋結、諛諂、欺誑、無慙、無愧者，以慙愧為般涅槃。 |
Those who are obsessed with anger, flattery, deceitful, and have no shame or shame will regard shame as parinirvana. |
慢者，以不慢為般涅槃。 |
Those who are slow take nirvana as non-slowness. |
增慢者，以不增慢為般涅槃。 |
For those who slow down, the non-increasing speed will be regarded as parinirvana. |
不多聞者，以多聞為般涅槃。 |
Those who do not hear much will regard hearing much as parinirvana. |
不觀諸善法者，以觀諸善法為般涅槃。 |
Those who do not meditate on all the good dharmas will achieve parinirvana by contemplating all the good dharmas. |
行非法惡行者，以行是法妙行為般涅槃。 |
Those who commit unlawful and evil deeds can achieve parinirvana by performing these wonderful deeds. |
妄言、兩舌、麤言、綺語、惡戒者，以善戒為般涅槃。 |
Those who are guilty of lying, double-tongue, foul language, idle talk, and bad precepts will take good precepts as parinirvana. |
不信、懈怠、無念、無定、惡慧者，以善慧為般涅槃。 |
Those who have no faith, are lazy, have no thoughts, have no concentration, and have bad wisdom will take good wisdom as parinirvana. |
「是為，周那！我已為汝說漸損法，已說發心法，已說對法，已說昇上法，已說般涅槃法。 |
"That's why, Zhouna! I have taught you the Dharma of gradual loss, the Dharma of arousing the mind, the Dharma of the right, the Dharma of ascending, and the Dharma of parinirvana. |
如尊師所為弟子起大慈哀憐念愍傷，求義及饒益，求安隱快樂者，我今已作。 |
Just as the respected master has done for his disciples, I have shown great compassion and sympathy for my disciples, prayed for justice and benefit, and prayed for peace and happiness. I have done so now. |
汝等亦當復自作，至無事處山林樹下空安靜處，坐禪思惟，勿得放逸，勤加精進，莫令後悔。 |
You should also go back to your own work, go to a quiet place under the trees in the mountains and forests where there is nothing to do, sit in meditation and think, don't let go, work harder, and don't regret it. |
此是我之教勅，是我訓誨。」 |
This is my teaching, this is my teaching. " |
佛說如是。 |
Buddha said so. |
尊者大周那及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Mahasūna and other bhikkhus heard what the Buddha said and followed it with joy. |
周那問見經第五竟（千五百七十五字） |
The fifth chapter of Zhou Na Wen’s Seeing Sutra (1,575 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 8 穢品 |
Chapter 8 Obscenity |
92. Simile of Blue and White Lotuses（九二）青白蓮華喻經 |
92. (92) The Blue and White Lotus Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「或有法從身滅，不從口滅； |
“Perhaps there is a dharma that is extinguished from the body but not from the mouth; |
或有法從口滅，不從身滅； |
Perhaps there is a dharma that disappears from the mouth but not from the body; |
或有法不從身口滅，但以慧見滅。 |
Perhaps there is a dharma that does not disappear from the body or mouth, but is destroyed with wisdom. |
「云何法從身滅，不從口滅？ |
"How can it be destroyed from the body but not from the mouth? |
比丘者，有不善身行充滿，具足受持著身，諸比丘見已，訶彼比丘： |
A bhikkhu has a body filled with unwholesome deeds and is capable of accepting and upholding the body. When all the bhikkhus see this, they say to that bhikkhu: |
『賢者！不善身行充滿，具足受持，何為著身？ |
"Sage!" If the body is full of unwholesome deeds and has sufficient acceptance and upholding, what is the attachment to the body? |
賢者！可捨不善身行，修習善身行。』 |
Sage! You can give up your unwholesome conduct and practice good conduct. 』 |
彼於後時，捨不善身行，修習善身行，是謂法從身滅，不從口滅。 |
In the later period, he gave up the good conduct of the body and practiced the good conduct of the body. This means that the Dharma is extinguished from the body and not from the mouth. |
「云何法從口滅，不從身滅？ |
"How can it be destroyed through the mouth and not through the body? |
比丘者，不善口行充滿，具足受持著口，諸比丘見已呵彼比丘： |
If a bhikkhu is full of bad words and deeds, and is capable of receiving and upholding his words, the bhikkhus will see him and say to him: |
『賢者！不善口行充滿，具足受持，何為著口？ |
"Sage!" If you are full of bad words and deeds and have sufficient acceptance and upholding, what is the point of talking? |
賢者！可捨不善口行，修習善口行。』 |
Sage! You can give up your good words and deeds and practice good words and deeds. 』 |
彼於後時，捨不善口行，修習善口行，是謂法從口滅，不從身滅。 |
Later, when he abandons his good speech and practice, he practices good speech and practice. This means that the Dharma is destroyed by the mouth and not by the body. |
「云何法不從身口滅，但以慧見滅？ |
"How can the Dharma not be extinguished by the body and mouth, but be extinguished by the sight of wisdom? |
增伺不從身口滅，但以慧見滅，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慙、無愧，惡欲、惡見，不從身口滅，但以慧見滅。 |
Increased support is not extinguished by the body or mouth, but it is extinguished by wisdom, such as accusations, hatred, anger, stubbornness, stinginess, jealousy, deceit, flattery, no shyness, no shame, evil desires, evil views, etc. It is extinguished from the body and mouth, but it is extinguished by seeing with wisdom. |
是謂法不從身口滅，但以慧見滅。 |
This means that the Dharma does not disappear from the body or mouth, but it is destroyed through wisdom. |
「如來或有觀，觀他人心，知此人不如是修身、修戒、修心、修慧，如修身，修戒、修心、修慧，得滅增伺。 |
“The Tathagata may have some insight into other people’s minds and know that this person would not be able to attain the end of sermons and increase sermons as he cultivates his body, precepts, mind, and wisdom. |
所以者何？ |
So what? |
以此人心生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慙、無愧，得滅惡欲、惡見。 |
In this way, the evil that arises in the human mind increases and persists, such as accusations of lawsuits, hatred, anger, silence, stinginess, jealousy, deceit, flattery, no shame, no shame, then evil desires and evil views can be eliminated. |
所以者何？ |
So what? |
以此人心生惡欲、惡見而住。 |
This kind of person lives with evil desires and evil views in his heart. |
知此人如是修身、修戒、修心、修慧，如修身，修戒、修心、修慧，得滅增伺。 |
I know that if this person cultivates his body, morals, mind, and wisdom in this way, he will achieve annihilation and increase sermons. |
所以者何？ |
So what? |
以此人心不生惡增伺而住，如是諍訟、恚恨、瞋纏、不語結、慳、嫉、欺誑、諛諂、無慙、無愧，得滅惡欲、惡見。 |
In this way, one's mind will be free from any evil thoughts, such as accusations, hatred, anger, lack of restraint, stinginess, jealousy, deceit, flattery, no hesitation, no shame, and the evil desires and views will be eliminated. |
所以者何？ |
So what? |
以此人心不生惡欲、惡見而住。 |
In this way, one's mind will be free from evil desires and evil views. |
猶如青蓮華，紅、赤、白蓮花，水生水長，出水上，不著水。 |
Just like green lotus flowers, red, red and white lotus flowers, they grow from water and grow out of water, but do not touch water. |
如是，如來世間生、世間長，出世間行，不著世間法。 |
In this way, the Tathagata is born in the world, lasts in the world, and acts beyond the world without being attached to the laws of the world. |
所以者何？ |
So what? |
如來、無所著、等正覺，出一切世間。」 |
Tathagata, unattached, fully enlightened, transcends all worlds. " |
爾時，尊者阿難執拂侍佛。 |
At that time, the Venerable Ananda held a whisk and served the Buddha. |
於是，尊者阿難叉手向佛，白曰： |
Then the Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊！此經當名何？ |
"World Honored One! What should be the name of this sutra? |
云何受持？」 |
Why is it supported? " |
於是，世尊告曰： |
Then the World-Honored One said: |
「阿難！此經名為『青白蓮華喻』，汝當如是善受持誦。」 |
Ananda! This sutra is called 'The Parable of the Blue and White Lotus'. You should accept and recite it well in this way. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等當共受此青白蓮花喻經，誦習守持。 |
"You should all receive this blue and white lotus metaphor, recite it, practice it, and uphold it. |
所以者何？ |
So what? |
此青白蓮華喻經，如法有義，是梵行本，致通、致覺，亦致涅槃。 |
This blue and white lotus flower is a metaphor for the sutra, which is as meaningful as the Dharma. It is the foundation of the Brahmacharya, leading to enlightenment, enlightenment, and nirvana. |
若族姓子，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，應當受此青白蓮華喻經，善諷誦持。」 |
If a son of a family name shaves off his beard and hair, wears a cassock, is a believer, has given up his family, is homeless, and is a Taoist scholar, he should receive this blue and white lotus flower metaphor sutra and be good at chanting and upholding it. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘。 |
Venerable Ananda and all the monks. |
聞佛所說，歡喜奉行。 |
After hearing what the Buddha said, follow it with joy. |
青白蓮華喻經第六竟（七百三字） |
The Sixth Principle of the Blue and White Lotus Metaphor Sutra (730 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 8 穢品 |
Chapter 8 Obscenity |
93. Brahmin [Practitioner of ] Purification by Bathing（九三）水淨梵志經 |
93. (93) Shui Jing Brahma Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊欝鞞羅尼連然河岸，在阿耶惒羅尼拘類樹下，初得道時。 |
At one time, the Buddha was traveling on the banks of the Ayarauni River, under a tree like Ayaharani, when he first attained enlightenment. |
於是，有一水淨梵志，中後仿佯往詣佛所。 |
Thereupon, there was a stream of water that purified the mind of Brahma, and he pretended to be going to the Buddha's place. |
世尊遙見水淨梵志來，因水淨梵志故，告諸比丘： |
The World-Honored One saw water purifying the Brahma's mind coming from a distance. Because the water purified the Brahma's mind, he told the bhikkhus: |
「若有二十一穢污於心者，必至惡處，生地獄中。 |
"If there are twenty-one impurities in the heart, he will go to a bad place and be born in hell. |
云何二十一穢？ |
Why is twenty-one dirty? |
邪見心穢、非法欲心穢、惡貪心穢、邪法心穢、貪心穢、恚心穢、睡眠心穢、調悔心穢、疑惑心穢、瞋纏心穢、不語結心穢、慳心穢、嫉心穢、欺誑心穢、諛諂心穢、無慙心穢、無愧心穢、慢心穢、大慢心穢、慢慠心穢、放逸心穢。 |
The mind is filthy with wrong views, the filthy mind with illegal desires, the filthy mind with evil greed, the filthy mind with evil dharma, the filthy mind with greed, the filthy mind with jealousy, the filthy mind with sleep, the filthy mind with regrets, the filthy mind with doubt, the filthy mind with hatred, the filthy mind with silence, and the filthy mind with thrift. The heart is dirty, the heart is jealous, the heart is deceitful, the heart is dirty, the heart is dirty, the heart is unclean, the heart is unclean, the heart is unclean, the heart is arrogant, the heart is arrogant, the heart is filthy, the heart is filthy. |
若有此二十一穢污於心者，必至惡處，生地獄中。 |
Anyone who has these twenty-one impurities in his heart will surely go to a bad place and be reborn in hell. |
猶垢膩衣持與染家，彼染家得，或以淳灰、或以澡豆、或以土漬極浣，令淨此垢膩衣。 |
If you have dirty and greasy clothes and dye them at home, you can use pure ash, bath beans, or earth-stained stains to purify the dirty and greasy clothes. |
染家雖治，或以淳灰、或以澡豆、或以土漬極浣令淨，然此污衣故有穢色。 |
Although the stained clothes can be treated with pure ash, bath beans, or soil stains, the dirty clothes will still have a dirty color. |
如是，若有二十一穢污於心者，必至惡處，生地獄中。 |
In this way, if there are twenty-one impurities in the heart, they will definitely go to a bad place and be reborn in hell. |
云何二十一穢？ |
Why is twenty-one dirty? |
邪見心穢、非法欲心穢、惡貪心穢、邪法心穢、貪心穢、恚心穢、睡眠心穢、調悔心穢、疑惑心穢、瞋纏心穢、不語結心穢、慳心穢、嫉心穢、欺誑心穢、諛諂心穢、無慙心穢、無愧心穢、慢心穢、大慢心穢、慢慠心穢、放逸心穢。 |
The mind is filthy with wrong views, the filthy mind with illegal desires, the filthy mind with evil greed, the filthy mind with evil dharma, the filthy mind with greed, the filthy mind with jealousy, the filthy mind with sleep, the filthy mind with regrets, the filthy mind with doubt, the filthy mind with hatred, the filthy mind with silence, and the filthy mind with thrift. The heart is dirty, the heart is jealous, the heart is deceitful, the heart is dirty, the heart is dirty, the heart is unclean, the heart is unclean, the heart is unclean, the heart is arrogant, the heart is arrogant, the heart is filthy, the heart is filthy. |
若有此二十一穢污於心者，必至惡處，生地獄中。 |
Anyone who has these twenty-one impurities in his heart will surely go to a bad place and be reborn in hell. |
「若有二十一穢不污心者，必至善處，生於天上。 |
"If there are twenty-one people with an unpolluted heart, they will reach a good place and be born in heaven. |
云何二十一穢？ |
Why is twenty-one dirty? |
邪見心穢、非法欲心穢、惡貪心穢、邪法心穢、貪心穢、恚心穢、睡眠心穢、調悔心穢、疑惑心穢、瞋纏心穢、不語心心穢、慳心穢、嫉心穢、欺誑心穢、諛諂心穢、無慙心穢、無愧心穢、慢心穢、大慢心穢、憍慠心穢、放逸心穢。 |
The mind is filthy with wrong views, the filthy mind with illegal desires, the filthy mind with evil greed, the filthy mind with evil dharma, the filthy mind with greed, the filthy mind with jealousy, the filthy mind with sleep, the filthy mind with regrets, the filthy mind with doubt, the filthy mind with hatred, the filthy mind with silence, the filthy mind with thrift. Jealousy is filthy, deception is filthy, flattery is filthy, arrogance is filthy, guilt-free is filthy, arrogance is filthy, arrogance is filthy, cowardice is filthy, and indulgence is filthy. |
若有此二十一穢不污心者，必至善處，生於天上。 |
If there are any of these twenty-one filthy people with an unpolluted heart, they will definitely reach a good place and be born in heaven. |
猶如白淨波羅奈衣持與染家，彼染家得，或以淳灰、或以澡豆、或以土漬極浣令淨； |
Just like the dyeing of white parana clothes and the dyeing of the house, the dyeing of the house may be pure ash, bath beans, or soil stains to make it clean; |
此白淨波羅奈衣，染家雖治，或以淳灰、或以澡豆、或以土漬極浣令淨，然此白淨波羅奈衣本已淨而復淨。 |
Even if this white parana robe is dyed at home, it may be cleaned with pure ash, bath beans, or soil stains. However, this white parana robe is already clean and will be purified again. |
如是若有二十一穢不污心者，必至善處，生於天上。 |
In this way, if there are twenty-one people with an unpolluted heart, they will definitely reach a good place and be born in heaven. |
云何二十一穢？ |
Why is twenty-one dirty? |
邪見心穢、非法欲心穢、惡貪心穢、邪法心穢、貪心穢、恚心穢、睡眠心穢、調悔心穢、疑惑心穢、瞋纏心穢、不語結心穢、慳心穢、嫉心穢、欺誑心穢、諛諂心穢、無慙心穢、無愧心穢、慢心穢、大慢心穢、憍慠心穢、放逸心穢。 |
The mind is filthy with wrong views, the filthy mind with illegal desires, the filthy mind with evil greed, the filthy mind with evil dharma, the filthy mind with greed, the filthy mind with jealousy, the filthy mind with sleep, the filthy mind with regrets, the filthy mind with doubt, the filthy mind with hatred, the filthy mind with silence, and the filthy mind with thrift. The heart is unclean, the heart is jealous, the heart is deceiving, the heart is flattering, the heart is unclean, the heart is unclean, the heart is arrogant, the heart is arrogant, the heart is filthy, the heart is filthy, the heart is filthy. |
若有此二十一穢不污心者，必至善處，生於天上。 |
If there are any of these twenty-one filthy people with an unpolluted heart, they will definitely reach a good place and be born in heaven. |
「若知邪見是心穢者，知已便斷。 |
"If you know that wrong views are caused by a dirty mind, then you will stop them. |
如是非法欲心穢、惡貪心穢、邪法心穢、貪心穢、恚心穢、睡眠心穢、調悔心穢、疑惑心穢、瞋纏心穢、不語結心穢、慳心穢、嫉心穢、欺誑心穢、諛諂心穢、無慙心穢、無愧心穢、慢心穢、大慢心穢、憍慠心穢，若知放逸是心穢者，知已便斷，彼心與慈俱，遍滿十方成就遊。 |
Such as the filthy heart of illicit desires, the filthy heart of evil greed, the filthy heart of evil dharma, the filthy heart of greed, the filthy heart of jealousy, the filthy heart of sleeping, the filthy heart of repentance, the filthy heart of doubt, the filthy heart of anger, the filthy heart of silence, the filthy heart of thrift, the filthy heart of envy. A filthy heart, a filthy heart that deceives, a filthy heart that flatters, a filthy heart that has no shame, a filthy heart that has no guilt, a filthy heart that is arrogant, a filthy heart that is arrogant, and a filthy heart that is cowardly. If you know that letting loose is a filthy heart, you will stop knowing it. With loving-kindness, you can travel throughout the ten directions. |
如是二三四方、四維上下，普周一切，心與慈俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such two, three, four directions, four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the worldly achievements. |
如是，悲、喜心與捨俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
In this way, compassion and joy are combined with equanimity. There is no knot, no resentment, no hatred, and no quarrel. It is extremely broad and great. It has immeasurable good practices and pervades the entire world. |
梵志！是謂洗浴內心，非浴外身。」 |
Brahma! It means bathing the inner mind, not the outer body. " |
爾時，梵志語世尊曰： |
At that time, Brahma said to the Lord: |
「瞿曇！可詣多水河浴。」 |
Qu Tan! You can bathe in many rivers. |
世尊問曰： |
The World Honored One asked: |
「梵志！若詣多水河浴者，彼得何等？」 |
Brahma! If you bathe in many rivers, what is Peter like? |
梵志答曰： |
Fanzhi replied: |
「瞿曇！彼多水河者，此是世間齋潔之相、度相、福相。 |
"Qutan! Those many rivers, this is the sign of fasting and purity in the world, the sign of salvation, and the sign of blessing. |
瞿曇！若詣多水河浴者，彼則淨除於一切惡。」 |
Qu Tan! If one bathes in a river full of water, he will be purified from all evil. " |
爾時，世尊為彼梵志而說頌曰： |
At that time, the World-Honored One spoke in praise of that Brahma Chi: |
「妙好首梵志， 若入多水河， |
"Wonderful and wonderful Shoubrahma, if you enter a river with many rivers, |
是愚常遊戲， 不能淨黑業。 |
It is a foolish game that cannot purify black karma. |
好首何往泉， 何義多水河， |
Where does a good head go to a spring? Why does it mean that there are many rivers? |
人作不善業， 清水何所益？ |
If people do bad deeds, what benefit will clear water have? |
淨者無垢穢， 淨者常說戒， |
A pure person has no dirt or filth. A pure person always talks about precepts. |
淨者清白業， 常得清淨行。 |
Those who are pure will have pure karma and will always have pure conduct. |
若汝不殺生， 常不與不取， |
If you do not kill, you will never give or take, |
真諦不妄語， 常正念正知。 |
Don't lie about the truth, always be mindful and aware. |
梵志如是學， 一切眾生安， |
If Brahma learns this way, may all sentient beings be at peace. |
梵志何還家， 家泉無所淨。 |
How can Fanzhi return home? The home spring is not clean. |
梵志汝當學， 淨洗以善法， |
Brahma, you should learn and purify yourself with good Dharma. |
何須弊惡水， 但去身體垢。」 |
Why bother with water, just to remove body dirt. " |
梵志白佛曰： |
Fanzhi said to Buddha: |
「我亦作是念， |
"I also think this way, |
淨洗以善法， 何須弊惡水。」 |
Use good methods to purify and wash, so why use evil water. " |
梵志聞佛教， 心中大歡喜， |
When Fanzhi heard about Buddhism, he was very happy. |
即時禮佛足， 歸命佛法眾。 |
Immediately bow to the Buddha's feet and return to the Buddha's Dharma assembly. |
梵志白曰： |
Fan Zhibai said: |
「世尊！我已知。 |
"World Honored One! I know it. |
善逝！我已解。 |
Good death! I have solved it. |
我今自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as an upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
好首水淨梵志及諸比丘，聞佛所說，歡喜奉行。 |
The good-headed water-purifying Brahman and the monks heard what the Buddha said and followed it with joy. |
水淨梵志經第七竟（一千二百一十字） |
The seventh chapter of the Shui Jing Brahma Sutra (One Thousand Two Hundred and One Crosses) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 8 穢品 |
Chapter 8 Obscenity |
94. the Monk Kālaka（九四）黑比丘經 |
94. (94) Black Bhikkhu Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在東園鹿母堂。 |
At one time, the Buddha was traveling around the country of Shewei, in the Deer Mother Hall in the East Garden. |
是時，黑比丘鹿母子常憙鬪諍，往詣佛所。 |
At that time, the black bhikkhu, the deer mother and her son often went to visit the Buddha's place. |
世尊遙見黑比丘來，因黑比丘故，告諸比丘： |
The World-Honored One saw the black bhikkhu coming from afar. Because the bhikkhu was black, he told the bhikkhus: |
「或有一人常喜鬪諍，不稱止諍。 |
"There may be a person who always likes to argue, but does not like to stop arguing. |
若有一人常喜鬪諍，不稱止諍者，此法不可樂，不可愛喜，不能令愛念，不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。 |
If there is a person who always likes to argue and does not stop arguing, this method will not make him happy, will not make him happy, will not make him love to think about it, will not make him respect him, will not make him practice it, will not make him uphold it, will not make him win a recluse, and will not make him achieve one intention. , cannot lead to Nirvana. |
「或有一人惡欲，不稱止惡欲。 |
"There may be a person who has evil desires and does not know how to stop them. |
若有一人惡欲，不稱止惡欲者，此法不可樂，不可愛憙，不能令愛念，不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。 |
If a person has evil desires and does not stop them, he will not be happy with this method, will not be loved, cannot be loved, cannot be respected, cannot be practiced, cannot be maintained, cannot be a recluse, cannot be single-minded. , cannot lead to Nirvana. |
「或有一人犯戒、越戒、缺戒、穿戒、污戒，不稱持戒。 |
“If a person violates the precepts, exceeds the precepts, lacks the precepts, wears the precepts, or defiles the precepts, he is not called a keeper of the precepts. |
若有一人犯戒、越戒、缺戒、穿戒、污戒、不稱持戒者，此法不可樂，不可愛憙，不能令愛念、不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。 |
If there is a person who violates the precepts, violates the precepts, lacks the precepts, wears the precepts, defiles the precepts, or does not hold the precepts, this method will not be enjoyable, it will not be loved, it will not be loved, it will not be respected, it will not be practiced, and it will not be upheld. , cannot lead to Samana, cannot lead to single-mindedness, cannot lead to Nirvana. |
「或有一人有瞋纏、有不語結、有慳嫉、有諛諂欺誑、有無慙無愧，不稱慙愧。 |
"There may be a person who is entangled in anger, who is stubborn, who is jealous, who flatters and deceives, who is not ashamed, who is not ashamed. |
若有一人有瞋纏、有不語結、有慳嫉、有諛諂欺誑、有無慙無愧、不稱慙愧者，此法不可樂，不可愛憙，不能令愛念，不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。 |
If there is a person who is entangled in anger, is speechless, is jealous, flatters and deceives, is not ashamed, and does not express shame, this method cannot be happy, cannot be loved, cannot be loved, and cannot be respected. It cannot be practiced, it cannot be maintained, it cannot be attained as a recluse, it cannot be attained as one intention, it cannot be attained as Nirvana. |
「或有一人不經勞諸梵行，不稱經勞諸梵行。 |
"There may be a person who does not engage in the holy life, and does not claim to have experienced the holy life. |
若有一人不經勞諸梵行，不稱經勞諸梵行者，此法不可樂，不可愛憙，不能令愛念，不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。 |
If there is a person who does not practice the Brahma life, and does not say that he has practiced the Brahma life, this Dharma will not make him happy, he will not be loved, he will not be loved, he will not be respected, he will not be practiced, he will not be sustained, and he will not be able to become a recluse. , cannot lead to one intention, cannot lead to Nirvana. |
「或有一人不觀諸法，不稱觀諸法。 |
"There may be a person who does not observe all dharmas and does not claim to observe all dharmas. |
若有一人不觀諸法，不稱觀諸法者，此法不可樂，不可愛憙，不能令愛念，不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。 |
If there is a person who does not observe all dharmas, and does not claim to observe all dharmas, this dharma will not make him happy, he will not love him, he will not be able to love him, he will not be able to respect him, he will not be able to practice it, he will not be able to uphold it, he will not be able to become a recluse, he will not be able to become a recluse. Obtaining one intention cannot lead to Nirvana. |
「或有一人不宴坐，不稱宴坐。 |
“There may be a person who does not sit at a banquet, and is not called a banquet sitter. |
若有一人不宴坐，不稱宴坐者，此法不可樂，不可愛憙，不能令愛念，不能令敬重，不能令修習，不能令攝持，不能令得沙門，不能令得一意，不能令得涅槃。 |
If there is a person who does not sit at a banquet, and is not called a person who sits at a banquet, he will not be happy, he will not be lovable, he will not be loved, he will not be respected, he will not be practiced, he will not be sustained, he will not be able to win ascetics, he will not be single-minded. , cannot lead to Nirvana. |
此人雖作是念： |
Although this person thinks: |
『令諸梵行者供養、恭敬、禮事於我。』 |
"Let all the Brahmacharyas make offerings to me, show respect, and serve me with courtesy." 』 |
然諸梵行者不供養、恭敬、禮事於彼。 |
However, those who practice Brahma do not make offerings to, show respect to, or serve him with courtesy. |
所以者何？ |
So what? |
彼人有此無量惡法，因彼有此無量惡法故，令諸梵行者不供養、恭敬、禮事於彼。 |
That person has this immeasurable evil dharma. Because he has this immeasurable evil dharma, the Brahma practitioners do not make offerings to, show respect to, or do courtesy to him. |
猶如惡馬繫在櫪養，雖作是念： |
Just like a bad horse tied to a stable, even if you think like this: |
『令人繫我著安隱處，與我好飲食、好看視我。』 |
"Let me stay in my safe place, eat and drink with me, and watch me." 』 |
然人不繫著安隱處，不與好飲食、不好看視。 |
However, people do not have a safe place, good food, or good sight. |
所以者何？ |
So what? |
彼馬有惡法，謂極麁弊、不溫良故，令人不繫著安隱處，不與好飲食、不好看視。 |
That horse has bad laws, that is, it is extremely cruel and ungrateful, so it is not easy to stay in a safe place, not to eat well, and not easy to watch. |
如是，此人雖作是念： |
If so, even if this person thinks like this: |
『令諸梵行者供養、恭敬、禮事於我。』 |
"Let all the Brahmacharyas make offerings to me, show respect, and serve me with courtesy." 』 |
然諸梵行者不供養、恭敬、禮事於彼。 |
However, those who practice Brahma do not make offerings to, show respect to, or serve him with courtesy. |
所以者何？ |
So what? |
彼人有此無量惡法，因彼有此無量惡法故，令諸梵行者不供養、恭敬、禮事於彼。 |
That person has this immeasurable evil dharma. Because he has this immeasurable evil dharma, the Brahma practitioners do not make offerings to, show respect to, or do courtesy to him. |
「或有一人不憙鬪諍，稱譽止諍。 |
"There may be a person who does not hesitate to criticize, but only praises and praises him. |
若有一人不憙鬪諍，稱譽止諍者，此法可樂、可愛、可憙，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門，能令得一意，能令得涅槃。 |
If there is a person who does not hesitate to argue and praises the person who stops arguing, this method is pleasant, lovely, and pleasant. It can make him love and think of him, he can make him respect him, he can make him practice it, he can make him hold on to him, he can make him win over ascetics, and he can make him gain one intention. , can lead to nirvana. |
「或有一人不惡欲，稱譽止惡欲。 |
"There may be a person who does not have evil desires and praises him to stop his evil desires. |
若有一人不惡欲，稱譽止惡欲者，此法可樂、可愛、可憙，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門，能令得一意，能令得涅槃。 |
If there is a person who does not have evil desires and praises him who has stopped evil desires, this method is pleasant, lovely, and soothing. It can make him love and think of him, he can make him respect him, he can make him practice it, he can hold him in his heart, he can make him a recluse, and he can make him achieve one intention. , can lead to nirvana. |
「或有一人不犯戒、不越戒、不缺戒、不穿戒、不污戒，稱譽持戒。 |
“There may be a person who does not violate the precepts, does not exceed the precepts, does not lack the precepts, does not wear the precepts, and does not defile the precepts, and he is praised for keeping the precepts. |
若有一人不犯戒、不越戒、不缺戒、不穿戒、不污戒，稱譽持戒者，此法可樂、可愛、可喜，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門、能令得一意，能令得涅槃。 |
If there is a person who does not violate the precepts, does not exceed the precepts, does not lack the precepts, does not wear the precepts, and does not defile the precepts, and praises the person who upholds the precepts, this method is pleasant, lovely, and gratifying. It can make people love you, respect you, practice it, and practice it. By holding it, you can achieve Samana, you can achieve one intention, and you can achieve Nirvana. |
「或有一人無瞋纏、無不語結、無慳嫉、無諛諂欺誑、無無慙無愧，稱譽慙愧。 |
"There may be a person who is not entangled in anger, who is always in vain, who is not jealous, who is not flattering or deceiving, who is not ashamed, and who is ashamed of praise. |
若有一人無瞋纏、無不語結、無慳嫉、無諛諂欺誑、無無慙無愧，稱譽慙愧者，此法可樂、可愛、可喜，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門，能令得一意，能令得涅槃。 |
If there is a person who is not entangled in anger, who is not in vain, who is not jealous, who is not flattering or deceitful, who is not ashamed, who is ashamed of praise, this method is joyful, lovely, and gratifying, and can make him love, respect, and cultivate. Practice can make you maintain it, make you a Samana, make you have one intention, and make you reach Nirvana. |
「或有一人經勞諸梵行，稱譽經勞諸梵行。 |
"There may be a person who has worked hard in the holy life and praises him for his hard work in the holy life. |
若有一人經勞諸梵行，稱譽經勞諸梵行者，此法可樂、可愛、可喜，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門，能令得一意，能令得涅槃。 |
If there is a person who has devoted himself to the holy life and praises him who has devoted himself to the holy life, this method is pleasant, lovely, and gratifying. It can make him love, respect, practice, uphold, and win ascetics. Gaining one intention can lead to Nirvana. |
「或有一人觀諸法，稱譽觀諸法。 |
"There may be a person who observes all dharmas and praises and praises all dharmas. |
若有一人觀諸法，稱譽觀諸法者，此法可樂、可愛、可憙，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門，能令得一意，能令得涅槃。 |
If a person observes all dharmas and praises him who observes all dharmas, this dharma is joyful, lovely, and soothing, can make him love and think about it, can make him respect him, can make him practice it, can make him uphold it, can make him win ascetics, and can make him gain one intention. , can lead to nirvana. |
「或有一人宴坐，稱譽宴坐。 |
“Perhaps there is a person who is sitting at a banquet and is praising him at a banquet. |
若有一人宴坐，稱譽宴坐者，此法可樂、可愛、可憙，能令愛念，能令敬重，能令修習，能令攝持，能令得沙門，能令得一意，能令得涅槃。 |
If someone sits at a banquet and praises the person sitting at the banquet, this method is pleasant, lovely, and refreshing, can make people love you, can make you respect you, can make you practice it, can make you maintain it, can make you gain ascetics, can make you have one intention, can make you have one mind. To achieve nirvana. |
此人雖不作是念： |
Although this person does not think this way: |
『令諸梵行者供養、恭敬、禮事於我。』 |
"Let all the Brahmacharyas make offerings to me, show respect, and serve me with courtesy." 』 |
然諸梵行者供養、恭敬、禮事於彼。 |
However, all the Brahmacharyas make offerings to him, pay respect to him, and serve him with courtesy. |
所以者何？ |
So what? |
彼人有此無量善法，因彼有此無量善法故，令諸梵行者供養、恭敬、禮事於彼。 |
That person has this immeasurable dharma of good deeds. Because he has this dharma of immeasurable good deeds, let all Brahma practitioners make offerings to him, respect him, and do him courtesy. |
猶如良馬繫在櫪養，雖不作是念： |
Just like a good horse tied to a stable, even if you don’t think this: |
『令人繫我著安隱處，與我好飲食、好看視我。』 |
"Let me stay in my safe place, eat and drink with me, and watch me." 』 |
然人繫彼著安隱處，與好飲食、好看視之。 |
However, people stay there in a safe place, with good food, good food, and good sight. |
所以者何？ |
So what? |
彼馬有善法，謂軟調好、極溫良故，令人繫著於安隱處，與好飲食、好看視之。 |
That horse has a good law, that is, it is soft, well tempered, and extremely gentle, so it can be tied to a safe place, fed well, and looked at well. |
如是，此人雖不作是念： |
If this is the case, even though this person does not have such thoughts: |
『令諸梵行者供養、恭敬、禮事於我。』 |
"Let all the Brahmacharyas make offerings to me, show respect, and serve me with courtesy." 』 |
然諸梵行者供養、恭敬、禮事於彼。」 |
However, all the Brahmacharyas make offerings to him, pay respect to him, and serve him with courtesy. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
黑比丘經第八竟（一千五百二十七字） |
The Eighth Principle of the Black Bhikkhu Sutra (1,527 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 8 穢品 |
Chapter 8 Obscenity |
95. maintaining skillful Dharmas（九五）住法經 |
95. (95) Dharma Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我說退善法不住、不增，我說住善法不退、不增，我說增善法不退、不住。 |
"I say that the Dharma that diminishes good will never fade away or increase. I say that the Dharma that maintains good deeds will never fade away or increase. I say that the Dharma that increases good deeds will never fade away or increase. |
云何退善法不住、不增？ |
How can it be that the good Dharma does not persist or increase? |
比丘者，若有篤信、禁戒、博聞、布施、智慧、辯才，阿含及其所得，彼人於此法退、不住、不增，是謂退善法不住、不增。 |
Bhikkhus, if you have deep faith, abstinence, erudition, generosity, wisdom, eloquence, agama and what you have acquired, then this person will not retreat from, abide by, or increase in this dharma. This means that the dharma that retreats from will not abide or increase. |
云何住善法不退、不增？ |
How can we live in a place where good dharma does not recede or increase? |
比丘者，若有篤信、禁戒、博聞、布施、智慧、辯才、阿含及其所得，彼人於此法住不退、不增，是謂住善法不退、不增。 |
Bhikkhus, if you have deep faith, abstinence, erudition, generosity, wisdom, eloquence, agama and what you have gained, then he will abide in this dharma without retreating or increasing. This means that he will abide in the virtuous dharma without retreating or increasing. |
云何增善法不退、不住？ |
How can it be said that the good Dharma does not retreat or persist? |
比丘者，若有篤信、禁戒、博聞、布施、智慧、辯才、阿含及其所得，彼人於此法增不退、不住，是謂增善法不退、不住。 |
Bhikkhus, if you have deep faith, abstinence, erudition, generosity, wisdom, eloquence, agama, and what you have gained, then this dharma will increase without retreating or abiding. This is called a dharma that increases goodness without retreating or abiding. |
「比丘者作如是觀，必多所饒益： |
"Bhikkhus, if you observe like this, you will benefit a lot: |
『我為多行增伺，為多行無增伺？ |
I have increased sermons for many practices, but have no additional sermons for many practices? |
我為多行瞋恚心，為多行無瞋恚心？ |
Do I have a mind of anger because of many actions, or do I have an attitude of non-anger because of many actions? |
我為多行睡眠纏，為多行無睡眠纏？ |
Am I troubled by many walks of sleep, or troubled by many walks of sleeplessness? |
我為多行調貢高，為多行無調貢高？ |
Do I pay tribute to the multi-line tuners, or do I pay tribute to the multi-line tuners? |
我為多行疑惑，為多行無疑惑？ |
Do I have doubts about many things? Do I have doubts about many things? |
我為多行身諍，為多行無身諍？ |
Do I argue with the body because of many practices, or do I argue with the lack of body because of many practices? |
我為多行穢污心，為多行無穢污心？ |
Do I have a filthy heart because of many deeds, or do I have a clean and filthy heart because of many deeds? |
我為多行信，為多行不信？ |
I believe in Duoxing, but I don’t believe in Duoxing? |
我為多行精進，為多行懈怠？ |
Do I work hard for many things and slack off for many things? |
我為多行念，為多行無念？ |
Do I think about many things, or do I think about many things without thinking? |
我為多行定，為多行無定？ |
Am I determined for many actions, or am I undetermined for many actions? |
我為多行惡慧，為多行無惡慧？』 |
Do I have the wisdom to do many evil things, or do I have the wisdom to do no evil? 』 |
「若比丘觀時，則知我多行增伺、瞋恚心、睡眠纏、調貢高、疑惑、身諍、穢污心、不信、懈怠、無念、無定、多行惡慧者，彼比丘欲滅此惡不善法故，便以速求方便，學極精勤，正念正智，忍不令退。 |
"If a bhikkhu observes this time, he will know that I have a lot of thoughts, a mind of anger, a mind that is troubled by sleep, a high level of worship, a doubt, a body, a filthy mind, unbelief, laziness, no thoughts, no concentration, and a lot of evil wisdom. Since a bhikkhu wants to eliminate this evil and unwholesome dharma, he seeks expediency and expediency, studies diligently, is mindful and wise, and endures without retreating. |
猶人為火燒頭、燒衣，急求方便救頭、救衣。 |
The Jews burned their heads and clothes in the fire, and they urgently sought convenience to save their heads and clothes. |
如是比丘欲滅此惡不善法故，便以速求方便，學極精勤，正念正智，忍不令退。 |
Such a bhikkhu wants to eliminate these evil and unwholesome dharmas, so he seeks expediency and expediency, studies diligently, is mindful and wise, and endures without retreating. |
「若比丘觀時，則知我多行無貪伺、無瞋恚心、無睡眠纏、無調貢高、無疑惑、無身諍、無穢污心、有信、有進、有念、有定、多行無惡慧者，彼比丘欲住此善法，不忘、不退修行廣布故，便以速求方便，學極精勤，正念正智，忍不令退。 |
"If a bhikkhu observes this time, he will know that in many of my actions there is no greed, no hatred, no entanglement in sleep, no exaltation, no doubts, no disapproval of the body, no filthy mind, but faith, progress, thoughts, and A bhikkhu who has the wisdom to practice many things and has no evil will abide in this good Dharma, never forget it, never retreat, and practice it widely. Therefore, he will seek expediency quickly, study diligently, be mindful and wise, and endure without retreating. |
猶人為火燒頭、燒衣，急求方便救頭、救衣。 |
The Jews burned their heads and clothes in the fire, and they urgently sought convenience to save their heads and clothes. |
如是比丘欲住此善法，不忘、不退修行廣布故，便以速求方便，學極精勤，正念正智，忍不令退。」 |
If a bhikkhu wishes to abide in this good Dharma, practice it widely and spread it without forgetting it, without retreating, he should seek expediency quickly, study diligently, be mindful and wise, and endure without retreating. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
住法經第九竟（六百三十一字） |
The Ninth Principle of the Dharma Sutra (631 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 8 穢品 |
Chapter 8 Obscenity |
96. Absence（九六）無經 |
96. (ninety-six) no scriptures |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者舍梨子告諸比丘： |
At that time, the Venerable Sāriputta told the monks: |
「諸賢！若有比丘、比丘尼未聞法者不得聞，已聞法者便忘失，若使有法本所修行，廣布誦習，慧之所解，彼不復憶，知而不知。 |
"Sages! If there are bhikkhus and nuns who have not heard the Dharma, they will not be able to hear it. Those who have heard the Dharma will forget it. If there is a Dharma that they practice and practice widely, recite widely and understand with wisdom, they will no longer remember it. They know it but do not know it. |
諸賢！是謂比丘、比丘尼淨法衰退。 |
All sages! This means that the pure Dharma of monks and nuns has declined. |
「諸賢！若有比丘、比丘尼未聞法者便得聞，已聞法者不忘失，若使有法本所修行，廣布誦習，慧之所解，彼常憶念，知而復知。 |
"All sages, if there are monks and nuns who have heard the Dharma before they have heard it, and those who have heard the Dharma do not forget it, if they practice the Dharma, spread it widely, recite it, and understand it with wisdom, they will always remember it and understand it again. Know. |
是謂比丘、比丘尼淨法轉增。 |
This means that the pure Dharma of monks and nuns has increased. |
「諸賢！比丘者當作如是觀： |
"Sages! Bhikkhus, you should consider this: |
『我為有增伺，為無有增伺？ |
Am I increasing my service for the sake of existence, or am I increasing my service for the sake of non-being? |
我為有瞋恚心，為無有瞋恚心？ |
Do I have an angry mind, or do I not have an angry mind? |
我為有睡眠纏，為無有睡眠纏？ |
Am I troubled by sleep, or am I troubled by lack of sleep? |
我為有調貢高，為無有調貢高？ |
Do I pay tribute to those who have it, or do I pay tribute to those who don’t? |
我為有疑惑，為無有疑惑？ |
Why do I have doubts? Why do I have no doubts? |
我為有身諍，為無有身諍？ |
Am I arguing for having a body, or am I arguing for not having a body? |
我為有穢污心，為無有穢污心？ |
Why do I have a dirty mind? Why don’t I have a dirty mind? |
我為有信，為無有信？ |
Why do I have faith, or why don’t I have faith? |
我為有進，為無有進？ |
Why am I making progress, or why am I not making progress? |
我為有念，為無有念？ |
Do I have thoughts or do I have no thoughts? |
我為有定，為無有定？ |
Am I determined to have something or not? |
我為有惡慧，為無有惡慧？』 |
Do I have evil wisdom or do I not have evil wisdom? 』 |
「諸賢！若比丘觀時，則知我有增伺、有瞋恚心、有睡眠纏、有調貢高、有疑惑、有身諍、有穢污心，無信、無進、無念、無定，有惡慧者。 |
"Sages! If a bhikkhu observes, you will know that I have increased service, have an angry mind, am entangled in sleep, have a high tune, have doubts, have body disapproval, have a filthy mind, have no faith, no progress, and no thoughts. There is no stability and there is evil wisdom. |
諸賢！彼比丘欲滅此惡不善法故，便以速求方便，學極精勤，正念正智，忍不令退。 |
All sages! Because the bhikkhu wanted to eliminate this evil and unwholesome dharma, he sought expediency and expediency, studied diligently, was mindful and wise, and endured without retreating. |
諸賢！猶人為火燒頭、燒衣，急求方便救頭、救衣。 |
All sages! The Jews burned their heads and clothes in the fire, and they urgently sought convenience to save their heads and clothes. |
諸賢！如是比丘欲滅此惡不善法故，便以速求方便，學極精勤，正念正智，忍不令退。 |
All sages! Such a bhikkhu wants to eliminate these evil and unwholesome dharmas, so he seeks expediency and expediency, studies diligently, is mindful and wise, and endures without retreating. |
「諸賢！若比丘觀時，則知我無增伺、無瞋恚心、無睡眠纏、無調貢高、無有疑惑、無有身諍、無穢污心，有信、有進、有念、有定、無惡慧者，彼比丘欲住此善法，不忘不退，修行廣布故，便以速求方便，學極精勤，正念正智，忍不令退。 |
"Sages! If a bhikkhu observes this time, you will know that I have no increase in service, no hatred, no entanglement in sleep, no high tune, no doubts, no body qualms, no filthy thoughts, but faith, progress, and A bhikkhu who has mindfulness, concentration, and non-evil wisdom wants to abide in this good Dharma, never forget it, and never retreat. Therefore, he practices it widely and quickly, seeks expediency quickly, studies diligently, is mindful and wise, and endures without retreating. |
猶人為火燒頭、燒衣，急求方便救頭、救衣。 |
The Jews burned their heads and clothes in the fire, and they urgently sought convenience to save their heads and clothes. |
諸賢！如是比丘欲住此善法，不忘不退，修行廣布故，便以速求方便，學極精勤，正念正智，忍不令退。」 |
All sages! If a bhikkhu wants to abide by this good teaching, he will not forget it and will not retreat. He will practice it widely and spread it widely. He will seek expediency quickly, study diligently, be mindful and wise, and be patient and will not retreat. " |
尊者舍梨子所說如是，彼諸比丘聞尊者舍梨子所說，歡喜奉行。 |
This is what the Venerable Sāriputta said. When the bhikkhus heard what the Venerable Sāriputta said, they followed it with joy. |
無經第十竟（五百六十八字） |
The Tenth Unexplained Truth (568 words) |
中阿含經卷第二十三（八千六百五十八字） |
Volume 23 of the Central Agama Sutra (8,658 words) |
中阿含穢品第三竟（萬六千一百四十字）（第二小土城誦） |
The third secret of Chinese and Arab filth (16,140 words) (Second Little Tucheng chant) |
adhyamāgama 中阿含經 |
adhyamāgama the Agama Sutra |
Chapter 9 因品 |
Chapter 9 Because of the product |
97. Causality（九七）大因經 |
97. (97) Great Cause Sutra |
因品第四（有十經）（第二小土城誦） |
Yinpin No. 4 (There are Ten Sutras) (Second Xiaotucheng Chanting) |
中阿含經卷第二十四 |
Book 24 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
因、處、二苦陰 增上心、及念 |
The cause, place, and two suffering yins increase the mind and thoughts |
師子吼、優曇 願、想最在後 |
Master roars, You Tan wishes, I want to be last |
我聞如是： |
This is what I heard: |
一時，佛遊拘樓瘦，在劍磨瑟曇拘樓都邑。 |
At that time, the Buddha was traveling in Kulou, and was in the city of Kulou where Jian Mo Se Tan was. |
爾時，尊者阿難閑居獨處，宴坐思惟，心作是念： |
At that time, the Venerable Ananda was living alone, sitting at a banquet and thinking, and he thought as follows: |
「此緣起甚奇，極甚深，明亦甚深，然我觀見至淺至淺。」 |
The origin of this condition is very strange, extremely deep, and the clarity is also very deep, but my observation is very shallow. |
於是，尊者阿難則於晡時從宴坐起，往詣佛所，稽首佛足，却住一面，白曰： |
Then the Venerable Ananda stood up from the banquet in the afternoon, went to the Buddha's place, bowed his head at the Buddha's feet, stopped on one side, and said: |
「世尊！我今閑居獨處，宴坐思惟，心作是念： |
"World Honored One, I am living alone today, sitting at a banquet and thinking, and I have these thoughts in my mind: |
『此緣起甚奇，極甚深，明亦甚深，然我觀見至淺至淺。』 |
"The origin of this condition is very strange, extremely deep, and the clarity is also very deep, but my observation is very shallow. 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「阿難！汝莫作是念，此緣起至淺至淺。 |
"Ananda! Don't think like this. The origin of this condition is extremely shallow. |
所以者何？ |
So what? |
此緣起極甚深，明亦甚深。 |
This origin is very deep, and the understanding is also very deep. |
阿難！於此緣起不知如真，不見如實，不覺不達故。 |
Ananda! Because of this dependent origin, I don’t know the truth, I don’t see the truth, I don’t realize it, and I don’t realize it. |
念彼眾生如織機相鎖，如蘊蔓草，多有調亂，怱怱喧閙，從此世至彼世，從彼世至此世，往來不能出過生死。 |
Thinking of the sentient beings intertwined like a loom, like weeds gathered together, there are many chaos, hurried and noisy, from this world to that world, from that world to this world, there is no way to pass through life and death. |
阿難！是故知此緣起極甚深，明亦甚深。 |
Ananda! Therefore, we know that this dependent origination is extremely profound, and the understanding is also extremely profound. |
「阿難！若有問者： |
"Ananda! If anyone asks: |
『老死有緣耶？』 |
"Old age and death are destined, right? 』 |
當如是答： |
Answer as follows: |
『老死有緣。』 |
"Old age and death are destined. 』 |
若有問者： |
If anyone has any questions: |
『老死有何緣？』 |
"What's the reason for old age and death?" 』 |
當如是答： |
Answer as follows: |
『緣於生也。』 |
"Because of life." 』 |
阿難！若有問者： |
Ananda! If anyone has any questions: |
『生有緣耶？』 |
"Are you destined to be born?" 』 |
當如是答： |
Answer as follows: |
『生亦有緣。』 |
"Life is destined. 』 |
若有問者： |
If anyone has any questions: |
『生有何緣？』 |
"What's the purpose of life?" 』 |
當如是答： |
Answer as follows: |
『緣於有也。』 |
"Because of existence." 』 |
阿難！若有問者： |
Ananda! If anyone has any questions: |
『有有緣耶？』 |
"Is there a fate?" 』 |
當如是答： |
Answer as follows: |
『有亦有緣。』 |
"There is a destiny. 』 |
若有問者： |
If anyone has any questions: |
『有有何緣？』 |
"What's the connection?" 』 |
當如是答： |
Answer as follows: |
『緣於受也。』 |
"It's due to feeling." 』 |
阿難！若有問者： |
Ananda! If anyone has any questions: |
『受有緣耶？』 |
"Is it destined to receive you?" 』 |
當如是答： |
Answer as follows: |
『受亦有緣。』 |
"Feeling is also predestined. 』 |
若有問者： |
If anyone has any questions: |
『受有何緣？』 |
"What's the reason for feeling?" 』 |
當如是答： |
Answer as follows: |
『緣於愛也。』 |
"Because of love." 』 |
阿難！是為緣愛有受，緣受有有，緣有有生，緣生有老死，緣老死有愁慼，啼哭、憂苦、懊惱皆緣老死有，如此具足純生大苦陰。 |
Ananda! This is because there is feeling due to love, due to feeling, there is birth, due to birth there is old age and death, and due to old age and death there is sorrow. Crying, sorrow, and annoyance are all due to old age and death. This is the great suffering yin of pure birth. |
「阿難！緣生有老死者，此說緣生有老死，當知所謂緣生有老死。 |
"Ananda! There is old age and death in conditioned rebirth. This says that there is old age and death in conditioned rebirth. You should know that there is old age and death in conditioned rebirth. |
阿難！若無生，魚、魚種，鳥、鳥種，蚊、蚊種，龍、龍種，神、神種，鬼、鬼種，天、天種，人、人種，阿難！彼彼眾生隨彼彼處，若無生，各各無生者，設使離生，當有老死耶？」 |
Ananda! If there is no life, fish, fish species, birds, bird species, mosquitoes, mosquito species, dragons, dragon species, gods, gods, ghosts, ghosts, gods, gods, humans, human species, Ananda! If all sentient beings follow each other, if there is no birth, and each one has no birth, if he were to leave life, would there be old age and death? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是老死因、老死習、老死本、老死緣者，謂此生也。 |
"Ananda! Therefore, you should know that the cause of old age and death, the habit of old age and death, the root of old age and death, and the fate of old age and death are called this life. |
所以者何？ |
So what? |
緣生故則有老死。 |
Due to birth, there will be old age and death. |
「阿難！緣有有生者，此說緣有有生，當知所謂緣有有生。 |
"Ananda! There is the existence of existence through conditions. This is the existence of existence through conditions. You should know that there is existence through conditions. |
阿難！若無有，魚、魚種，鳥，鳥種，蚊、蚊種，龍、龍種，神、神種，鬼、鬼種，天、天種，人、人種。 |
Ananda! If not, fish, fish species, birds, bird species, mosquitoes, mosquito species, dragons, dragon species, gods, god species, ghosts, ghost species, heavenly species, human species. |
阿難！彼彼眾生隨彼彼處無有，各各無有者，設使離有，當有生耶？」 |
Ananda! Those living beings follow each other and there is no existence, and each has no existence. If it were separated from existence, should there be existence? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是生因、生習、生本、生緣者，謂此有也。 |
"Ananda! Therefore, you should know that this is the cause of birth, the habit of birth, the origin of birth, and the condition of birth. This is called existence. |
所以者何？ |
So what? |
緣有故則有生。 |
If there is a reason, there will be life. |
「阿難！緣受有有者，此說緣受有有，當知所謂緣受有有。 |
"Ananda! Conditioned feeling has its existence. This says that conditional feeling has its existence. You should know that conditional feeling has its existence. |
阿難！若無受，各各無受者，設使離受，當復有有，施設有有耶？」 |
Ananda! If there is no feeling, and each one has no feeling, then if there is no feeling, then there will be existence again, and there will be existence of charity? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是有因、有習、有本、有緣者，謂此受也。 |
"Ananda! Therefore, you should know that there is a cause, a habit, a foundation, and a predestined relationship. This is called this feeling. |
所以者何？ |
So what? |
緣受故則有有。 |
There is existence because of circumstances. |
「阿難！緣愛有受者，此說緣愛有受，當知所謂緣愛有受。 |
"Ananda! Those who are dependent on love have feelings. This says that there are feelings on the basis of love. You should know that there are feelings due to love. |
阿難！若無愛，各各無愛者，設使離愛，當復有受立於受耶？」 |
Ananda! If there is no love, if each one has no love, then if there is no love, how can there be acceptance again? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是受因、受習、受本、受緣者，謂此愛也。 |
"Ananda! Therefore, you should know that it is the one who receives the cause, the habit, the origin, and the condition. This is called love. |
所以者何？ |
So what? |
緣愛故則有受。 |
Because of love, there is feeling. |
「阿難！是為緣愛有求，緣求有利，緣利有分，緣分有染欲，緣染欲有著，緣著有慳，緣慳有家，緣家有守。 |
"Ananda! It is because of love that there are pursuits, because there is benefit in seeking, there is sharing in benefits, there is desire in love, there is desire in love, there is frugality in there, there is family in being frugal, there is family protection in there. |
阿難！緣守故便有刀杖，鬪諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法，有如此具足純生大苦陰。 |
Ananda! Because of this, there are swords and sticks, slander, flattery, deception, false talk, and double-talk, which cause countless evil and unwholesome dharma. There is such a pure source of great suffering. |
阿難！若無守，各各無守者，設使離守，當有刀杖、鬪諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法耶？」 |
Ananda! If there is no guard, and if everyone is not guarded, if the messenger leaves the guard, there will be swords and sticks, scolding, flattery, deception, false words, double tongues, and countless evil and unwholesome methods? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是刀杖、鬪諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法。 |
"Ananda! Therefore you should know that swords and sticks, slander, flattery, deceit, false words, and double-tongues cause immeasurable evil and unwholesome consequences. |
因是習、是本、是緣者，謂此守也。 |
Because it is a habit, a foundation, and a condition, it is called this abiding. |
所以者何？ |
So what? |
緣守故則有刀杖、鬪諍、諛諂、欺誑、妄言、兩舌，起無量惡不善之法，有如此具足純生大苦陰。 |
Due to conditions, there are swords and sticks, slander, flattery, deception, false talk, and double-talk, which cause countless evil and unwholesome dharma. There are such pure and great suffering yin. |
「阿難！緣家有守者，此說緣家有守，當知所謂緣家有守。 |
"Ananda! The Yuan family has its guardians. This means that the Yuan family has its guardians. You should know that the Yuan family has its guardians. |
阿難！若無家，各各無家者，設使離家，當有守耶？」 |
Ananda! If you have no home, and everyone has no home, if someone leaves home, who should be there to guard it? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是守因、守習、守本、守緣者，謂此家也。 |
"Ananda! Therefore, you should know that those who keep their causes, habits, roots, and fate are called this family. |
所以者何？ |
So what? |
緣家故則有守。 |
Because of family ties, we have to keep it. |
「阿難！緣慳有家者，此說緣慳有家，當知所謂緣慳有家。 |
"Ananda! Those who are destined to be frugal have a family. This saying is that those who are destined to be frugal have a family. You should know that those who are destined to be frugal have a family. |
阿難！若無慳，各各無慳者，設使離慳，當有家耶？」 |
Ananda! If there is no frugality, if everyone has no frugality, then if he leaves the frugality, will he have a home? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是家因、家習、家本、家緣者，謂此慳也。 |
"Ananda! Therefore, one should know that one's family roots, family customs, family roots, and family connections are called frugality. |
所以者何？ |
So what? |
緣慳故則有家。 |
If you are frugal, you will have a family. |
「阿難！緣著有慳者，此說緣著有慳，當知所謂緣著有慳。 |
"Ananda! There is frugality due to dependence. This says there is frugality due to dependence. You should know that there is frugality due to dependence. |
阿難！若無著，各各無著者，設使離著，當有慳耶？」 |
Ananda! If there is no attachment, and each one has no attachment, how can he be frugal if he leaves the attachment? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是慳因、慳習、慳本、慳緣者，謂此著也。 |
"Ananda! Therefore, you should know that those who save causes, save habits, save roots, and save conditions are called this writing. |
所以者何？ |
So what? |
緣著故則有慳。 |
Because of the reason, there is frugality. |
「阿難！緣欲有著者，此說緣欲有著，當知所謂緣欲有著。 |
"Ananda! There is a writer of conditioned desires. This is about the existence of conditioned desires. You should know what is called the existence of conditioned desires. |
阿難！若無欲，各各無欲者，設使離欲，當有著耶？」 |
Ananda! If there is no desire, if everyone has no desire, then if they are free from desire, should they have it? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是著因、著習、著本、著緣者，謂此欲也。 |
"Ananda! Therefore, you should know that it is caused by causes, habits, origins, and conditions. This is called desire. |
所以者何？ |
So what? |
緣欲故則有著。 |
It exists because of desire. |
「阿難！緣分有染欲者，此說緣分有染欲，當知所謂緣分有染欲。 |
"Ananda! Those who have desires due to fate, this is saying that there are desires due to fate. You should know that there are desires due to fate. |
阿難！若無分，各各無分者，設使離分，當有染欲耶？」 |
Ananda! If there is no separation and each has no separation, then if there is separation, then there should be sexual desire? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是染欲因、染欲習、染欲本、染欲緣者，謂此分也。 |
"Ananda! Therefore, you should know that the cause of desire, the habit of desire, the root of desire, and the condition of desire are called this part. |
所以者何？ |
So what? |
緣分故則有染欲。 |
Due to fate, there is lust. |
「阿難！緣利有分者，此說緣利有分，當知所謂緣利有分。 |
Ananda! Those who are divided by favorable conditions and benefits, this is called "partitioned by favorable conditions and benefits." You should know what is called "partitioning by favorable conditions and benefits. |
阿難！若無利，各各無利者，設使離利，當有分耶？」 |
Ananda! If there is no benefit, and each has no benefit, if there is no benefit, should there be a division? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是分因、分習、分本、分緣者，謂此利也。 |
"Ananda! Therefore, you should know that dividing causes, habits, roots, and conditions is called this benefit. |
所以者何？ |
So what? |
緣利故則有分。 |
There is a share due to predestined interests. |
「阿難！緣求有利者，此說緣求有利，當知所謂緣求有利。 |
"Ananda! It is beneficial to seek the fate. This is the saying that seeking the fate is beneficial. You should know that seeking the destiny is beneficial. |
阿難！若無求，各各無求者，設使離求，當有利耶？」 |
Ananda! If there is no seeking, and everyone has no seeking, then it would be beneficial if they were separated from seeking? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是利因、利習、利本、利緣者，謂此求也。 |
"Ananda! Therefore, you should know that it is beneficial to causes, habits, roots, and conditions. This is called seeking. |
所以者何？ |
So what? |
緣求故別有利。 |
Don't do it for the sake of luck. |
「阿難！緣愛有求者，此說緣愛有求，當知所謂緣愛有求。 |
"Ananda! Those who are motivated by love have desires. This says that love by nature has desires. You should know that love by nature has desires. |
阿難！若無愛，各各無愛者，設使離愛，當有求耶？」 |
Ananda! If there is no love, if each one has no love, how can he ask for help if he is separated from love? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是求因、求習、求本、求緣者，謂此愛也。 |
"Ananda! Therefore, you should know that seeking the cause, seeking the habit, seeking the origin, and seeking the fate is called this kind of love. |
所以者何？ |
So what? |
緣愛故則有求。 |
Because of love, there is desire. |
「阿難！欲愛及有愛，此二法因覺、緣覺致來。 |
"Ananda! Desire and love are caused by enlightenment and pratyekabuddha. |
阿難！若有問者： |
Ananda! If anyone has any questions: |
『覺有緣耶？』 |
"Do you think we are destined?" 』 |
當如是答： |
Answer as follows: |
『覺亦有緣。』 |
"I feel that I am destined." 』 |
若有問者： |
If anyone has any questions: |
『覺有何緣？』 |
"What's the connection?" 』 |
當如是答： |
Answer as follows: |
『緣更樂也。』 |
"The fate is more joyful." 』 |
當知所謂緣更樂有覺。 |
You should know what is called the more blissful awareness of fate. |
阿難！若無有眼更樂，各各無眼更樂者，設使離眼更樂，當有緣眼更樂生樂覺、苦覺、不苦不樂覺耶？」 |
Ananda! If there is no more happiness with eyes, and if there is more happiness without eyes, if there is more happiness without eyes, then should there be more happiness with eyes, less pain, less pain, no pleasure? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！若無耳、鼻、舌、身、意更樂，各各無意更樂者。 |
"Ananda! If there is no more happiness in the ears, nose, tongue, body, and mind, each of them has no intention of being more happy. |
設使離意更樂，當有緣意更樂生樂覺、苦覺、不苦不樂覺耶？」 |
Suppose that in order to make the separated mind more happy, should there be a predestined mind to be more happy and give rise to the consciousness of happiness, the consciousness of suffering, the consciousness of neither pain nor pleasure? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是覺因、覺習、覺本、覺緣者，謂此更樂也。 |
"Ananda! Therefore, you should know that this is the cause, habit, origin, and condition of awareness. This is said to be more blissful. |
所以者何？ |
So what? |
緣更樂故則有覺。 |
The reason is more joyful, so there is awareness. |
「阿難！若有問者： |
"Ananda! If anyone asks: |
『更樂有緣耶？』 |
"Would you be more happy to have fate?" 』 |
當如是答： |
Answer as follows: |
『更樂有緣。』 |
"More happiness and destiny." 』 |
若有問者： |
If anyone has any questions: |
『更樂有何緣？』 |
"What's the reason for Geng Le?" 』 |
當如是答： |
Answer as follows: |
『緣名色也。』 |
"Destiny is due to name and color." 』 |
當知所謂緣名色有更樂。 |
You should know that the so-called conditioned name and form lead to greater happiness. |
阿難！所行、所緣有名身，離此行、離此緣有有對更樂耶？」 |
Ananda! What you do and what you do has a name and a body. Is there any happiness apart from this behavior and this connection? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！所行、所緣有色身，離此行、離此緣有增語更樂耶？」 |
Ananda! What you do and what you do has a physical body. How much happier will you be if you are separated from this behavior and this connection? |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「設使離名身及色身，當有更樂施設更樂耶？」 |
If we were to leave the name and body, how could we have more happiness and happiness? |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是更樂因、更樂習、更樂本、更樂緣者，謂此名色也。 |
"Ananda! Therefore, you should know that this is the cause of more happiness, the habit of more happiness, the origin of more happiness, and the condition of more happiness. It is called this name and form. |
所以者何？ |
So what? |
緣名色故則有更樂。 |
Dependent on name and form, there is greater happiness. |
「阿難！若有問者： |
"Ananda! If anyone asks: |
『名色有緣耶？』 |
"Name and form are destined?" 』 |
當如是答： |
Answer as follows: |
『名色有緣。』 |
"Name and form are destined. 』 |
若有問者： |
If anyone has any questions: |
『名色有何緣？』 |
"What is the connection between name and form?" 』 |
當如是答： |
Answer as follows: |
『緣識也。』 |
"Knowledge of destiny." 』 |
當知所謂緣識有名色。 |
You should know that the so-called conditioned consciousness has name and form. |
阿難！若識不入母胎者，有名色成此身耶？」 |
Ananda! If consciousness does not enter the mother's womb, how can the body be formed by name and form? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！若識入胎即出者，名色會精耶？」 |
Ananda! If consciousness emerges immediately after entering the womb, will name and form be refined? |
答曰： |
Answer: |
「不會。」 |
Won't. |
「阿難！若幼童男童女、識初斷壞不有者，名色轉增長耶？」 |
Ananda! If a child, a boy or a girl, has lost consciousness at first, how can his name and form grow? |
答曰： |
Answer: |
「不也。」 |
No. |
「阿難！是故當知是名色因、名色習、名色本、名色緣者，謂此識也。 |
"Ananda! Therefore, you should know that the cause of name and form, the habit of name and form, the origin of name and form, and the condition of name and form are called this consciousness. |
所以者何？ |
So what? |
緣識故則有名色。 |
Because of conditional consciousness, there is name and form. |
「阿難！若有問者： |
"Ananda! If anyone asks: |
『識有緣耶？』 |
"Knowledge is destined?" 』 |
當如是答： |
Answer as follows: |
『識亦有緣。』 |
"Xie is also destined." 』 |
若有問者： |
If anyone has any questions: |
『識有何緣？』 |
"What is the origin of consciousness?" 』 |
當如是答： |
Answer as follows: |
『緣名色也。』 |
"Destiny is due to name and color." 』 |
當知所謂緣名色有識。 |
You should know the so-called condition, name, form and consciousness. |
阿難！若識不得名色，若識不立、不倚名色者，識寧有生、有老、有病、有死、有苦耶？」 |
Ananda! If the consciousness does not have name and form, if the consciousness is not established and does not rely on name and form, then the consciousness would rather have birth, old age, disease, death, and suffering? " |
答曰： |
Answer: |
「無也。」 |
Nothing. |
「阿難！是故當知是識因、識習、識本、識緣者，謂此名色也。 |
"Ananda! Therefore, you should know that the cause of consciousness, the habit of consciousness, the origin of consciousness, and the condition of consciousness are called this name and form. |
所以者何？ |
So what? |
緣名色故則有識。 |
Dependent on name and form, there is consciousness. |
阿難！是為緣名色有識，緣識亦有名色，由是增語，增語說傳，傳說可施設有，謂識、名色共俱也。 |
Ananda! This is due to the fact that there is consciousness due to name and form, and there is also name and form due to the condition. Therefore, there are more words, more words and legends, and legends can be set up, which means that knowledge, name and form are all combined. |
阿難！云何有一見有神耶？」 |
Ananda! How can you ever see a god? " |
尊者阿難白世尊曰： |
Venerable Ananda said to the World Honored One: |
「世尊為法本，世尊為法主，法由世尊，唯願說之，我今聞已，得廣知義。」 |
The World Honored One is the source of the Dharma, the World Honored One is the Lord of the Dharma, and the Dharma comes from the World Honored One. I only wish to speak it. Now that I have heard it, I understand its meaning widely. |
佛便告曰： |
The Buddha then said: |
「阿難！諦聽，善思念之，我當為汝分別其義。」 |
Ananda! Listen carefully and meditate on it carefully. I will distinguish its meaning for you. |
尊者阿難受教而聽。 |
The Venerable Ananda was taught and listened. |
佛言： |
Buddha said: |
「阿難！或有一見覺是神，或復有一不見覺是神，見神能覺，然神法能覺。 |
"Ananda! There may be a God who is awakened by sight, or there is a God who is not awakened by sight. One can be awakened by seeing God, but the divine Dharma can be awakened. |
或復有一不見覺是神，亦不見神能覺，然神法能覺，但見神無所覺。 |
Or there is a God who is not aware of it, and the God who is not aware of it is aware of it. However, the divine Dharma is aware of it, but the God who is seen is not aware of it. |
阿難！若有一見覺是神者，應當問彼： |
Ananda! If there is someone who you think is a god, you should ask him: |
『汝有三覺： |
"You have three consciousnesses: |
樂覺、苦覺、不苦不樂覺，汝此三覺為見何覺？ |
The consciousness of pleasure, the consciousness of suffering, the consciousness of neither pain nor pleasure. What do you think of these three consciousnesses? |
是神耶？』 |
Is it God? 』 |
阿難！當復語彼： |
Ananda! Say to him again: |
『若有覺樂覺者，彼於爾時二覺滅： |
"If there is a person who experiences joy and happiness, his two consciousnesses will cease at that time: |
苦覺、不苦不樂覺，彼於爾時唯覺樂覺。 |
There is neither pain nor pleasure, but he only feels pleasure at that time. |
樂覺者，是無常法、苦法、滅法。 |
Those who are happy and enlightened are impermanent dharma, suffering dharma, and cessation dharma. |
若樂覺已滅，彼不作是念，非為神滅耶？』 |
If the feeling of happiness has been extinguished, and he does not have this thought, is it not because of God that it has been extinguished? 』 |
阿難！若復有一覺苦覺者，彼於爾時二覺滅： |
Ananda! If one awakens to suffering again, his two awakenings will cease at that time: |
樂覺、不苦不樂覺，彼於爾時唯覺苦覺。 |
There is neither pleasure nor pain, but only pain at that time. |
苦覺者，是無常法、苦法、滅法。 |
Those who are aware of suffering are impermanent dharma, suffering dharma, and cessation dharma. |
若苦覺已滅，彼不作是念，非為神滅耶？ |
If the consciousness of suffering has been extinguished, and he does not have this thought, is it not for the sake of God that it has been extinguished? |
阿難！若復有一覺不苦不樂覺者，彼於爾時二覺滅： |
Ananda! If there is one more awakening of neither pain nor pleasure, then the two awakenings will cease: |
樂覺、苦覺，彼於爾時唯覺不苦不樂覺。 |
Pleasure and pain, at that time he only felt neither pain nor pleasure. |
不苦不樂覺者，是無常法、苦法、滅法。 |
Those who are neither suffering nor happy are impermanent dharma, suffering dharma, and cessation dharma. |
若不苦不樂覺已滅，彼不作是念，非為神滅耶？ |
If the feeling of neither pain nor pleasure has been extinguished, and he does not have this thought, is he not extinguishing it for God? |
阿難！彼如是無常法但離苦樂，當復見覺是神耶？」 |
Ananda! If he is so impermanent and free from happiness and suffering, how can he realize that he is God again? " |
答曰： |
Answer: |
「不也。」 |
No. |
「阿難！是故彼如是無常法但離苦樂，不應復見覺是神也。 |
"Ananda! Therefore, such an impermanent dharma is separated from suffering and happiness and should not be recognized as a god again. |
阿難！若復有一不見覺是神，然神能覺，見神法能覺者，應當語彼： |
Ananda! If there is a God who cannot be seen and awakened, but a God can be awakened and can be awakened by seeing the divine Dharma, he should say to him: |
『汝若無覺者，覺不可得，不應說是我所有。』 |
"If you are not aware and feel that it is inaccessible, you should not say that it is mine." 』 |
阿難！彼當復如是見覺不是神，然神能覺，見神法能覺耶？」 |
Ananda! When he sees and feels like this, he is not a god. However, if a god can feel, how can he feel when he sees the divine law? " |
答曰： |
Answer: |
「不也。」 |
No. |
「阿難！是故彼不應如是見覺非神，神能覺，見神法能覺。 |
"Ananda! That's why he shouldn't be able to see that he is not a god. God can be aware of it, and he can be aware of the divine Dharma. |
阿難！若復有一不見覺是神，亦不見神能覺，然神法能覺，但見神無所覺者，應當語彼： |
Ananda! If there is a God who does not see consciousness, and there is no God who can be aware of it, but the divine Dharma can be perceived, but there is no consciousness of God, you should say to him: |
『汝若無覺都不可得，神離覺者，不應神清淨。』 |
"If you are not aware, you will not be able to achieve it. If your spirit is separated from enlightenment, your spirit should not be pure." 』 |
阿難！彼當復見覺非神，亦不見神能覺、神法能覺，但見神無所覺耶？」 |
Ananda! When he sees that consciousness is not a god, he does not see a god who can be aware of it, or a divine law that can be aware of it, but he sees a god who is not aware of it? " |
答曰： |
Answer: |
「不也。」 |
No. |
「阿難！是故彼不應如是見覺非神，亦不見神能覺、神法能覺，但見神無所覺，是謂有一見有神也。 |
"Ananda! That is why he should not see that he is not a god, nor can he see a god or a god, but he can see a god without being aware of it. This means that there is a god in sight. |
阿難！云何有一不見有神耶？」 |
Ananda! Why is it that there is no God? " |
尊者阿難白世尊曰： |
Venerable Ananda said to the World Honored One: |
「世尊為法本，世尊為法主，法由世尊，唯願說之，我今聞已，得廣知義。」 |
The World Honored One is the source of the Dharma, the World Honored One is the Lord of the Dharma, and the Dharma comes from the World Honored One. I only wish to speak it. Now that I have heard it, I understand its meaning widely. |
佛便告曰： |
The Buddha then said: |
「阿難！諦聽，善思念之，我當為汝分別其義。」 |
Ananda! Listen carefully and meditate on it carefully. I will distinguish its meaning for you. |
尊者阿難受教而聽。 |
The Venerable Ananda was taught and listened. |
佛言： |
Buddha said: |
「阿難！或有一不見覺是神，亦不見神能覺，然神法能覺，亦不見神無所覺。 |
"Ananda! There may be a god who is not aware of it, and there is no god who is aware of it. However, there is a god who is aware of the Dharma, and there is no god who is aware of it. |
彼如是不見已，則不受此世間，彼不受已，則不疲勞，不疲勞已，便般涅槃，我生已盡，梵行已立，所作已辦，不更受有，知如真。 |
If he does not see himself, he will not be in this world. If he does not see himself, he will not be tired. If he is not tired, he will reach parinirvana. My life will be over, the holy life has been established, what I have done has been done, and I will not feel any more. I know it is true. . |
阿難！是謂增語，增語說傳，傳說可施設有，知是者，則無所受。 |
Ananda! This is called adding words, adding words and sayings, and legends can be used to create things. But those who know this will not receive anything. |
阿難！若比丘如是正解脫者，此不復有見如來終，見如來不終，見如來終、不終，見如來亦非終亦非不終，是謂有一不見有神也。 |
Ananda! If a bhikkhu is truly liberated in this way, he will no longer see the Tathagata as the end, see the Tathagata as the end, see the Tathagata as the end, and not end, see the Tathagata as neither the end nor the end, and see the Tathagata as neither the end nor the end. |
阿難！云何有一有神施設而施設耶？」 |
Ananda! How can there be a god who provides facilities and facilities? " |
尊者阿難白世尊曰： |
Venerable Ananda said to the World Honored One: |
「世尊為法本，世尊為法主，法由世尊，唯願說之，我今聞已，得廣知義。」 |
The World Honored One is the source of the Dharma, the World Honored One is the Lord of the Dharma, and the Dharma comes from the World Honored One. I only wish to speak it. Now that I have heard it, I understand its meaning widely. |
佛便告曰： |
The Buddha then said: |
「阿難！諦聽，善思念之，我當為汝分別其義。」 |
Ananda! Listen carefully and meditate on it carefully. I will distinguish its meaning for you. |
尊者阿難受教而聽。 |
The Venerable Ananda was taught and listened. |
佛言： |
Buddha said: |
「阿難！或有一少色是神施設而施設。 |
"Ananda! There may be a few colors that are given by gods. |
或復有一非少色是神施設而施設，無量色是神施設而施設。 |
Or there is a non-small color that is provided by God, and an infinite color is provided by God. |
或復有一非少色是神施設而施設，亦非無量色是神施設而施設，少無色是神施設而施設。 |
Perhaps there is one thing that is not a small amount of color, it is a gift of God, it is not an infinite color, it is a gift of God, and it is not a small color, it is a gift of God. |
或復有一非少色是神施設而施設，亦非無量色是神施設而施設，亦非少無色是神施設而施設，無量無色是神施設而施設。 |
Perhaps there is one thing that is not a few colors, it is a gift of God, it is not an infinite color, it is a gift of God, it is not a few and colorless, it is a gift of God, and it is not infinite color, it is a gift of God. |
「阿難！若有一少色是神施設而施設者，彼今少色是神施設而施設，身壞命終，亦如是說、亦如是見，有神若離少色時，亦如是如是思，彼作如是念。 |
"Ananda! If there is a small form that is provided by God, and the current small form is provided by God, and the body breaks down and dies, it is also said and seen in the same way. If there is a God who leaves the small form, Thinking like this, he thinks like this. |
阿難！如是有一少色是神施設而施設，如是有一少色是神見著而著。 |
Ananda! In this way, there is a small amount of color that God provides and provides, and in this way, there is a small amount of color that God sees and creates. |
「阿難！若復有一非少色是神施設而施設，無量色是神施設而施設者，彼今無量色是神施設而施設，身壞命終，亦如是說、亦如是見，有神若離無量色時，亦如是如是思，彼作如是念。 |
"Ananda! If there is a non-lesser form that God has provided and provided, and an immeasurable form that God has provided and provided, then the present infinite form is provided by God and provided, and the body will be destroyed and life will end, so it is said, In the same way, when he sees that there is a god separated from immeasurable form, he thinks in the same way and thinks in the same way. |
阿難！如是有一無量色是神施設而施設，如是無量色是神見著而著。 |
Ananda! In this way, there is immeasurable color, which is provided by God, and in this way, there is immeasurable color, which is seen and created by God. |
「阿難！若復有一非少色是神施設而施設，亦非無量色是神施設而施設，少無色是神施設而施設者，彼今少無色是神施設而施設，身壞命終，亦如是說、亦如是見，有神若離少無色時，亦如是如是思，彼作如是念。 |
"Ananda! If there is another person who is not a little color, it is a gift of God, it is not an infinite color, it is a gift of God, and it is not a little colorless thing, it is a gift of God, then the less colorless one is a gift of God It is the same that it is said and seen that it is the same when the body is destroyed and the life is gone. When there is a spirit, if there is little and no form, it is also the same and the same is the thought. |
阿難！如是有一少無色是神施設而施設，如是有一少無色是神見著而著。 |
Ananda! In this way, there is a small amount of colorless things that God has provided and provided, and in this way, there is a small amount of colorless things that God has seen and created. |
「阿難！若復有一非少色是神施設而施設，亦非無量色是神施設而施設，亦非少無色是神施設而施設，無量無色是神施設而施設者，彼今無量無色是神施設而施設，身壞命終，亦如是說、亦如是見，有神若離無量無色時，亦如是如是思，彼作如是念。 |
"Ananda! If there is another thing, it is not a little color that is given by God. It is not an infinite color that is given by God. It is not a little colorless that is given by God. It is not a little colorless thing that is given by God. As for those who give, the immeasurable and colorless gods are giving and giving. When the body breaks down and the life ends, it is also said and seen in the same way. If there is a god who is away from the immeasurable and formless, he will think like this, and he will think like this. |
阿難！如是有一無量無色是神施設而施設，如是有一無量無色是神見著而著，是謂有一有神施設而施設也。 |
Ananda! In this way, there is an immeasurable and colorless God who provides and provides it. In this way, there is an immeasurable and colorless God who sees and creates it. This means that there is a God who provides and provides it. |
「阿難！云何有一無神施設而施設耶？」 |
Ananda! How can anyone provide facilities without God's facilities? |
尊者阿難白世尊曰： |
Venerable Ananda said to the World Honored One: |
「世尊為法本，世尊為法主，法由世尊，唯願說之，我今聞已，得廣知義。」 |
The World Honored One is the source of the Dharma, the World Honored One is the Lord of the Dharma, and the Dharma comes from the World Honored One. I only wish to speak it. Now that I have heard it, I understand its meaning widely. |
佛便告曰： |
The Buddha then said: |
「阿難！諦聽，善思念之，我當為汝分別其義。」 |
Ananda! Listen carefully and meditate on it carefully. I will distinguish its meaning for you. |
尊者阿難受教而聽。 |
The Venerable Ananda was taught and listened. |
佛言： |
Buddha said: |
「阿難！或有一非少色是神施設而施設，亦非無量色是神施設而施設，亦非少無色是神施設而施設，亦非無量無色是神施設而施設。 |
"Ananda! There may be something that is not a few forms, which are given by gods. It is not an infinite form, which is a gift of gods. It is not a few and colorless, which is a gift of gods. It is not an infinite color, which is a gift of gods. Facilities and facilities. |
阿難！若有一非少色是神施設而施設者，彼非今少色是神施設而施設，身壞命終，亦不如是說、亦不如是見，有神若離少色時，亦不如是如是思，亦不作如是念。 |
Ananda! If there is a non-lesser form that is given by God, and that is not the present little form but is given by God, and the body breaks down and dies, it is not as good as saying or seeing it. If there is a God who is away from the less form, It is better to think like this, and not to think like this. |
阿難！如是有一非少色是神施設而施設，如是有一非少色是神不見著而著。 |
Ananda! In this way, there is a non-lesser color which is provided by God. In this way, there is a non-lesser color which is created by God without being seen. |
「阿難！若復有一非無量色是神施設而施設者，彼非今無量色是神施設而施設，身壞命終，亦不如是說、亦不如是見，有神若離無量色時，亦不如是如是思，亦不作如是念。 |
"Ananda! If there is another thing that is not immeasurable and is provided by God, and it is not the present immeasurable form that is provided and provided by God, and the body breaks down and dies, it is not as good as this, it is not as good as this. If there is God, When you are away from immeasurable form, it is not as good to think like this, nor to think like this. |
阿難！如是有一非無量色是神施設而施設，如是有一非無量色是神不見著而著。 |
Ananda! In this way, there is non-infinite color that is provided by God, and in this way there is non-infinite color that is created by God without being seen. |
「阿難！若復有一非少無色是神施設而施設者，彼非今少無色是神施設而施設，身壞命終，亦不如是說、亦不如是見，有神若離少無色時，亦不如是如是思，亦不作如是念。 |
"Ananda! If there were another person who was not a little colorless and was given by God, and he was not a little colorless and was given by God, and his body was destroyed and he died, it would not be better to say it or see it like this. If God is away from being small and formless, it is better to think like this, and he will not think like this. |
阿難！如是有一非少無色是神施設而施設，如是有一非少無色是神不見著而著。 |
Ananda! In this way, there is a non-little colorless thing which is provided by God. In this way, there is a non-little colorless thing which God does not see. |
「阿難！若復有一非無量無色是神施設而施設者，彼非今無量無色是神施設而施設，身壞命終，亦不如是說、亦不如是見，有神若離無量無色時，亦不如是如是思，亦不作如是念。 |
"Ananda! If there is another person who is not immeasurable and colorless and is given by God, and it is not the present immeasurable and formless thing that is provided and given by God, and the body breaks down and dies, it is not as good as this, nor is it as good as this, there is If God were separated from the infinite and formless, it would be better to think like this, and he would not think like this. |
阿難！如是有一非無量無色是神施設而施設，如是有一非無量無色是神不見著而著。 |
Ananda! In this way, there is something that is not immeasurable and colorless, but it is given by God. In this way, there is something that is not immeasurable and colorless, that is created by God without seeing it. |
阿難！是謂有一無神施設而施設也。 |
Ananda! This means that there is no god to provide facilities and facilities. |
「復次，阿難！有七識住及二處。 |
"Again, Ananda! There are seven consciousnesses abiding in two places. |
云何七識住？ |
How can the seven consciousnesses live? |
有色眾生若干身、若干想，謂人及欲天，是謂第一識住。 |
There are several bodies and thoughts of various living beings, including human beings and the heavens of desire. This is called the first consciousness. |
復次，阿難！有色眾生若干身、一想，謂梵天初生不夭壽，是謂第二識住。 |
Again, Ananda! There are several bodies of colored beings and one thought. It is said that Brahma is born and has a long life. This is called the second consciousness. |
復次，阿難！有色眾生一身、若干想，謂晃昱天，是謂第三識住。 |
Again, Ananda! A body of colored beings with a number of thoughts is called the sky, which is called the third consciousness. |
復次，阿難！有色眾生一身、一想，謂遍淨天，是謂第四識住。 |
Again, Ananda! All living beings with one body and one thought are said to pervade the pure heaven. This is called the fourth consciousness to abide. |
復次，阿難！有無色眾生度一切色想，滅有對想，不念若干想，無量空處，是空處成就遊，謂無量空處天，是謂第五識住。 |
Again, Ananda! There are formless beings who live through all the thoughts of form, and there are opposite thoughts, and there are no thoughts. There is infinite space. This is the space where you can achieve wandering. It is called the heaven of infinite space. It is called the fifth consciousness. |
復次，阿難！有無色眾生度一切無量空處，無量識處，是識處成就遊，謂無量識處天，是謂第六識住。 |
Again, Ananda! There are formless beings who live in all immeasurable space and immeasurable consciousness. This consciousness achieves wandering. It is called the heaven of immeasurable consciousness. It is called the sixth consciousness. |
復次，阿難！有無色眾生度一切無量識處，無所有處，是無所有處成就遊，謂無所有處天，是謂第七識住。 |
Again, Ananda! There are formless beings who live in all places of immeasurable consciousness. There is no place. This is the place where there is no place. It is called the heaven where there is no place. This is the seventh consciousness. |
「阿難！云何有二處，有色眾生無想無覺，謂無想天，是謂第一處。 |
"Ananda! How can there be two places? Formed beings have no thoughts and no awareness. This is called the non-thought world. This is the first place. |
復次，阿難！有無色眾生度一切無所有處，非有想非無想處，是非有想非無想處成就遊，謂非有想非無想處天，是謂第二處。 |
Again, Ananda! There are formless beings who live in a place where everything has no existence, a place where there is neither thought nor no thought, a place where there is neither thought nor no thought, and a place where there is neither thought nor no thought. |
「阿難！第一識住者，有色眾生若干身、若干想，謂人及欲天。 |
"Ananda! The first consciousness dweller is that there are several bodies and thoughts of various living beings, including human beings and the heavens of desire. |
若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。 |
If there is a bhikkhu who knows the abiding state of consciousness, the abiding habit of knowledge, knowledge of cessation, knowledge of taste, knowledge of danger, and knowledge of emergence, it must be true. |
阿難！此比丘寧可樂彼識住，計著住彼識住耶？」 |
Ananda! This bhikkhu would rather enjoy the existence of another consciousness than contemplate the existence of another consciousness? " |
答曰： |
Answer: |
「不也。」 |
No. |
「阿難！第二識住者，有色眾生若干身、一想，謂梵天初生不夭壽。 |
"Ananda! The person who lives in the second consciousness has several bodies of colored beings and one thought, saying that Brahma is born and has an immortal life. |
若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。 |
If there is a bhikkhu who knows the abiding state of consciousness, the abiding habit of knowledge, knowledge of cessation, knowledge of taste, knowledge of danger, and knowledge of emergence, it must be true. |
阿難！此比丘寧可樂彼識住，計著住彼識住耶？」 |
Ananda! This bhikkhu would rather enjoy the existence of another consciousness than contemplate the existence of another consciousness? " |
答曰： |
Answer: |
「不也。」 |
No. |
「阿難！第三識住者，有色眾生一身、若干想，謂晃昱天。 |
"Ananda! The person who lives in the third consciousness is a body of colored beings with certain thoughts, which is called shaking Yutian. |
若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。 |
If there is a bhikkhu who knows the abiding state of consciousness, the abiding habit of knowledge, knowledge of cessation, knowledge of taste, knowledge of danger, and knowledge of emergence, it must be true. |
阿難！此比丘寧可樂彼識住，計著住彼識住耶？」 |
Ananda! This bhikkhu would rather enjoy the existence of another consciousness than contemplate the existence of another consciousness? " |
答曰： |
Answer: |
「不也。」 |
No. |
「阿難！第四識住者，有色眾生一身、一想，謂遍淨天。 |
"Ananda! The fourth consciousness dwells in one body and one thought of all living beings, which is called the pure heaven. |
若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。 |
If there is a bhikkhu who knows the abiding state of consciousness, the abiding habit of knowledge, knowledge of cessation, knowledge of taste, knowledge of danger, and knowledge of emergence, it must be true. |
阿難！此比丘寧可樂彼識住，計著住彼識住耶？」 |
Ananda! This bhikkhu would rather enjoy the existence of another consciousness than contemplate the existence of another consciousness? " |
答曰： |
Answer: |
「不也。」 |
No. |
「阿難！第五識住者，無色眾生度一切色想，滅有對想，不念若干想，無量空處，是空處成就遊，謂無量空處天。 |
"Ananda! Those who live in the fifth level of consciousness are able to realize all the thoughts of form without beings, eliminate the thoughts of existence, and do not think of any number of thoughts. They are in immeasurable emptiness. This emptiness achieves wandering. It is called the heaven of immeasurable emptiness. |
若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。 |
If there is a bhikkhu who knows the abiding state of consciousness, the abiding habit of knowledge, knowledge of cessation, knowledge of taste, knowledge of danger, and knowledge of emergence, it must be true. |
阿難！此比丘寧可樂彼識住，計著住彼識住耶？」 |
Ananda! This bhikkhu would rather enjoy the existence of another consciousness than contemplate the existence of another consciousness? " |
答曰： |
Answer: |
「不也。」 |
No. |
「阿難！第六識住者，無色眾生度一切無量空處，無量識處，是識處成就遊，謂無量識處天。 |
"Ananda! Those who dwell in the sixth consciousness, formless beings, live in all immeasurable space, the place of immeasurable consciousness. This place of consciousness achieves wandering, which is called the heaven of immeasurable consciousness. |
若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。 |
If there is a bhikkhu who knows the abiding state of consciousness, the abiding habit of knowledge, knowledge of cessation, knowledge of taste, knowledge of danger, and knowledge of emergence, it must be true. |
阿難！此比丘寧可樂彼識住，計著住彼識住耶？」 |
Ananda! This bhikkhu would rather enjoy the existence of another consciousness than contemplate the existence of another consciousness? " |
答曰： |
Answer: |
「不也。」 |
No. |
「阿難！第七識住者，無色眾生度一切無量識處，無所有處，是無所有處成就遊，謂無所有處天。 |
"Ananda! For those who dwell in the seventh consciousness, formless beings live in all places of immeasurable consciousness. There is no place of existence. This is the place where there is no place of attainment. It is called the heaven of no place. |
若有比丘知彼識住、知識住習，知滅、知味、知患、知出要如真。 |
If there is a bhikkhu who knows the abiding state of consciousness, the abiding habit of knowledge, knowledge of cessation, knowledge of taste, knowledge of danger, and knowledge of emergence, it must be true. |
阿難！此比丘寧可樂彼識住，計著住彼識住耶？」 |
Ananda! This bhikkhu would rather enjoy the existence of another consciousness than contemplate the existence of another consciousness? " |
答曰： |
Answer: |
「不也。」 |
No. |
「阿難！第一處者，有色眾生無想無覺，謂無想天。 |
"Ananda! In the first place, all living beings have no thoughts and no awareness. This is called the non-thought heaven. |
若有比丘知彼處、知彼處習，知滅、知味、知患、知出要如真。 |
If there is a bhikkhu who knows that place, knows that place and its habits, knows its cessation, knows its taste, knows its dangers, and knows how to come out as it is. |
阿難！此比丘寧可樂彼處，計著住彼處耶？」 |
Ananda! This bhikkhu would rather be happy there and plan to live there? " |
答曰： |
Answer: |
「不也。」 |
No. |
「阿難！第二處者，無色眾生度一切無所有處，非有想非無想處，是非有想非無想處成就遊，謂非有想非無想處天。 |
"Ananda! In the second place, formless beings live in the place where everything has no existence. It is the place where there is neither thought nor no thought. The place where there is neither thought nor no thought achieves wandering. It is called the heaven where there is neither thought nor no thought. |
若有比丘知彼處、知彼處習，知滅、知味、知患、知出要如真。 |
If there is a bhikkhu who knows that place, knows that place and its habits, knows its cessation, knows its taste, knows its dangers, and knows how to come out as it is. |
阿難！此比丘寧可樂彼處，計著住彼處耶？」 |
Ananda! This bhikkhu would rather be happy there and plan to live there? " |
答曰： |
Answer: |
「不也。」 |
No. |
「阿難！若有比丘彼七識住及二處知如真，心不染著，得解脫者，是謂比丘阿羅訶，名慧解脫。 |
"Ananda! If there is a bhikkhu who abides in the seven consciousnesses and knows the two bases as true, and his mind is not stained, and he is liberated, he is said to be a bhikkhu Araha, and he is liberated by name and wisdom. |
「復次，阿難！有八解脫。 |
"Again, Ananda! There are eight liberations. |
云何為八？ |
Why does the cloud mean eight? |
色觀色，是謂第一解脫。 |
Observation of color is the first liberation. |
復次，內無色想外觀色，是謂第二解脫。 |
Again, there is no color within and there is no color outside, which is called the second liberation. |
復次，淨解脫身作證成就遊，是謂第三解脫。 |
Again, the pure liberation of the body and the attainment of attainment are called the third liberation. |
復次，度一切色想，滅有對想，不念若干想，無量空處，是無量空處成就遊，是謂第四解脫。 |
Again, to save all the thoughts of color, to eliminate the corresponding thoughts, not to think of a few thoughts, to reach the immeasurable space, and to achieve the goal of wandering in the immeasurable space, is called the fourth liberation. |
復次，度一切無量空處，無量識處，是無量識處成就遊，是謂第五解脫。 |
Again, the journey through all the places of immeasurable space and immeasurable consciousness is the fifth liberation. |
復次，度一切無量識處，無所有處，是無所有處成就遊，是謂第六解脫。 |
Again, to reach all the places of immeasurable consciousness, there is no place where there is nothing. This is the sixth liberation. |
復次，度一切無所有處，非有想非無想處，是非有想非無想處成就遊，是謂第七解脫。 |
Again, to achieve the place where everything has no existence, where there is neither thought nor without thought, and where there is neither thought nor thought, there is the seventh liberation. |
復次，度一切非有想非無想處，想知滅解脫身作證成就遊，及慧觀諸漏盡知，是謂第八解脫。 |
Again, to realize that everything is neither conceived nor non-thoughtful, to know the cessation of imagining, to be liberated, to realize the attainment of wandering, and to observe all the outflows with wisdom, this is called the eighth liberation. |
阿難！若有比丘彼七識住及二處知如真，心不染著，得解脫，及此八解脫，順逆身作證成就遊，亦慧觀諸漏盡者，是謂比丘阿羅訶，名俱解脫。」 |
Ananda! If there is a bhikkhu who abides in the seven consciousnesses and knows the truth of the two places, his mind is not stained, he is liberated, and he has attained these eight liberties, he obeys and reverses the body and realizes the journey, and he also has wisdom and sees that all outflows have been eliminated, he is called a bhikkhu Araha, and he is called Araha. All liberated. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
大因經第一竟（五千四百七十二字） |
The Great Cause Sutra (5,472 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 9 因品 |
Chapter 9 Because of the product |
98. Establishments of Mindfulness（九八）念處經 |
98. (98) Mindfulness of Mind Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊拘樓瘦，在劒磨瑟曇拘樓都邑。 |
At that time, the Buddha was traveling in Kulou, and he was in the city of Zhamo Se Tan Kulou. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有一道淨眾生，度憂畏，滅苦惱，斷啼哭，得正法，謂四念處。 |
"There is a path that purifies sentient beings, relieves worry and fear, eliminates suffering, stops crying, and attains the true Dharma. It is called the four places of mindfulness. |
若有過去諸如來、無所著、等正覺，悉斷五蓋、心穢、慧羸，立心正住於四念處，修七覺支，得覺無上正盡之覺。 |
If there is a Tathagata in the past who has no attachments and has perfect enlightenment, he will completely cut off the five hindrances, the dirty mind, and the weak wisdom, establish his mind to dwell in the four places of mindfulness, cultivate the seven factors of enlightenment, and achieve the enlightenment of the supreme perfection. |
若有未來諸如來、無所著、等正覺，悉斷五蓋、心穢、慧羸，立心正住於四念處，修七覺支，得覺無上正盡之覺。 |
If there is a Tathagata in the future who has no attachments and is fully enlightened, he will completely cut off the five hindrances, the dirty mind, and the weak wisdom. He will establish his mind to dwell in the four places of mindfulness, cultivate the seven factors of enlightenment, and achieve the enlightenment of the supreme perfection. |
我今現在如來、無所著、等正覺，我亦斷五蓋、心穢、慧羸，立心正住於四念處，修七覺支，得覺無上正盡之覺。 |
I am now the Tathagata, without attachments, and fully enlightened. I have also cut off the five hindrances, the dirty mind, and the weak wisdom. I have established my mind to abide in the four places of mindfulness, cultivated the seven factors of enlightenment, and gained the consciousness of the supreme completeness. |
「云何為四？ |
"Why is the cloud four? |
觀身如身念處，如是觀覺、心、法如法念處。 |
Contemplate the body as the place of mindfulness of the body, and so contemplate the mind, mind, and dharmas as the place of mindfulness of dharmas. |
云何觀身如身念處？ |
How can one contemplate the body as if it were the mind of the body? |
比丘者，行則知行，住則知住，坐則知坐，臥則知臥，眠則知眠，寤則知寤，眠寤則知眠寤。 |
Bhikkhu, when you walk, you know how to walk, when you live, you know how to stay, when you sit, you know how to sit, when you lie down, you know how to lie down, when you sleep, you know how to sleep, when you are sleeping, you know how to sleep. |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
復次，比丘觀身如身，比丘者，正知出入，善觀分別，屈伸低昂，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥，眠寤語默皆正知之。 |
Again, a bhikkhu observes the body as if it were the body. A bhikkhu has a clear understanding of the comings and goings, is good at contemplating distinctions, bends, stretches, and raises his head, has an orderly appearance, is good at carrying the sangha pear and robes and bowls, walks, stands, sits, and lies, sleeps, and speaks silently. |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
「復次，比丘觀身如身，比丘者，生惡不善念，以善法念治斷滅止，猶木工師、木工弟子，彼持墨繩，用拼於木，則以利斧斫治令直。 |
"Furthermore, a bhikkhu contemplates the body as if it were a body. If a bhikkhu has any evil or unwholesome thoughts, he will cure them with good thoughts of Dharma and stop them. He is like a carpenter or a carpenter's disciple who holds an ink rope and uses it on the wood, and then cuts it with a sharp axe. Make it straight. |
如是比丘生惡不善念，以善法念治斷滅止。 |
Such a bhikkhu will have evil and unwholesome thoughts, and he will eliminate them by using wholesome thoughts of Dharma. |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
復次，比丘觀身如身，比丘者，齒齒相著，舌逼上齶，以心治心，治斷滅止。 |
Again, a bhikkhu contemplates the body as if it were a body. A bhikkhu, with his teeth touching each other and his tongue pressing against the roof of his mouth, treats the mind with his mind and cures the cessation of cessation. |
猶二力士捉一羸人，處處旋捉，自在打鍛。 |
Just like two strong men catching a weak man, they caught him everywhere and beat him freely. |
如是比丘齒齒相著，舌逼上齶，以心治心，治斷滅止。 |
Such a bhikkhu, with his teeth touching each other and his tongue pressing against the roof of his mouth, treats his mind with his mind and cures the cessation of cessation. |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
「復次，比丘觀身如身，比丘者，念入息即知念入息，念出息即知念出息，入息長即知入息長，出息長即知出息長，入息短即知入息短，出息短即知出息短； |
"Furthermore, bhikkhu, contemplating the body as the body, bhikkhu, when you think of the in-breath, you know that you are aware of the in-breath; when you think of the out-breath, you know that you are aware of the out-breath; when the in-breath is long, you know that the in-breath is long; when the out-breath is long, you know that the out-breath is long; when the in-breath is short, you know that the in-breath is long. Short, the out-breath is short, that is, the out-breath is short; |
學一切身息入，學一切身息出，學止身行息入，學止口行息出。 |
Learn to breathe in with all the bodies, learn to breathe out with all the bodies, learn to stop the body and movement to breathe in, learn to stop the movement of the mouth and breath out. |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
「復次，比丘觀身如身，比丘者，離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。 |
"Furthermore, a bhikkhu contemplates the body as if it were a body. Bhikkhus, the joy of rebirth is moistened throughout the body. It is universally filled in this body. The joy of rebirth is everywhere. |
猶工浴人器盛澡豆，水和成摶，水漬潤澤，普遍充滿無處不周。 |
Just like a workman's bath vessel, the bath beans are mixed with water into a spoon, and the water stains are moist, and they are generally filled everywhere. |
如是比丘離生喜樂，漬身潤澤，普遍充滿於此身中，離生喜樂無處不遍。 |
Such a bhikkhu's joy of rebirth permeates his body and is filled with moisture throughout his body. His joy of rebirth pervades everywhere. |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
「復次，比丘觀身如身，比丘者，定生喜樂，漬身潤澤，普遍充滿於此身中，定生喜樂無處不遍。 |
"Furthermore, a bhikkhu contemplates the body as a body. A bhikkhu, the joy of concentration arises, and the body is moistened. It is universally filled in this body, and the joy of concentration arises everywhere. |
猶如山泉，清淨不濁，充滿流溢，四方水來，無緣得入，即彼泉底，水自涌出，流溢於外，漬山潤澤，普遍充滿無處不周。 |
Just like a mountain spring, it is pure and not turbid, full of overflowing water. Water comes from all directions, but there is no chance to enter. At the bottom of the spring, the water spontaneously gushes out and overflows to the outside. It moistens the mountain and fills everywhere. |
如是比丘定生喜樂，漬身潤澤，普遍充滿於此身中，定生喜樂無處不遍。 |
In this way, the bhikkhu's body is filled with the joy of concentration, which is moistened and moistened throughout his body. The joy of concentration is everywhere. |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
「復次，比丘觀身如身，比丘者，無喜生樂，漬身潤澤，普遍充滿於此身中，無喜生樂無處不遍。 |
"Furthermore, a bhikkhu contemplates the body as a body. A bhikkhu, joy arises out of joy. The body is moist and moist, and it is universally filled in this body. Joy arises out of joy everywhere. |
猶青蓮華，紅、赤、白蓮，水生水長，在於水底，彼根莖華葉悉漬潤澤，普遍充滿無處不周。 |
Like green lotuses, red, red and white lotuses, they grow in water and grow at the bottom of the water. Their roots, stems, flowers and leaves are all soaked with moisture, and they are everywhere. |
如是比丘無喜生樂，漬身潤澤，普遍充滿於此身中，無喜生樂無處不遍。 |
Such a bhikkhu has joy without joy, and his body is filled with moisture, and his body is filled with joy without joy. |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
「復次，比丘觀身如身，比丘者，於此身中，以清淨心意解遍滿成就遊，於此身中，以清淨心無處不遍。 |
"Furthermore, a bhikkhu contemplates the body as if it were a body. In this body, a bhikkhu, with a pure mind, understands and pervades the whole body, and in this body, with a pure mind, he pervades everywhere. |
猶有一人，被七肘衣或八肘衣，從頭至足，於其身體無處不覆。 |
There was also a man who was covered with a seven-cubit or eight-cubit garment from his head to his feet, covering every part of his body. |
如是比丘於此身中，以清淨心無處不遍。 |
In this body, such a bhikkhu pervades every place with his pure mind. |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
「復次，比丘觀身如身，比丘者，念光明想，善受善持，善憶所念，如前後亦然，如後前亦然，如晝夜亦然，如夜晝亦然，如下上亦然，如上下亦然。 |
"Furthermore, a bhikkhu contemplates the body as if it were a body. A bhikkhu should think of light, be good at receiving and holding on to it, and be good at remembering what he has thought of. The same is true before and after, the same as before and the same as before, the same as day and night, the same as night and day, as follows. The same goes for up and down. |
如是不顛倒，心無有纏，修光明心，心終不為闇之所覆。 |
In this way, if there is no confusion, the mind will not be entangled. If the mind of light is cultivated, the mind will never be overwhelmed by darkness. |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
「復次，比丘觀身如身，比丘者，善受觀相，善憶所念，猶如有人，坐觀臥人，臥觀坐人。 |
"Furthermore, a bhikkhu contemplates the body as if he were a body. A bhikkhu is good at feeling and contemplating appearances, and is good at remembering thoughts, just like a person who is sitting and contemplating a lying person, and lying down contemplating a sitting person. |
如是比丘善受觀相，善憶所念。 |
Such a bhikkhu is good at feeling and contemplating signs, and is good at remembering thoughts. |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
「復次，比丘觀身如身，比丘者，此身隨住，隨其好惡，從頭至足，觀見種種不淨充滿，我此身中有髮、髦、爪、齒、麁細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、涎、膽、小便。 |
"Furthermore, a bhikkhu observes the body as if it were a body. Bhikkhu, this body abides according to its likes and dislikes. From head to toe, I see that it is filled with all kinds of impurities. In this body, I have hair, hair, claws, teeth, and thin skin. , skin, meat, tendons, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, excrement, brain and brain roots, tears, sweat, tears, saliva, pus, blood, fat, marrow, saliva , bile, urination. |
猶如器盛若干種子，有目之士，悉見分明，謂稻、粟種、蔓菁、芥子。 |
It is like a container containing a number of seeds. Those with eyesight can see clearly that they are rice, millet seeds, cabbage, and mustard seeds. |
如是比丘此身隨住，隨其好惡，從頭至足，觀見種種不淨充滿，我此身中有髮、髦、爪、齒、麤細薄膚、皮、肉、筋、骨、心、腎、肝、肺、大腸、小腸、脾、胃、摶糞、腦及腦根、淚、汗、涕、唾、膿、血、肪、髓、涎、膽、小便。 |
Such a bhikkhu lives in this body, according to his likes and dislikes, from head to toe, observing that it is full of all kinds of impurities. In this body, I have hair, hair, claws, teeth, thick and thin skin, skin, flesh, tendons, bones, heart, and kidneys. , liver, lungs, large intestine, small intestine, spleen, stomach, feces, brain and brain root, tears, sweat, nasal discharge, saliva, pus, blood, fat, marrow, saliva, gallbladder, urine. |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
「復次，比丘觀身如身，比丘者，觀身諸界，我此身中有地界、水界、火界、風界、空界、識界。 |
"Again, a bhikkhu contemplates the body as a body. A monk, he contemplates the realms of the body. In this body of mine there are the earth realm, the water realm, the fire realm, the air realm, the space realm, and the consciousness realm. |
猶如屠兒殺牛，剝皮布地於上，分作六段。 |
Just like a butcher killing a cow, skinning it and laying it on the ground, dividing it into six sections. |
如是比丘觀身諸界，我此身中，地界、水界、火界、風界、空界、識界。 |
In this way, a bhikkhu contemplates the various realms of the body. In my body, there are the realm of earth, the realm of water, the realm of fire, the realm of wind, the realm of space, and the realm of consciousness. |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
「復次，比丘觀身如身，比丘者，觀彼死屍，或一、二日，至六、七日，烏鵄所啄，犲狼所食，火燒埋地，悉腐爛壞，見已自比： |
"Again, a bhikkhu observes the body as if it were a body. A bhikkhu may observe a dead body. On the first or second day, or on the sixth or seventh day, it has been pecked by crows, eaten by wolves, burned and buried in the ground. It is all rotten and decomposed, and he sees that it has already died. Compare: |
『今我此身亦復如是，俱有此法，終不得離。』 |
"Now my body is like this again. I have this Dharma and I can never leave it." 』 |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
「復次，比丘觀身如身，比丘者，如本見息道骸骨青色，爛腐食半，骨璅在地，見已自比： |
"Furthermore, a bhikkhu observes the body as if it were a body. A bhikkhu sees the breathing path as if the bones were blue, half rotten and decomposed, with the bones sticking out on the ground. He sees himself: |
『今我此身亦復如是，俱有此法，終不得離。』 |
"Now my body is like this again. I have this Dharma and I can never leave it." 』 |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
復次，比丘觀身如身，比丘者，如本見息道離皮肉血，唯筋相連，見已自比： |
Again, a bhikkhu observes the body as if it were a body. A bhikkhu sees that the breath path is separated from the skin, flesh and blood, only the tendons are connected, and he sees himself: |
『今我此身亦復如是，俱有此法，終不得離。』 |
"Now my body is like this again. I have this Dharma and I can never leave it." 』 |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
「復次，比丘觀身如身，比丘者，如本見息道骨節解散，散在諸方，足骨、膞骨、髀骨、髖骨、脊骨、肩骨、頸骨、髑髏骨，各在異處，見已自比： |
"Furthermore, a bhikkhu observes the body as if it were a body. A bhikkhu sees that the joints of the respiratory tract are disintegrated and scattered in various directions: the foot bones, diaphragm bones, patella bones, hip bones, spine, shoulder bones, neck bones, and skull bones. Everyone is in different places, seeing each other and comparing themselves: |
『今我此身亦復如是，俱有此法，終不得離。』 |
"Now my body is like this again. I have this Dharma and I can never leave it." 』 |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
復次，比丘觀身如身，比丘者，如本見息道骨白如螺，青猶鴿色，赤若血塗，腐壞碎粖，見已自比： |
Again, a bhikkhu observes the body as if it were the body. As a bhikkhu, he sees that the bones of the breathing passage are as white as a conch, as green as a dove, and as red as blood-smeared, rotten and broken into pieces. He sees himself: |
『今我此身亦復如是，俱有此法，終不得離。』 |
"Now my body is like this again. I have this Dharma and I can never leave it." 』 |
如是比丘觀內身如身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身。 |
In this way, a bhikkhu contemplates the inner body as if it were the body, contemplates the outer body as if it were the body, has a mind in the body, has knowledge and insight, has enlightenment and attainment. This means that the bhikkhu contemplates the body as if it were the body. |
若比丘、比丘尼，如是少少觀身如身者，是謂觀身如身念處。 |
If there are some monks and nuns who meditate on the body as if they are in the body, this is called contemplating the body as if they were in the body. |
「云何觀覺如覺念處？ |
"Why do you think of awareness as the place of mindfulness? |
比丘者，覺樂覺時，便知覺樂覺。 |
Bhikkhus, when they feel the bliss, they are aware of the bliss. |
覺苦覺時，便知覺苦覺。 |
When you feel pain, you are aware of pain. |
覺不苦不樂覺時，便知覺不苦不樂覺。 |
When you feel neither pain nor pleasure, you perceive neither pain nor pleasure. |
覺樂身、苦身、不苦不樂身； |
Aware of a happy body, a painful body, a neither-painful nor happy body; |
樂心、苦心、不苦不樂心； |
The mind of happiness, the mind of suffering, the mind of neither suffering nor happiness; |
樂食、苦食、不苦不樂食； |
Happy food, bitter food, neither bitter food nor happy food; |
樂無食、苦無食、不苦不樂無食； |
There is no food for pleasure, there is no food for pain, there is no food for neither pain nor pleasure; |
樂欲、苦欲、不苦不樂欲。 |
The desire for pleasure, the desire for pain, the desire for neither pain nor pleasure. |
樂無欲、苦無欲覺、不苦不樂無欲覺時，便知覺不苦不樂無欲覺。 |
When there is pleasure without desire, pain without desire, and neither pain nor pleasure without desire, then there is awareness of neither pain nor pleasure without desire. |
如是比丘觀內覺如覺，觀外覺如覺，立念在覺，有知有見，有明有達，是謂比丘觀覺如覺。 |
In this way, a bhikkhu contemplates internal awareness as if it were enlightenment, contemplates external awareness as if it were awakening, has a single thought in awareness, has knowledge and insight, has enlightenment and attainment. This means that a bhikkhu contemplates awareness as if it were enlightenment. |
若比丘、比丘尼如是少少觀覺如覺者，是謂觀覺如覺念處。 |
If a few bhikkhus and bhikkhunis observe enlightenment like enlightenment, it is said that the awareness of enlightenment is like enlightenment. |
「云何觀心如心念處？ |
"How can one look at the mind as if it were the seat of mind? |
比丘者，有欲心知有欲心如真，無欲心知無欲心如真，有恚，無恚，有癡，無癡，有穢污，無穢污。 |
Bhikkhu, the desirous mind knows that the desiring mind is true, the desireless mind knows that the desireless mind is true, there is hatred but not hatred, there is delusion but not delusion, there is filth but there is no filth. |
有合，有散，有下，有高，有小，有大，修，不修，定，不定，有不解脫心知不解脫心如真，有解脫心知解脫心如真。 |
There are combinations, there are dispersions, there are downs, there are highs, there are smalls, there are bigs, there are cultivations, there are not cultivations, there is concentration, there is uncertainty. There is the non-liberated mind and you know that the unliberated mind is true, and there is the liberated mind and you know that the liberated mind is true. |
如是比丘觀內心如心，觀外心如心，立念在心，有知有見，有明有達，是謂比丘觀心如心。 |
In this way, a bhikkhu observes the inner mind as the mind, observes the outer mind as the mind, has thoughts in the mind, has knowledge and insight, has enlightenment and reaches. This means that the bhikkhu observes the mind as the mind. |
若有比丘、比丘尼如是少少觀心如心者，是謂觀心如心念處。 |
If there are some monks and nuns who can observe the mind as if it were the mind, it means observing the mind as the place of mind. |
「云何觀法如法念處？ |
"How can one observe the Dharma in such a way that he is mindful of the Dharma? |
眼緣色生內結，比丘者，內實有結知內有結如真，內實無結知內無結如真，若未生內結而生者知如真，若已生內結滅不復生者知如真； |
Eye-rim color produces inner knots. Bhikkhu, if there are inner knots, you will know that there are inner knots, as true. If there is no inner knot, you will know that there are no inner knots, as true. If inner knots are not born, you will know that they are true. If inner knots have been born, they will disappear and will not be reborn. He knows it as true; |
如是耳、鼻、舌、身，意緣法生內結，比丘者，內實有結知內有結如真，內實無結知內無結如真，若未生內結而生者知如真，若已生內結滅不復生者知如真。 |
In this way, the ears, nose, tongue, body, and mind are bound to the Dharma to produce internal knots. Bhikkhus, if there are internal knots, you will know that there are internal knots. If there are internal knots, you will know that there are no internal knots. If there are no internal knots, you will know that this is true. , if you know it is true if it has been born and internally destroyed and will not be reborn. |
如是比丘觀內法如法，觀外法如法，立念在法，有知有見，有明有達，是謂比丘觀法如法，謂內六處。 |
In this way, a bhikkhu observes the internal Dharma as the Dharma, observes the external Dharma as the Dharma, has his mind set on the Dharma, has knowledge and insight, has enlightenment and attainment. This is said to be a bhikkhu's contemplation of the Dharma as the Dharma. This is called the six internal bases. |
「復次，比丘觀法如法。 |
"Again, a bhikkhu observes the Dharma in accordance with the Dharma. |
比丘者，內實有欲知有欲如真，內實無欲知無欲如真，若未生欲而生者知如真，若已生欲滅不復生者知如真，如是瞋恚、睡眠、調悔。 |
Bhikkhus, it is true that there is desire to know and there is desire, and it is true that there is no desire to know and there is no desire. If desire is born before it is born, it is known that it is true. If desire has been born and it is no longer reborn, it is known that it is true. Such is anger and sleep. , Regret. |
內實有疑知有疑如真，內實無疑知無疑如真，若未生疑而生者知如真，若已生疑滅不復生者知如真。 |
If there is doubt in the inner reality, it is as true as knowing that there is doubt, and if there is no doubt in the inner reality, it is as true as if there is no doubt. If doubt arises and arises, it is known as true. If doubt has arisen and is no longer reborn, it is known as true. |
如是比丘觀內法如法，觀外法如法，立念在法，有知有見，有明有達，是謂比丘觀法如法，謂五蓋也。 |
In this way, a bhikkhu observes the internal dharma as the dharma, observes the external dharma as the dharma, has his mind set on the dharma, has knowledge and insight, is enlightened and has attainment. This is said to be a bhikkhu's contemplation of the dharma as the dharma. This is called the five hindrances. |
「復次，比丘觀法如法。 |
"Again, a bhikkhu observes the Dharma in accordance with the Dharma. |
比丘者，內實有念覺支知有念覺支如真，內實無念覺支知無念覺支如真，若未生念覺支而生者知如真，若已生念覺支便住不忘而不衰退，轉修增廣者知如真，如是法、精進、喜、息、定。 |
Bhikkhu, if there is actually the enlightenment factor of mindfulness and know that there is the enlightenment factor of mindfulness, it is true. If there is no enlightenment factor of mindfulness, if it is known that the factor of awakening of mindfulness has not arisen, it is true. He who abides without forgetting and does not decline, who practices and expands, knows the truth, the Dharma, the energy, the joy, the rest, and the concentration. |
比丘者，內實有捨覺支知有捨覺支如真，內實無捨覺支知無捨覺支如真，若未生捨覺支而生者知如真，若已生捨覺支便住不忘而不衰退，轉修增廣者知如真。 |
Bhikkhu, if there is actually the awakening factor of equanimity and you know that there is the awakening factor of equanimity, it is true. If there is no awakening factor of equanimity, you know that there is no enlightenment factor of equanimity. Those who live without forgetting and without fading, and who practice and expand know the truth. |
如是比丘觀內法如法，觀外法如法，立念在法，有知有見，有明有達，是謂比丘觀法如法，謂七覺支。 |
In this way, a bhikkhu observes the internal dharma as the dharma, observes the external dharma as the dharma, is mindful of the dharma, has knowledge and insight, is enlightened and has attainment. This is called the bhikkhu's contemplation of the dharma as the dharma. This is called the Seven Factors of Enlightenment. |
若有比丘、比丘尼如是少少觀法如法者，是謂觀法如法念處。 |
If there are a few bhikkhus and nuns who observe the Dharma like the Dharma, it is said that the Dharma is observed in the mindfulness of the Dharma. |
「若有比丘、比丘尼七年立心正住四念處者，彼必得二果，或現法得究竟智，或有餘得阿那含，置七年，六五四三二一年。 |
"If a bhikkhu or bhikshuni establishes his mind in the four foundations of mindfulness for seven years, he will surely achieve two results, either manifesting the Dharma and attaining ultimate wisdom, or being able to obtain anagami for seven years, six, five, four, three and two years. |
若有比丘、比丘尼七月立心正住四念處者，彼必得二果，或現法得究竟智，或有餘得阿那含，置七月，六五四三二一月。 |
If there is a bhikkhu or bhikshuni who establishes his mind and abides in the four foundations of mindfulness in the seventh month, he will surely obtain two results, either manifesting the Dharma and attaining ultimate wisdom, or being able to obtain anagami. In the seventh month, 654321. |
若有比丘、比丘尼七日七夜立心正住四念處者，彼必得二果，或現法得究竟智，或有餘得阿那含，置七日七夜，六五四三二，置一日一夜。 |
If there is a bhikkhu or bhikshuni who uprightly abides in the four foundations of mindfulness for seven days and seven nights, he will surely obtain two results, either manifesting the Dharma and attaining the ultimate wisdom, or having more than enough to obtain anagami. For seven days and seven nights, six, five, four, three, two, and one day. One night. |
若有比丘、比丘尼少少須臾頃立心正住四念處者，彼朝行如是，暮必得昇進，暮行如是，朝必得昇進。」 |
If there are any monks or nuns who for a moment stand upright in the four foundations of mindfulness, if they act like this in the morning, they will surely advance. If they act like this in the evening, they will advance in the morning. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
念處經第二竟（三千一百三十七字） |
The Second Practitioner of the Mindfulness of Mind Sutra (3137 words) |
中阿含經卷第二十四（八千六百九字）（第二小土城誦） |
Volume 24 of the Zhongagama Sutra (8,690 words) (Recited by the Second Xiaotucheng) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 9 因品 |
Chapter 9 Because of the product |
99. Mass of Dukkha [first]（九九）苦陰經 |
99. (99) Bitter Yin Sutra |
中阿含經卷第二十五 |
The twenty-fifth volume of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，諸比丘於中食後，少有所為，集坐講堂。 |
At that time, after the midday meal, all the monks had done little and sat together in the lecture hall. |
於是眾多異學，中後仿佯往詣諸比丘所，共相問訊，却坐一面，語諸比丘： |
So many people from different schools pretended to go to the bhikkhus and asked each other, but they sat on one side and said to the bhikkhus: |
「諸賢！沙門瞿曇施設知斷欲，施設知斷色，施設知斷覺。 |
"All sages! The ascetic Qutan has given you the knowledge to cut off desire, the knowledge to cut off color, the knowledge to cut off awareness. |
諸賢！我等亦施設知斷欲，施設知斷色，施設知斷覺。 |
All sages! We also offer knowledge to stop desire, knowledge to stop form, and knowledge to stop awareness. |
沙門瞿曇及我等此二知二斷，為有何勝？ |
Ascetic Qutan and we have two knowledges and two judgments, how can we win? |
有何差別？」 |
What's the difference? " |
於是，諸比丘聞彼眾多異學所說，不是亦不非，默然起去，並作是念： |
Then, when the bhikkhus heard what many different schools of thought said, neither was it nor was it not, they stood up silently and thought: |
「如此所說，我等當從世尊得知。」 |
As you have said, we shall learn from the Blessed One. |
便詣佛所，稽首作禮，却坐一面，謂與眾多異學所可共論，盡向佛說。 |
Then he went to the Buddha's place, bowed his head and bowed, but sat on one side, saying that he could discuss it with many other schools of thought, and said it all to the Buddha. |
彼時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等即時應如是問眾多異學： |
"You should immediately ask the many heretics this: |
『諸賢！云何欲味？ |
"All sages!" Why do you want to taste it? |
云何欲患？ |
Why do you want trouble? |
云何欲出要？ |
Why do you want to make a secret? |
云何色味？ |
What's the color and taste? |
云何色患？ |
What's wrong with sex? |
云何色出要？ |
What's wrong with Yun He? |
云何覺味？ |
How can I feel the taste? |
云何覺患？ |
Why do you feel worried? |
云何覺出要？』 |
Why did Yun feel that he wanted to go out? 』 |
諸比丘！若汝等作如是問者，彼等聞已，便更互相難說外餘事，瞋諍轉增，必從座起，默然而退。 |
Monks! If you ask such a question, after they hear it, it will be even more difficult for them to say anything else to each other. Their hatred and quarrels will increase, and they will rise from their seats and retreat in silence. |
所以者何？ |
So what? |
我不見此世，天及魔、梵、沙門、梵志、一切餘眾，能知此義而發遣者，唯有如來、如來弟子或從此聞。」 |
I don’t see anyone in this world, including gods, demons, Brahmas, ascetics, Brahma-judges, and all the remaining beings, who can understand this meaning and send forth instructions. Only the Tathagata and his disciples may have heard of it. " |
佛言： |
Buddha said: |
「云何欲味？ |
"Why do you want to taste it? |
謂因五欲功德，生樂生喜，極是欲味，無復過是，所患甚多。 |
It is said that due to the merits and virtues of the five desires, happiness and joy arise, and the extreme taste of desire cannot be repeated, and there are many troubles. |
「云何欲患？ |
"Why do you want to be in trouble? |
族姓子者，隨其伎術以自存活，或作田業、或行治生、或以學書、或明算術、或知工數、或巧刻印、或作文章、或造手筆、或曉經書、或作勇將、或奉事王。 |
A person with the surname Zi can survive according to his skills, whether he is engaged in farming, or doing business, or learning calligraphy, or understanding arithmetic, or knowing how to work, or skillfully engraving, or writing articles, or making handwriting, or learning scriptures. , or be a brave general, or serve the king. |
彼寒時則寒，熱時則熱，飢渴、疲勞、蚊虻所蜇，作如是業，求圖錢財。 |
When it is cold, it is cold, when it is hot, it is hot, hunger, thirst, fatigue, and stings by mosquitoes and flies, such actions are performed to seek money. |
彼族姓子如是方便，作如是行，作如是求，若不得錢財者，便生憂苦、愁慼、懊惱，心則生癡，作如是說： |
If a child of that clan has such convenience, behaves in such a way, and seeks in such a way, if he does not get money, he will suffer from sorrow, sorrow, and frustration, and his mind will become delusional, and he will say this: |
『唐作唐苦，所求無果。』 |
"Tang Zuo Tang is bitter, and what he seeks is fruitless." 』 |
彼族姓子如是方便作如是行，作如是求，若得錢財者，彼便愛惜，守護密藏。 |
If a son of that clan can do so and seek in such a way, if he gets money, he will cherish it and protect his secret treasure. |
所以者何？ |
So what? |
『我此財物，莫令王奪、賊劫、火燒、腐壞、亡失，出財無利，或作諸業，而不成就。』 |
"My property must not be robbed by kings, robbed by thieves, burned by fire, corrupted, or lost. It will be useless to make money out of it, or it may be done without success." 』 |
彼作如是守護密藏，若有王奪、賊劫、火燒、腐壞、亡失，便生憂苦、愁慼、懊惱，心則生癡，作如是說： |
If he protects the secret in this way, if it is robbed by kings, robbed by thieves, burned by fire, corrupted, or lost, he will suffer from sorrow, worry, and annoyance, and delusion will arise in his mind. He says this: |
『若有長夜所可愛念者，彼則亡失。』 |
"If there is someone whom I miss dearly throughout the night, that person will be lost." 』 |
是謂現法苦陰，因欲緣欲，以欲為本。 |
This means that the suffering yin of the present dharma is caused by desire and is based on desire. |
「復次，眾生因欲緣欲，以欲為本故，母共子諍，子共母諍，父子、兄弟、姉妹、親族展轉共諍。 |
"Furthermore, all living beings are conditioned by desire and take desire as their basis. Mother and son share their differences, and sons share their mother's differences. Father and son, brothers, sisters, and relatives all share their differences. |
彼既如是共鬪諍已，母說子惡，子說母惡，父子、兄弟、姉妹、親族更相說惡，況復他人？ |
Since they share the same quarrel, the mother says evil to the son, and the son says evil to the mother, and father and son, brothers, sisters, and relatives even say evil to each other, what about others? |
是謂現法苦陰，因欲緣欲，以欲為本。 |
This means that the suffering yin of the present dharma is caused by desire and is based on desire. |
「復次，眾生因欲緣欲，以欲為本故，王王共諍，梵志梵志共諍，居士居士共諍，民民共諍，國國共諍，彼因鬪諍共相憎故，以種種器仗，轉相加害，或以拳扠石擲，或以杖打刀斫，彼當鬪時，或死、或怖，受極重苦，是謂現法苦陰，因欲緣欲，以欲為本。 |
"Furthermore, living beings are conditioned by desire and have desire as their basis. Kings and kings quarrel with each other, Brahma and Brahma dharma quarrel with each other, laymen and lay people quarrel with each other, people and people quarrel with each other, and countries and countries all quarrel with each other. Therefore, they all hate each other because of their quarrels. , use various weapons to attack each other, or use fists and forks to throw stones, or use sticks to hit and cut with knives. When they are in trouble, they may die or be frightened, and suffer extremely severe pain. This is called the suffering yin of the present dharma, due to desire conditions Desire, based on desire. |
「復次，眾生因欲緣欲，以欲為本故，著鎧被袍，持矟弓箭，或執刀楯入在軍陣，或以象鬪，或馬、或車，或以步軍，或以男女鬪。 |
"Furthermore, living beings, due to desires and desire as their basis, wear armor and robes, hold bows and arrows, or hold swords and sticks in the military formation, or march with elephants, horses, chariots, or infantry. Or with men and women. |
彼當鬪時，或死、或怖，受極重苦，是謂現法苦陰，因欲緣欲，以欲為本。 |
During that time, he may die, or be afraid, or suffer extremely severe suffering. This is called the suffering yin of the present dharma, which is caused by desire and is based on desire. |
「復次，眾生因欲緣欲，以欲為本故，著鎧被袍，持矟弓箭，或執刀楯往奪他國，攻城破塢，共相格戰，打鼓吹角，高聲喚呼，或以槌打，或以鉾戟，或以利輪，或以箭射，或亂下石，或以大弩，或以融銅珠子灑之。 |
"Furthermore, living beings, because of desire and desire, take desire as their basis, wear armor and robes, hold bows and arrows, or hold swords and spears to seize other countries, attack cities and demolish fortresses, fight together, beat drums and trumpets, and shout loudly To shout, they may hit them with hammers, halberds, sharp wheels, arrows, stones, crossbows, or molten copper beads. |
彼當鬪時，或死、或怖，受極重苦，是謂現法苦陰，因欲緣欲，以欲為本。 |
During that time, he may die, or be afraid, or suffer extremely severe suffering. This is called the suffering yin of the present dharma, which is caused by desire and is based on desire. |
「復次，眾生因欲緣欲，以欲為本故，著鎧被袍，持矟弓箭，或執刀楯入村、入邑、入國、入城，穿牆發藏，劫奪財物，斷截王路，或至他巷，壞村、害邑、滅國、破城。 |
"Furthermore, living beings, driven by desire and based on desire, wear armor and robes, hold silk bows and arrows, or hold swords and sticks, and enter villages, towns, countries, and cities, hide through walls, rob property, and cut off the royal road. , or go to other lanes, destroy villages, harm cities, destroy countries, and destroy cities. |
於中或為王人所捉，種種考治，截手、截足或截手足，截耳、截鼻或截耳鼻，或臠臠割，拔鬚、拔髮或拔鬚髮，或著檻中衣裹火燒，或以沙壅草纏火爇，或內鐵驢腹中，或著鐵猪口中，或置鐵虎口中燒，或安銅釜中，或著鐵釜中煮，或段段截，或利叉刺，或鐵鉤鉤，或臥鐵床以沸油澆，或坐鐵臼以鐵杵擣，或龍蛇蜇，或以鞭鞭，或以杖撾，或以棒打，或生貫高標上，或梟其首。 |
They may be captured by the king, and treated in various ways, including amputating the hands, feet, or hands and feet, amputating the ears, nose, or ears and nose, or cutting off the beard, hair, or hair, or wearing clothes in the sill. Wrap it in a fire, or wrap it with sand and grass, put it in the belly of an iron donkey, or put it in the mouth of an iron pig, or place it in the mouth of an iron tiger, or put it in a copper cauldron, or boil it in an iron cauldron, or cut it into pieces, or Stab with a sharp fork, or hook with an iron hook, or lie on an iron bed and pour boiling oil on it, or sit on an iron mortar and pound it with an iron pestle, or sting with a dragon or snake, or whip with a whip, or with a staff, or beat with a stick, or strike with a stick. If you set a high standard, you may be ahead of others. |
彼在其中，或死或怖，受極重苦，是謂現法苦陰，因欲緣欲，以欲為本。 |
In it, he either dies or is frightened, and suffers extremely severe suffering. This is called the suffering yin of the present dharma, which is caused by desire and is based on desire. |
「復次，眾生因欲緣欲，以欲為本故，行身惡行，行口、意惡行，彼於後時，疾病著床，或坐、臥地，以苦逼身，受極重，苦不可愛樂。 |
"Furthermore, living beings, due to desire and desire, commit evil deeds with the body, with words, and with the mind. Later, when they are sick, they will be bedridden, sitting or lying on the ground, and they will suffer from extreme pain. Heavy, bitter, not pleasant. |
彼若有身惡行，口、意惡行，彼臨終時在前覆障，猶日將沒大山崗側，影障覆地。 |
If he has committed evil deeds with his body, speech, or mind, then when he is about to die, a shadow will be cast in front of him, just as the sun will disappear on the side of a great mountain, and his shadow will cover the earth. |
如是，彼若有身惡行，口、意惡行，在前覆障，彼作是念： |
In this way, if he commits evil deeds with his body, speech, or mind, and is blocked in front of him, he will have the following thoughts: |
『我本惡行，在前覆我，我本不作福業，多作惡業。 |
My evil deeds have come before me. I do not do good deeds, but do many bad deeds. |
若使有人作惡凶暴唯為罪，不作福、不行善，無所畏、無所依、無所歸，隨生處者，我必生彼。』 |
If someone does evil and violent things just for sin, does not do good or good deeds, has no fear, no support, no place to go, and just lives in a random place, I will give birth to him. 』 |
從是有悔，悔者不善死，無福命終，是謂現法苦陰，因欲緣欲，以欲為本。 |
From then on, there will be regrets, and those who regret will die unkindly and end their lives without blessings. This means that the present dharma is suffering, due to desire, and desire is the basis. |
「復次，眾生因欲緣欲，以欲為本故，行身惡行，行口、意惡行，彼因身、口、意惡行故，因此、緣此，身壞命終，必至惡處，生地獄中，是謂後世苦陰，因欲緣欲，以欲為本，是謂欲患。 |
"Furthermore, living beings do evil deeds with their bodies, words, and minds because of desires, and because they are based on desires, they do evil things with their bodies, words, and minds. Therefore, for this reason, their bodies will be destroyed and they will eventually die. The bad place is rebirth in hell, which is called the suffering of the future life. Because of desire, desire is the basis, and it is called the suffering of desire. |
「云何欲出要？ |
"Why do you want to make a secret? |
若斷除欲，捨離於欲，滅欲欲盡，度欲出要，是謂欲出要。 |
If you cut off desires, give up on desires, destroy desires and overcome desires, and free yourself from the essentials, this is called the emancipation of desires. |
若有沙門、梵志，欲味、欲患、欲出要不知如真者，彼終不能自斷其欲，況復能斷於他欲耶？ |
If there are any ascetics or Brahma-judges who do not know the truth about the taste of desire, the suffering of desire, and the emergence of desire, then they will not be able to cut off their desires on their own, how much more can they cut off the desires of others? |
若有沙門、梵志，欲味、欲患、欲出要知如真者，彼既自能除，亦能斷他欲。 |
If there are any ascetics or brahmans who have the taste of desire, are troubled by desire, and want to know how to get out of it, then they can get rid of it themselves, and they can also cut off other desires. |
「云何色味？ |
What's the color and taste? |
若剎利女、梵志、居士、工師女，年十四五，彼於爾時，美色最妙。 |
If you are a Ksriya girl, a Brahma, a layman, or a Gongshi girl, she is fourteen or fifteen years old. She is the most beautiful at that time. |
若因彼美色、緣彼美色故，生樂生喜，極是色味無復過是，所患甚多。 |
If you feel happy and joyful because of and due to that beautiful color, the extreme color and taste will never be better than this, and you will suffer a lot. |
「云何色患？ |
"Why are you so troubled? |
若見彼姝而於後時極大衰老，頭白齒落，背僂脚戾，拄杖而行，盛壯日衰，壽命垂盡，身體震動，諸根毀熟，於汝等意云何？ |
What do you think if you see that girl who has aged greatly since then, with white teeth on her head, her back is stooped and her feet are unruly, she walks with a stick, her strength is declining, her lifespan has expired, her body is shaking, and her roots are damaged and ripened? ? |
若本有美色，彼滅生患耶？」 |
If there is beauty in nature, how can it eliminate the troubles of life? " |
答曰： |
Answer: |
「如是。」 |
That's right. |
「復次，若見彼姝疾病著床，或坐、臥地，以苦逼身，受極重苦，於汝等意云何？ |
"Again, if you see her sick in bed, sitting or lying on the ground, suffering from pain, and suffering extremely heavy pain, what do you think? |
若本有美色，彼滅生患耶？」 |
If there is beauty in nature, how can it eliminate the troubles of life? " |
答曰： |
Answer: |
「如是。」 |
That's right. |
「復次，若見彼姝死，或一二日至六七日，烏鵄所啄，犲狼所食，火燒埋地，悉爛腐壞，於汝等意云何？ |
"Furthermore, if you see that Shu died, or was pecked by crows, eaten by wolves, burned and buried in the ground, and rotted away in a day or two to six or seven days, what would you think? |
若本有美色，彼滅生患耶？」 |
If there is beauty in nature, how can it eliminate the troubles of life? " |
答曰： |
Answer: |
「如是。」 |
That's right. |
「復次，若見彼姝息道，骸骨青色爛腐，食半骨璅在地，於汝等意云何？ |
"Again, if you see that girl dying, her bones are green and rotten, half-eaten bones are lying on the ground, what do you think? |
若本有美色，彼滅生患耶？」 |
If there is beauty in nature, how can it eliminate the troubles of life? " |
答曰： |
Answer: |
「如是。」 |
That's right. |
「復次，若見彼姝息道，離皮肉血，唯筋相連，於汝等意云何？ |
"Again, if you see that Shu's breathing passage, separated from the skin and flesh, only the tendons are connected, what do you think? |
若本有美色，彼滅生患耶？」 |
If there is beauty in nature, how can it eliminate the troubles of life? " |
答曰： |
Answer: |
「如是。」 |
That's right. |
「復次，若見彼姝息道，骨節解散，散在諸方，足骨、［跳－兆＋專］骨、髀骨、髖骨、脊骨、肩骨、頸骨、髑髏骨各在異處，於汝等意云何？ |
"Again, if you see her breathing passage, her joints are disintegrated and scattered in all directions. The foot bones, [tiao-zhao+special] bones, patella bones, hip bones, spine, shoulder bones, neck bones, and skull bones are all here and there. What does this difference mean to you? |
若本有美色，彼滅生患耶？」 |
If there is beauty in nature, how can it eliminate the troubles of life? " |
答曰： |
Answer: |
「如是。」 |
That's right. |
「復次，若見彼姝息道，骨白如螺，青猶鴿色，赤若血塗，腐壞碎末，於汝等意云何？ |
"Again, if you see that girl dying, her bones are as white as a conch, as green as a dove, as red as blood, rotten and broken, what do you think? |
若本有美色，彼滅生患耶？」 |
If there is beauty in nature, how can it eliminate the troubles of life? " |
答曰： |
Answer: |
「如是。」 |
That's right. |
「是謂色患。」 |
It's called sex trouble. |
「云何色出要？ |
"What's the matter with Yun He? |
若斷除色，捨離於色，滅色色盡，度色出要，是謂色出要。 |
If the form is eliminated, the form is abandoned, the form is extinguished, the form is exhausted, and the form is brought out of the key point, it is said that the form is taken out of the key point. |
若有沙門、梵志，色味、色患、色出要不知如真者，彼終不能自斷其色，況復能斷於他色耶？ |
If there are any ascetics or Brahma-zhi who do not know the true nature of color, taste, color troubles, and appearance, they will not be able to cut off their own colors, how much more can they cut off the colors of others? |
若有沙門、梵志，色味、色患、色出要知如真者，彼既自能除，亦能斷他色。 |
If there are any ascetics or brahmans who want to know the truth about color, taste, color troubles, and color appearance, they will be able to eliminate it themselves and cut off other colors. |
「云何覺味？ |
"How can I feel the taste? |
比丘者，離欲、離惡不善之法，至得第四禪成就遊，彼於爾時不念自害，亦不念害他，若不念害者，是謂覺樂味。 |
Bhikkhus, when they have abstained from desires and evil and unwholesome dharma, and have attained the fourth jhāna, they will not think of harm to themselves or others. If they do not think of harm, this is said to be a feeling of pleasure. |
所以者何？ |
So what? |
不念害者，成就是樂，是謂覺味。 |
The achievement of not thinking about harm is happiness, which is called awareness. |
「云何覺患？ |
"Why do you feel worried? |
覺者是無常法、苦法、滅法，是謂覺患。 |
The awakened one is the impermanent dharma, the suffering dharma, and the cessation dharma, which is called the awakened danger. |
「云何覺出要？ |
"Yun He felt that he wanted to go out? |
若斷除覺，捨離於覺，滅覺覺盡，度覺出要，是謂覺出要。 |
If you cut off the awareness, abandon the awareness, destroy the awareness, and reach the essential point of awareness, it is said that the essential element of awakening has emerged. |
若有沙門、梵志，覺味、覺患、覺出要不知如真者，彼終不能自斷其覺，況復能斷於他覺耶？ |
If there are any ascetics or brahmans who are aware of tastes, troubles, and desires but do not know the truth, then they cannot cut off their awareness on their own, how much more can they cut off the awareness of others? |
若有沙門、梵志，覺味、覺患、覺出要知如真者，彼既自能除，亦能斷他覺。」 |
If there are any ascetics or brahmans who are conscious of taste, suffering, or realize that they need to know the truth, they will be able to get rid of it themselves, and they will also be able to cut off their awareness. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
苦陰經第三竟（二千一百六十五字） |
The Third End of the Kuyin Meridian (2165 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 9 因品 |
Chapter 9 Because of the product |
100. mass of dukkha [second]（一〇〇）苦陰經 |
100. (100) Bitter Yin Meridian |
我聞如是： |
This is what I heard: |
一時，佛遊釋羈瘦，在加維羅衛尼拘類園。 |
At one time, the Buddha was wandering around in the Jiaweilaweini Garden. |
爾時，釋摩訶男中後仿佯往詣佛所，稽首佛足，却坐一面，白曰： |
At that time, Shimaha, a man from behind, pretended to go to the Buddha's place, looked at the Buddha's feet, sat on one side, and said: |
「世尊！我如是知世尊法，令我心中得滅三穢： |
"World Honored One! I know the Buddha's Dharma in this way, so that the three impurities can be eradicated from my heart: |
染心穢、恚心穢、癡心穢。 |
A dirty mind, a dirty mind, a dirty mind. |
世尊！我如是知此法，然我心中復生染法、恚法、癡法。 |
World Honored One! I thus know this Dharma, yet the Dharma of defilement, hatred, and delusion reappear in my mind. |
世尊！我作是念： |
World Honored One! I am thinking: |
『我有何法不滅？ |
"How can I survive? |
令我心中復生染法、恚法、癡法耶？』 |
Are you resurrecting the dharma, hatred, and delusion in my heart? 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「摩訶男！汝有一法不滅，謂汝住在家，不至信、捨家、無家、學道。 |
"Mahanon! You have a Dharma that is immortal. It is said that if you live at home, you will not believe in it, leave your home, become homeless, and learn the Tao. |
摩訶男！若汝滅此一法者，汝必不住在家，必至信、捨家、無家，學道。 |
Mahaman! If you destroy this Dharma, you will no longer live at home. You will have to believe, leave your home, become homeless, and learn the Tao. |
汝因一法不滅故，住在家，不至信、捨家、無家、學道。」 |
Because one dharma is immortal, you live at home and do not believe, abandon your home, become homeless, and learn the Way. " |
於是，釋摩訶男即從坐起，偏袒著衣，叉手向佛，白世尊曰： |
Then Shakyamuni stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said to the World Honored One: |
「唯願世尊為我說法，令我心淨，除疑得道。」 |
I only hope that the World-Honored One can teach me the Dharma so that my mind can be pure and my doubts can be eliminated and I can attain the Way. |
世尊告曰： |
The World Honored One said: |
「摩訶男！有五欲功德可愛、可念、歡喜、欲相應而使人樂。 |
"Maha Man! There are five merits of desire, which are lovely, memorable, joyful, and the corresponding desires make people happy. |
云何為五？ |
Why is the cloud five? |
謂眼知色、耳知聲、鼻知香、舌知味、身知觸，由此令王及王眷屬得安樂歡喜。 |
It means that the eyes know colors, the ears know sounds, the nose knows smells, the tongue knows tastes, and the body knows touches, thus making the king and his family members feel peaceful and joyful. |
摩訶男！極是欲味無復過是，所患甚多。 |
Mahaman! The extreme taste of desire is unparalleled, and the sufferings are many. |
「摩訶男！云何欲患？ |
"Maha Man! Why do you want to be in trouble? |
摩訶男！族姓子者，隨其技術，以自存活，或作田業、或行治生、或以學書、或明算術、或知工數、或巧刻印、或作文章、或造手筆、或曉經書、或作勇將、或奉事王。 |
Mahaman! A person with the surname Zi can survive according to his skills, whether he is engaged in farming, or doing farming, or learning calligraphy, or understanding arithmetic, or knowing workmanship, or skillfully engraving, or writing articles, or making handwriting, or learning scriptures. , or be a brave general, or serve the king. |
彼寒時則寒，熱時則熱，飢渴、疲勞、蚊虻所蜇，作如是業，求圖錢財。 |
When it is cold, it is cold, when it is hot, it is hot, hunger, thirst, fatigue, and stings by mosquitoes and flies, such actions are performed to seek money. |
摩訶男！此族姓子如是方便作如是行，作如是求，若不得錢財者，便生憂苦、愁慼、懊惱，心則生癡，作如是說： |
Mahaman! If a person of this family name does not get money by doing so, and seeking like this, he will suffer from sorrow, worry, and frustration, and his mind will become delusional. He will say this: |
『唐作唐苦，所求無果。』 |
"Tang Zuo Tang is bitter, and what he seeks is fruitless." 』 |
摩訶男！彼族姓子如是方便作如是行，作如是求，若得錢財者，彼便愛惜守護密藏。 |
Mahaman! If a son of that family can do so and seek in such a way, if he gets money, he will cherish it and protect it. |
所以者何？ |
So what? |
『我此財物莫令王奪、賊劫、火燒、腐壞、亡失，出財無利，或作諸業，而不成就。』 |
"My property must not be snatched by kings, robbed by thieves, burned by fire, corrupted, or lost. It will be useless to make money, or it may be done without success." 』 |
彼作如是守護密藏，若使王奪、賊劫、火燒、腐壞、亡失，彼便生憂苦、愁慼、懊惱，心則生癡，作如是說： |
If he protects the secret in this way, if it is robbed by kings, robbed by thieves, burned by fire, corrupted, or lost, he will suffer from sorrow, sorrow, and annoyance, and his mind will become delusional. He says this: |
『若有長夜所可愛念者，彼則亡失。』 |
"If there is someone whom I miss dearly throughout the night, that person will be lost." 』 |
摩訶男！如是現法苦陰，因欲緣欲，以欲為本。 |
Mahaman! In this way, the suffering yin is caused by desire, which is based on desire. |
「摩訶男！復次，眾生因欲緣欲，以欲為本故，母共子諍，子共母諍，父子、兄弟、姉妹、親族展轉共諍。 |
"Maha Man! Once again, all living beings are conditioned by desire and have desire as their basis. Mother and son share their differences, and sons share their mother's differences. Father and son, brothers, sisters, and relatives all share the same differences. |
彼既如是共鬪諍已，母說子惡，子說母惡，父子、兄弟、姉妹、親族更相說惡，況復他人？ |
Since they share the same quarrel, the mother says evil to the son, and the son says evil to the mother, and father and son, brothers, sisters, and relatives even say evil to each other, what about others? |
摩訶男！是謂現法苦陰，因欲緣欲，以欲為本。 |
Mahaman! This means that the suffering yin of the present dharma is caused by desire and is based on desire. |
「摩訶男！復次，眾生因欲緣欲，以欲為本故，王王共諍，梵志梵志共諍，居士居士共諍，民民共諍，國國共諍，彼因鬪諍共相憎故，以種種器仗，轉相加害，或以拳扠石擲，或以杖打刀斫，彼當鬪時，或死、或怖，受極重苦。 |
"Maha Man! Again, all living beings are conditioned by desire and desire. Therefore, kings and kings are at odds with each other, Brahma and Brahma are at odds with each other, laymen and laymen are at odds with each other, people and people are at odds with each other, and countries are at odds with each other. Because they hate each other, they use various weapons to attack each other, such as fists, forks, rocks, or sticks and knives. When they are fighting, they will either die or be frightened, and suffer extremely severe pain. |
摩訶男！是謂現法苦陰，因欲緣欲，以欲為本。 |
Mahaman! This means that the suffering yin of the present dharma is caused by desire and is based on desire. |
「摩訶男！復次，眾生因欲緣欲，以欲為本故，著鎧被袍，持矟弓箭，或執刀楯入在軍陣，或以象鬪，或馬、或車，或以步軍，或以男女鬪，彼當鬪時，或死、或怖，受極重苦。 |
"Maha Man! Again, living beings, due to desire and desire, wear armor and robes, hold bows and arrows, or hold swords and sticks in military formations, or use elephants, horses, chariots, or They march with infantry or men and women. When they march, they may die or be frightened, or suffer extremely. |
摩訶男！是謂現法苦陰，因欲緣欲，以欲為本。 |
Mahaman! This means that the suffering yin of the present dharma is caused by desire and is based on desire. |
「摩訶男！復次，眾生因欲緣欲，以欲為本故，著鎧被袍，持矟弓箭，或執刀楯往奪他國，攻城破塢，共相格戰，打鼓吹角，高聲喚呼，或以槌打，或以鉾戟，或以利輪，或以箭射，或亂下石，或以大弩，或以融銅珠子灑之，彼當鬪時，或死、或怖，受極重苦。 |
"Maha Man! Once again, living beings, due to desire and desire, wear armor and robes, hold bows and arrows, or carry swords and spears to seize other countries, attack cities and demolish fortresses, fight together, and play drums and trumpets. , shout loudly, or beat it with a hammer, or use a halberd, or a sharp wheel, or shoot it with arrows, or drop stones randomly, or use a large crossbow, or sprinkle it with molten copper beads. When he is riding, or Death, or fear, or severe suffering. |
摩訶男！是謂現法苦陰，因欲緣欲，以欲為本。 |
Mahaman! This means that the suffering yin of the present dharma is caused by desire and is based on desire. |
「摩訶男！復次，眾生因欲緣欲，以欲為本故，著鎧被袍，持矟弓箭，或執刀楯入村、入邑、入國、入城，穿牆發藏，劫奪財物，斷截王路，或至他巷，壞村、害邑、滅國、破城。 |
"Maha Man! Once again, living beings, driven by desire and desire, wear armor and robes, hold bows and arrows, or hold swords and sticks, enter villages, towns, countries, or cities, hide through walls, and rob property. Cut off the king's road, or go to other lanes, ruin the village, harm the town, destroy the country, and destroy the city. |
於中或為王人所捉，種種拷治，截手、截足或截手足，截耳、截鼻或截耳鼻，或臠臠割，拔鬚、拔髮或拔鬚髮，或著檻中衣裹火燒，或以沙壅草纏火爇，或內鐵驢腹中，或著鐵猪口中，或置鐵虎口中燒，或安銅釜中，或著鐵釜中煮，或段段截，或利叉刺，或鐵鉤鉤，或臥鐵床以沸油澆，或坐鐵臼以鐵杵擣，或龍蛇蜇，或以鞭鞭，或以杖撾，或以棒打，或生貫高標上，或梟其首。 |
They may be caught by the king and tortured in various ways, including amputating hands, feet, or hands and feet, amputating ears, noses, or noses, or beards, hair, or beards, or wearing clothes in the sill. Wrap it in a fire, or wrap it with sand and grass, put it in the belly of an iron donkey, or put it in the mouth of an iron pig, or place it in the mouth of an iron tiger, or put it in a copper cauldron, or boil it in an iron cauldron, or cut it into pieces, or Stab with a sharp fork, or hook with an iron hook, or lie on an iron bed and pour boiling oil on it, or sit on an iron mortar and pound it with an iron pestle, or sting with a dragon or snake, or whip with a whip, or with a staff, or beat with a stick, or strike with a stick. If you set a high standard, you may be ahead of others. |
彼在其中，或死、或怖，受極重苦。 |
In it, he may die, be afraid, or suffer extremely. |
摩訶男！是謂現法苦陰，因欲緣欲，以欲為本。 |
Mahaman! This means that the suffering yin of the present dharma is caused by desire and is based on desire. |
「摩訶男！復次，眾生因欲緣欲，以欲為本故，行身惡行，行口、意惡行，彼於後時疾病著床，或坐、臥地，以苦逼身，受極重苦，不可愛樂。 |
"Maha Man! Once again, living beings, due to desire and desire, do evil things with their bodies, words, and thoughts. Later, when they are sick, they will be bedridden, or they will be sitting or lying on the ground, and they will suffer from pain. , suffer extremely much, do not like joy. |
彼若有身惡行，口、意惡行，彼臨終時在前覆障，猶日將沒大山崗側，影障覆地。 |
If he has committed evil deeds with his body, speech, or mind, then when he is about to die, a shadow will be cast in front of him, just as the sun will disappear on the side of a great mountain, and his shadow will cover the earth. |
如是，彼若有身惡行，口、意惡行，在前覆障，彼作是念： |
In this way, if he commits evil deeds with his body, speech, or mind, and is blocked in front of him, he will have the following thoughts: |
『我本惡行在前覆我，我本不作福業，多作惡業，若使有人作惡兇暴唯為罪，不作福、不行善，無所畏、無所依、無所歸，隨生處者，我必生彼。』 |
"My evil deeds come before me. I don't do good deeds. I do a lot of bad deeds. If I make someone do evil and violent things, it's just a sin. I don't do good deeds. I have no fear, no support, and no destination. I live wherever I am. Otherwise, I will give birth to him. 』 |
從是有悔，悔者不善死，無福命終。 |
There will always be regrets, and those who regret will die unkindly and end their lives without happiness. |
摩訶男！是謂現法苦陰，因欲緣欲，以欲為本。 |
Mahaman! This means that the suffering yin of the present dharma is caused by desire and is based on desire. |
「摩訶男！復次，眾生因欲緣欲，以欲為本故，行身惡行，行口、意惡行。 |
"Maha Man! Again, living beings are motivated by desire and take desire as their basis. They do bad things with their bodies, words, and minds. |
彼因身、口、意惡行故，因此、緣此，身壞命終，必至惡處，生地獄中。 |
Because of his evil deeds with his body, speech, and mind, he will end up in a bad place and be reborn in hell. |
摩訶男！是謂後世苦陰，因欲緣欲，以欲為本。 |
Mahaman! This means that the suffering yin in future lives is caused by desire and is based on desire. |
「摩訶男！是故當知欲一向無樂，無量苦患。 |
"Maha Man! Therefore, you should know that desire has always brought no happiness and endless suffering. |
多聞聖弟子不見如真者，彼為欲所覆，不得捨樂及無上息。 |
If the disciples of the sages who have learned much do not see the truth, they will be overwhelmed by desire and will not be able to enjoy the happiness and supreme rest. |
摩訶男！如是彼多聞聖弟子因欲退轉。 |
Mahaman! In this way, those disciples of the Sage who have heard much turn back due to desire. |
摩訶男！我知欲無樂，無量苦患。 |
Mahaman! I know that desire brings no pleasure and immeasurable suffering. |
我知如真已，摩訶男！不為欲所覆，亦不為惡所纏，便得捨樂及無上息。 |
I know this is true, Mahaman! If you are not overwhelmed by desires or entangled by evil, you will find the joy of equanimity and supreme rest. |
摩訶男！是故我不因欲退轉。 |
Mahaman! Therefore, I will not turn back because of desire. |
「摩訶男！一時，我遊王舍城，住鞞哆邏山仙人七葉屋。 |
"Mahanan! For a while, I traveled to the city of Rajagaha and stayed in the seven-leaf house of the sage on the Tandaluo Mountain. |
摩訶男！我於晡時，從宴坐起，往至廣山，則於彼中見眾多尼揵，行不坐行，常立不坐，受極重苦。 |
Mahaman! In the afternoon, I got up from the banquet and went to Guangshan Mountain. I saw many nuns there. They were walking but not sitting, and they were standing and not sitting. They were suffering extremely. |
我往問曰： |
I asked: |
『諸尼揵！汝等何故行此不坐行，常立不坐，受如是苦？』 |
"Zunni!" Why do you walk like this without sitting down, stand up without sitting down, and suffer like this? 』 |
彼如是說： |
He said: |
『瞿曇！我有尊師尼揵，名曰親子，彼則教我，作如是說： |
"Qu Tan!" I have a revered nun named Son, who teaches me and says this: |
「諸尼揵等！汝若宿命有不善業，因此苦行故，必當得盡； |
"Nuns, if you have bad karma in your destiny and practice asceticism, you will definitely get rid of it; |
若今身妙行護，口、意妙行護，因緣此故，不復作惡不善之業。」 |
If you now protect your body with wonderful actions, and protect your speech and mind with wonderful actions, for this reason, you will no longer do evil or unwholesome deeds. " |
』 |
』 |
「摩訶男！我復問曰： |
"Maha Man! I asked again: |
『諸尼揵！汝等信尊師無有疑耶？』 |
"Zunni!" Is there any doubt that you believe in your respected master? 』 |
彼復答我： |
He replied to me: |
『如是。 |
"That's right. |
瞿曇！我等信尊師無有疑惑。』 |
Qu Tan! We believe in your respected master and have no doubts. 』 |
摩訶男！我復問曰： |
Mahaman! I asked again: |
『尼揵！若爾者，汝等尊師尼揵本重作惡不善之業，彼本作尼揵死，今生人間出家作尼揵，行不坐行，常立不坐，受如是苦，如汝等輩及弟子也。』 |
"Nip!" If so, your revered master, nun, was originally a nun who committed evil and unwholesome deeds. He was originally a nun and died. In this life, he became a nun and became a nun. He does not walk or sit, nor does he stand up. He suffers like this, just like your generation and others. Disciple too. 』 |
彼復語我曰： |
He said to me again: |
『瞿曇！樂不因樂要因苦得，如頻鞞娑羅王樂，沙門瞿曇不如也。』 |
"Qu Tan!" Happiness is not achieved because of happiness, but because of suffering. For example, the happiness of King Binta Sara is not as good as that of the recluse Qu Tan. 』 |
「我復語曰： |
"I replied: |
『汝等癡狂，所說無義。 |
"You are crazy and what you say makes no sense. |
所以者何？ |
So what? |
汝等不善，無所曉了，而不知時，謂汝作是說，如頻鞞娑羅王樂，沙門瞿曇不如也。 |
You are not good, you know nothing, and you don’t know the time. If you say this, you are like the music of King Sara, which is not as good as the recluse Qu Tan. |
尼揵！汝等本應如是問： |
Nichole! You should have asked: |
誰樂勝？ |
Who wins? |
為頻鞞娑羅王？ |
For the King Pintasha? |
為沙門瞿曇耶？ |
For the ascetic Kotanye? |
尼揵！若我如是說我樂勝，頻鞞娑羅王不如者。 |
Nichole! If I say that I am happy to win, I will not be as good as King Sara. |
尼揵！汝等可得作是語，如頻鞞娑羅王樂，沙門瞿曇不如也？』 |
Nichole! Are you able to say this, like the music of King Pindasaara, but not as good as the recluse Qutan? 』 |
彼諸尼揵即如是說： |
That's what the nun said: |
『瞿曇！我等今問沙門瞿曇： |
"Qu Tan!" Let me now ask the ascetic Qutan: |
誰樂勝？ |
Who wins? |
為頻鞞娑羅王？ |
For the King Pintasha? |
為沙門瞿曇耶？』 |
For the ascetic Kotanye? 』 |
我復語曰： |
I replied: |
『尼揵！我今問汝，隨所解答。 |
"Nip!" I'm asking you now, and I'll answer it as you please. |
諸尼揵等，於意云何？ |
What do you think, nuns and others? |
頻鞞娑羅王可得如意靜默無言，因是七日七夜得歡喜快樂耶？』 |
King Pinta Sara was able to be silent and silent as he wished, because he was happy and joyful for seven days and seven nights? 』 |
尼揵答曰： |
Niqiao replied: |
『不也。 |
"No. |
瞿曇！』『六五四三二，一日一夜得歡喜快樂耶？』 |
Qu Tan! "Six, five, four, three, two, one day and one night of joy?" 』 |
尼揵答曰： |
Niqiao replied: |
『不也。 |
"No. |
瞿曇！』復問曰： |
Qu Tan! ’ He asked again: |
『尼揵！我可得如意靜默無言，因是一日一夜得歡喜快樂耶？』 |
"Nip!" Can I be silent as I wish, because I can be happy day and night? 』 |
尼揵答曰： |
Niqiao replied: |
『如是。 |
"That's right. |
瞿曇！』『二三四五六，七日七夜得歡喜快樂耶？』 |
Qu Tan! "Two, three, four, five, six, seven days and seven nights of joy?" 』 |
尼揵答曰： |
Niqiao replied: |
『如是。 |
"That's right. |
瞿曇！』我復問曰： |
Qu Tan! ’ I asked again: |
『諸尼揵等！於意云何？ |
"Nuns, wait!" What do you mean? |
誰樂勝？ |
Who wins? |
為頻鞞娑羅王？ |
For the King Pintasha? |
為是我耶？』 |
Is it me? 』 |
尼揵答曰： |
Niqiao replied: |
『瞿曇！如我等受解沙門瞿曇所說，瞿曇樂勝，頻鞞娑羅王不如也。』 |
"Qu Tan!" As our disciple Qutan said, Qutan was more successful than King Sutra. 』 |
「摩訶男！因此故知，欲無樂，有無量苦患。 |
"Maha Man! This is why we know that desire has no pleasure and involves immeasurable suffering. |
若多聞聖弟子不見如真者，彼為欲所覆，惡、不善所纏，不得捨樂及無上息。 |
If the disciples of the saints who have heard much do not see the truth, they will be overwhelmed by desire, entangled in evil and unwholesome, and will not be able to enjoy the happiness and supreme rest. |
摩訶男！如是彼多聞聖弟子為欲退轉。 |
Mahaman! In this way, those disciples of the Sage who have heard much have turned away from their desires. |
摩訶男！我知欲無樂，有無量苦患。 |
Mahaman! I know that there is no happiness in desire and there is immeasurable suffering. |
我知如真已，不為欲所覆，亦不為惡不善法所纏，便得捨樂及無上息。 |
I know that if I am true, I will not be overwhelmed by desires, nor entangled by evil and unwholesome dharmas, and I will achieve the joy of equanimity and supreme rest. |
摩訶男！是故我不為欲退轉。」 |
Mahaman! That’s why I don’t want to turn back. " |
佛說如是。 |
Buddha said so. |
釋摩訶男及諸比丘，聞佛所說，歡喜奉行。 |
Shakma Hanan and other bhikkhus heard what the Buddha said and followed it with joy. |
苦陰經第四竟（二千二百五十四字） |
The Fourth End of the Kuyin Meridian (2,254 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 9 因品 |
Chapter 9 Because of the product |
101. Higher State of Mind （一〇一）增上心經 |
101. Higher State of Mind (101) Increase the Heart Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘欲得增上心者，當以數數念於五相。 |
"If a bhikkhu wishes to increase his mind, he should recite the five signs several times. |
數念五相已，生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
After counting the five signs, if any unwholesome thoughts arise, they will be eliminated. Once the evil thoughts are eliminated, the mind will always remain, stop within, and the single intention will be concentrated. |
「云何為五？ |
"Why is the cloud five? |
比丘者，念相善相應，若生不善念者，彼因此相復更念異相善相應，令不生惡不善之念。 |
Bhikkhus, if your thoughts are good and correspond to each other, and if unwholesome thoughts arise, then you should repeat your thoughts again and again to prevent evil and unwholesome thoughts from arising. |
彼因此相更念異相善相應，已生不善念，即便得滅，惡念滅已，心便常住，在內、止息、一意、得定。 |
Because of this, he constantly thinks about the good and corresponding correspondence of different forms, and even if he has generated unwholesome thoughts, they will be extinguished. Once the evil thoughts are extinguished, the mind will always stay, be within, stop, have one mind, and be calm. |
猶木工師、木工弟子，彼持墨繩，用拼於木，則以利斧，斫治令直。 |
Like a carpenter or carpenter disciple, he holds an ink rope and uses it to cut wood, and he uses a sharp ax to cut and straighten it. |
如是，比丘！因此相復更念異相善相應，令不生惡不善之念。 |
So, bhikkhu! Therefore, we should rethink the different aspects and the corresponding good ones, so that we will not have any evil or unwholesome thoughts. |
彼因此相更念異相善相應，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
Because of this, he is constantly thinking about the different and good corresponding ones, and even if he has generated unwholesome thoughts, they will be extinguished. Once the evil thoughts are extinguished, his mind will always remain, stop within, and his mind will be concentrated. |
若比丘欲得增上心者，當以數數念此第一相，念此相已，生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
If a bhikkhu wishes to increase his mind, he should recite this first sign several times. Once he has recited this sign, any unwholesome thoughts that arise will be eliminated. Once the evil thoughts have been eliminated, his mind will always remain, stop within, and become concentrated. |
「復次，比丘！念相善相應，若生不善念者，彼觀此念惡有災患，此念不善，此念是惡，此念智者所惡，此念若滿具者，則不得通、不得覺道、不得涅槃，令生惡不善念故。 |
"Again, bhikkhu! Thoughts correspond to good thoughts. If an unwholesome thought arises, he will think that this thought is evil and will bring disaster. This thought is not good. This thought is evil. This thought is evil for the wise. If this thought is full, it will not be understood. Not being able to realize the path and not being able to reach Nirvana gives rise to evil and unwholesome thoughts. |
彼如是觀惡，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
If he contemplates evil in this way and has had unwholesome thoughts, even if they are extinguished, once the evil thoughts are gone, his mind will always remain, cease within, and his mind will be concentrated. |
猶人年少，端政可愛，沐浴澡洗，著明淨衣，以香塗身，修治鬚髮，極令淨潔，或以死蛇、死狗、死人食半青色，膖脹臭爛，不淨流出，繫著彼頸，彼便惡穢，不喜不樂。 |
There are still people who are young, dignified and cute, take baths, wear bright and clean clothes, apply incense on their bodies, trim their beard and hair to make them extremely clean, or eat dead snakes, dead dogs, or dead people, which are half green, and their stomachs are swollen and rotten, and impurities flow out. , tied around his neck, he will be disgusted and filthy, unhappy and unhappy. |
如是，比丘！彼觀此念，惡有災患，此念不善，此念是惡，此念智者所惡，此念若滿具者，則不得通、不得覺道、不得涅槃，令生惡不善念故。 |
So, bhikkhu! He contemplates this thought, evil will cause disaster, this thought is not good, this thought is evil, this thought is evil for the wise, if this thought is full, he will not be able to understand, will not be enlightened, and will not be able to reach Nirvana, which will lead to evil and unwholesome thoughts. |
彼如是觀惡，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
If he contemplates evil in this way and has had unwholesome thoughts, even if they are extinguished, once the evil thoughts are gone, his mind will always remain, cease within, and his mind will be concentrated. |
若比丘欲得增上心者，當以數數念此第二相，念此相，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
If a bhikkhu wants to increase his mind, he should recite this second sign several times. Even if bad thoughts have arisen while thinking about this sign, they will be eliminated. Once the evil thoughts have been eliminated, the mind will always remain, stop within, and the single mind will be concentrated. |
「復次，比丘！念相善相應時，生不善念，觀念惡患時，復生不善念者，彼比丘不應念此念，令生惡不善念故。 |
"Again, Bhikkhu! When thoughts that are good and harmonious arise, unwholesome thoughts arise. When thoughts of evil are harmful, unwholesome thoughts arise again. That bhikkhu should not think of such thoughts, causing evil and unwholesome thoughts to arise. |
彼不念此念，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
If he does not think about this thought and has generated unwholesome thoughts, even if they are eliminated, once the evil thoughts are eliminated, the mind will always remain, stop within, and the single mind will be concentrated. |
猶有目人，色在光明，而不用見，彼或閉目，或身避去。 |
There are still people with eyes, whose color is in the light, but they don't need to see. They either close their eyes or turn away. |
於汝等意云何？ |
What do you mean? |
色在光明，彼人可得受色相耶？」 |
The color is in the light, can that person receive the color? " |
答曰： |
Answer: |
「不也。」 |
No. |
「如是，比丘不應念此念，令生惡不善念故，彼不念此念，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
"In this way, a bhikkhu should not think of this thought, causing evil and unwholesome thoughts to arise. Therefore, if he does not think of this thought, and the unwholesome thought has arisen, even if it is eliminated, once the evil thought has been eliminated, the mind will always remain, stop within, and the single mind will be concentrated. |
若比丘欲得增上心者，當以數數念此第三相，念此相已，生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
If a bhikkhu wishes to increase his mind, he should recite this third sign several times. Once he has recited this sign, any unwholesome thoughts that arise will be eliminated. Once the evil thoughts have been eliminated, his mind will always remain, cease within, and his mind will be concentrated. |
「復次，比丘！念相善相應時生不善念，觀念惡患時亦生不善念，不念念時復生不善念者，彼比丘為此念，當以思行漸減其念，令不生惡不善之念。 |
"Again, Bhikkhu! Unwholesome thoughts arise when thoughts are good and corresponding, unwholesome thoughts arise when thoughts are evil, unwholesome thoughts arise when no thoughts are present, and unwholesome thoughts arise when no thoughts are present. For this reason, the bhikkhu should gradually reduce his thoughts through thoughts and deeds, so that he will not Evil and unwholesome thoughts arise. |
彼為此念，當以思行漸減念，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
When he has this thought, he should use his thoughts and deeds to gradually reduce his thoughts. Even if the unwholesome thoughts have arisen, they will be eliminated. Once the evil thoughts have been eliminated, the mind will always remain, stop within, and the single intention will be concentrated. |
猶人行道，進路急速，彼作是念： |
Like a sidewalk, the road is fast, he thought: |
『我何為速？ |
Why should I be fast? |
我今寧可徐徐行耶。』 |
I would rather walk slowly now. 』 |
彼即徐行。 |
He walked slowly. |
復作是念： |
The repetition is to read: |
『我何為徐行？ |
Why am I Xu Xing? |
寧可住耶。』 |
I'd rather live there. 』 |
彼即便住。 |
That's where he lives. |
復作是念： |
The repetition is to read: |
『我何為住？ |
Why should I live? |
寧可坐耶。』 |
I'd rather sit down. 』 |
彼即便坐。 |
He just sits down. |
復作是念： |
The repetition is to read: |
『我何為坐？ |
Why should I sit? |
寧可臥耶。』 |
I'd rather lie down. 』 |
彼即便臥。 |
He is lying down. |
如是，彼人漸漸息身麤行。 |
In this way, that person gradually ceases to do rough things. |
當知比丘亦復如是，彼為此念，當以思行漸減其念，令不生惡不善之念。 |
You should know that the same is true for monks. If he has this thought, he should use his thoughts and actions to gradually reduce his thoughts so that he will not have any evil or unwholesome thoughts. |
彼為此念，當以思行漸減念，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
When he has this thought, he should use his thoughts and deeds to gradually reduce his thoughts. Even if the unwholesome thoughts have arisen, they will be eliminated. Once the evil thoughts have been eliminated, the mind will always remain, stop within, and the single intention will be concentrated. |
若比丘欲得增上心者，當以數數念此第四相，念此相，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
If a bhikkhu wishes to increase his mind, he should recite this fourth sign several times. Even if bad thoughts have arisen while thinking of this sign, they will be eliminated. Once the evil thoughts have been eliminated, the mind will always remain, stop within, and the single mind will be concentrated. |
「復次，比丘！念相善相應時生不善念，觀念惡患時亦生不善念，不念念時亦生不善念，當以思行漸減念時復生不善念者，彼比丘應如是觀。 |
"Again, Bhikkhu! Unwholesome thoughts arise when thoughts are good and harmonious. Unwholesome thoughts arise when thoughts are evil. Unwholesome thoughts arise when thoughts are not done. When thoughts are gradually reduced by thoughts and deeds, unwholesome thoughts arise again. This is what a bhikkhu should do. View. |
比丘者，因此念故，生不善念，彼比丘便齒齒相著，舌逼上齶，以心修心，受持降伏，令不生惡不善之念。 |
Bhikkhu, if unwholesome thoughts arise due to this thought, the bhikkhu will gnash his teeth and press his tongue to the roof of his mouth, cultivate his mind with his mind, accept and subdue them, and prevent evil and unwholesome thoughts from arising. |
彼以心修心，受持降伏，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
If he cultivates his mind with his mind, upholds it and subdues it, even if the bad thoughts are eliminated, once the evil thoughts are gone, his mind will always remain, stop within, and his mind will be concentrated. |
猶二力士捉一羸人，受持降伏。 |
Two strong men captured a poor man, held him and subdued him. |
如是，比丘！齒齒相著，舌逼上齶，以心修心，受持降伏，令不生惡不善之念。 |
So, bhikkhu! With the teeth touching each other and the tongue touching the roof of the mouth, cultivate the mind with the mind, accept it and subdue it, so that no evil or unwholesome thoughts will arise. |
彼以心修心，受持降伏，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
If he cultivates his mind with his mind, upholds it and subdues it, even if the bad thoughts are eliminated, once the evil thoughts are gone, his mind will always remain, stop within, and his mind will be concentrated. |
若比丘欲得增上心者，當以數數念此第五相，念此相，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
If a bhikkhu wishes to increase his mind, he should recite this fifth sign several times. Even if bad thoughts have arisen while thinking of this sign, they will be eliminated. Once the evil thoughts have been eliminated, the mind will always remain, stop within, and the single mind will be concentrated. |
「若比丘欲得增上心者，當以數數念此五相。 |
"If a bhikkhu wishes to increase his mind, he should recite these five signs several times. |
數念五相，已生不善念，即便得滅，惡念滅已，心便常住，在內止息，一意得定。 |
Counting the five signs of thinking, if bad thoughts have arisen, they will be eliminated. Once the evil thoughts are eliminated, the mind will always remain, stop within, and the single mind will be concentrated. |
若比丘念相善相應時不生惡念，觀念惡患時亦不生惡念，不念念時亦不生惡念，若以思行漸減念時亦不生惡念，以心修心、受持降伏時亦不生惡念者，便得自在，欲念則念，不念則不念。 |
If a bhikkhu thinks about good and corresponding things, he will not have any evil thoughts. When he thinks about bad things, he will not have any evil thoughts. If he does not think about them, he will not think about them. Those who do not have any evil thoughts at all times will be at ease. If they want to think, they will think about it, and if they do not want to think about it, they will not think about it. |
若比丘欲念則念，不欲念則不念者，是謂比丘隨意諸念，自在諸念跡。」 |
If a bhikkhu wants to think, he will think of it, but if he does not want to think of it, he will not think of it. This means that the bhikkhu can think of things at will and be at ease with the traces of his thoughts. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
增上心經第五竟（千四百五十六字） |
The fifth chapter of the Heart Sutra (one thousand four hundred and fifty-six words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 9 因品 |
Chapter 9 Because of the product |
102. thoughts（一〇二）念經 |
102. thoughts (102) chanting sutras |
| (derived from BDK 2020 trans.) | |
我聞如是： |
Thus have I heard. |
一時，佛遊舍衛國，在勝林給孤 獨園。 |
At one time the Buddha was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. |
爾時，世尊告諸比丘： |
At that time the World-honored One addressed the monks: |
「我本未覺無上 正盡覺時，作如是念： |
Formerly, when I had not yet awakened to unsurpassable, right, and total awakening, I had this thought: |
『我寧可別諸念作 二分，欲念、恚念、害念作一分，無欲念、無恚念、 無害念復作一分。』 |
“Let me divide my thoughts into two parts, with thoughts of sensual desire, thoughts of ill-will, and thoughts of cruelty as one part, and thoughts without sensual desire, thoughts without ill-will, and thoughts without cruelty as the other part.” |
我於後時，便別諸念作 二分，欲念、恚念、害念作一分，無欲念、無恚念、 無害念復作一分。 |
Thereafter I divided all my thoughts into two parts, with thoughts of sensual desire, thoughts of ill-will, and thoughts of harming as one part, and thoughts without sensual desire, thoughts without ill-will, and thoughts without harming as the other part. |
我如是行，在遠離獨住， 心無放逸，修行精勤。 |
Practicing like this, I went and stayed in a remote and secluded place, practicing diligently with a mind free of negligence. |
生欲念，我即覺生欲 念，自害、害他、二俱害，滅慧、多煩勞、不得涅 槃。 |
[If] a thought of sensual desire arose, I at once realized “A thought of sensual desire has arisen, which is harmful to myself, harmful to others, harmful to both, which will destroy wisdom, cause much trouble, and not [lead to] attaining nirvana.” |
覺自害、害他、二俱害，滅慧、多煩勞、不得 涅槃，便速滅。 |
On realizing that it was harmful to myself, harmful to others, harmful to both, would destroy wisdom, cause much trouble, and not [lead to] attaining nirvana, it rapidly ceased. |
復生恚念、害念，我即覺生恚 念、害念，自害、害他、二俱害，滅慧、多煩勞、不得 涅槃。覺自害、害他、二俱害，滅慧、多煩勞、不 得涅槃，便速滅。 |
Again, [if] a thought of ill-will, . . . [or] a thought of cruelty arose, I at once realized “A thought of ill-will, . . . [or] a thought of cruelty has arisen, which is harmful to myself, harmful to others, harmful to both, which will destroy wisdom, cause much trouble, and not [lead to] attaining nirvana.” [When I] realized that it was harmful to myself, harmful to others, harmful to both, would destroy wisdom, cause much trouble, and not [lead to] attaining nirvana, it rapidly ceased. |
「我生欲念，不受、斷、除、吐，生 恚念、害念，不受、斷、除、吐。 |
[If] a thought of sensual desire arose in me, I did not accept it but abandoned it, discarded it, vomited it out. [If] a thought of ill-will, . . . [or] a thought of cruelty arose, I did not accept it but abandoned it, discarded it, and vomited it out. |
所以者何？ |
Why was that? |
我見因 此故，必生無量惡不善之法。 |
Because I saw that countless evil unwholesome states would certainly arise because of [such thoughts]. |
猶如春後月， 以種田故，放牧地，則不廣，牧牛兒放牛 野澤，牛入他田，牧牛兒即執杖往遮。 |
It is just as in the last month of spring when, because the fields have been sown, the area where cows can graze is limited, and a cowherd, having set the cows free in uncultivated marshland, wields a cane to prevent them from straying into others’ fields. |
所以 者何？ |
Why is that? |
牧牛兒知因此故，必當有罵、有打、有 縛、有過失也。是故牧牛兒執杖往遮。 |
Because the cowherd knows that he would certainly be scolded, beaten, or imprisoned [if the cows] trespassed. For this reason, the cowherd wields a cane to prevent it. |
我亦 如是，生欲念，不受、斷、除、吐，生恚念、害念，不 受、斷、除、吐。 |
In the same way, [if ] a thought of sensual desire arose in me, I did not accept it but abandoned it, discarded it, and vomited it out. [If] a thought of ill-will, . . . [or] a thought of cruelty arose, I did not accept it but abandoned it, discarded it, and vomited it out. |
所以者何？ |
Why was that? |
我見因此故，必生無 量惡不善之法。 |
Because I saw that countless evil and unwholesome states would certainly arise because of [such thoughts]. |
「比丘者，隨所思、隨所念，心 便樂中。 |
Monks, in accordance with what one intends, in accordance with what one thinks, the mind takes delight in that. |
若比丘多念欲念者，則捨無欲念， 以多念欲念故，心便樂中。 |
If a monk often thinks thoughts of sensual desire and abandons thoughts without sensual desire, then through often thinking thoughts of sensual desire his mind takes delight in them. |
若比丘多念恚 念、害念者，則捨無恚念、無害念，以多念恚念、 害念故，心便樂中。 |
If a monk often thinks thoughts of ill-will, . . . [or] thoughts of cruelty and abandons thoughts without ill-will, . . . [or] thoughts without cruelty, then through often thinking thoughts of ill-will, . . . [or] thoughts of cruelty his mind takes delight in them. |
如是，比丘不離欲念，不 離恚念，不離害念者，則不能脫生、老、病、 死、愁憂、啼哭，亦復不能離一切苦。 |
Thus a monk who has not abandoned thoughts of sensual desire, not abandoned thoughts of ill-will, and not abandoned thoughts of cruelty will be unable to free himself from birth, old age, disease, death, worry and sorrow, weeping and tears; he will not be able to free himself from all this dukkha. |
我如是行， 在遠離獨住，心無放逸，修行精勤。生無欲 念，我即覺生無欲念，不自害、不害他，亦不 俱害，修慧、不煩勞而得涅槃。 |
Practicing in this way, I went and stayed in a remote and secluded place, practicing diligently with a mind free of negligence. [If] a thought without sensual desire arose in me, I at once realized, “A thought without sensual desire has arisen, which is not harmful to myself, not harmful to others, not harmful to both, which will [lead to] developing wisdom without difficulty, and to attaining nirvana.” |
覺不自害、不 害他、亦不俱害，修慧、不煩勞而得涅槃，便 速修習廣布。 |
On realizing that it was not harmful to myself, not harmful to others, not harmful to both, and that it would [lead to] developing wisdom without difficulty and to attaining nirvana, I rapidly developed it and made much of it. |
復生無恚念、無害念，我即覺生 無恚念、無害念，不自害、不害他、亦不俱害， 修慧、不煩勞而得涅槃。 |
Again, [if] a thought without ill-will, . . . [or] a thought without cruelty arose in me, I at once realized, “A thought without ill-will, . . . [or] a thought without cruelty has arisen, which is not harmful to myself, not harmful to others, not harmful to both, which will [lead to] developing wisdom without difficulty and to attaining nirvana.” On realizing that it was not harmful to myself, not harmful to others, not harmful to both, that it would [lead to] developing wisdom without difficulty and to attaining nirvana, I rapidly developed it and made much of it. |
覺不自害、不害他、 亦不俱害，修慧、不煩勞而得涅槃，便速修 習廣布。」 |
If you feel that you don't harm yourself, you don't harm him, and you don't harm you at all, you can cultivate your wisdom and gain Nirvana without having to work. " |
「我生無欲念、多思念，生無恚念、無害 念、多思念。 |
[If] a thought without sensual desire arose in me, I intentionally kept on thinking it. [If] a thought without ill-will, . . . [or] a thought without cruelty arose, I intentionally kept on thinking it. |
我復作是念： |
I further had this thought: |
『多思念者，身定憙 忘，則便損心，我寧可治內心，常住在內止 息，一意得定，令不損心。』 |
“If I intentionally keep on thinking my body will lose strength and my mind will be troubled. Let me rather keep my mind in check within, continuously dwelling in inner tranquility, unified, having attained concentration, so that my mind will not be troubled.” |
我於後時便治內 心，常住在內止息，一意得定，而不損心。 |
Thereafter I kept my mind in check within, continuously dwelling in inner tranquility, unified, having attained concentration, and my mind was no longer troubled. |
我生 無欲念已，復生念向法次法；生無恚念、無 害念已，復生念向法次法。 |
[If] a thought without sensual desire arose in me, I further [allowed] thoughts to arise that were inclined toward the Dharma and in accordance with the Dharma. [If] a thought without ill-will, . . . [or] a thought without cruelty arose, I further [allowed] thoughts to arise that were inclined toward the Dharma and in accordance with the Dharma. |
所以者何？ |
Why was that? |
我不 見因此生無量惡不善之法。 |
[Because] I did not see that countless evil and unwholesome states would arise because of [such thoughts]. |
猶如秋後月 收一切穀訖，牧牛兒放牛野田時作是念： |
It is just as in the last month of autumn, when the entire harvest has been collected, a cowherd boy sets the cows free in the uncultivated fields and is mindful of them, thinking, |
『我牛在群中。』 |
“My cows are there in the herd.” |
所以者何？ |
Why is that? |
牧牛兒不見因此 故當得罵詈，得打、得縛，有過失也，是故彼 作是念： |
Because the cowherd boy does not see that he would be scolded, beaten, or imprisoned for any trespassing. For this reason he is mindful of them thus, |
『我牛在群中。』 |
“My cows are there in the herd.” |
我亦如是，生無欲念 已，復生念向法次法； |
In the same way, [if] a thought without sensual desire arose in me, I further [allowed] thoughts to arise that were inclined to the Dharma and in accordance with the Dharma. |
生無恚念、無害念已， 復生念向法次法。 |
[If] a thought without ill-will, . . . [or] a thought without cruelty arose, I further [allowed] thoughts to arise that were inclined to the Dharma and in accordance with the Dharma. |
所以者何？ |
Why was that? |
我不見因此 生無量惡不善之法。 |
[Because] I did not see that countless evil and unwholesome states would arise because of [such thoughts]. |
「比丘者，隨所思、隨所 念，心便樂中。若比丘多念無欲念者，則捨欲 念，以多念無欲念故，心便樂中。 |
Monks, in accordance with what one intends, in accordance with what one thinks, the mind takes delight in that. If a monk often thinks thoughts without sensual desire and abandons thoughts of sensual desire, then because of often thinking thoughts without sensual desire his mind takes delight in them. |
若比丘多 念無恚念、無害念者，則捨恚念、害念，以多 念無恚念、無害念故，心便樂中。 |
If a monk often thinks thoughts without ill-will, . . . [or] thoughts without cruelty, and abandons thoughts of ill-will, . . . [or] thoughts of cruelty, then because of often thinking thoughts without ill-will, . . . [or] thoughts without cruelty his mind takes delight in them. |
彼覺、觀已息， 內靜、一心、無覺、無觀，定生喜、樂，得第二禪 成就遊。 |
With the calming of [vitakka] directed-thought and [vicāra] evaluation, with inner stillness and mental unification, he dwells having attained the second jhāna, which is without directed-thought and evaluation, and with rapture and pleasure born of [samādhi] undistractible-lucidity. |
彼離喜欲，捨無求遊，正念正智而身 覺樂，謂聖所說，聖所捨、念、樂住、空，得第三 禪成就遊。 |
Secluded from rapture and pleasure, dwelling in equanimity-observation and without seeking anything, with right mindfulness [of Dharma] and right lucid-discerning, experiencing happiness with the body, he dwells having attained the third jhāna, which the noble ones speak of as noble equanimity and mindfulness [of Dharma], a pleasurable abode. |
彼樂滅、苦滅，喜、憂本已滅，不苦不 樂、捨、念、清淨，得第四禪成就遊。 |
With the cessation of pleasure and the cessation of pain, and with the earlier cessation of elated-mental-states and distressed-mental-states, with neither pain nor pleasure, and with purity of mindfulness [of Dharma] and equanimous-observation, he dwells having attained the fourth jhāna. |
「彼如是定 心清淨，無穢、無煩，柔軟善住，得不動心，趣 向漏盡通 |
With his mind undistractible-&-lucid and purified in this way, free of defilements, free of troubles, malleable, well-steadied, having gained imperturbability, he directs it to the realization of the higher knowledge of the destruction of the [āsavas] asinine-inclinations. |
智作證，便知此苦如真，知此苦 習、知此苦滅、知此苦滅道如真； |
He knows as it really is: “This is dukkha”; he knows [as it really is]: “This is the arising of dukkha”; he knows [as it really is]: “This is the cessation of dukkha”; he knows as it really is: “This is the path [leading to] the cessation of dukkha. ” |
亦知此漏 如真，知此漏習、知此漏滅、知此漏滅道如 真。 |
He knows as it really is: “These are the taints”; he knows [as it really is]: “This is the arising of the taints”; he knows [as it really is]: “This is the cessation of the taints”; he knows as it really is: “This is the path [leading] to the cessation of the taints.” |
彼如是知，如是見已，則欲漏心解脫，有 漏、無明漏心解脫，解脫已便知解脫，生已盡， 梵行已立，所作已辦，不更受有，知如真。 |
Knowing like this and seeing like this, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. Being liberated, he knows that he is liberated, knowing as it really is: “Birth is ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.” |
此 比丘離欲念、離恚念、離害念，則得解脫生、 老、病、死、愁憂、啼哭，離一切苦。 |
This monk, being free from thoughts of sensual desire, free from thoughts of ill-will, and free from thoughts of cruelty, attains liberation from birth, old age, disease, death, worry and sorrow, weeping and tears. He is free from all dukkha. |
猶如一無事處 有大泉水，彼有群鹿遊住其中。 |
It is just as if a herd of deer is living in a secluded area where there is a large spring. |
有一人來， 不為彼群鹿求義及饒益、求安隱快樂，塞 平正路，開一惡道，作大坑壍，使人守視。如 是群鹿一切死盡。 |
A man comes along who does not seek the benefit and welfare of that herd of deer, does not seek their safety and happiness. He blocks the right path and opens up a false path, digs a pit [as a trap], and gets someone to keep watch over it. In this way the entire herd of deer will be [trapped and] killed. |
復有一人來，為彼群鹿 求義及饒益，求安隱快樂，開平正路，閉塞 惡道，却守視人，如是群鹿普得安濟。 |
Suppose another man comes along, who does seek the benefit and welfare of that herd of deer and seeks their safety and happiness. He opens up the right path, blocks off the bad path, and drives the watchman away. In this way the entire herd of deer will remains safe and sound. |
「比丘！ 當知我說此喻，欲令知義，慧者聞喻，則 解其趣。 |
Monks, you should know that I have spoken this simile wishing you to know its meaning. On hearing a simile a wise person understands its implications. |
此說有義，大泉水者，謂是五欲愛 念歡樂。 |
This is the meaning of this saying: The large spring represents the five cords of sensual pleasure that are agreeable, yearned for, and delighted in. |
云何為五？ |
What are the five? |
眼知色、耳知聲、鼻知香、 舌知味、身知觸，大泉水者，當知是五欲也。 |
They are visible forms perceived by the eye, sounds perceived by the ear, odors perceived by the nose, flavors perceived by the tongue, and tangibles perceived by the body. You should know that “the large spring” represents these five sensual pleasures. |
大群鹿者，當知是沙門、梵志也。 |
You should [also] know that the great herd of deer [represents] renunciants and brahmins. |
有一人來， 不為彼求義及饒益、求安隱快樂者，當知 是魔波旬也。 |
You should [also] know that the one man who comes along and does not seek their benefit and welfare, their safety and happiness, [represents] Māra, the Evil One. |
塞平正路，開一惡道者，是三 惡不善念： |
Blocking the right path and opening up a bad path [represents] the three evil and unwholesome types of thought: thoughts of sensual desire, thoughts of ill-will, and thoughts of cruelty. |
欲念、恚念、害念也。惡道者，當知是 三惡不善念。 |
You should know that the evil path [represents] these three evil and unwholesome thoughts. |
復更有惡道，謂八邪道，邪見 乃至邪定是為八。 |
Again, there is another evil path, namely the eightfold wrong path: wrong view, . . . up to . . . wrong concentration; these are the eight.268 You should [also] know that the great pit [represents] ignorance. You should [also] know that the watchman [represents] the retinue of Māra, the Evil One. |
作大坑壍者，當知是無 明也。 |
One who is a big hole, one should know that it is ignorance. |
使人守者，當知是魔波旬眷屬也。 |
The guardian should know that it is Mara’s family member. |
復 有一人來，為彼求義及饒益、求安隱快樂 者，當知是如來、無所著、等正覺也。 |
You should [also] know that the other man who comes along, seeking the benefit and welfare [of that herd of deer], seeking their safety and happiness, [represents] the Tathāgata, free from attachment, fully awakened. |
閉塞惡 道，開平正路者，是三善念：無欲念、無恚念、無 害念也。 |
Opening up the right path and blocking the evil path [represents] the three wholesome thoughts: thoughts without sensual desire, thoughts without ill-will, and thoughts without cruelty. |
道者，當知是三善念。 |
You should know that the path [represents] these three wholesome thoughts. |
復更有道，謂 八正道，正見乃至正定是為八。 |
Again, there is another path, namely the eightfold right path: right view, . . . up to . . . right concentration; these are the eight. |
「比丘！我為 汝等開平正路，閉塞惡道，填平坑壍，除却 守人。 |
Monks, I have opened up the right path for you and blocked off the evil path; I have filled in the pit and driven away the watchman. |
如尊師所為弟子起大慈，哀憐念愍 傷，求義及饒益，求安隱快樂者，我今已作。 |
What a teacher should do for his disciples out of great compassion, mercy, sympathy, and concern, seeking their benefit and welfare, seeking their safety and happiness, I have now already done. |
汝等亦當復自作，至無事處山林樹下空安 靜處，宴坐思惟，勿得放逸，勤加精進，無令 後悔。 |
You, too, should do your part. Go and sit in meditation in a secluded place, on a mountain, in a forest, at the base of a tree, in an empty and quiet place. Do not be negligent, make diligent effort, lest you regret it later. |
此是我之教勅，是我訓誨。」 |
This is my instruction, this is my teaching. |
佛說如是， 彼諸比丘聞佛所說，歡喜奉行。 |
Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully. |
念經第六竟 （千五百九十三字） |
The sixth chanting (thousands of five hundred and ninety-three words) |
中阿含經卷第二十五 （七千四百六十八字） |
The twenty-fifth volume of Central Agama Sutra (seven thousand four hundred and sixty-eight characters) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 9 因品 |
Chapter 9 Because of the product |
103. Lion’s Roar （一〇三）師子吼經 |
103. Lion’s Roar (103) Master Roar Sutra |
中阿含經卷第二十六 |
Book 26 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊拘樓瘦，在劒磨瑟曇拘樓都邑。 |
At that time, the Buddha was traveling in Kulou, and he was in the city of Zhamo Se Tan Kulou. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「此中有第一沙門，第二、第三、第四沙門，此外更無沙門、梵志，異道一切空無沙門、梵志。 |
"Here are the first ascetics, the second, the third, and the fourth ascetics. Besides, there are no ascetics or brahmans. All the different paths are empty of ascetics and brahmans. |
汝等隨在眾中，作如是正師子吼。 |
You, among the crowd, roar like this, the righteous master. |
比丘！或有異學來問汝等： |
Bhikkhu! Maybe someone from another school will ask you: |
『諸賢！汝有何行，有何力，有何智，令汝等作如是說： |
"All sages!" What deeds do you have, what strength do you have, and what wisdom do you have, so that you can do this: |
「此有第一沙門，第二、第三、第四沙門，此外更無沙門、梵志，異道一切空無沙門、梵志。 |
"Here is the first ascetic, the second, the third, and the fourth ascetic. In addition, there are no ascetics and no ascetics. All the different paths have no ascetics and no asceticism. |
汝等隨在眾中，作如是正師子吼。」 |
You, among the crowd, roar like this, the righteous master. " |
』 |
』 |
「比丘！汝等應如是答異學： |
"Bhikkhu! You should answer the heretics thus: |
『諸賢！我世尊有知有見，如來、無所著、等正覺說四法，因此四法故，令我等作如是說： |
"All sages!" I, the World-Honored One, know and see, Tathagata, Immortal, and other enlightened ones speak of the four dharmas. Therefore, because of the four dharmas, I command us to say this: |
「此有第一沙門，第二、第三、第四沙門，此外更無沙門、梵志，異道一切空無沙門、梵志，我等隨在眾中，作如是正師子吼。」 |
Here are the first ascetics, the second, the third, and the fourth ascetics. In addition, there are no ascetics and no ascetics and no ascetics. All the different paths are empty as no ascetics and no ascetics. We follow the crowd and make such a roar as the son of the right master. |
云何為四？ |
Why is the cloud four? |
諸賢！我等信尊師、信法、信戒德具足，愛敬同道，恭恪奉事。 |
All sages! We believe in respecting our teachers, believe in the Dharma, believe in moral integrity, love and respect our colleagues, and serve respectfully. |
諸賢！我世尊有知有見，如來、無所著、等正覺說此四法，因此四法故，令我等作如是說： |
All sages! I, the World-Honored One, the Tathagata, the Immortal, and the Enlightened One, both know and see, speak of these four dharmas. Therefore, because of the four dharmas, I command us to say this: |
「此有第一沙門，第二、第三、第四沙門，此外更無沙門、梵志，異道一切空無沙門、梵志，我等隨在眾中，作如是正師子吼。」 |
Here are the first ascetics, the second, the third, and the fourth ascetics. In addition, there are no ascetics and no ascetics and no ascetics. All the different paths are empty as no ascetics and no ascetics. We follow the crowd and make such a roar as the son of the right master. |
』 |
』 |
「比丘！異學或復作是說： |
"Bhikkhu! The heretical or complex teachings say: |
『諸賢！我等亦信尊師，謂我尊師也。 |
"All sages!" We also believe in respecting our master, so we say that we respect our master. |
信法，謂我法也。 |
Believe in the Dharma and call it my Dharma. |
戒德具足，謂我戒也。 |
If I have sufficient moral character, I am said to be morally disciplined. |
愛敬同道，恭恪奉事，謂我同道出家及在家者也。 |
Those who love and respect fellow practitioners, and serve them respectfully and diligently, are those who are monks and lay people. |
諸賢！沙門瞿曇及我等此二種說，有何勝，有何意，有何差別耶？』 |
All sages! What is the advantage, what is the meaning, and what is the difference between these two theories of Samana Kutan and us? 』 |
比丘！汝等應如是問異學： |
Bhikkhu! You should ask the heterodox scholars this way: |
『諸賢！為一究竟，為眾多究竟耶？』 |
"All sages!" Is it one ultimate or many ultimates? 』 |
比丘！若異學如是答： |
Bhikkhu! Ruoyixue answered like this: |
『諸賢！有一究竟，無眾多究竟。』 |
"All sages!" There is one ultimate, not many ultimates. 』 |
比丘！汝等復問異學： |
Bhikkhu! You ask again about the different schools: |
『諸賢！為有欲者得究竟是耶？ |
"All sages!" Is it right for those who have desires to obtain the ultimate outcome? |
為無欲者得究竟是耶？』 |
Is it right for those who have no desires to achieve the ultimate goal? 』 |
比丘！若異學如是答： |
Bhikkhu! Ruoyixue answered like this: |
『無欲者得究竟是，非有欲者得究竟是。』 |
"Those who have no desires will find the ultimate being, and those who do not have desires will find the ultimate being." 』 |
比丘！汝等復問異學： |
Bhikkhu! You ask again about the different schools: |
『諸賢！為有恚者得究竟是耶？ |
"All sages!" What will happen to those who are jealous? |
為無恚者得究竟是耶？』 |
What is the truth for those who are innocent? 』 |
比丘！若異學如是答： |
Bhikkhu! Ruoyixue answered like this: |
『無恚者得究竟是，非有恚者得究竟是。』 |
"Those who have no hatred will find the ultimate being, and those who do not have any hatred will find the ultimate being." 』 |
比丘！汝等復問異學： |
Bhikkhu! You ask again about the different schools: |
『諸賢！為有癡者得究竟是耶？ |
"All sages!" What is the truth for those who are crazy? |
為無癡者得究竟是耶？』 |
For those without delusion, what is the ultimate outcome? 』 |
比丘，若異學如是答： |
Bhikkhu, if the foreign school answers like this: |
『諸賢！無癡者得究竟是，非有癡者得究竟是。』 |
"All sages!" Those without delusion will obtain the ultimate truth, and those without delusion will obtain the ultimate truth. 』 |
「比丘！汝等復問異學： |
"Bhikkhu! You ask again about the heretics: |
『諸賢！為有愛、有受者得究竟是耶？ |
"All sages!" What is the truth for those who love and receive? |
為無愛、無受者得究竟是耶？』 |
What is the ultimate outcome for those who have no love and no acceptance? 』 |
比丘！若異學如是答： |
Bhikkhu! Ruoyixue answered like this: |
『諸賢！無愛、無受者得究竟是，非有愛、有受者得究竟是。』 |
"All sages!" Those who have no love and no acceptance will get the ultimate being, and those who do not have love and acceptance will get the ultimate being. 』 |
比丘！汝等復問異學： |
Bhikkhu! You ask again about the different schools: |
『諸賢！為無慧、不說慧者得究竟是耶？ |
"All sages!" For those who are ignorant and do not speak of wisdom, what is the truth? |
為有慧、說慧者得究竟是耶？』 |
For those who are wise and speak wisely, what is the truth? 』 |
比丘！若異學如是答： |
Bhikkhu! Ruoyixue answered like this: |
『諸賢！有慧、說慧者得究竟是，非無慧、不說慧者得究竟是。』 |
"All sages!" Those who have wisdom and speak of wisdom will obtain the ultimate truth; those who are not without wisdom and do not speak of wisdom will obtain the ultimate truth. 』 |
比丘！汝等復問異學： |
Bhikkhu! You ask again about the different schools: |
『諸賢！為有憎、有諍者得究竟是耶？ |
"All sages!" What is the answer for those who have hatred and disapproval? |
為無憎、無諍者得究竟是耶？』 |
What is the ultimate outcome for those who have no hatred and no objections? 』 |
比丘！若異學如是答： |
Bhikkhu! Ruoyixue answered like this: |
『諸賢！無憎、無諍者得究竟是，非有憎、有諍者得究竟是。』 |
"All sages!" Those who have no hatred and no quarrels will obtain the ultimate being; those who do not have hatred and quarrels will obtain the ultimate being. 』 |
「比丘！汝等為異學應如是說： |
"Bhikkhu! You, as heretics, should say this: |
『諸賢！是為如汝等說有一究竟是，非眾多究竟是； |
"All sages!" This is because you say that there is one ultimate thing and not many ultimate things; |
無欲者得究竟是，非有欲者得究竟是； |
Those who have no desires will obtain the ultimate being; those who do not have desires will obtain the ultimate being; |
無恚者得究竟是，非有恚者得究竟是； |
Those who have no hatred will obtain the ultimate being, and those who do not have any hatred will obtain the ultimate being; |
無癡者得究竟是，非有癡者得究竟是； |
Those without delusion will obtain the ultimate being; those without delusion will obtain the ultimate being; |
無愛、無受者得究竟是，非有愛、有受者得究竟是； |
Those who have no love and no acceptance will obtain the ultimate being; those who do not have love and reception will obtain the ultimate being; |
有慧、說慧者得究竟是，非無慧、不說慧者得究竟是； |
Those who have wisdom and speak of wisdom will obtain the ultimate truth; those who are not without wisdom and do not speak of wisdom will obtain the ultimate truth; |
無憎、無諍者得究竟是，非有憎、有諍者得究竟是。 |
Those who have no hatred and no quarrels will obtain the ultimate being; those who do not have hatred and quarrels will obtain the ultimate being. |
若有沙門、梵志依無量見，彼一切依猗二見，有見及無見也。 |
If there are ascetics and brahma-zhi who rely on the immeasurable view, they all rely on the two views, the seeing and the unseeing. |
若依有見者，彼便著有見，依猗有見，猗住有見，憎諍無見。 |
If there is a person who has a view, he will have a view, he will have a view, he will have a view, and he will not have a view. |
若依無見者，彼便著無見，依猗無見，猗住無見，憎諍有見。 |
If you rely on the non-seeing, then you will rely on the non-seeing. If you rely on the non-seeing, you will abide in the non-seeing, and you will hate the non-seeing. |
「『若有沙門、梵志不知因、不知習、不知滅、不知盡、不知味、不知患、不知出要如真者，彼一切有欲、有恚、有癡、有愛、有受、無慧、非說慧、有憎、有諍，彼則不離生老病死，亦不能脫愁慼啼哭、憂苦懊惱，不得苦邊。 |
"'If there is a recluse who does not know the cause, practice, cessation, cessation, taste, suffering, or exit of Brahma, he will have desire, hatred, delusion, love, and feeling. Without wisdom, without wisdom, with hatred and quarrels, he will not be separated from birth, old age, sickness and death, nor will he be able to escape from sorrow, crying, sorrow and annoyance, and will not be able to suffer. |
若有沙門、梵志於此二見知因、知習、知滅、知盡、知味、知患、知出要如真者，彼一切無欲、無恚、無癡、無愛、無受、有慧、說慧、無憎、無諍，彼則得離生老病死，亦能得脫愁慼啼哭、憂苦懊惱，則得苦邊。 |
If there is a recluse or brahma who knows the causes, habits, cessation, cessation, taste, dangers, and the truth of these two views, he will have no desire, no hatred, no delusion, no love, and no feeling. , have wisdom, speak wisdom, have no hatred, and have no quarrels, then they can be freed from birth, old age, illness, and death, and can also be freed from sorrow, crying, sorrow, and annoyance, and then they can be on the edge of suffering. |
「『或有沙門、梵志施設斷受，然不施設斷一切受，施設斷欲受，不施設斷戒受、見受、我受。 |
“‘There may be some ascetics and brahmas who offer to cut off feeling, but they do not give to cut off all feeling; |
所以者何？ |
So what? |
彼沙門、梵志不知三處如真。 |
Those ascetics and brahmins do not know the truth of the three places. |
是故彼雖施設斷受，然不施設斷一切受。 |
Therefore, even though he can help to cut off the feelings, he does not give to cut off all the feelings. |
復有沙門、梵志施設斷受，然不施設斷一切受，施設斷欲受、戒受，不施設斷見受、我受。 |
Again, there are ascetics and Brahmāzhi who offer to cut off feelings, but do not give to cut off all feelings. They give to cut off desire and precepts, but do not give to cut off perception and self-feeling. |
所以者何？ |
So what? |
彼沙門、梵志不知二處如真，是故彼雖施設斷受，然不施設斷一切受。 |
Those ascetics and Brahmāzhi do not know that the two places are true. Therefore, although they give to cut off all feelings, they do not give to cut off all feelings. |
復有沙門、梵志施設斷受，然不施設斷一切受，施設斷欲受、戒受、見受，不施設斷我受，所以者何？ |
Again, there are ascetics and Brahmāzhi who give to cut off the feeling, but do not give to cut off all the feelings. They give to cut off the feeling of desire, precepts and views, but do not give to cut off the feeling of self. So what? |
彼沙門、梵志不知一處如真，是故彼雖施設斷受，然不施設斷一切受。 |
Those ascetics and brahmins do not know that there is such a thing as true. Therefore, although they give to cut off the feelings, they do not give to cut off all the feelings. |
如是法、律，若信尊師者，彼非正、非第一，若信法者，亦非正、非第一，若具足戒德者，亦非正、非第一，若愛敬同道、恭恪奉事者，亦非正、非第一。 |
Such is the Dharma and the law. If one believes in respecting the teacher, he is not upright and not the first. If one believes in the Dharma, he is not upright and not the first. If he has sufficient moral character, he is also not upright and not the first. , Those who serve respectfully are not upright or first. |
「『若有如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼施設斷受，於現法中施設斷一切受，施設斷欲受、戒受、見受、我受。 |
"'If there is a Tathagata born into the world who has no possessions, is fully enlightened, has attained enlightenment, is good at passing away, understands the world, is a supreme scholar, is a ruler of the Way and Dharma, is a teacher of gods and humans, is called the Buddha, and is blessed by all, he gives and cuts off the receiving. In the present Dharma, the method of giving is used to cut off all feelings. The method of giving is used to cut off the feeling of desire, the feeling of precepts, the feeling of seeing, and the feeling of self. |
此四受何因、何習，從何而生，以何為本？ |
What are the causes and habits of these four feelings, where do they come from, and what are their roots? |
此四受因無明，習無明，從無明生，以無明為本。 |
These four feelings are caused by ignorance, are accustomed to ignorance, arise from ignorance, and are based on ignorance. |
若有比丘無明已盡，明已生者，彼便從是不復更受欲受、戒受、見受、我受，彼不受已，則不恐怖，不恐怖已，便斷因緣，必般涅槃，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
If there is a bhikkhu whose ignorance has been exhausted and awareness has arisen, he will no longer receive desire feelings, precepts feelings, view feelings, and self feelings. It will be parinirvana, life has ended, the holy life has been established, what has been done has been done, there will be no more experiences, and it will be known as true. |
如是正法、律，若信尊師者，是正、是第一，若信法者，是正、是第一，若戒德具足者，是正、是第一，若愛敬同道、恭恪奉事者，是正、是第一。』 |
Such is the righteous Dharma and the law. If one believes in respecting the Master, he is righteous and is the first. If he believes in the dharma, he is righteous and is the first. If he has sufficient morality and virtue, he is righteous and is the first. If he loves, respects and serves his colleagues respectfully, he is the first. , is right, is the first. 』 |
「諸賢！我等有是行，有是力，有是智，因此故令我等作如是說，此有第一沙門，第二、第三、第四沙門，此外更無沙門、梵志，異道一切空無沙門、梵志。 |
"Sages! We have such conduct, such strength, and such wisdom. Therefore, we are told to say this: There are the first ascetics, the second, the third, and the fourth ascetics. In addition, there are no ascetics and brahmana. , all the different paths are empty of Samana and Brahma. |
以是故，我等隨在眾中，作如是正師子吼。」 |
Therefore, we follow in the crowd and roar like this, the Righteous Master. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
師子吼經第七竟（一千六百九十字） |
The Seventh Principle of the Master's Roaring Sutra (one thousand six hundred and ninety-nine crosses) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 9 因品 |
Chapter 9 Because of the product |
104. Udumbara [Forest] （一〇四）優曇婆邏經 |
104. Udumbara [Forest] (104) Udumbara Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林伽蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Garando Garden of the Bamboo Grove. |
爾時，有一居士名曰實意，彼於平旦從王舍城出，欲往詣佛供養禮事。 |
At that time, there was a layman named Shiyi who came out of Wangha City on Pingdan and wanted to go to the Buddha to make offerings and rituals. |
於是，實意居士作如是念： |
Therefore, layman Zhiyi thought like this: |
「且置詣佛，世尊或能宴坐及諸尊比丘，我寧可往優曇婆邏林詣異學園。」 |
Now that I can visit the Buddha, the World Honored One may be able to have a banquet with all the monks. I would rather go to the Udumbara Forest to study at the Yiyi Academy. |
於是，實意居士即往優曇婆邏林詣異學園。 |
So Shiyi layman went to Udumbaluo Lin Yiyi Academy. |
彼時，優曇婆邏林異學園中，有一異學名曰無恚，在彼中尊為異學師，眾人所敬，多所降伏，為五百異學之所推宗，在眾調亂，音聲高大，說種種鳥論、語論、王論、賊論、鬪諍論、飲食論、衣被論、婦女論、童女論、婬女論、世俗論、非道論、海論、國論，如是比說種種鳥論，皆集在彼坐。 |
At that time, in the foreign school of Udumbaluo Forest, there was a foreign school named Wu Xie. He was revered as the master of the foreign school. He was respected by everyone, and was subdued by many. He was the recommended sect of five hundred foreign schools, and he caused chaos among the people. With a loud voice, he spoke about all kinds of theories about birds, languages, kings, thieves, quarrels, diet, clothing and quilts, women, virgins, prostitutes, secular theories, non-Taoism, sea theories, and national theories, etc. All kinds of bird talk are gathered there and sitting there. |
於是，異學無恚遙見實意居士來，即勅己眾，皆令嘿然： |
So when the foreign scholar Wu Xi saw the layman Zhiyi coming from a distance, he immediately ordered everyone to say: |
「諸賢！汝等莫語嘿然，樂嘿然，各自斂攝。 |
"All sages! Don't say anything and be happy, and keep your thoughts to yourself. |
所以者何？ |
So what? |
實意居士來，是沙門瞿曇弟子。 |
The layman Shiyi is a disciple of the ascetic Qu Tan. |
若有沙門瞿曇弟子名德高遠，所可宗重，在家住止，居王舍城者，彼為第一，彼不語，樂嘿然，自收斂。 |
If there is a disciple of the ascetic Qutan who is famous for his high virtues, respected by his family, and lives at home in the city of Rajagaha, he will be the first. He will not say a word, he will be happy and restrain himself. |
若彼知此眾嘿然住者，彼或能來。」 |
If he knew that these people were living there, he might be able to come. " |
於是，異學無恚令眾嘿然，自亦嘿然。 |
Therefore, the foreigner's shamelessness makes everyone laugh, and he himself also laughs. |
於是，實意居士往詣異學無恚所，共相問訊，却坐一面，實意居士語曰： |
So, the layman Shiyi went to visit the foreign scholar Wuxiang and asked each other, but they sat together and the layman Shiyi said: |
「無恚！我佛世尊若在無事處山林樹下，或住高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐。 |
"No regrets! If I, the Buddha, the World-Honored One, were in a quiet place under the trees in the mountains or forests, or living on a high rock, there would be no sound, far away, no evil, no people around, I would just sit there and enjoy the feast. |
是佛世尊如斯之比，在無事處山林樹下，或住高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐。 |
The Buddha and the World-Honored One are like this, sitting in quiet places under the trees in the mountains and forests, or living on high rocks, silent and far away, without evil, without people, just sitting there and having a banquet. |
彼在遠離處常樂宴坐，安隱快樂，彼佛世尊初不一日一夜共聚集會，如汝今日及眷屬也。」 |
He always feasted and sat in a distant place, and was peaceful and happy. That Buddha, the World-Honored One, gathered together day and night, just like you and your family members do today. " |
於是，異學無恚語曰： |
Therefore, the foreign scholar Wu Xi said: |
「居士！止！止！汝何由得知，沙門瞿曇空慧解脫？ |
"Householder! Stop! Stop! How did you know that the ascetic Qutan Konghui was liberated? |
此不足說，或相應或不相應，或順或不順，彼沙門瞿曇行邊至邊，樂邊至邊，住邊至邊。 |
This is not enough to say, whether it corresponds or does not correspond, whether it is in harmony or not, that ascetic Qutan traveled from edge to edge, enjoyed himself from edge to edge, and lived from edge to edge. |
猶如瞎牛在邊地食，行邊至邊，樂邊至邊，住邊至邊，彼沙門瞿曇亦復如是。 |
Just like a blind cow that eats in a remote place, travels from one place to another, enjoys itself from one end to another, and lives from one end to another, so is the recluse Qutan. |
居士！若彼沙門瞿曇來此眾者，我以一論滅彼，如弄空瓶，亦當為彼說瞎牛喻。」 |
Layman! If the ascetic Kutan comes to this group, I will destroy him with one theory, just like emptying a vase, and I will tell him the blind cow parable. " |
於是，異學無恚告己眾曰： |
Therefore, the heretic Wu Xi told his people: |
「諸賢！沙門瞿曇儻至此眾，若必來者，汝等莫敬，從坐而起，叉手向彼，莫請令坐，豫留一座，彼到此已，作如是語： |
"All sages! If the recluse Qu Tansuan comes here, don't show any respect to him. Get up from your seat, cross your hands and look at him. Don't ask for permission to sit down. Leave a seat alone. When he comes here, he says this: |
『瞿曇！有座，欲坐隨意。』 |
"Qu Tan!" There is a seat, you can sit wherever you want. 』 |
」 |
|
爾時，世尊在於宴坐，以淨天耳出過於人，聞實意居士與異學無恚共論如是，則於晡時從宴坐起，往詣優曇婆邏林異學園中。 |
At that time, the World-Honored One was sitting at the banquet. He used his pure heavenly ears to transcend people. Hearing the truth, the lay people and the foreign students discussed the above. Then he got up from the banquet in the afternoon and went to the foreign school in Udumbaluo forest. |
異學無恚遙見世尊來，即從坐起偏袒著衣，叉手向佛，讚曰： |
Seeing the Buddha coming from afar, the foreign scholar Wu Xi stood up from his seat, put on his clothes, folded his hands and expressed his praise to the Buddha: |
「善來，沙門瞿曇！久不來此，願坐此座。」 |
Good come, Samana Qutan! I haven't been here for a long time, and I would like to sit here. |
彼時，世尊作如是念： |
At that time, the World-Honored One thought as follows: |
「此愚癡人，自違其要。」 |
This foolish person is going against his own will. |
世尊知已，即坐其床，異學無恚便與世尊共相問訊，却坐一面。 |
Knowing this, the World-Honored One sat down on his bed. Heixue Wuhe and the World-Honored One inquired together, but sat on one side. |
世尊問曰： |
The World Honored One asked: |
「無恚！向與實意居士共論何事？ |
"No shame! What do you want to discuss with layman Shiyi? |
以何等故集在此坐？」 |
Why are you sitting here? " |
異學無恚答曰： |
The foreign scholar Wu Xi replied: |
「瞿曇！我等作是念： |
"Qu Tan! Let's read this: |
『沙門瞿曇有何等法，謂教訓弟子？ |
What method does the ascetic Qutan have to teach his disciples? |
弟子受教訓已，令得安隱，盡其形壽，淨修梵行，及為他說。』 |
After the disciple has received the teaching, he can live in peace, live out his body and life, practice the holy life in a pure way, and preach it to him. 』 |
瞿曇！向與實意居士共論如是，以是之故，集在此坐。」 |
Qu Tan! Xiang and Shiyi laymen discussed this together, and for this reason, we gathered here to sit down. " |
實意居士聞彼語已，便作是念： |
When the layman Zhiyi heard what he said, he thought as follows: |
「此異學無恚異哉妄語。 |
"This heresy is nothing but lies. |
所以者何？ |
So what? |
在佛面前欺誑世尊。」 |
He deceived the World Honored One in front of the Buddha. " |
世尊知已，語曰： |
The World-Honored One knew this and said: |
「無恚！我法甚深！甚奇！甚特！難覺難知，難見難得，謂我教訓弟子。 |
"No shame! My Dharma is so profound! So amazing! So special! It's hard to feel, hard to understand, hard to see, hard to see, so I'm teaching my disciples. |
弟子受教訓已，盡其形壽，淨修梵行，亦為他說。 |
After the disciple has received the teaching, he will spend his physical life and practice the holy life in a pure way, and this will also be taught to him. |
無恚！若汝師宗所可不了憎惡行者，汝以問我，我必能答，令可汝意。」 |
No shame! If you, your master, cannot stop those who hate you, if you ask me, I will definitely be able to answer your question. " |
於是，調亂異學眾等同音共唱，高大聲曰： |
So, he stirred up the confusion of the heterodox scholars and sang in unison, shouting loudly: |
「沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。 |
"The recluse Qu Tan is very strange! What a special person! He has great satisfaction, great mighty virtue, great blessing, and great power. |
所以者何？ |
So what? |
乃能自捨己宗，而以他宗隨人所問。」 |
He is able to abandon his own sect and follow other people's sects when asked. " |
於是異學無恚自勅己眾，令嘿然已，問曰： |
Therefore, the heretic Wu Xue ordered his own people, and when he was done, he asked: |
「瞿曇！不了可憎行。 |
"Qu Tan! Don't do this abomination. |
云何得具足？ |
How can the cloud be sufficient? |
云何不得具足？」 |
Why can't clouds be enough? " |
於是，世尊答曰： |
Then the World-Honored One replied: |
「無恚！或有沙門、梵志倮形無衣，或以手為衣，或以葉為衣，或以珠為衣，或不以瓶取水，或不以櫆取水，不食刀杖劫抄之食，不食欺妄食，不自往、不遣信，不求來尊，不善尊，不住尊。 |
"No regrets! There may be ascetics and brahmas who are naked and have no clothes; some use their hands as clothes, some use leaves as clothes, some use beads as clothes, some do not use bottles to get water, some do not use 櫫 to get water, and they do not eat kalpas with swords and sticks. Copy the food, do not eat, cheat and eat, do not go by yourself, do not send letters, do not ask for respect, do not do good to honor, do not live to honor. |
若有二人食，不在中食，不懷姙家食，不畜狗家食，設使家有糞蠅飛來而不食，不噉魚，不食肉，不飲酒，不飲惡水，或都無所飲，學無飲行，或噉一口，以一口為足，或二、三、四，乃至七口，以七口為足，或食一得，以一得為足，或二、三、四乃至七得，以七得為足，或日一食，以一食為足，或二、三、四、五、六、七日、半月、一月一食，以一食為足。 |
If there are two people eating, not eating in the middle, not eating in the house, not eating in the house, not eating in the house, and if there are dung flies in the house, they will not eat, they will not eat fish, they will not eat meat, they will not drink alcohol, they will not drink bad water, or They have nothing to drink, and they have no knowledge of the practice of drinking. They may take one mouthful, and one mouthful is enough, or two, three, four, or even seven mouths, and seven mouthfuls are enough. Three, four or even seven days, seven days is enough, or one food per day is enough, or two, three, four, five, six, seven days, half a month, one month, one food is enough . |
「或食菜茹，或食稗子，或食［木＊祭］米，或食雜［麩－夫＋黃］，或食頭頭邏食，或食麤食，或至無事處，依於無事，或食根，或食果，或食自落果，或持連合衣，或持毛衣，或持頭舍衣，或持毛頭舍衣，或持全皮，或持穿皮，或持全穿皮，或持散髮，或持編髮，或持散編髮，或有剃髮，或有剃鬚，或剃鬚髮，或有拔髮，或有拔鬚，或拔鬚髮，或住立斷坐，或修蹲行，或有臥刺，以刺為床，或有臥果，以果為床，或有事水，晝夜手抒，或有事火，竟昔然之，或事日月尊祐大德，叉手向彼。 |
"Some eat vegetables, some eat tares, some eat [wood*sacrifice] rice, some eat miscellaneous [bran-fu+yellow], some eat head-to-head food, some eat coarse food, some go to a place where there is nothing to do, and rely on nothing to do , or eat the root, or eat the fruit, or eat the fallen fruit, or hold the joint clothing, or hold the sweater, or hold the head and shed the clothing, or hold the hair head and shed the clothing, or hold the whole skin, or hold the pierced skin, or hold the whole The skin is worn, or the hair is kept loose, or the hair is braided, or the hair is loosely braided, or the hair is shaved, or the hair is shaved, or the hair is shaved, or the hair is pulled out, or the beard is pulled out, or the beard hair is pulled out, or the hair is pulled out, or the hair is pulled out. Some practice squatting, some lying on thorns, using the thorns as a bed, some lying on fruits, using the fruits as a bed, some doing water, using hands to express them day and night, some doing fire, but it has happened in the past, or doing the sun and moon to protect the great virtue. , crossed his hands towards him. |
如此之比，受無量苦，學煩熱行。 |
In such a comparison, one suffers immeasurably and learns the behavior of trouble and heat. |
無恚！於意云何？ |
No shame! What do you mean? |
不了可憎行如是，為具足？ |
If you don't do such abominable things, how can you be satisfied? |
為不具足？」 |
Why not? " |
異學無恚答曰： |
The foreign scholar Wu Xi replied: |
「瞿曇！如是不了可憎行為具足，非不具足。」 |
Qu Tan! If you don't have abhorrent behavior, it's not enough. |
世尊復語曰： |
The World-Honored One replied: |
「無恚！我為汝說此不了可憎具足行為無量穢所污。」 |
Have no regrets! I am stained by your immeasurable filth with this abominable behavior. |
異學無恚問曰： |
Foreign Studies Wuhou asked: |
「瞿曇云何為我說此不了可憎具足行為無量穢所污耶？」 |
Why did I say that Qu Tanyun was stained with immeasurable filth by such abominable behavior? |
世尊答曰： |
The World Honored One replied: |
「無恚！或有一清苦行苦行，因此清苦行苦行，惡欲、念欲。 |
"No regrets! There may be a person who practices asceticism and practices asceticism. Therefore, he practices asceticism and has evil desires and thoughts. |
無恚！若有一清苦行苦行，因此清苦行苦行，惡欲、念欲者，是謂，無恚！行苦行者穢。 |
No shame! If there is a person who practices asceticism and practices asceticism, and who has evil desires and desires, it is said that there is no evil! Those who practice asceticism are unclean. |
復次，無恚！或有一清苦行苦行，因此清苦行苦行，仰視日光，吸服日氣。 |
Again, no regrets! There may be a person who practices asceticism, so he practices asceticism, looks up at the sun, and inhales the sun's energy. |
無恚！若有一清苦行苦行，因此清苦行苦行，仰視日光，吸服日氣者，是謂，無恚！行苦行者穢。 |
No shame! If there is a person who practices asceticism, and therefore practices asceticism, looks up at the sun, and inhales the sun's energy, that is said to be without evil! Those who practice asceticism are unclean. |
復次，無恚！或有一清苦行苦行，因此清苦行苦行而自貢高，得清苦行苦行已，心便繫著。 |
Again, no regrets! There may be a person who practices asceticism and performs asceticism. Therefore, his self-sacrifice is high by practicing asceticism. After attaining the purity and asceticism, his heart is tied. |
無恚！若有一清苦行苦行，因此清苦行苦行而自貢高，得清苦行苦行已，心便繫著者，是謂，無恚！行苦行者穢。 |
No shame! If there is a person who practices asceticism and practices asceticism, and because of this he performs asceticism and performs asceticism, and his self-sacrifice is high, and he has attained purity and asceticism, and his heart is tied to it, that is to say, he has no regrets! Those who practice asceticism are unclean. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，自貴賤他。 |
"Again, no regrets! There may be a person who practices asceticism. Therefore, by practicing asceticism, he will be noble or inferior to others. |
無恚！若有一清苦行苦行，因此清苦行苦行，自貴賤他者，是謂，無恚！行苦行者穢。 |
No shame! If there is a person who practices asceticism, and therefore practices asceticism, valuing himself or others, he is said to have no regrets! Those who practice asceticism are unclean. |
復次，無恚！或有一清苦行苦行，因此清苦行苦行，往至家家而自稱說： |
Again, no regrets! There may be a person who practices asceticism and practices asceticism. He goes to his home and calls himself: |
『我行清苦，我行甚難。』 |
"My journey is simple and difficult. My journey is very difficult." 』 |
無恚！若有一清苦行苦行，因此清苦行苦行，往至家家而自稱說： |
No shame! If there is a person who practices asceticism, and therefore practices asceticism, he goes to his home and calls himself: |
『我行清苦，我行甚難。』 |
"My journey is simple and difficult. My journey is very difficult." 』 |
者，是謂，無恚！行苦行者穢。 |
That is to say, there is no shame! Those who practice asceticism are unclean. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，便起嫉妬言： |
"Again, don't be jealous! There may be a person who practices asceticism and practices asceticism. If he sees a recluse or a Brahma being respected, offered, or treated with courtesy by him, he will become jealous and say: |
『何為敬重、供養、禮事彼沙門、梵志？ |
"What is meant by respecting, making offerings to, and being courteous to that recluse and Brahma? |
應敬重、供養、禮事於我。 |
You should respect, support, and treat me with courtesy. |
所以者何？ |
So what? |
我行苦行。』 |
I practice asceticism. 』 |
無恚！若有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，便起嫉妬言： |
No shame! If there is a person who practices asceticism, and therefore practices asceticism, and if he sees any recluse or brahma being respected, offered, or treated with courtesy by him, he will become jealous and say: |
『何為敬重、供養、禮事彼沙門、梵志？ |
"What is meant by respecting, making offerings to, and being courteous to that recluse and Brahma? |
應敬重、供養、禮事於我。 |
You should respect, support, and treat me with courtesy. |
所以者何？ |
So what? |
我行苦行。』 |
I practice asceticism. 』 |
者，是謂，無恚！行苦行者穢。 |
That is to say, there is no shame! Those who practice asceticism are unclean. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，便面訶此沙門、梵志言： |
"Again, no regrets! There may be a person who practices asceticism and practices asceticism. If he sees a recluse or a Brahmana who respects, makes offerings to, and pays homage to him, he will look at this recluse or Brahmana and say: |
『何為敬重、供養、禮事？ |
What are respect, offerings, and etiquette? |
汝多欲、多求、常食，食根種子、樹種子、果種子、節種子、種子為五。 |
You have many desires, many demands, and often eat. The five things you eat are root seeds, tree seeds, fruit seeds, joint seeds, and seeds. |
猶如暴雨，多所傷害五穀種子，嬈亂畜生及於人民。』 |
It is like a heavy rain, which damages the grains and seeds, and causes chaos to the animals and affects the people. 』 |
如是，彼沙門、梵志數入他家亦復如是。 |
In this way, it will be the same for those ascetics and brahmins who entered his house several times. |
無恚！若有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，便面訶此沙門、梵志言： |
No shame! If there is a person who practices asceticism, and therefore practices asceticism, and if he sees a recluse or a Brahmana who respects, makes offerings to, or pays homage to him, he will look at this recluse or Brahmana and say: |
『何為敬重、供養、禮事？ |
What are respect, offerings, and etiquette? |
汝多欲、多求、常食，食根種子、樹種子、果種子、節種子、種子為五。 |
You have many desires, many demands, and often eat. The five things you eat are root seeds, tree seeds, fruit seeds, joint seeds, and seeds. |
猶如暴雨，多所傷害五穀種子，嬈亂畜生及於人民。』 |
It is like a heavy rain, which damages the grains and seeds, and causes chaos to the animals and affects the people. 』 |
如是，彼沙門、梵志數入他家亦復如是者，是謂，無恚！行苦行者穢。 |
If this is the case, it will also be the same for those ascetics and brahmins who enter his home. This means that there is no harm! Those who practice asceticism are unclean. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，有愁癡恐怖、恐懼密行、疑恐失名、增伺放逸。 |
"Furthermore, no regrets! There may be a person who practices asceticism and practices asceticism. Therefore, he practices asceticism. There is worry, delusion, fear, fear of secret practice, doubt and fear of losing his reputation, and increased service and abandonment. |
無恚！若有一清苦行苦行，因此清苦行苦行，有愁癡恐怖、恐懼密行、疑恐失名、增伺放逸者，是謂，無恚！行苦行者穢。 |
No shame! If there is a person who practices asceticism, and because of this he practices asceticism, and there is sadness, delusion, fear, fear of esoteric practice, doubt and fear of loss of reputation, and increased service and abandonment, then it is said that there is no evil! Those who practice asceticism are unclean. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，生身見、邊見、邪見、見取、難為，意無節限，為諸沙門、梵志可通法而不通。 |
"Again, no regrets! There may be a person who practices asceticism and practices asceticism. Therefore, he practices asceticism and gives rise to body views, side views, wrong views, grasping views, difficulties, and unbounded thoughts. For this reason, the ascetics and Brahma minds can understand the Dharma but not the Dharma. |
無恚！若有一清苦行苦行，因此清苦行苦行，生身見、邊見、邪見、見取、難為，意無節限，為沙門、梵志可通法而不通者，是謂，無恚！行苦行者穢。 |
No shame! If there is a person who practices asceticism and practices pure asceticism, and because of this pure asceticism, he develops personal views, side views, wrong views, grasping views, difficult things, and his mind has no limits, and he is a recluse and a Brahma who can understand the Dharma but not the Dharma, then he is said to have no regrets! Those who practice asceticism are unclean. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，瞋、纏、不語結、慳、嫉、諛諂、欺誑、無慙、無愧。 |
"Again, no regrets! There may be a person who practices asceticism and practices asceticism. Therefore, he practices asceticism, anger, entanglement, silence, stinginess, jealousy, flattery, deceit, no shyness, no guilt. |
無恚！若有一清苦行苦行，因此清苦行苦行，瞋纏、不語結、慳、嫉、諛諂、欺誑、無慙、無愧者，是謂，無恚！行苦行者穢。 |
No shame! If there is a person who practices asceticism, who is entangled in anger, silent, stingy, jealous, flattering, deceitful, without shame, without shame, then he is said to have no regrets! Those who practice asceticism are unclean. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，妄言、兩舌、麤言、綺語，具惡戒。 |
"Again, no offense! There may be a person who practices asceticism and practices asceticism, and therefore practices asceticism, lies, gossips, foul language, idle talk, and has evil precepts. |
無恚！若有一清苦行苦行，因此清苦行苦行，妄言、兩舌、麤言、綺語，具惡戒者，是謂，無恚！行苦行者穢。 |
No shame! If there is a person who practices asceticism, who practices asceticism, lies, gossips, foul language, idle talk, and possesses evil precepts, then it is said that he has no evil! Those who practice asceticism are unclean. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，不信、懈怠，無正念正智，有惡慧。 |
"Again, no regrets! There may be a person who practices asceticism and practices asceticism. Therefore, he practices asceticism, has no faith, is lazy, has no right thoughts and wisdom, and has evil wisdom. |
無恚！若有一清苦行苦行，因此清苦行苦行，不信、懈怠，無正念正智，有惡慧者，是謂，無恚！行苦行者穢。 |
No shame! If there is a person who practices asceticism, and therefore practices asceticism, has no faith, is lazy, has no right thoughts and wisdom, and has evil wisdom, then it is said that there is no evil! Those who practice asceticism are unclean. |
無恚，我不為汝說此不了可憎具足行，無量穢所污耶？」 |
Wu Xing, I am not stained by you saying that this is an indescribable abomination with sufficient conduct and immeasurable filthiness? " |
異學無恚答曰： |
The foreign scholar Wu Xi replied: |
「如是，瞿曇為我說此不了可憎具足行，無量穢所污。」 |
In this way, Qu Tan said to me that this is an indescribable abomination, full of conduct, and stained by immeasurable filth. |
「無恚！我復為汝說此不了可憎具足行，不為無量穢所污。」 |
Have no regrets! I will tell you again that this is not abominable, it has sufficient conduct, and it is not stained by immeasurable filth. |
異學無恚復問曰： |
Yi Xue Wu Xi asked again: |
「云何瞿曇為我說此不了可憎具足行，不為無量穢所污耶？」 |
How can Qutan tell me that this is not abominable, has sufficient conduct, and is not stained by immeasurable filth? |
世尊答曰： |
The World Honored One replied: |
「無恚！或有一清苦行苦行，因此清苦行苦行，不惡欲、不念欲。 |
"No regrets! There may be a person who practices asceticism and practices asceticism. Therefore, he practices asceticism and does not have evil desires or thoughts of desires. |
無恚！若有一清苦行苦行，因此清苦行苦行，不惡欲、不念欲者，是謂，無恚！行苦行者無穢。 |
No shame! If there is a person who practices asceticism and practices asceticism and does asceticism and does not have evil desires or desires, that is said to be without evil! There is no impurity in those who practice asceticism. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，不視日光，不服日氣。 |
"Again, no regrets! There may be a person who practices asceticism, so he practices asceticism, does not look at the sun, and does not obey the weather. |
無恚！若有一清苦行苦行，因此清苦行苦行，不視日光，不服日氣者，是謂，無恚！行苦行者無穢。 |
No shame! If there is a person who practices asceticism, who does asceticism and does asceticism, does not look at the sun, and does not obey the solar energy, then he is said to have no evil! There is no impurity in those who practice asceticism. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行而不貢高，得清苦行苦行已，心不繫著。 |
"Again, no regrets! There may be a person who practices asceticism and does asceticism. Therefore, he practices asceticism and does asceticism without paying high tribute. When he achieves pure asceticism and practices asceticism, his mind is not tied to anything. |
無恚！若有一清苦行苦行，因此清苦行苦行而不貢高，得清苦行苦行已，心不繫著者，是謂，無恚！行苦行者無穢。 |
No shame! If there is a person who practices pure asceticism and practices asceticism without paying high tribute, and has achieved pure asceticism and has practiced asceticism and his mind is not attached to it, then he is said to have no regrets! There is no impurity in those who practice asceticism. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，不自貴、不賤他。 |
"Again, no regrets! There may be a person who practices asceticism and practices asceticism. Therefore, he practices asceticism and does not exalt himself or despise others. |
無恚！若一清苦行苦行，因此清苦行苦行，不自貴、不賤他者，是謂，無恚！行苦行者無穢。 |
No shame! If one practices asceticism and practices asceticism, and therefore does asceticism and does not value oneself or despise others, then one is said to have no regrets! There is no impurity in those who practice asceticism. |
「復次，無恚！若有一清苦行苦行，因此清苦行苦行，不至家家而自稱說： |
"Again, no regrets! If there is a person who practices asceticism, and therefore practices asceticism, he does not go to any house and calls himself: |
『我行清苦行，我行甚難。』 |
"I practice pure asceticism, and it is very difficult for me to do it." 』 |
無恚！若有一清苦行苦行，因此清苦行苦行，不至家家而自稱說： |
No shame! If there is a person who practices asceticism, and therefore practices asceticism, he does not go to every house and calls himself: |
『我行清苦行，我行甚難。』 |
"I practice pure asceticism, and it is very difficult for me to do it." 』 |
者，是謂，無恚！行苦行者無穢。 |
That is to say, there is no shame! There is no impurity in those who practice asceticism. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，不起嫉妬言： |
"Again, don't be jealous! There may be a person who practices asceticism, and therefore practices asceticism. If you see a recluse or a Brahma being respected, offered, or treated with courtesy by him, don't be jealous and say: |
『何為敬重、供養、禮事彼沙門、梵志？ |
"What is meant by respecting, making offerings to, and being courteous to that recluse and Brahma? |
應敬重、供養、禮事於我。 |
You should respect, support, and treat me with courtesy. |
所以者何？ |
So what? |
我行苦行。』 |
I practice asceticism. 』 |
無恚！若有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，不起嫉妬言： |
No shame! If there is a person who practices asceticism, and therefore practices asceticism, and if he sees a recluse or a Brahma being respected, offered, or treated with courtesy by him, he should not be jealous and say: |
『何為敬重、供養、禮事彼沙門、梵志？ |
"What is meant by respecting, making offerings to, and being courteous to that recluse and Brahma? |
應敬重、供養、禮事於我。 |
You should respect, support, and treat me with courtesy. |
所以者何？ |
So what? |
我行苦行。』 |
I practice asceticism. 』 |
者，是謂，無恚！行苦行者無穢。 |
That is to say, there is no shame! There is no impurity in those who practice asceticism. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，不面訶此沙門、梵志言： |
"Again, no regrets! There may be a person who practices asceticism and is practicing asceticism. If he sees a recluse or a Brahmana who respects, makes offerings to, or pays homage to him, he will not look at the recluse or Brahmana and say: |
『何為敬重、供養、禮事？ |
What are respect, offerings, and etiquette? |
汝多欲、多求、常食，食根種子、樹種子、果種子、節種子、種子為五。 |
You have many desires, many demands, and often eat. The five things you eat are root seeds, tree seeds, fruit seeds, joint seeds, and seeds. |
猶如暴雨，多所傷害五穀種子，嬈亂畜生及於人民。』 |
It is like a heavy rain, which damages the grains and seeds, and causes chaos to the animals and affects the people. 』 |
如是，彼沙門、梵志數入他家亦復如是。 |
In this way, it will be the same for those ascetics and brahmins who entered his house several times. |
無恚！若有一清苦行苦行，因此清苦行苦行，若見沙門、梵志為他所敬重、供養、禮事者，不面訶此沙門、梵志言： |
No shame! If there is a person who practices asceticism, and therefore practices asceticism, and if he sees a recluse or a Brahma being respected, made offerings to, or treated with courtesy by him, then he should not look at this recluse or a Brahma and say: |
『何為敬重、供養、禮事？ |
What are respect, offerings, and etiquette? |
汝多欲、多求、常食，食根種子、樹種子、果種子、節種子、種子為五。 |
You have many desires, many demands, and often eat. The five things you eat are root seeds, tree seeds, fruit seeds, joint seeds, and seeds. |
猶如暴雨，多所傷害五穀種子，嬈亂畜生及於人民。』 |
It is like a heavy rain, which damages the grains and seeds, and causes chaos to the animals and affects the people. 』 |
如是，彼沙門、梵志數入他家亦復如是者，是謂，無恚！行苦行者無穢。 |
If this is the case, it will also be the same for those ascetics and brahmins who enter his home. This means that there is no harm! There is no impurity in those who practice asceticism. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，不愁癡恐怖、不恐懼密行、不疑恐失名、不增伺放逸。 |
"Again, no regrets! There may be a person who practices asceticism and practices asceticism. Therefore, he practices asceticism and practices asceticism. He does not worry about delusion or fear, does not fear secret practice, does not doubt or fear losing his reputation, and does not increase his service and let go. |
無恚！若有一清苦行苦行，因此清苦行苦行，不愁癡恐怖、不恐懼密行、不疑恐失名、不增伺放逸者，是謂，無恚！行苦行者無穢。 |
No shame! If there is a person who practices asceticism, and therefore practices asceticism, and does not worry about delusion or fear, does not fear the secret practice, does not doubt or fear losing his reputation, does not increase his service and let go, then he is said to have no regrets! There is no impurity in those who practice asceticism. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，不生身見、邊見、邪見、見取、不難為，意無節限，為諸沙門、梵志可通法而通。 |
"Again, no regrets! There may be a person who practices pure asceticism and practices asceticism. Therefore, he practices pure asceticism and does not have personal views, side views, wrong views, or views. It is not difficult to do, and his mind has no limits. It is possible for all ascetics and Brahma minds to understand the Dharma. . |
無恚！若有一清苦行苦行，因此清苦行苦行，不生身見、邊見、邪見、見取、不難為，意無節限，為諸沙門、梵志可通法而通者，是謂，無恚！行苦行者無穢。 |
No shame! If there is a person who practices pure asceticism and practices pure asceticism, and does not have personal views, side views, wrong views, or views, it is not difficult to do it, and his mind has no limitations, and he can be understood by all the ascetics and Brahma minds through the Dharma, this is said to be without aversion. ! There is no impurity in those who practice asceticism. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，無瞋纏、不語結、慳、嫉、諛諂、欺誑、無慙、無愧。 |
"Again, there is no anger! There may be a person who practices asceticism and practices asceticism. Therefore, he practices asceticism without being entangled in anger, without knots of words, frugality, jealousy, flattery, deceit, without shame, without guilt. |
無恚！若有一清苦行苦行，因此清苦行苦行，無瞋、纏、不語結、慳、嫉、諛諂、欺誑、無慙、無愧者，是謂，無恚！行苦行者無穢。 |
No shame! If there is a person who practices asceticism, and therefore practices asceticism, without hatred, entanglement, restraint, stinginess, jealousy, flattery, deceit, without shyness, without shame, this is said to be without hatred! There is no impurity in those who practice asceticism. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，不妄言、兩舌、麤言、綺語，不具惡戒。 |
"Again, no regrets! There may be a person who practices asceticism and practices asceticism. Therefore, he practices asceticism and abstains from lying, double-tongue, coarse language, and idle talk. He does not have any evil precepts. |
無恚！若有一清苦行苦行，因此清苦行苦行，不妄言、兩舌、麤言、綺語，不具惡戒者，是謂，無恚！行苦行者無穢。 |
No shame! If there is a person who practices asceticism and therefore practices asceticism and does not lie, gossip, coarse language, or idle talk, and does not have evil precepts, then he is said to have no evil! There is no impurity in those who practice asceticism. |
「復次，無恚！或有一清苦行苦行，因此清苦行苦行，無不信、懈怠，有正念正智，無有惡慧。 |
"Again, no regrets! There may be a person who practices asceticism and practices asceticism. Therefore, he practices asceticism and practice asceticism. He has no unfaithfulness and laziness. He has right mindfulness and right wisdom, and has no evil wisdom. |
無恚！若有一清苦行苦行，因此清苦行苦行，無不信、懈怠，有正念正智，無惡慧者，是謂，無恚！行苦行者無穢。 |
No shame! If there is a person who practices asceticism, and therefore practices asceticism, without unbelief or laziness, with right mindfulness and wisdom, without evil wisdom, this is said to be without evil! There is no impurity in those who practice asceticism. |
無恚！我不為汝說此不了可憎具足行，不為無量穢所污耶？」 |
No shame! Don't I say to you that this is not an abomination, has sufficient conduct, and is not stained by immeasurable filth? " |
異學無恚答曰： |
The foreign scholar Wu Xi replied: |
「如是。 |
"That's right. |
瞿曇為我說此不了可憎具足行，不為無量穢所污。」 |
Qu Tan said to me that this is not abominable, it has sufficient conduct, and it is not stained by immeasurable filth. " |
異學無恚問曰： |
Foreign Studies Wuhou asked: |
「瞿曇！此不了可憎行，是得第一、得真實耶？」 |
Qu Tan! This is not an abomination, is it the first and truest thing? |
世尊答曰： |
The World Honored One replied: |
「無恚！此不了可憎行，不得第一、不得真實； |
"No shame! This can't be an abomination, it can't be the first, it can't be true; |
然有二種，得皮、得節。」 |
However, there are two types, getting the skin and getting the knot. " |
異學無恚復問曰： |
Yi Xue Wu Xi asked again: |
「瞿曇！云何此不了可憎行得表皮耶？」 |
Qu Tan! Why can't you show off your abominable behavior? |
世尊答曰： |
The World Honored One replied: |
「無恚！此或有一沙門梵志行四行，不殺生、不教殺、不同殺，不偷、不教偷、不同偷，不取他女、不教取他女、不同取他女，不妄言、不教妄言、不同妄言。 |
"No regrets! There may be a recluse who practices the four conducts: he does not kill, he does not teach killing, he does not kill, he does not steal, he does not teach him to steal, he does not steal, he does not take his daughter, he does not teach him to take his daughter, he does not take his daughter. Do not speak lies, do not teach lies, and do not speak lies. |
彼行此四行，樂而不進，心與慈俱，遍滿一方成就遊。 |
He performs these four activities, enjoying himself but not progressing. His heart is full of compassion, and he is full of achievements. |
如是二三四方、四維上下，普周一切，心與慈俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such two, three, four directions, four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the worldly achievements. |
如是悲喜心與捨俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of sorrow and joy is combined with equanimity, without knots, no resentments, no hatred, and no quarrels. It is extremely broad and great. It has immeasurable good practices and pervades all the worldly achievements. |
無恚！於意云何？ |
No shame! What do you mean? |
如是此不了可憎行得表皮耶？」 |
Isn't this abominable behavior superficial? " |
無恚答曰： |
Wu Xi replied: |
「瞿曇！如是此不了可憎行得表皮也。 |
"Qu Tan! Such abominable conduct is only superficial. |
瞿曇！云何此不了可憎行得節耶？」 |
Qu Tan! Why can't you refrain from such abominable behavior and exercise restraint? " |
世尊答曰： |
The World Honored One replied: |
「無恚！或有一沙門梵志行四行，不殺生、不教殺、不同殺，不偷、不教偷、不同偷，不取他女、不教取他女、不同取他女，不妄言、不教妄言、不同妄言。 |
"No regrets! There may be a recluse who practices the four conducts: he does not kill, does not teach killing, does not kill, does not steal, does not teach stealing, does not steal, does not take his daughter, does not teach him to take his daughter, does not take his daughter, does not False talk, not taught false talk, different false talk. |
彼行此四行，樂而不進，彼有行有相貌，憶本無量昔所經歷，或一生、二生、百生、千生、成劫、敗劫、無量成敗劫。 |
He performs these four activities, enjoying but not progressing. He has actions and appearances, recalling what he has experienced in the past, whether in one life, two lives, a hundred lives, a thousand lives, kalpas of success or failure, or countless kalpas of success or failure. |
彼眾生名某，彼昔更歷，我曾生彼，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽命訖，此死生彼，彼死生此，我生在此如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽命訖。 |
The name of that living being is a certain person. I have experienced this in the past. I was born in that way. Such a surname, such a name, such a life, such a diet, such a joy and suffering, such a long life, such a long stay, such a life span, this death was born that, and that other death was born this. I Born here with such a surname, such a name, such a life, such a diet, such a joy and suffering, such a long life, such a long residence, such a life span ends. |
無恚！於意云何？ |
No shame! What do you mean? |
如是此不了可憎行得節耶？」 |
How can we avoid such abominable behavior and be restrained? " |
無恚答曰： |
Wu Xi replied: |
「瞿曇！如是此不了可憎行得節也。 |
"Qu Tan! If you don't do this abominably, you can't do it with restraint. |
瞿曇！云何此不了可憎行得第一、得真實耶？」 |
Qu Tan! Why can't this abominable behavior take the first place and become true? " |
世尊答曰： |
The World Honored One replied: |
「無恚！或有一沙門梵志行四行，不殺生、不教殺、不同殺，不偷、不教偷、不同偷，不取他女，不教取他女、不同取他女，不妄言、不教妄言、不同妄言。 |
"No regrets! There may be a recluse who practices the four conducts: he does not kill, he does not teach killing, he does not kill, he does not steal, he does not teach him to steal, he does not steal, he does not take his daughter, he does not teach him to take his daughter, he does not take his daughter, he does not False talk, not taught false talk, different false talk. |
彼行此四行，樂而不進。 |
He is practicing these four things, enjoying himself but not making any progress. |
彼以清淨天眼出過於人，見此眾生死時生時，好色惡色，妙與不妙，往來善處及不善處，隨此眾生之所作業，見其如真。 |
With his pure heavenly eyes, he transcends human beings and sees these beings at death and rebirth, with good and bad colors, good and bad things, going to and from good and bad places, following the actions of these living beings, and seeing them as they really are. |
若此眾生成就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。 |
If these sentient beings commit evil deeds with their bodies, do evil things with their words and thoughts, slander saints, and achieve wrong views with wrong views, due to this, their bodies will be destroyed and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若此眾生成就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必昇善處，乃生天上。 |
If these sentient beings achieve wonderful conduct in body, speak wonderfully in speech and mind, do not slander saints, and have right views and achieve right views, then due to this, their bodies will be destroyed and their lives will be ended. They will surely ascend to a good place and be reborn in heaven. |
無恚！於意云何？ |
No shame! What do you mean? |
如是此不了可憎行得第一、得真實耶？」 |
Isn't it possible that this abominable behavior can be the first and true? " |
無恚答曰： |
Wu Xi replied: |
「瞿曇！如是此不了可憎行得第一、得真實也。 |
"Qu Tan! In this way, the abominable behavior comes first and the truth comes first. |
瞿曇！云何此不了可憎行作證故，沙門瞿曇弟子依沙門行梵行耶？」 |
Qu Tan! How can it be that the disciples of the ascetic Qutan practice the holy life according to the asceticism because they cannot bear witness to the abominable deeds? " |
世尊答曰： |
The World Honored One replied: |
「無恚！非因此不了可憎行作證故，我弟子依我行梵行也。 |
"No regrets! It's not because I can't bear witness to the abominable deeds that my disciples follow me in their holy life. |
無恚！更有異，最上、最妙、最勝，為彼證故，我弟子依我行梵行。」 |
No shame! What is more, it is the highest, the most wonderful, the most sublime. Because of this realization, my disciples follow me in the holy life. " |
於是，調亂異學眾等發高大聲： |
So, the people who caused confusion among the heretics shouted loudly: |
「如是，如是，為彼證故，沙門瞿曇弟子依沙門瞿曇行梵行。」 |
In this way, in this way, because of this realization, the disciples of the ascetic Kotan follow the holy life of the ascetic. |
於是，異學無恚自勅己眾，令默然已，白曰： |
Therefore, the heretic Wu Xue ordered his people to remain silent and said: |
「瞿曇！何者更有異，最上、最妙、最勝，為彼證故，沙門瞿曇弟子依沙門瞿曇行梵行耶？」 |
Qutan! Which one is more different, the most superior, the most wonderful, the most sublime? Because of this realization, the disciples of the ascetic Qutan follow the holy life of the ascetic Qutan? |
於是，世尊答曰： |
Then the World-Honored One replied: |
「無恚！若如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出於世間，彼捨五蓋心穢慧羸，離欲、離惡不善之法，至得第四禪成就遊。 |
"Have no regrets! If the Tathagata, unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, is a supreme scholar, protector of the Way and Dharma, teacher of gods and men, named Buddha, blessed by all, comes out of the world, he gives up the five With a filthy heart and weak wisdom, abandon desires and evil and unwholesome dharma, and achieve the fourth jhāna. |
彼已如是定心清淨，無穢無煩，柔軟善住，得不動心，趣向漏盡智通作證。 |
His mind is thus calm and pure, free from impurities and troubles, he lives softly and well, his mind is unmoved, and he is willing to bear witness to the wisdom and penetration of the cessation of outflows. |
彼知此苦如真，知此苦習、知此苦滅、知此苦滅道如真，亦知此漏、知此漏習、知此漏滅、知此漏滅道如真。 |
He knows that suffering is real, he knows that suffering is the habit, he knows the cessation of suffering, he knows that the path to suffering is real, he also knows that taints, he knows this habit, he knows the cessation of taints, he knows that the path to suffering is real. |
彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
He thus knows and sees thus that the mind of desires and outflows is liberated, and the mind of outflows and ignorance is liberated. Once liberated, he knows that he is liberated, that life has been completed, that the holy life has been established, that what he has done has been done, that there is no more feeling, and that he knows it is true. |
無恚！是謂更有異，最上、最妙、最勝，為彼證故，我弟子依我行梵行。」 |
No shame! This means that it is even more different, the most superior, the most wonderful, the most sublime. Because of this realization, my disciples follow me in the holy life. " |
於是，實意居士語曰： |
Therefore, the real layman said: |
「無恚！世尊在此，汝今可以一論滅，如挊空瓶，說如瞎牛在邊地食。」 |
No worries! The World Honored One is here. Now you can talk about it and destroy it. It is like holding an empty bottle and talking about it like a blind cow eating in the field. |
世尊聞已，語異學無恚曰： |
When the World Honored One heard this, he said: |
「汝實如是說耶？」 |
Is that really what you said? |
異學無恚答曰： |
The foreign scholar Wu Xi replied: |
「實如是，瞿曇！」 |
It's true, Qu Tan! |
世尊復問曰： |
The World-Honored One asked again: |
「無恚！汝頗曾從長老舊學所聞如是，過去如來、無所著、等正覺，若有無事處山林樹下，或有高巖，寂無音聲，遠離、無惡，無有人民，隨順宴坐。 |
"Have no regrets! You have heard from the old teachings of the elders that the Tathagata in the past, who had nothing to do and was fully enlightened, was in a quiet place under the trees in the mountains and forests or on high rocks, silent and silent, far away, without evil, without any evil. If there are people, please sit down and have a banquet. |
諸佛世尊在無事處山林樹下，或住高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐。 |
The Buddhas and World-Honored Ones are in quiet places under trees in mountains and forests, or on high rocks. They are silent, far away, free from evil, and without people. They just sit there and enjoy the feast. |
彼在遠離處常樂宴坐，安隱快樂，彼初不一日一夜共聚集會，如汝今日及眷屬耶？」 |
He often feasted and sat in a distant place, and was peaceful and happy. Didn't he gather together day and night like you and your family do today? " |
異學無恚答曰： |
The foreign scholar Wu Xi replied: |
「瞿曇！我曾從長老舊學所聞如是，過去如來、無所著、等正覺，若有無事處山林樹下，或有高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐。 |
"Qutan! I have heard from the old teachings of the elders that the Tathagata in the past, without any attachments, was fully enlightened. If there was nothing to do in the mountains, under the trees in the forest, or on the high rocks, there was no sound, stay away, there would be no evil, and there would be no evil. People, please sit down and enjoy the banquet. |
諸佛世尊在無事處山林樹下，或住高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐。 |
The Buddhas and World-Honored Ones are in quiet places under trees in mountains and forests, or on high rocks. They are silent, far away, free from evil, and without people. They just sit there and enjoy the feast. |
彼在遠離處常樂宴坐，安隱快樂，初不一日一夜共聚集會，如我今日及眷屬也。」 |
He often sat and feasted in a distant place, was peaceful and happy, and gathered together day and night, just like I am with my family today. " |
「無恚！汝不作是念，如彼世尊在無事處山林樹下，或住高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐。 |
"No regrets! If you don't think like this, you will be like the World-Honored One in a deserted place under a tree in a forest or living on a high rock. He is silent and far away. There is no evil and there are no people around. He is sitting there and enjoying a banquet. |
彼在遠離處常樂宴坐，安隱快樂，彼沙門瞿曇學正覺道耶？」 |
He is always enjoying banquets and sitting in a distant place, and is peaceful and happy. Is this ascetic Qutan learning the path of enlightenment? " |
異學無恚答曰： |
The foreign scholar Wu Xi replied: |
「瞿曇！我若知者，何由當復作如是說，一論便滅，如弄空瓶，說瞎牛在邊地食耶？」 |
Qu Tan! If I knew it, why would I repeat such a statement? It would be destroyed in just one comment, just like emptying a bottle and saying that a blind cow is eating in the border areas? |
世尊語曰： |
The World-Honored One said: |
「無恚！我今有法善善相應，彼彼解脫句能以作證，如來以此自稱無畏。 |
"No fear! Now I have the Dharma and the good correspondence, and the sentences of liberation can prove it. The Tathagata claims to be fearless. |
諸比丘我弟子來，無諛諂，不欺誑，質直無虛，我訓隨教已，必得究竟智。 |
Bhikkhus, my disciples come, without flattery, without deceit, with integrity and without falsehood. Having followed my teachings, you will surely attain the ultimate wisdom. |
無恚！若汝作是念： |
No shame! If you think this: |
『沙門瞿曇貪師故說法。』 |
"The ascetic Qutan was greedy for the teacher, so he taught the Dharma. 』 |
汝莫作是念，以師還汝，我其為汝說法。 |
Don't think like this. I will teach you the Dharma in return. |
無恚！若汝作是念： |
No shame! If you think this: |
『沙門瞿曇貪弟子故說法。』 |
"The ascetic Qu Tan was a greedy disciple and taught the Dharma. 』 |
汝莫作是念，弟子還汝，我其為汝說法。 |
You should not think like this. I will teach you the Dharma for you, my disciple. |
無恚！若汝作是念： |
No shame! If you think this: |
『沙門瞿曇貪供養故說法。』 |
"The ascetic Qutan was greedy for making offerings, so he taught the Dharma. 』 |
汝莫作是念，供養還汝，我其為汝說法。 |
Don't think like this. I will give you the offerings and I will teach you the Dharma. |
無恚！若汝作是念： |
No shame! If you think this: |
『沙門瞿曇貪稱譽故說法。』 |
"The ascetic Qu Tan was greedy for praise, so he taught the Dharma. 』 |
汝莫作是念，稱譽還汝，我其為汝說法。 |
Don't think like this, I will give you the praise and I will teach you the Dharma. |
無恚！若汝作是念： |
No shame! If you think this: |
『我若有法善善相應，彼彼解脫句能以作證，彼沙門瞿曇，奪我滅我者。』 |
"If I have a good and good Dharma, and that person's liberating sentence can prove it, that ascetic Kutan will take away me and destroy me." 』 |
汝莫作是念，以法還汝，我其為汝說法。」 |
Don't think like this. I will repay you with the Dharma. I will teach you the Dharma. " |
於是，大眾默然而住。 |
As a result, the crowd remained silent. |
所以者何？ |
So what? |
彼為魔王所制持故。 |
He is controlled by the devil. |
彼時，世尊告實意居士曰： |
At that time, the World-Honored One told the layman Shiyi: |
「汝看此大眾默然而住。 |
"Look at this crowd of people standing in silence. |
所以者何？ |
So what? |
彼為魔王所制持故。 |
He is controlled by the devil. |
彼令異學眾無有一異學作是念： |
He made all the heretics think like this: |
『我試於沙門瞿曇所修行梵行。』 |
"I tried to practice the holy life in the ascetic Kutan's place. 』 |
」 |
|
世尊知已，為實意居士說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即從坐起，便接實意居士臂，以神足飛，乘虛而去。 |
The World-Honored One knew that he had preached the Dharma to the layman Zhenyi, urging him to arouse thirst and achieve joy. He had immeasurable expedients to preach the sermon to him, to arouse thirst and arouse him to joy. He stood up from his seat, took the arm of the layman Zhenyi, flew with his divine feet, and flew away. |
佛說如是。 |
Buddha said so. |
實意居士聞佛所說，歡喜奉行。 |
In fact, when a layman hears what the Buddha says, he joyfully follows it. |
優曇婆邏經第八竟（五千八百九十八字） |
The Eighth Principle of the Udumbara Sutra (5,898 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 9 因品 |
Chapter 9 Because of the product |
105. Wishes （一〇五）願經 |
105. Wishes (105) Wish Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，有一比丘在遠離獨任，閑居靜處，宴坐思惟，心作是念： |
At that time, there was a bhikkhu who was far away from his solitude, living in a quiet place, sitting at a banquet and thinking, and he thought as follows: |
「世尊慰勞共我語言，為我說法，得具足戒而不廢禪，成就觀行於空靜處。」 |
The World-Honored One comforted me and spoke to me, and taught me the Dharma. I have attained the precepts without abandoning Zen, and I have accomplished the practice of contemplation in a place of emptiness and tranquility. |
於是，比丘作是念已，則於晡時從宴坐起，往詣佛所。 |
Then, having said these thoughts, the bhikkhu got up from his seat at the banquet in the afternoon and went to the Buddha's place. |
世尊遙見彼比丘來，因彼比丘故，告諸比丘： |
The World-Honored One saw that bhikkhu coming from afar. Because of that bhikkhu, he told the bhikkhus: |
「汝等當願世尊慰勞共我語言，為我說法，得具足戒而不廢禪，成就觀行於空靜處。 |
"You may wish that the World-Honored One may comfort me and share my words, and teach me the Dharma, so that I can attain sufficient precepts without abandoning Zen, and achieve contemplation and practice in a place of emptiness and tranquility. |
比丘！當願我有親族，令彼因我身壞命終，必昇善處，乃生天上，得具足戒而不廢禪，成就觀行於空靜處。 |
Bhikkhu! I wish that I have relatives who, if they die because of my body's destruction, will ascend to a good place and be reborn in heaven. They will have sufficient precepts without abandoning Zen, and they will achieve contemplation and practice in a place of emptiness and tranquility. |
比丘！當願諸施我衣被、飲食、床榻、湯藥、諸生活具，令彼此施有大功德，有大光明，獲大果報，得具足戒而不廢禪，成就觀行於空靜處。 |
Bhikkhu! Please give me clothes, food, food, bed, soups, medicines, and all living utensils, so that each other will have great merits, have great light, obtain great rewards, have sufficient precepts without abandoning Zen, and achieve contemplation and walking in an empty and quiet place. |
「比丘！當願我能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之，身遇諸疾，極為苦痛，至命欲絕，諸不可樂，皆能堪耐，得具足戒而不廢禪，成就觀行於空靜處。 |
"Bhikkhu! May I be able to endure hunger and thirst, cold and heat, mosquitoes, flies, fleas, wind and sun, bad noises, and beatings of sticks. May I encounter all kinds of diseases, extreme pain, death, and no joy. All can endure it, acquire sufficient precepts without abandoning Zen, and achieve contemplation and walking in an empty and still place. |
比丘！當願我堪耐不樂，若生不樂，心終不著，得具足戒而不廢禪，成就觀行於空靜處。 |
Bhikkhu! I should hope that I can endure unhappiness. If I am unhappy, my mind will never be settled. I will have enough precepts to not abandon Zen, and I will achieve contemplation and practice in an empty and quiet place. |
比丘！當願我堪耐恐怖，若生恐怖，心終不著，得具足戒而不廢禪，成就觀行於空靜處。 |
Bhikkhu! May I be able to withstand fear, and if fear arises, my mind will never be able to grasp it, and I will be able to attain sufficient precepts without abandoning Zen, and achieve contemplation and walking in an empty and still place. |
比丘！當願我若生三惡不善之念，欲念、恚念、害念，為此三惡不善之念，心終不著，得具足戒而不廢禪，成就觀行於空靜處。 |
Bhikkhu! I wish that if I have three evil and unwholesome thoughts, thoughts of desire, hatred and harm, my mind will never be able to grasp these three evil and unwholesome thoughts. I will be able to practice the precepts without abandoning Zen, and achieve contemplation and practice in a place of emptiness and tranquility. |
「比丘！當願我離欲、離惡不善之法，至得第四禪成就遊，得具足戒而不廢禪，成就觀行於空靜處。 |
"Bhikkhu! May I abstain from desires and evil and unwholesome dharma, until I can achieve the fourth jhāna and achieve wandering, have sufficient precepts without abandoning jhāna, and achieve contemplation and walking in an empty and quiet place. |
比丘！當願我三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已，便得苦邊，得具足戒而不廢禪，成就觀行於空靜處。 |
Bhikkhu! I wish that after my three knots have been exhausted, I will attain Sotapanna, I will not fall into evil dharmas, I will attain perfect enlightenment, I will be able to fully accept the seven existences, I will be able to experience the edge of suffering after seven years of traveling between heaven and earth, I will be able to practice precepts without abandoning Zen, and I will achieve vipassanā practice. In an empty and quiet place. |
比丘！當願我三結已盡，婬、怒、癡薄，得一往來天上人間，一往來已，便得苦邊，得具足戒而不廢禪，成就觀行於空靜處。 |
Bhikkhu! I wish that my three knots of lust, anger, and stupidity have been eliminated, that I can travel between heaven and earth, and that once I have passed between heaven and earth, I will be on the edge of suffering, that I will have sufficient precepts without abandoning Zen, and that I will achieve contemplation and practice in a place of emptiness and tranquility. |
比丘！當願我五下分結盡，生於彼間，便般涅槃，得不退法，不還此世，得具足戒而不廢禪，成就觀行於空靜處。 |
Bhikkhu! I wish that all the five lower parts of my body will be combined and I will be born in that place, and then I will attain nirvana, attain the Dharma that will never retreat, never return to this world, acquire sufficient moral precepts without abandoning Zen, and achieve contemplation and practice in a place of emptiness and tranquility. |
「比丘！當願我息、解脫，離色得無色，如其像定，身作證成就遊，以慧而觀斷漏、知漏，得具足戒而不廢禪，成就觀行於空靜處。 |
"Bhikkhu! May I rest and be liberated, leave form and become colorless, be like the image of concentration, realize the practice of wandering with my own body, observe with wisdom, cut off leaks and know leaks, obtain sufficient precepts without abandoning Zen, and achieve contemplation and walking in an empty and quiet place. . |
比丘！當願我如意足、天耳智、他心智、宿命智、生死智，諸漏已盡而得無漏，心解脫，慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真，得具足戒而不廢禪，成就觀行於空靜處。」 |
Bhikkhu! I wish that I can be fulfilled, have the wisdom of the heavenly ears, the wisdom of other minds, the wisdom of destiny, and the wisdom of life and death, and have all the outflows gone. May my mind be liberated, and my wisdom be liberated. May I realize self-consciousness in the present Dharma, and realize the attainment of self-knowledge, and my life may be over. , the holy life has been established, what has been done has been done, there is no more feeling, knowing is true, you have obtained sufficient precepts without abandoning Zen, and you have achieved contemplation and walking in an empty and quiet place. " |
於是，彼比丘聞佛所說，善受善持，即從坐起，稽首佛足，繞三匝而去。 |
Then, after the bhikkhu heard what the Buddha said about good reception and upholding, he stood up from his seat, looked at the Buddha's feet, and walked around three times. |
彼比丘受佛此教，閑居靜處，宴坐思惟，修行精勤，心無放逸。 |
That bhikkhu received this teaching from the Buddha, lived in a quiet place, sat at banquets and meditated, practiced diligently, and never let his mind wander. |
因閑居靜處，宴坐思惟，修行精勤，心無放逸故，若族姓子所為，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，唯無上梵行訖，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Because he lives in a quiet place, sits at banquets and meditates, practices diligently, and does not let his mind wander, if he is a member of his clan, he shaves off his beard and hair, wears cassocks, has faith, leaves his home, has no family, and studies the Tao, only the Supreme Brahma At the end of the journey, I know myself and myself in the present Dharma, and I have achieved enlightenment. Life is over, the holy life has been established, and what I have done has been done. There is no more feeling, and I know it is true. |
彼尊者知法已，至得阿羅訶。 |
That venerable one knew the Dharma and attained Arahā. |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
願經第九竟（八百六十五字） |
The Ninth Principle of the Wish Sutra (865 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 9 因品 |
Chapter 9 Because of the product |
106. Perception （一〇六）想經 |
106. Perception (106) thinking about sutras |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有沙門、梵志於地有地想，地即是神，地是神所，神是地所，彼計地即是神已，便不知地。 |
"If there are ascetics and Brahma-jīs who think about the earth that the earth is God, the earth is the place of God, and God is the place of earth, then they think that the earth is God, and they do not know the earth. |
如是水、火、風、神、天、生主、梵天、無煩、無熱。 |
Such as water, fire, wind, gods, gods, Prajapati, Brahma, without trouble or heat. |
彼於淨有淨想，淨即是神，淨是神所，神是淨所，彼計淨即是神已，便不知淨，無量空處、無量識處、無所有處、非有想非無想處、一、別、若干、見、聞、識、知，得觀意所念、意所思。 |
He has pure thoughts about purity. Pureness is God. Pureness is the place of God. God is the pure place. He has pure thoughts that is God. He does not know purity. It is a place of immeasurable space and consciousness. There is no thought, one, different, several, seeing, hearing, knowing, and knowing, and you can observe what the mind thinks and what the mind thinks. |
從此世至彼世，從彼世至此世，彼於一切有一切想，一切即是神，一切是神所，神是一切所，彼計一切即是神已，便不知一切。」 |
From this world to the next world, from the other world to this world, he thinks about everything, everything is God, everything is God, God is everything, he thinks that everything is God, and he does not know everything. " |
「若有沙門、梵志於地則知地，地非是神，地非神所，神非地所，彼不計地即是神已，彼便知地。 |
"If there is a Samana or a Brahma who has his mind on the earth, he will know that the earth is not God, the earth is not the place of God, and God is not the place of the earth. He does not consider that the earth is God, and he knows the earth. |
如是水、火、風、神、天、生主、梵天、無煩、無熱。 |
Such as water, fire, wind, gods, gods, Prajapati, Brahma, without trouble or heat. |
彼於淨則知淨，淨非是神，淨非神所，神非淨所。 |
When he sees purity, he knows that purity is not God, purity is not the place of God, and God is not the place of purity. |
彼不計淨即是神已，彼便知淨，無量空處、無量識處、無所有處、非有想非無想處、一、別、若干、見、聞、識、知，得觀意所念、意所思。 |
He does not think about the pure, that is, he is God. He knows the pure, the place of immeasurable space, the place of immeasurable awareness, the place of nothing, the place of neither thought nor non-thought, one, different, several, seeing, hearing, knowing, knowing, and can observe the meaning. What you think, what you think. |
從此世至彼世，從彼世至此世，彼於一切則知一切，一切非是神，一切非神所，神非一切所，彼不計一切即是神已，彼便知一切。 |
From this world to the next world, from the other world to this world, he knows everything about everything. Everything is not God, everything is not God, God is not everything. He is God regardless of everything, and he knows everything. |
「我於地則知地，地非是神，地非神所，神非地所，我不計地即是神已，我便知地。 |
"When I am in the earth, I know the earth. The earth is not God. The earth is not the place of God. God is not the place of the earth. I do not care about the earth. I am God. Then I know the earth. |
如是水、火、風、神、天、生主、梵天、無煩、無熱。 |
Such as water, fire, wind, gods, gods, Prajapati, Brahma, without trouble or heat. |
我於淨則知淨，淨非是神，淨非神所，神非淨所。 |
When I look at purity, I know that purity is not God, purity is not the place of God, and God is not the place of purity. |
我不計淨即是神已，我便知淨，無量空處、無量識處、無所有處、非有想非無想處、一、別、若干、見、聞、識、知，得觀意所念、意所思。 |
I don’t care about the pure being, that is, God. I know the pure, the place of immeasurable space, the place of immeasurable consciousness, the place of nothing, the place of neither thought nor non-thought, one, different, several, seeing, hearing, knowing, knowing, and gaining insight. What you think, what you think. |
從此世至彼世，從彼世至此世，我於一切則知一切，一切非是神，一切非神所，神非一切所，我不計一切即是神已，我便知一切。」 |
From this world to the next world, from the other world to this world, I know everything about everything. Everything is not God, everything is not God, God is not everything. I don’t care about everything, I am God, and I know everything. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
想經第十竟（五百二十六字） |
The Tenth Sutra (526 words) |
中阿含經卷第二十六（八千九百七十九字） |
Volume 26 of the Central Agama Sutra (8,979 words) |
中阿含因品第四竟（二萬五千五十六字） |
The fourth great achievement of Agama in China (25,556 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 10 林品 |
Chapter 10 Lin Pin |
107. Forest [first]（一〇七）林經 |
107. Forest [first] (107) Lin Jing |
林品第五（有十經）（第二小土城誦） |
The Fifth Lin Pin (Ten Sutras) (Second Xiaotucheng Chanting) |
中阿含經卷第二十七 |
The twenty-seventh volume of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
二林、觀心二 達、奴波、法本 |
Erlin, Guanxin Er Da, Nubo, Dharma Ben |
優陀羅、蜜丸 瞿曇彌在後 |
Udra and Mitsumaru, Qudami is behind |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「比丘者，依一林住，我依此林住，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃； |
"Bhikkhu, I live in a forest. I live in this forest. If I don't have mindful thoughts, I will be mindful. If my mind is not stable, I will be calm. If I am not liberated, I will be liberated. If all the outflows are not eliminated, they will be eliminated. There will be no supreme peace. Hiding Nirvana leads to Nirvana; |
學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。 |
The clothing, bed, food, bed, soups, medicines, and other living utensils that a student of the Tao requires are all easily found. |
彼比丘依此林住，依此林住已，若無正念不得正念，其心不定不得定心，若不解脫不得解脫，諸漏不盡不得漏盡，不得無上安隱涅槃，然不得涅槃； |
That bhikkhu lives in this forest. If he lives in this forest without right mindfulness, his mind will not be settled. If he is not liberated, he will not be liberated. If he is not liberated, he will not be liberated. If he is not liberated, he will not be eliminated. He will not be able to reach nirvana. ; |
學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。 |
The clothing, bed, food, bed, soups, medicines, and other living utensils that a student of the Tao requires are all easily found. |
彼比丘應作是觀： |
The bhikkhu should observe this: |
『我出家學道，不為衣被故，不為飲食、床榻、湯藥故，亦不為諸生活具故。 |
"I became a monk and studied Taoism, not for the sake of clothing and quilts, not for the food, drink, bed, soup and medicine, nor for the utensils of daily life. |
然我依此林住，或無正念不得正念，其心不定不得定心，若不解脫不得解脫，諸漏不盡不得漏盡，不得無上安隱涅槃，然不得涅槃； |
However, if I live in this forest, I may not have righteous thoughts, my mind may not be settled, I may not be liberated if I am not liberated, I may not be able to get rid of all the outflows, I may not be able to attain Nirvana, the supreme peace, and yet I shall not be able to reach Nirvana. |
學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。』 |
The clothing, bed, food, bed, soups, medicines, and other living utensils that a student of the Tao requires are all easily found. 』 |
彼比丘如是觀已，可捨此林去。 |
Having seen this, the bhikkhu can leave this forest. |
「比丘者，依一林住，我依此林住，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃； |
"Bhikkhu, I live in a forest. I live in this forest. If I don't have mindful thoughts, I will be mindful. If my mind is not stable, I will be calm. If I am not liberated, I will be liberated. If all the outflows are not eliminated, they will be eliminated. There will be no supreme peace. Hiding Nirvana leads to Nirvana; |
學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。 |
The clothing, bed, food, bed, soups, medicines, and other living utensils that a student of the Tao requires are all easily found. |
彼比丘依此林住，依此林住已，或無正念便得正念，其心不定而得定心，若不得解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃； |
That bhikkhu lives in this forest. If he lives in this forest, he may be mindful even if he has no mindfulness. His mind may be unstable but he may be calm. If he cannot be liberated, he may be liberated. If all the outflows are not eliminated, he will be eliminated. He may not be able to achieve the supreme peace and nirvana. Then you will achieve Nirvana; |
學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。 |
Clothing, food, bed, soups, medicines, and other living utensils required by a student of Taoism are all required, but it is very difficult to obtain them. |
彼比丘應作是觀： |
The bhikkhu should observe this: |
『我出家學道，不為衣被故，不為飲食、床榻、湯藥故，亦不為諸生活具故。 |
"I became a monk and studied Taoism, not for the sake of clothing and quilts, not for the food, drink, bed, soup and medicine, nor for the utensils of daily life. |
然依此林住，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃； |
However, if you live in this forest, you may get righteous thoughts without having righteous thoughts; if your mind is not stable, you will get concentration; if you are not liberated, you will be liberated; if all the outflows are not eliminated, you will get the outflow; if you don't get the supreme peace of Nirvana, you will get Nirvana; |
學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。』 |
Clothing, food, bed, soups, medicines, and other living utensils required by a student of Taoism are all required, but it is very difficult to obtain them. 』 |
彼比丘如是觀已，可住此林。 |
That bhikkhu, seeing this, can live in this forest. |
「比丘者，依一林住，我依此林住，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃； |
"Bhikkhu, I live in a forest. I live in this forest. If I don't have mindful thoughts, I will be mindful. If my mind is not stable, I will be calm. If I am not liberated, I will be liberated. If all the outflows are not eliminated, they will be eliminated. There will be no supreme peace. Hiding Nirvana leads to Nirvana; |
學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。 |
The clothing, bed, food, bed, soups, medicines, and other living utensils that a student of the Tao requires are all easily found. |
彼比丘依此林住，依此林住已，或無正念不得正念，其心不定不得定心，若不解脫不得解脫，諸漏不盡不得漏盡，不得無上安隱涅槃。 |
That bhikkhu lives in this forest. If he lives in this forest, he may have no right thoughts and cannot be mindful. His mind is unstable and cannot be settled. If he is not liberated, he will not be liberated. If all the outflows are not eliminated, he will not be able to reach Nirvana. |
然不得涅槃； |
But there is no Nirvana; |
學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。 |
Clothing, food, bed, soups, medicines, and other living utensils required by a student of Taoism are all required, but it is very difficult to obtain them. |
彼比丘應作是觀： |
The bhikkhu should observe this: |
『我依此林住，或無正念不得正念，其心不定不得定心，若不解脫不得解脫，諸漏不盡不得漏盡，不得無上安隱涅槃； |
As I live in this forest, I may not be able to have righteous thoughts, my mind may not be stable, I may not be liberated, I may not be able to get rid of all outflows, and I may not be able to achieve the supreme peace and tranquility of Nirvana. |
然不得涅槃，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。』 |
However, without attaining nirvana, it is extremely difficult to obtain the clothing, bed, food, bed, soups, medicines, and other living utensils that a student of the Tao needs. 』 |
彼比丘如是觀已，即捨此林，夜半而去，莫與彼別。 |
Seeing this, the bhikkhu left the forest and left in the middle of the night without saying goodbye. |
「比丘者，依一林住，我依此林住，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃； |
"Bhikkhu, I live in a forest. I live in this forest. If I don't have mindful thoughts, I will be mindful. If my mind is not stable, I will be calm. If I am not liberated, I will be liberated. If all the outflows are not eliminated, they will be eliminated. There will be no supreme peace. Hiding Nirvana leads to Nirvana; |
學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。 |
The clothing, bed, food, bed, soups, medicines, and other living utensils that a student of the Tao requires are all easily found. |
彼比丘依此林住，依此林住已，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃； |
That bhikkhu lives in this forest. If he lives in this forest, he may gain mindfulness without having mindfulness. If his mind is unstable, he may gain concentration. If he is not liberated, he will be liberated. If all the outflows are not eliminated, he will be able to eliminate them. He will not be able to achieve the supreme peace and nirvana. Then you will achieve Nirvana; |
學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。 |
The clothing, bed, food, bed, soups, medicines, and other living utensils that a student of the Tao requires are all easily found. |
彼比丘應作是觀： |
The bhikkhu should observe this: |
『我依此林住，或無正念便得正念，其心不定而得定心，若不解脫便得解脫，諸漏不盡而得漏盡，不得無上安隱涅槃則得涅槃； |
When I live in this forest, I may gain righteous thoughts without having righteous thoughts. If my mind is unstable, I may gain concentration. If I am not liberated, I will be liberated. If all the outflows are not eliminated, I will achieve effluents. If I do not achieve the supreme peace of Nirvana, I will achieve Nirvana. |
學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。』 |
The clothing, bed, food, bed, soups, medicines, and other living utensils that a student of the Tao requires are all easily found. 』 |
彼比丘如是觀已，依此林住，乃可終身至其命盡，如依林住，塜間、村邑、依於人住亦復如是。」 |
The bhikkhu, observing thus, can live by this forest for the rest of his life until the end of his life. Just as he lives by the forest, he can live by people in villages and villages. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
林經第一竟（千一百六十五字） |
Lin Jing's No.1 Master (one thousand one hundred and sixty-five words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 10 林品 |
Chapter 10 Lin Pin |
108. forest [2nd]（一〇八）林經 |
108. forest [2nd] (108) Lin Jing |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「比丘者，依一林住，我依此林住，或所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。 |
"Bhikkhu, I live in a forest. I live in this forest. If I become a monk and learn Taoism, I want to achieve the meaning of a Samana. This meaning is obtained by me. The clothes, quilts, food, bed, soups, medicines, and other living utensils required by a student of Taoism. , all his pursuits are easy but not hard to come by. |
彼比丘依此林住，依此林住已，所為出家學道，欲得沙門義，此義於我不得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。 |
That bhikkhu lives in this forest. He has lived in this forest. He has become a monk and studied Taoism. He wants to achieve the meaning of Samana. This meaning is not available to me. The clothing, bed, food, bed, soup, medicine, and other living utensils required by a student of Taoism are all that he has. Searching is easy but not hard. |
彼比丘應作是觀： |
The bhikkhu should observe this: |
『我出家學道，不為衣被故，不為飲食、床榻、湯藥故，亦不為諸生活具故。 |
"I became a monk and studied Taoism, not for the sake of clothing and quilts, not for the food, drink, bed, soup and medicine, nor for the utensils of daily life. |
然我依此林住，所為出家學道，欲得沙門義，此義於我不得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。』 |
However, I live in this forest. I am a monk and study Taoism, hoping to obtain the meaning of Samana. This meaning is not available to me. The clothes, quilts, food, bed, soup, medicine, and other living utensils required by a Taoist are not easy to find. 』 |
彼比丘如是觀已，可捨此林去。 |
Having seen this, the bhikkhu can leave this forest. |
「比丘者，依一林住，我依此林住，或所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。 |
"Bhikkhu, I live in a forest. I live in this forest. If I become a monk and learn Taoism, I want to achieve the meaning of a Samana. This meaning is obtained by me. A student of Taoism needs clothes, food, bed, soup, medicine, and other living utensils. , all his pursuits are easy but not hard to come by. |
彼比丘依此林住，依此林住已，所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。 |
This bhikkhu lives in this forest. He has lived in this forest. He has become a monk and studied Taoism, hoping to achieve the meaning of Samana. This meaning is obtained by me. The clothes, bed, food, bed, soup, medicine, and other living utensils required by a student of Taoism are all that he has. It's hard to find if you ask for it. |
彼比丘應作是觀： |
The bhikkhu should observe this: |
『我出家學道，不為衣被故，不為飲食、床榻、湯藥故，亦不為諸生活具故。 |
"I became a monk and studied Taoism, not for the sake of clothing and quilts, not for the food, drink, bed, soup and medicine, nor for the utensils of daily life. |
然我依此林住，所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。』 |
However, I live in this forest. I am a monk and study Taoism, hoping to obtain the meaning of Samana. This meaning is obtained by me. The clothes, quilts, food, bed, soup, medicine, and other living utensils required by a student of Taoism are very difficult to obtain. . 』 |
彼比丘如是觀已，可住此林。 |
That bhikkhu, seeing this, can live in this forest. |
「比丘者，依一林住，我依此林住，或所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。 |
"Bhikkhu, I live in a forest. I live in this forest. If I become a monk and learn Taoism, I want to achieve the meaning of a Samana. This meaning is obtained by me. The clothes, quilts, food, bed, soups, medicines, and other living utensils required by a student of Taoism. , all his pursuits are easy but not hard to come by. |
彼比丘依此林住，依此林住已，所為出家學道，欲得沙門義，此義於我不得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。 |
That bhikkhu lives in this forest. He has lived in this forest. He has become a monk and studied Taoism. He wants to achieve the meaning of Samana. This meaning is not available to me. The clothing, bed, food, bed, soup, medicine, and other living utensils required by a student of Taoism are all that he has. It's hard to find if you ask for it. |
彼比丘應作是觀： |
The bhikkhu should observe this: |
『我依此林住，所為出家學道，欲得沙門義，此義於我不得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，甚難可得。』 |
"I live in this forest. I want to become a monk and study Taoism. I want to obtain the meaning of Samana. This meaning is not available to me. The clothing, bed, food, bed, soup, medicine, and other living utensils required by a Taoist student are very difficult to obtain." . 』 |
彼比丘如是觀已，即捨此林，夜半而去，莫與彼別。 |
Seeing this, the bhikkhu left the forest and left in the middle of the night without saying goodbye. |
「比丘者，依一林住，我依此林住，或所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。 |
"Bhikkhu, I live in a forest. I live in this forest. If I become a monk and learn Taoism, I want to achieve the meaning of a Samana. This meaning is obtained by me. The clothes, quilts, food, bed, soups, medicines, and other living utensils required by a student of Taoism. , all his pursuits are easy but not hard to come by. |
彼比丘依此林住，依此林住已，所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。 |
This bhikkhu lives in this forest. He has lived in this forest. He has become a monk and studied Taoism, hoping to achieve the meaning of Samana. This meaning is obtained by me. The clothes, bed, food, bed, soup, medicine, and other living utensils required by a student of Taoism are all that he has. Searching is easy but not hard. |
彼比丘應作是觀： |
The bhikkhu should observe this: |
『我依此林住，所為出家學道，欲得沙門義，此義於我得，學道者所須衣被、飲食、床榻、湯藥、諸生活具，彼一切求索，易不難得。』 |
"I live in this forest. I am a monk and study Taoism. I want to obtain the meaning of Samana. This meaning is obtained by me. The clothes, quilts, food, bed, soups, medicines, and other living utensils required by a student of Taoism are not easy to find." 』 |
彼比丘作是觀已，依此林住，乃可終身至其命盡，如依林住，塚間、村邑、依於人住亦復如是。」 |
The bhikkhu, having contemplated this, will live in this forest for the rest of his life until the end of his life. Just as he lives in a forest, he will live in a tomb, in a village, or among other people. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
林經第二竟（八百三十一字） |
Lin Jing Er Jing (831 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 10 林品 |
Chapter 10 Lin Pin |
109. Examining One’s Own Mind [1]（一〇九）自觀心經 |
109. Examining One’s Own Mind [1] (109) Self-Observation Heart Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有比丘不能善觀於他心者，當自善觀察於己心，應學如是。 |
"If any bhikkhu cannot observe others' minds well, he should observe his own mind well and learn to do so. |
云何比丘善自觀心？ |
How can a bhikkhu be good at contemplating his own mind? |
比丘者，若有此觀，必多所饒益： |
Bhikkhus, if you have this view, you will benefit a lot: |
我為得內止，不得最上慧觀法耶？ |
In order to gain internal cessation, I cannot observe the Dharma with the highest wisdom? |
我為得最上慧觀法，不得內止耶？ |
In order to obtain the supreme wisdom, I cannot stop within? |
我為不得內止，亦不得最上慧觀法耶？ |
Why can’t I stop within, nor can I observe the Dharma with the highest wisdom? |
我為得內止，亦得最上慧觀法耶？ |
In order to achieve inner calm, can I also obtain the supreme wisdom and insight method? |
「若比丘觀已，則知我得內止，不得最上慧觀法者，彼比丘得內止已，當求最上慧觀法，彼於後時得內止，亦得最上慧觀法。 |
"If a bhikkhu has meditated, he will know that I have attained internal cessation and cannot attain the supreme insight of wisdom. If that bhikkhu has attained internal cessation, he should seek for the supreme insight of wisdom. Later, if he attains internal cessation, he will also attain the supreme insight of wisdom. |
若比丘觀已，則知我得最上慧觀法，不得內止者，彼比丘住最上慧觀法已，當求內止，彼於後時得最上慧觀法，亦得內止。 |
If a bhikkhu has meditated on the Dharma of the Supreme Wisdom, he will know that he cannot stop internally. That bhikkhu has already meditated on the Dharma of the Supreme Wisdom and should seek internal cessation. Later, when he obtains the Dharma of the Supreme Wisdom, he can also achieve internal cessation. |
若比丘觀已，則知我不得內止，亦不得最上慧觀法者，如是比丘不得此善法，為欲得故，便以速求方便，學極精勤，正念正智，忍不令退。 |
If a bhikkhu meditates on it, he will know that I cannot stop within, nor can he meditate on the Dharma with the highest wisdom. If a bhikkhu does not know this good Dharma, he will seek expediency quickly, learn diligently, be mindful and wise, and endure without letting go. |
猶人為火燒頭、燒衣，急求方便救頭、救衣。 |
The Jews burned their heads and clothes in the fire, and they urgently sought convenience to save their heads and clothes. |
如是，比丘不得此善法，為欲得故，便以速求方便，學極精勤，正念正智，忍不令退，彼於後時即得內止，亦得最上慧觀法。 |
In this way, if a bhikkhu does not have access to this good Dharma, and in order to obtain it, he seeks expediency and expediency, studies extremely diligently, has right mindfulness and correct wisdom, and endures without letting go, then he will achieve internal cessation and attain the highest wisdom and insight. |
若比丘觀已，則知我得內止，亦得最上慧觀法。 |
If a bhikkhu meditates on this, he will know that I have attained internal cessation and that I have also attained the supreme wisdom. |
彼比丘住此善法已，當求漏盡智通作證。 |
That bhikkhu, who has abided by this good law, should seek the testimony of the knowledge and understanding of the elimination of outflows. |
所以者何？ |
So what? |
我說不得畜一切衣，亦說得畜一切衣。 |
I say that animals cannot wear all kinds of clothes, and I also say that animals that can have clothes have all kinds of clothes. |
云何衣我說不得畜？ |
Yunheyi, I can't say it's an animal? |
若畜衣便增長惡不善法、衰退善法者，如是衣我說不得畜。 |
If the clothing of an animal increases evil and unwholesome dharmas and weakens the good dharma, then I say that such clothing cannot be used as an animal. |
云何衣我說得畜？ |
How can I say that? |
若畜衣便增長善法、衰退惡不善法者，如是衣我說得畜。 |
If the animal's clothing increases good dharma and weakens the evil and unwholesome dharma, then I say that the animal will be able to wear such clothing. |
如衣、飲食、床榻村邑亦復如是，我說不得狎習一切人，亦說得狎習一切人。 |
The same is true for clothes, food, beds, villages and towns. I say that you cannot acquaint yourself with everyone, but I also say that you can acquaint yourself with everyone. |
云何人我說不得狎習？ |
Who can I tell you not to have sexual intercourse? |
若狎習人便增長惡不善法、衰退善法者，如是人我說不得狎習。 |
If practicing it will increase the number of evil and unwholesome dharmas and weaken the good dharma, I say that such people should not practice it. |
云何人我說得與狎習？ |
Who can I talk to? |
若狎習人便增長善法、衰退惡不善法者，如是人我說得與狎習。 |
If a person practices it, good dharma will increase and evil and unwholesome dharma will decline. Such a person can be said to be a person who practices it. |
「彼可習法知如真、不可習法亦知如真。 |
"He can learn the Dharma and know it is true, but he cannot learn the Dharma and know it is true. |
彼可習法、不可習法知如真已，不可習法便不習，可習法便習，彼不可習不習，可習法習已，便增長善法，衰退惡不善法。 |
If you can practice the Dharma, you will know it is true. If you cannot practice the Dharma, you will not practice it. If you can practice the Dharma, you will practice it. If you cannot practice the Dharma, you will practice it. If you can practice the Dharma and practice it, the good Dharma will increase and the bad and unwholesome Dharma will decrease. |
是謂比丘善自觀心，善自知心，善取善捨。」 |
This means that a bhikkhu is good at self-contemplation, good at self-understanding, and good at taking and giving up. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
自觀心經第三竟（六百三十五字） |
The Third Truth of the Self-Observation Heart Sutra (635 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 10 林品 |
Chapter 10 Lin Pin |
110. Examining One’s Own Mind [2]（一一〇）自觀心經 |
110. Examining One’s Own Mind [2] (110) Self-Observation Heart Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有比丘不能善觀於他心者，當自善觀察於己心，應學如是。 |
"If any bhikkhu cannot observe others' minds well, he should observe his own mind well and learn to do so. |
云何比丘善自觀心？ |
How can a bhikkhu be good at contemplating his own mind? |
比丘者，若有此觀，必多所饒益： |
Bhikkhus, if you have this view, you will benefit a lot: |
我為多行增伺，為多行無增伺？ |
Do I add sermons for many lines, or do I not add sermons for many lines? |
我為多行瞋恚心，為多行無瞋恚心？ |
Do I have a mind of anger because of many actions, or do I have an attitude of non-anger because of many actions? |
我為多行睡眠纏，為多行無睡眠纏？ |
Am I troubled by many walks of sleep, or troubled by many walks of sleeplessness? |
我為多行調貢高，為多行無調貢高？ |
Do I pay tribute to the multi-line tuners, or do I pay tribute to the multi-line tuners? |
我為多行疑惑，為多行無疑惑？ |
Do I have doubts about many things? Do I have doubts about many things? |
我為多行身諍，為多行無身諍？ |
Do I argue with the body because of many practices, or do I argue with the lack of body because of many practices? |
我為多行穢污心，為多行無穢汙心？ |
Do I have a filthy heart because of many deeds, or do I have a clean and filthy heart because of many deeds? |
我為多行信，為多行不信？ |
I believe in Duoxing, but I don’t believe in Duoxing? |
我為多行精進，為多行懈怠？ |
Do I work hard for many things and slack off for many things? |
我為多行念，為多行無念？ |
Do I think about many things, or do I think about many things without thinking? |
我為多行定，為多行無定？ |
Am I determined for many actions, or am I undetermined for many actions? |
我為多行惡慧，為多行無惡慧？ |
Do I have the wisdom to do many evil things, or do I have the wisdom to do no evil? |
「若比丘觀時，則知我多行增伺、瞋恚心、睡眠纏、調貢高、疑惑、身諍、穢汙心、不信、懈怠、無念、無定、多行惡慧者，彼比丘欲滅此惡不善法故，便以速求方便，學極精勤，正念正智，忍不令退。 |
"If a bhikkhu observes this time, he will know that I have a lot of thoughts, a mind of anger, a mind that is troubled by sleep, a high level of worship, a doubt, a body, a filthy mind, unbelief, laziness, no thoughts, no concentration, and a lot of evil wisdom. Since a bhikkhu wants to eliminate this evil and unwholesome dharma, he seeks expediency and expediency, studies diligently, is mindful and wise, and endures without retreating. |
猶人為火燒頭、燒衣、急求方便救頭、救衣。 |
The Jews burned their heads and clothes in the fire, and they urgently sought convenience to save their heads and clothes. |
如是，比丘欲滅此惡不善法故，便以速求方便，學極精勤，正念正智，忍不令退。 |
In this way, if a bhikkhu wishes to eliminate these evil and unwholesome dharmas, he must seek expediency and expediency, study diligently, be mindful and wise, and endure without retreating. |
若比丘觀時，則知我多行無增伺、無瞋恚心、無睡眠纏、無調貢高、無疑惑、無身諍、無穢污心、有信、有進、有念、有定、多行無惡慧者。 |
If a bhikkhu observes this time, he will know that in many of my actions there is no increase in concentration, no anger or hatred, no entanglement in sleep, no high tune, no doubts, no body quarrels, no filthy mind, but faith, progress, mindfulness, and concentration. , Those who do many things without evil wisdom. |
彼比丘住此善法已，當求漏盡智通作證。 |
That bhikkhu, who has abided by this good law, should seek the testimony of the knowledge and understanding of the elimination of outflows. |
所以者何？ |
So what? |
我說不得畜一切衣，亦說得畜一切衣。 |
I say that animals cannot wear all kinds of clothes, and I also say that animals that can have clothes have all kinds of clothes. |
云何衣我說不得畜？ |
Yunheyi, I can't say it's an animal? |
若畜衣便增長惡不善法、衰退善法者，如是衣我說不得畜。 |
If the clothing of an animal increases evil and unwholesome dharmas and weakens the good dharma, then I say that such clothing cannot be used as an animal. |
云何衣我說得畜？ |
How can I say that? |
若畜衣便增長善法、衰退惡不善法者，如是衣我說得畜。 |
If the animal's clothing increases good dharma and weakens the evil and unwholesome dharma, then I say that the animal will be able to wear such clothing. |
如衣，飲食、床榻村邑亦復如是，我說不得狎習一切人，亦說得狎習一切人。 |
Just like clothing, food, drink, bed, village and town, the same is true. I say that you cannot acquaint yourself with everyone, but I also say that you can acquaint yourself with everyone. |
云何人我說不得狎習？ |
Who can I tell you not to have sexual intercourse? |
若狎習人便增長惡不善法、衰退善法者，如是人我說不得狎習。 |
If practicing it will increase the number of evil and unwholesome dharmas and weaken the good dharma, I say that such people should not practice it. |
云何人我說得與狎習？ |
Who can I talk to? |
若狎習人便增長善法、衰退惡不善法者，如是人我說得與狎習。 |
If a person practices it, good dharma will increase and evil and unwholesome dharma will decline. Such a person can be said to be a person who practices it. |
「彼可習法知如真，不可習法亦知如真。 |
"He can learn the Dharma and know it's true, but he can't learn the Dharma and know it's true. |
彼可習法、不可習法知如真已，不可習法便不習，可習法便習，彼不可習法不習，可習法習已，便增長善法，衰退惡不善法。 |
If you can practice the Dharma, you will know it is true. If you cannot practice the Dharma, you will not practice it. If you can practice the Dharma, you will practice it. If you cannot practice the Dharma, you will practice it. If you can practice the Dharma and practice it, the good dharma will increase and the bad and unwholesome dharmas will decline. |
是謂比丘善自觀心，善自知心，善取善捨。」 |
This means that a bhikkhu is good at self-contemplation, good at self-understanding, and good at taking and giving up. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
自觀心經第四竟（六百六十字） |
The Fourth Truth of the Self-Observation Heart Sutra (660 Crosses) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 10 林品 |
Chapter 10 Lin Pin |
111. Fulfilling the Holy Life （一一一）達梵行經 |
111. Fulfilling the Holy Life (111) The Brahma Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊拘樓瘦，在劍磨瑟曇拘樓都邑。 |
At that time, the Buddha was traveling in Kulou, and was in the city of Kulou where Jian Mo Se Tan was. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我當為汝說法，初妙、中妙、竟亦妙，有文有義，具足清淨，顯現梵行，謂名達梵行，能盡諸漏。 |
"I will teach you the Dharma. It is wonderful in the beginning, wonderful in the middle, and wonderful in the end. It has words and meanings. It is pure and manifests the holy life. It is said that it is called the holy life. It can eliminate all outflows. |
汝等諦聽，善思念之。」 |
You should listen carefully and think carefully about it. " |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
世尊告曰： |
The World Honored One said: |
「汝等當知漏，知漏所因生，知漏有報，知漏勝如，知漏滅盡，知漏滅道。 |
"You should know the leakage, know the cause of the leakage, know the reward of the leakage, know the superiority of the leakage, know the cessation of the leakage, know the path of the leakage. |
汝等當知覺，知覺所因生，知覺有報，知覺勝如，知覺滅盡，知覺滅道。 |
You should be aware, aware of the cause, aware of the reward, aware of the superior, aware of the cessation, aware of the path. |
汝等當知想，知想所因生，知想有報，知想勝如，知想滅盡，知想滅道。 |
You should know the thoughts, know the causes of the thoughts, know the rewards of the thoughts, know the superiority of the thoughts, know the cessation of the thoughts, and know the way of thinking. |
汝等當知欲，知欲所因生，知欲有報，知欲勝如，知欲滅盡，知欲滅道。 |
You should know desire, know the cause of desire, know the reward of desire, know the superiority of desire, know the annihilation of desire, and know the path of desire. |
汝等當知業，知業所因生，知業有報，知業勝如，知業滅盡，知業滅道。 |
You should know your karma, know the causes of your karma, know that your karma has its rewards, know that your karma is superior, know that your karma will be destroyed, and know how your karma ends. |
汝等當知苦，知苦所因生，知苦有報，知苦勝如，知苦滅盡，知苦滅道。 |
You should know suffering, know the cause of suffering, know the reward of suffering, know the superiority of suffering, know the cessation of suffering, and know the way to the end of suffering. |
「云何知漏？ |
"Why do you know it's leaking? |
謂有三漏： |
It is said that there are three leaks: |
欲漏、有漏、無明漏，是謂知漏。 |
Desire for leakage, existence of leakage, and ignorance of leakage are called knowledge of leakage. |
云何知漏所因生？ |
How do you know the cause of leakage? |
謂無明也。 |
It's called ignorance. |
因無明則便有漏，是謂知漏所因生。 |
Because of ignorance, there will be leakage. This means knowing the cause of leakage. |
云何知漏有報？ |
How could one know that omissions will be rewarded? |
謂無明纏者，為諸漏所漬，彼因此受報，或得善處，或得惡處，是謂知漏有報。 |
It is said that those who are entangled in ignorance are stained by various outflows, and they receive retribution for this, either in good places or in bad places. This is called knowing that outflows are rewarded. |
云何知漏勝如？ |
How do you know that leakage is better than this? |
謂或有漏生地獄中，或有漏生畜生中，或有漏生餓鬼中，或有漏生天上，或有漏生人間，是謂知漏勝如。 |
It is said that there are leaks that are born in hell, animals that are born with leaks, hungry ghosts that are born with leaks, heavens that are born with leaks, and human beings that are born with leaks. |
云何知漏滅盡？ |
How do you know that the outflow is gone? |
謂無明滅，漏便滅，是謂知漏滅盡。 |
It is said that when ignorance is eliminated, outflows will be eliminated. It is said that outflows of knowledge are eliminated. |
云何知漏滅道？ |
How do you know that there is a leaky road? |
謂八支聖道，正見乃至正定為八，是謂知漏滅道。 |
It is called the Eight-branched Noble Path, right view and even right concentration are eight, which is called the path of knowledge and leakage. |
若比丘如是知漏，知漏所因生，知漏受報，知漏勝如，知漏滅盡，知漏滅道者，是謂達梵行，能盡一切漏。 |
If a bhikkhu thus knows the causes of outflows, knows the consequences of outflows, knows the superiority of outflows, knows the cessation of outflows, and knows the way of outflows, he is said to have attained the holy life and can eliminate all outflows. |
「云何知覺？ |
"How aware is Yun? |
謂有三覺： |
It is said that there are three consciousnesses: |
樂覺、苦覺、不苦不樂覺，是謂知覺。 |
The feeling of pleasure, the feeling of pain, the feeling of neither pain nor pleasure, is called awareness. |
云何知覺所因生？ |
How can one understand the cause of consciousness? |
謂更樂也。 |
It is said to be more enjoyable. |
因更樂則便有覺，是謂知覺所因生。 |
Because there is more happiness, there will be awareness, which is called the cause of awareness. |
云何知覺有報？ |
Why do you know there will be retribution? |
謂愛也。 |
It's called love. |
愛為覺報，是謂知覺有報。 |
Love is the reward for awakening, which means that awareness is rewarded. |
云何知覺勝如？ |
How can perception be better than this? |
謂比丘者，覺樂覺時便知覺樂覺，覺苦覺時便知覺苦覺，覺不苦不樂覺時便知覺不苦不樂覺，樂身、苦身、不苦不樂身，樂心、苦心、不苦不樂心，樂食、苦食、不苦不樂食，樂無食、苦無食、不苦不樂無食，樂欲、苦欲、不苦不樂欲，樂無欲、苦無欲覺、不苦不樂無欲覺時，便知覺不苦不樂無欲覺，是謂知覺勝如。 |
It is said that a bhikkhu is aware of the feeling of happiness when he feels the feeling of happiness, the feeling of pain when he feels the feeling of pain, the feeling of neither pain nor pleasure when feeling neither pain nor pleasure, the body of pleasure, the body of pain, the body of neither pain nor pleasure, the body of happiness. Mind, suffering mind, mind that is neither bitter nor happy, happy food, bitter food, neither bitter nor happy food, happy food without food, painful food without food, neither bitter nor happy food, happy desire, bitter desire, neither painful nor happy desire, happiness When there is no desire, no pain, no desire, no pain, no pleasure, no desire, then there is no pain, no pleasure, no desire. This is called the superior perception. |
云何知覺滅盡？ |
Why is consciousness extinguished? |
謂更樂滅，覺便滅，是謂知覺滅盡。 |
When it is said that more happiness is extinguished, awareness will be extinguished. It is said that consciousness is extinguished. |
云何知覺滅道？ |
Why do you know the way? |
謂八支聖道，正見乃至正定為八，是謂知覺滅道。 |
It is called the Eight-branch Noble Path, right view and even right concentration are eight, which is called the path of consciousness. |
若比丘如是知覺，知覺所因生，知覺有報，知覺勝如，知覺滅盡，知覺滅道者，是謂達梵行，能盡一切覺。 |
If a bhikkhu has such awareness, the cause of awareness arises, the awareness has rewards, the awareness is superior, the awareness is annihilated, and the person who perceives the path of destruction is said to have reached the Brahma life and can fulfill all awareness. |
「云何知想？ |
"Yun He Zhixiang? |
謂有四想。 |
It is said that there are four thoughts. |
比丘者，小想亦知，大想亦知，無量想亦知，無所有處想亦知，是謂知想。 |
Bhikkhu, you know even with small thoughts, you know with big thoughts, you know with infinite thoughts, you know with no place of thought, this is called knowing and thinking. |
云何知想所因生？ |
How do you know what causes thoughts? |
謂更樂也。 |
It is said to be more enjoyable. |
因更樂則便有想，是謂知想所因生。 |
Because there is more happiness, there will be thoughts, which means knowing the causes of thoughts. |
云何知想有報？ |
How could I know that I would be rewarded? |
謂說也。 |
It's called saying. |
隨其想便說，是謂知想有報。 |
Just say whatever you think, which means knowing and thinking will be rewarded. |
云何知想勝如？ |
How could I possibly know that I want to be better than this? |
謂或有想想色，或有想想聲，或有想想香，或有想想味，或有想想觸，是謂知想勝如。 |
It means that there is thought of color, or sound, or fragrance, or thought, or thought of touch. This means knowing that thinking is better than such. |
云何知想滅盡？ |
Why do you know that you want to be wiped out? |
謂更樂滅想便滅，是謂知想滅盡。 |
It is said that the thought of more happiness will cease. It is said that the thought of knowledge will be wiped out. |
云何知想滅道？ |
Why do you know that you want to go to the road? |
謂八支聖道，正見乃至正定為八，是謂知想滅道。 |
It is called the Eight-branched Noble Path, right view and even right concentration are eight, which is called the path of knowing and thinking. |
若比丘如是知想，知想所因生，知想有報，知想勝如，知想滅盡，知想滅道者，是謂達梵行，能盡一切想。 |
If a bhikkhu thus understands thoughts, knows the causes of thoughts, knows that thoughts have rewards, knows that thoughts are superior, knows that thoughts are annihilated, and knows that thoughts lead to the path, he is said to have attained the holy life and is able to eliminate all thoughts. |
「云何知欲？ |
"Why do you know desire? |
謂有五欲功德，可愛、可喜、美色、欲想應、甚可樂。 |
It is said that there are five desires and virtues, which are cute, pleasing, beautiful, responsive to desires, and extremely pleasant. |
云何為五？ |
Why is the cloud five? |
眼知色，耳知聲，鼻知香，舌知味，身知觸，是謂知欲。 |
The eyes know color, the ears know sound, the nose knows smell, the tongue knows taste, and the body knows touch. This is called knowing desire. |
云何知欲所因生？ |
How do you know the cause of desire? |
謂更樂也。 |
It is said to be more enjoyable. |
因更樂則便有欲，是謂知欲所因生。 |
Because there is more happiness, there will be desire, which means knowing the cause of desire. |
云何知欲有報？ |
How do you know that you will be rewarded? |
謂隨欲種愛樂著而住彼，因此受報有福處、無福處、不動處，是謂知欲有報。 |
It is said that following the kind of desire, one lives happily there, and therefore receives rewards in a blessed place, a blessed place, and an immovable place. This means knowing that desires are rewarded. |
云何知欲勝如？ |
How do you know that you want to win? |
謂或有欲欲色，或有欲欲聲，或有欲欲香，或有欲欲味，或有欲欲觸，是謂知欲勝如。 |
It means that there may be desire for color, or there may be desire for sound, or there may be desire for fragrance, there may be desire for taste, or there may be desire for touch. This is called knowing that desire is superior. |
云何知欲滅盡？ |
How do you know that you want to be destroyed? |
謂更樂滅欲便滅，是謂知欲滅盡。 |
It is said that desire for more happiness will cease. This means that desire for knowledge will cease. |
云何知欲滅道？ |
How do you know that you want to talk about it? |
謂八支聖道，正見乃至正定為八，是謂知欲滅道。 |
It is called the Eight-branched Noble Path, right view and even right concentration are eight, which is called the path of knowledge, desire and enlightenment. |
若比丘如是知欲，知欲所因生，知欲受報，知欲勝如，知欲滅盡，知欲滅道者，是謂達梵行，能盡一切欲。 |
If a bhikkhu thus knows desire, knows the cause of desire, knows the retribution of desire, knows the superiority of desire, knows the annihilation of desire, and knows the path of desire, he is said to have attained the holy life and can fulfill all desires. |
「云何知業？ |
"Why do you know your business? |
謂有二業： |
It is said that there are two industries: |
思、已思業，是謂知業。 |
Thinking, already thinking about the karma, is called knowing the karma. |
云何知業所因生？ |
How do you know the cause of karma? |
謂更樂也。 |
It is said to be more enjoyable. |
因更樂則便有業，是謂知業所因生。 |
Because there will be more happiness, there will be karma, which means knowing the cause of karma. |
云何知業有報？ |
How do you know that karma will be rewarded? |
謂或有業黑、有黑報，或有業白、有白報，或有業黑白、黑白報，或有業不黑不白、無報，業業盡，是謂知業有報。 |
It is said that there may be black karma and black retribution, there may be white karma and white retribution, there may be black and white karma and black and white retribution, or there may be black and white karma and no retribution, and the karma is exhausted, this means knowing that karma has retribution. |
云何知業勝如？ |
How do you know that karma is better than such? |
謂或有業生地獄中，或有業生畜生中，或有業生餓鬼中，或有業生天上，或有業生人間，是謂知業勝如。 |
It is said that some karma may be born in hell, some karma may be born in animals, some karma may be born in hungry ghosts, some karma may be born in heaven, or some karma may be born in the human world. This is the superiority of knowing karma. |
云何知業滅盡？ |
How do you know that all your karma is gone? |
謂更樂滅業便滅，是謂知業滅盡。 |
It is said that the karma of Geng Le is destroyed, and it is said that the karma of knowledge is destroyed. |
云何知業滅道？ |
How do you know the path of industry? |
謂八支聖道，正見乃至正定為八，是謂知業滅道。 |
It is called the Eight-branch Noble Path, right view and even right concentration are eight, which is called the path of knowledge and karma. |
若比丘如是知業，知業所因生，知業有報，知業勝如，知業滅盡，知業滅道者，是謂達梵行，能盡一切業。 |
If a bhikkhu thus knows his karma, knows the cause of his karma, knows that his karma has its reward, knows that his karma is superior, knows that his karma will be annihilated, and knows that his karma will lead to the path, he is said to have attained the holy life and can fulfill all his karma. |
「云何知苦？ |
"How do you know suffering? |
謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦，是謂知苦。 |
It means the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of resentment and hatred, the suffering of separation from love, the suffering of not getting what you want, and the suffering of the five negative yangs. This is called knowing the suffering. |
云何知苦所因生？ |
How do you know the cause of suffering? |
謂愛也。 |
It's called love. |
因愛生苦，是謂知苦所因生。 |
Suffering arises out of love, which means knowing the cause of suffering. |
云何知苦有報？ |
How do you know that suffering is rewarded? |
謂或有苦微遲滅，或有苦微疾滅，或有苦盛遲滅，或有苦盛疾滅，苦苦盡，是謂知苦有報。 |
It is said that there may be slight suffering that is extinguished slowly, or there may be slight suffering that is extinguished by illness, or there may be severe suffering that is extinguished late, or there may be severe suffering that is extinguished by illness, and that suffering is exhausted. This means knowing that suffering is rewarded. |
云何知苦勝如？ |
How do you know that suffering is better than this? |
謂不多聞愚癡凡夫，不遇善知識，不御聖法法，身生覺極苦甚重苦，命將欲絕，出此從外，更求於彼。 |
It is said that ordinary people who do not listen to much, do not meet good teachers, and do not master the holy Dharma, will feel extremely miserable in the body, and will die of desire. |
或有沙門、梵志，持一句呪，或二、三、四、多句呪，或持百句呪，彼治我苦，如是因求生苦，因習生苦，苦滅，是謂知苦勝如。 |
There may be some ascetics and Brahmins who hold one line of chants, or two, three, four, or more lines of chants, or they hold hundreds of lines of chants. They cure my suffering. This is suffering caused by seeking to be born, suffering caused by habituation, and suffering cessation. This is called knowing suffering. Better than. |
云何知苦滅盡？ |
How do you know that suffering will cease? |
謂愛滅苦便滅，是謂知苦滅盡。 |
It is said that when love ceases, suffering ceases. It means that knowledge of suffering ceases. |
云何知苦滅道？ |
How do you know the Kuyun Road? |
謂八支聖道，正見乃至正定為八，是謂知苦滅道。 |
It is called the Eight-branch Noble Path, right view and even right concentration are eight, which is the path of knowing suffering and suffering. |
若比丘如是知苦，知苦所因生，知苦有報，知苦勝如，知苦滅盡。 |
If a bhikkhu thus knows suffering, he knows the cause of suffering, he knows that suffering is rewarded, he knows that suffering is superior, he knows that suffering has ceased. |
知苦滅道者，是謂達梵行，能盡一切苦。」 |
Those who know the way of suffering are those who have attained the holy life and can eliminate all suffering. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
達梵行經第五竟（一千六百四十二字） |
The fifth chapter of the Brahmacharya Sutra (1,642 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 10 林品 |
Chapter 10 Lin Pin |
112. Spoken at Anupiya （一一二）阿奴波經 |
112. Spoken at Anupiya (112) Anupiya Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊跋耆瘦，在阿奴波跋耆都邑。 |
For a time, the Buddha traveled to Baqi and was in the capital city of Anupo. |
爾時，世尊則於晡時從宴坐起，堂上來下，告曰： |
At that time, the World-Honored One rose from his seat at the banquet in the afternoon, walked up and down the hall, and said: |
「阿難！共汝往至阿夷羅惒帝河浴。」 |
Ananda! Let's go together with you to bathe in the Ayi Luohudi River. |
尊者阿難白曰： |
Venerable Ananda said: |
「唯然。」 |
Wei Ran. |
於是，世尊將尊者阿難往至阿夷羅惒帝河，脫衣岸上，便入水浴，浴已還出，拭體著衣。 |
Then the World-Honored One took the Venerable Ananda to the Ayi Luohu River. He took off his clothes and took a bath on the bank. After returning from the bath, he wiped his body and put on his clothes. |
爾時，尊者阿難執扇扇佛。 |
At that time, the Venerable Ananda held a fan and fanned the Buddha. |
於是，世尊迴顧告曰： |
Then, the World-Honored One looked back and said: |
「阿難！提惒達哆以放逸故，墮極苦難，必至惡處，生地獄中，住至一劫不可救濟。 |
"Ananda! Because of his escapism, Thichadaduo fell into extreme misery. He will surely end up in a bad place and be reborn in hell, where he will live for an entire eon without being able to be rescued. |
阿難！汝不曾從諸比丘聞，謂我一向記提惒達哆必至惡處，生地獄中，住至一劫不可救濟耶？」 |
Ananda! Have you not heard from the bhikkhus that I have always remembered that Sitaduo will go to a bad place and be reborn in hell, where he will live for an eon without being able to be saved? " |
尊者阿難白曰： |
Venerable Ananda said: |
「唯然。」 |
Wei Ran. |
爾時，有一比丘語尊者阿難： |
At that time, a monk said to the Venerable Ananda: |
「世尊以他心智知提惒達哆心故，一向記提惒達哆必至惡處，生地獄中，住至一劫不可救濟耶？」 |
Because the World-Honored One knows the mind of Tisidaduo with his mind, he always remembers that Tisidaduo will end up in a bad place and be reborn in hell, where he will live for an eternity without being able to save him? |
世尊告曰： |
The World Honored One said: |
「阿難！彼比丘或有小，或有中，或有大，或年少不自知。 |
"Ananda! That bhikkhu may be small, medium, or great, or he may be young and not aware of it. |
所以者何？ |
So what? |
如來已一向記彼故有疑惑。 |
The Tathagata has always remembered him, so he has doubts. |
阿難！我不見此世，天及魔、梵、沙門、梵志，從人至天，謂我一向記如提惒達哆。 |
Ananda! I have not seen in this world the deities, demons, Brahmas, ascetics, and Brahmans, from humans to deities, saying that I have always remembered such things as Tisidaduo. |
所以者何？ |
So what? |
阿難！我一向記提惒達哆必至惡處，生地獄中，住至一劫不可救濟。 |
Ananda! I have always remembered that Sidaduo will go to a bad place and be reborn in hell, where he will live for an eternity without being able to be rescued. |
阿難！若我見提惒達哆有白淨法如一毛許，我便不一向記提惒達哆必至惡處，生地獄中，住至一劫不可救濟。 |
Ananda! If I see that Ticadaduo has as much whiteness as a hair, I will not always remember that Ticadaduo will go to a bad place and be reborn in hell, where he will live for an eternity without being able to be rescued. |
阿難！我以不見提惒達哆有白淨法如一毛許，是故我一向記提惒達哆必至惡處，生地獄中，住至一劫不可救濟。 |
Ananda! I have not seen that Tisidaduo has a pure Dharma as pure as a hair, so I always remember that Tisidaduo will go to a bad place and be reborn in hell, where he will live for an eternity without being able to be saved. |
「阿難！猶去村不遠有大深廁，或人墮中，沒在其底。 |
"Ananda! There is a deep toilet not far from the village. Someone might have fallen into it and been buried in it. |
若人來，為起大慈哀，憐念愍傷，求義及饒益，求安隱快樂，彼人來已，旋轉視之而作是說： |
If a person comes to express great compassion, to express compassion for the injured, to seek righteousness and benefit, to seek peace and happiness, that person will turn around and look at him and say this: |
『此人可得一處如毛髮許，糞所不污，令我得捉挽出之耶？』 |
"How can this person be given a place as long as hair, untainted by excrement, so that I can catch him and pull him out?" 』 |
彼遍觀視，不見此人有一淨處如毛髮許，糞所不污，可得手捉挽出之也。 |
He looked around, but he couldn't see any part of this person that was as clean as hair. It was not stained by feces and could be pulled out with his hands. |
如是，阿難！若我見提惒達哆有白淨法如一毛者，我不一向記提惒達哆必至惡處，生地獄中，住至一劫不可救濟。 |
So, Ananda! If I see that Ticadaduo has a dharma as white and pure as a hair, I will not always remember that Ticadaduo will go to a bad place and be reborn in hell, where he will live for an eternity without being able to save him. |
阿難！以我不見提惒達哆有白淨法如一毛許，是故我一向記提惒達哆必至惡處，生地獄中，住至一劫不可救濟。」 |
Ananda! Since I don't see that Tisidaduo has as much white and pure Dharma as a hair, I always remember that Tisidaduo will go to a bad place and be reborn in hell, where he will live for an eternity without being able to be rescued. " |
於是，尊者阿難啼泣，以手抆淚，白曰： |
Then the Venerable Ananda cried, held back his tears with his hands, and said: |
「世尊！甚奇！甚特！謂世尊一向記提惒達哆必至惡處，生地獄中，住至一劫不可救濟。」 |
World Honored One! How strange! How special! The World Honored One has always remembered that Tataduo will go to a bad place and be reborn in hell, where he will live for an eternity without being able to be saved. |
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
阿難！如是。 |
Ananda! If so. |
阿難！我一向記提惒達哆必至惡處，生地獄中，住至一劫不可救濟。 |
Ananda! I have always remembered that Sidaduo will go to a bad place and be reborn in hell, where he will live for an eternity without being able to be rescued. |
阿難！若汝從如來聞大人根智分別者，必得上信如來而懷歡喜。」 |
Ananda! If you hear from the Tathagata that the great master distinguishes with wisdom, you will definitely believe in the Tathagata and be happy. " |
於是，尊者阿難叉手向佛，白曰： |
Then the Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊！今正是時。 |
"World Honored One! This is the right time. |
善逝！今正是時。 |
Good death! Today is the time. |
若世尊為諸比丘說大人根智分別者，諸比丘從世尊聞，當善受持。」 |
If the Blessed One speaks to the bhikkhus about the distinction between wisdom and faculties, the bhikkhus should accept and uphold it well after hearing it from the Blessed One. " |
世尊告曰： |
The World Honored One said: |
「阿難！諦聽，善思念之，我今為汝說大人根智分別。」 |
Ananda! Listen carefully and meditate on it carefully. Now I will tell you about the distinction between wisdom and wisdom. |
尊者阿難受教而聽。 |
The Venerable Ananda was taught and listened. |
世尊告曰： |
The World Honored One said: |
「阿難！如來以他心智觀他人心，知此人成就善法，亦成就不善法。 |
"Ananda! The Tathagata observes the hearts of others with his mind and knows that this person has accomplished both good and unwholesome things. |
如來後時以他心智復觀此人心，知此人滅善法，生不善法。 |
Later, the Tathagata used his own mind to look at this person's human heart again, and realized that this person destroyed good dharma and gave birth to unwholesome dharma. |
此人善法已滅，不善法已生，餘有善根而不斷絕，從此善根當復更生善，如是此人得清淨法。 |
This person's good dharma has been destroyed, and his unwholesome dharma has arisen, but there are still good roots that will not be extinguished. From then on, the good roots should be regenerated and good will arise. In this way, this person will obtain pure dharma. |
阿難！猶如平旦日初出時，闇滅明生。 |
Ananda! Just like when the sun first rises on a normal day, darkness extinguishes the light. |
阿難！於意云何？ |
Ananda! What do you mean? |
日轉昇上，至于食時，闇已滅，明已生耶？」 |
As the sun turns and rises, when it comes to eating, darkness has disappeared and light has arisen? " |
尊者阿難白曰： |
Venerable Ananda said: |
「爾也。 |
"You. |
世尊！」 |
World Honored One! " |
「如是。 |
"That's right. |
阿難！如來以他心智觀他人心，知此人成就善法，亦成就不善法。 |
Ananda! The Tathagata uses his mind to observe the hearts of others and knows that this person has accomplished both good and unwholesome dharma. |
如來後時以他心智復觀此人心，知此人滅善法，生不善法。 |
Later, the Tathagata used his own mind to look at this person's human heart again, and realized that this person destroyed good dharma and gave birth to unwholesome dharma. |
此人善法已滅，不善法已生，餘有善根而不斷絕，從是善根當復更生善，如是此人得清淨法。 |
This person's good dharma has been extinguished, and his unwholesome dharma has arisen, but there are still good roots that will not be extinguished. From these good roots, good will be regenerated. In this way, this person will obtain pure dharma. |
阿難！猶如穀種，不壞不破，不腐不剖，不為風熱所傷，秋時密藏，若彼居士善治良田，以種灑中，隨時雨溉。 |
Ananda! Just like grain seeds, they do not spoil or break, they do not rot or split, they are not damaged by wind and heat. They are hidden in autumn. If the layman is good at cultivating a good field, he can sprinkle the seeds on them and irrigate them with rain at any time. |
阿難！於意云何？ |
Ananda! What do you mean? |
此種寧得轉增長不？」 |
Isn't this kind of thing better to turn to growth? " |
尊者阿難白曰： |
Venerable Ananda said: |
「爾也。 |
"You. |
世尊！」 |
World Honored One! " |
「如是。 |
"That's right. |
阿難！如來以他心智觀他人心，知此人成就善法，亦成就不善法。 |
Ananda! The Tathagata uses his mind to observe the hearts of others and knows that this person has accomplished both good and unwholesome dharma. |
如來後時以他心智復觀此人心，知此人滅善法，生不善法。 |
Later, the Tathagata used his own mind to look at this person's human heart again, and realized that this person destroyed good dharma and gave birth to unwholesome dharma. |
此人善法已滅，不善法已生，餘有善根而不斷絕，從是善根當復更生善，如是此人得清淨法。 |
This person's good dharma has been extinguished, and his unwholesome dharma has arisen, but there are still good roots that will not be extinguished. From these good roots, good will be regenerated. In this way, this person will obtain pure dharma. |
阿難！是謂如來大人根智，如是如來正知諸法本。 |
Ananda! This is called the Tathagata's great wisdom, and the Tathagata correctly understands the roots of all Dharmas. |
「復次，阿難！如來以他心智觀他人心，知此人成就善法，亦成就不善法。 |
"Again, Ananda! The Tathagata observes the hearts of others with his mind and knows that this person has accomplished both good and unwholesome things. |
如來後時以他心智復觀此人心，知此人滅善法，生不善法。 |
Later, the Tathagata used his own mind to look at this person's human heart again, and realized that this person destroyed good dharma and gave birth to unwholesome dharma. |
此人善法已滅，不善法已生，餘有善根而未斷絕，必當斷絕，如是此人得衰退法。 |
This person's good dharma has been destroyed, unwholesome dharma has arisen, and there are still good roots that have not been cut off. They must be cut off. In this way, this person has the dharmas of decline. |
阿難！猶如下晡日垂沒時，明滅闇生。 |
Ananda! Just like when the sun sets, light and darkness arise. |
阿難！於意云何？ |
Ananda! What do you mean? |
彼日已沒，明已滅，闇已生耶？」 |
That day has disappeared, light has been extinguished, and darkness has arisen? " |
尊者阿難白曰： |
Venerable Ananda said: |
「爾也。 |
"You. |
世尊！」 |
World Honored One! " |
「如是。 |
"That's right. |
阿難！如來以他心智觀他人心，知此人成就善法，亦成就不善法。 |
Ananda! The Tathagata uses his mind to observe the hearts of others and knows that this person has accomplished both good and unwholesome dharma. |
如來後時以他心智復觀此人心，知此人滅善法，生不善法。 |
Later, the Tathagata used his own mind to look at this person's human heart again, and realized that this person destroyed good dharma and gave birth to unwholesome dharma. |
此人善法已滅，不善法已生，餘有善根而未斷絕，必當斷絕，如是此人得衰退法。 |
This person's good dharma has been destroyed, unwholesome dharma has arisen, and there are still good roots that have not been cut off. They must be cut off. In this way, this person has the dharmas of decline. |
阿難！猶如穀種，不壞不破，不腐不剖，不為風熱所傷，秋時密藏。 |
Ananda! Just like grain seeds, they do not spoil or break, they do not rot or break apart, they are not damaged by wind and heat, and they are stored secretly in autumn. |
若彼居士善治良田，以種灑中，雨不隨時。 |
If that layman cultivates his fertile fields well and sprinkles them with seeds, the rain will not fall at any time. |
阿難！於意云何？ |
Ananda! What do you mean? |
此種寧得轉增長耶？」 |
Is this kind of thing better to turn around and grow? " |
尊者阿難白曰： |
Venerable Ananda said: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「如是。 |
"That's right. |
阿難！如來以他心智觀他人心，知此人成就善法，亦成就不善法。 |
Ananda! The Tathagata uses his mind to observe the hearts of others and knows that this person has accomplished both good and unwholesome dharma. |
如來後時以他心智復觀此人心，知此人滅善法，生不善法。 |
Later, the Tathagata used his own mind to look at this person's human heart again, and realized that this person destroyed good dharma and gave birth to unwholesome dharma. |
此人善法已滅，不善法已生，餘有善根而未斷絕，必當斷絕，如是此人得衰退法。 |
This person's good dharma has been destroyed, unwholesome dharma has arisen, and there are still good roots that have not been cut off. They must be cut off. In this way, this person has the dharmas of decline. |
阿難！是謂如來大人根智，如是如來正知諸法本。 |
Ananda! This is called the Tathagata's great wisdom, and the Tathagata correctly understands the roots of all Dharmas. |
「復次，阿難！如來以他心智觀他人心，我不見此人有白淨法如一毛許，此人惡不善法一向充滿穢污，為當來有本煩熱苦報、生老病死因，如是此人身壞命終，必至惡處，生地獄中。 |
"Again, Ananda! The Tathagata observes other people's hearts with his own mind. I don't see that this person has any white or pure dharmas. This person's evil and unwholesome dharmas have always been full of filth. This is why he will have original troubles, heat, suffering, birth, old age, illness and death. This person will die when his body is broken, and he will surely go to a bad place and be reborn in hell. |
阿難！猶如種子，腐壞破剖，為風熱所傷，秋時不密藏，若彼居士，非是良田，又不善治，便下種子，雨不隨時。 |
Ananda! Just like seeds, which are rotten and dismembered, damaged by wind and heat, and are not kept secretly in autumn. If the land is not fertile and is not well managed, then the seeds will fall and the rain will not come at all times. |
阿難！於意云何？ |
Ananda! What do you mean? |
此種寧得轉增長耶？」 |
Is this kind of thing better to turn around and grow? " |
尊者阿難白曰： |
Venerable Ananda said: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「如是。 |
"That's right. |
阿難！如來以他心智觀他人心，我不見此人有白淨法如一毛許，此人惡不善法一向充滿穢污，為當來有本煩熱苦報、生老病死因，如是此人身壞命終，必至惡處，生地獄中。 |
Ananda! The Tathagata uses his mind to observe other people's hearts. I don't see that this person has a pure and pure dharma. This person's evil and unwholesome dharma has always been full of filth. This is why he will have original troubles, heat, suffering, birth, old age, illness and death. In this way, this person's body will break down and die. Evil places, rebirth in hell. |
阿難！是謂如來大人根智，如是如來正知諸法本。」 |
Ananda! This is called the Tathagata's great wisdom, and the Tathagata correctly understands the roots of all Dharmas. " |
於是，尊者阿難叉手向佛，白曰： |
Then the Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊已說如此三種之人，寧可更說異三種人耶？」 |
The World-Honored One has already spoken of these three types of people, why would you rather talk about three different types of people? |
世尊告曰： |
The World Honored One said: |
「可說也。 |
"It can be said. |
阿難！如來以他心智觀他人心，知此人成就不善法，亦成就善法。 |
Ananda! The Tathagata uses his mind to observe the hearts of others and knows that this person has accomplished unwholesome dharma as well as virtuous dharma. |
如來後時以他心智復觀此人心，知此人滅不善法而生善法。 |
Later, the Tathagata used his mind to look at this person's human heart again, and realized that this person destroyed unwholesome dharmas and gave birth to virtuous dharmas. |
此人不善法已滅，善法已生，餘有不善根而不斷絕，從是不善根當復更生不善，如是此人得衰退法。 |
This person's unwholesome dharmas have been destroyed, good dharmas have arisen, and the remaining unwholesome roots will not be extinguished. From these unwholesome roots, unwholesome dharmas will arise again. In this way, this person will obtain the declining dharmas. |
阿難！猶如燃火，始然之時，盡然一［火＊僉］，彼或有人益以燥草，足以槁木。 |
Ananda! Just like a fire, when it first ignites, it is just [fire*佥], and someone may use it to dry the grass, which is enough to kill the wood. |
阿難！於意云何？ |
Ananda! What do you mean? |
彼火寧轉增熾盛耶？」 |
Is that fire going to increase in intensity? " |
尊者阿難白曰： |
Venerable Ananda said: |
「爾也。 |
"You. |
世尊！」 |
World Honored One! " |
「如是。 |
"That's right. |
阿難！如來以他心智觀他人心，知此人成就不善法，亦成就善法。 |
Ananda! The Tathagata uses his mind to observe the hearts of others and knows that this person has accomplished unwholesome dharma as well as virtuous dharma. |
如來後時以他心智復觀此人心，知此人滅不善法而生善法，此人不善法已滅，善法已生，餘有不善根而不斷絕，從是不善根當復更生不善，如是此人得衰退法。 |
Later, the Tathagata used his mind to look at this person's human heart again, and realized that this person's unwholesome dharmas have been destroyed and good dharmas have arisen. This person's unwholesome dharmas have been destroyed, good dharmas have arisen, and there are still unwholesome roots that will not be extinguished. From these unwholesome roots, unwholesome dharmas will be reincarnated. , in this way this person will get the method of decline. |
阿難！是謂如來大人根智，如是如來正知諸法本。 |
Ananda! This is called the Tathagata's great wisdom, and the Tathagata correctly understands the roots of all Dharmas. |
「復次，阿難！如來以他心智觀他人心，成就不善法，亦成就善法。 |
"Again, Ananda! The Tathagata observes the hearts of others with his own mind, and accomplishes both unwholesome and wholesome dharma. |
如來後時以他心智復觀此人心，知此人滅不善法而生善法，此人不善法已滅，善法已生，餘有不善根而未斷絕，必當斷絕，如是此人得清淨法。 |
Later, the Tathagata used his mind to look back at this person's human heart and knew that this person's unwholesome dharmas have been destroyed and good dharmas have arisen. This person's unwholesome dharmas have been destroyed and good dharmas have arisen. There are still unwholesome roots that have not been cut off, and they must be cut off. In this way, this person has Purity method. |
阿難！猶如然火熾然之時，盡然一［火＊僉］，彼或有人從此盛火，置平淨地，或著石上。 |
Ananda! Just like when a fire is blazing, it is all [Fire*佥], and someone may start the fire and place it on a flat ground or on a stone. |
阿難！於意云何？ |
Ananda! What do you mean? |
彼火寧轉增熾盛耶？」 |
Is that fire going to increase in intensity? " |
尊者阿難白曰： |
Venerable Ananda said: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「如是。 |
"That's right. |
阿難！如來以他心智觀他人心，知此人成就不善法，亦成就善法。 |
Ananda! The Tathagata uses his mind to observe the hearts of others and knows that this person has accomplished unwholesome dharma as well as virtuous dharma. |
如來後時以他心智復觀此人心，知此人滅不善法而生善法，此人不善法已滅，善法已生，餘有不善根而未斷絕，必當斷絕，如是此人得清淨法。 |
Later, the Tathagata used his mind to look back at this person's human heart and knew that this person's unwholesome dharmas have been destroyed and good dharmas have arisen. This person's unwholesome dharmas have been destroyed and good dharmas have arisen. There are still unwholesome roots that have not been cut off, and they must be cut off. In this way, this person has Purity method. |
阿難！是謂如來大人根智，如是如來正知諸法本。 |
Ananda! This is called the Tathagata's great wisdom, and the Tathagata correctly understands the roots of all Dharmas. |
「復次，阿難！如來以他心智觀他人心，我不見此人有黑業如一毛許，此人善法一向充滿與樂樂報，必生樂處而得長壽，如是此人即於現世必得般涅槃。 |
"Again, Ananda! The Tathagata observes the hearts of others with his mind. I don't see that this person has any black karma. This person is always full of good deeds and has happy rewards. He will be born in a happy place and live a long life. In this way, this person will be In this life, you must achieve parinirvana. |
阿難！猶如火炭，久滅已冷，彼或有人雖益以燥草，足以槁木。 |
Ananda! It is like a coal of fire that has been extinguished for a long time and has become cold. Although some people may use it to dry the grass, it is enough to make the wood dry. |
阿難！於意云何？ |
Ananda! What do you mean? |
彼死火炭寧可復得熾然之耶？」 |
Would you rather die in a burning charcoal and regain a blazing flame? " |
尊者阿難白曰： |
Venerable Ananda said: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「如是。 |
"That's right. |
阿難！如來以他心智觀他人心，我不見此人有黑業如一毛許，此人善法一向充滿與樂樂報，必生樂處而得長壽，如是此人即於現世必得般涅槃。 |
Ananda! The Tathagata observes other people's hearts with his mind. I don't see that this person has even a hair of black karma. This person is always full of good deeds and has happy rewards. He will be born in a happy place and live a long life. In this way, this person will definitely achieve nirvana in this world. |
阿難！是謂如來大人根智，如是如來正知諸法本。 |
Ananda! This is called the Tathagata's great wisdom, and the Tathagata correctly understands the roots of all Dharmas. |
「阿難！前說三人者，第一人得清淨法，第二人得衰退法，第三人身壞命終，必至惡處，生地獄中。 |
"Ananda! Among the three people mentioned above, the first one obtains the pure Dharma, the second one obtains the decaying Dharma, and the third person will be destroyed and will end up in a bad place and be reborn in hell. |
後說三人者，第一人得衰退法，第二人得清淨法，第三人即於現世得般涅槃。 |
Of the three persons mentioned later, the first person obtains the Dharma of decline, the second person obtains the Dharma of purity, and the third person attains Nirvana in this world. |
阿難！我已為汝說大人根智，如尊師所為弟子起大慈哀，憐念愍傷，求義及饒益，求安隱快樂，我今已作。 |
Ananda! I have spoken to you of my great wisdom, and I have done so now, just as a revered master would do for my disciples, to have great compassion and pity for my disciples, to seek righteousness and benefit, and to seek peace and happiness. |
汝等當復自作，至無事處、山林樹下、空安靜處，宴坐思惟，勿得放逸，勤加精進，莫令後悔。 |
You should go back to your own work, go to a quiet place in the mountains, under the trees, sit in a banquet and think, do not let yourself go, work hard, and do not regret it. |
此是我之教勅，是我訓誨。」 |
This is my teaching, this is my teaching. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
阿奴波經第六竟（二千六百四十六字） |
The Sixth Chapter of the Anubo Sutra (2,646 words) |
中阿含經卷第二十七（七千五百八十二字） |
Volume 27 of the Central Agama Sutra (7582 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 10 林品 |
Chapter 10 Lin Pin |
113. Root of all Phenomena （一一三）諸法本經 |
113. Root of all Phenomena (113) Zhu Dharma Sutra |
中阿含經卷第二十八 |
Book 28 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若諸異學來問汝等： |
"If some heretics come and ask you: |
『一切諸法以何為本？』 |
"What is the basis of all dharmas?" 』 |
汝等應當如是答彼： |
You should answer him thus: |
『一切諸法以欲為本。』 |
"All dharmas are based on desire. 』 |
彼若復問： |
If he asked again: |
『以何為和？』 |
"What is peace?" 』 |
當如是答： |
Answer as follows: |
『以更樂為和。』 |
"Take greater joy as peace." 』 |
彼若復問： |
If he asked again: |
『以何為來？』 |
"Why come?" 』 |
當如是答： |
Answer as follows: |
『以覺為來。』 |
"Come with awareness." 』 |
彼若復問： |
If he asked again: |
『以何為有？』 |
"What is there?" 』 |
當如是答： |
Answer as follows: |
『以思想為有。』 |
"Thinking is your existence." 』 |
彼若復問： |
If he asked again: |
『以何為上主？』 |
"Who is the Lord?" 』 |
當如是答： |
Answer as follows: |
『以念為上主。』 |
"Think of your thoughts as your Lord." 』 |
彼若復問： |
If he asked again: |
『以何為前？』 |
"What's the next step? 』 |
當如是答： |
Answer as follows: |
『以定為前。』 |
"Take concentration as the first step." 』 |
彼若復問： |
If he asked again: |
『以何為上？』 |
"What is the best thing?" 』 |
當如是答： |
Answer as follows: |
『以慧為上。』 |
"Put wisdom first." 』 |
彼若復問： |
If he asked again: |
『以何為真？』 |
"What is true?" 』 |
當如是答： |
Answer as follows: |
『以解脫為真。』 |
"Take liberation as reality." 』 |
彼若復問： |
If he asked again: |
『以何為訖？』 |
"What's the end?" 』 |
當如是答： |
Answer as follows: |
『以涅槃為訖。』 |
"It ends with Nirvana. 』 |
是為，比丘！欲為諸法本，更樂為諸法和，覺為諸法來，思想為諸法有，念為諸法上主，定為諸法前，慧為諸法上，解脫為諸法真，涅槃為諸法訖。 |
That’s why, bhikkhu! Desire is the foundation of all dharmas, and I am more happy to be the sum of all dharmas. I am aware that all dharmas have come. I think that all dharmas exist. Mindfulness is the Lord of all dharmas. Concentration is before all dharmas. Wisdom is above all dharmas. Liberation is the reality of all dharmas. Nirvana is the end of all dharmas. |
是故比丘當如是學。 |
Therefore, monks should learn in this way. |
「習出家學道心，習無常想，習無常苦想，習苦無我想，習不淨想，習惡食想，習一切世間不可樂想，習死想。 |
"Get used to the mind of becoming a monk and studying Taoism, get used to the thought of impermanence, get used to the bitter thought of impermanence, get accustomed to the thought of suffering without a self, get accustomed to the thought of impurity, get used to the thought of bad food, get used to the thought of all the unpleasant things in the world, get used to the thought of death. |
知世間好惡，習如是想心。 |
Know the likes and dislikes of the world, and get used to thinking like this. |
知世間習有，習如是想心。 |
Know that there are habits in the world, and get used to thinking like this. |
知世間習、滅、味、患、出要如真，習如是想心。 |
Know that the habits, cessation, taste, troubles, and emergence of the world must be as real, and be accustomed to think like this. |
若比丘得習出家學道心者，得習無常想，得習無常苦想，得習苦無我想，得習不淨想，得習惡食想，得習一切世間不可樂想，得習死想。 |
If a bhikkhu acquires the mind to become a monk and learn the Tao, he will acquire the thought of impermanence, the suffering of impermanence, the suffering of no self, the thought of impurity, the thought of bad food, the thought of all the unpleasurable things in the world. Want to die. |
知世間好惡，得習如是想心。 |
Know the likes and dislikes of the world, and get used to thinking like this. |
知世間習有，得習如是想心。 |
Know that there are habits in the world, and get accustomed to thinking like this. |
知世間習、滅、味、患、出要如真，得習如是想心者，是謂比丘斷愛除結，正知正觀諸法已，便得苦邊。」 |
Those who know that the world's habits, cessation, taste, troubles, and origins must be as real as they are, and are accustomed to think like this. This means that the bhikkhu has cut off love and eliminated fetters, and has a clear understanding of all dharmas, and he will have the edge of suffering. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
諸法本經第七竟（四百五十七字） |
The seventh chapter of the Sutra of All Dharmas (457 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 10 林品 |
Chapter 10 Lin Pin |
114. Uddaka [Rāmaputta] （一一四）優陀羅經 |
114. Uddaka [Rāmaputta] (114) Uddaka Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「優陀羅羅摩子，彼在眾中，數如是說： |
"Udhara Ramaputra, who was among the crowd, said this: |
『於此生中，觀此覺此，不知癰本，然後具知癰本。』 |
"In this life, observing this and realizing this, I don't know the origin of carbuncle, and then I know the root of carbuncle." 』 |
優陀羅羅摩子無一切知自稱一切知，實無所覺自稱有覺。 |
Udhara Rama said he knew nothing and claimed to know everything. He was actually ignorant and claimed to be aware. |
優陀羅羅摩子如是見、如是說，有者，是病、是癰、是刺； |
Udhara Rama saw and said thus: There are diseases, carbuncles, and thorns; |
設無想者，是愚癡也； |
It is foolishness to assume that one has no thoughts; |
若有所覺，是止息、是最妙，謂乃至非有想非無想處。 |
If you are aware of it, it will cease, and it will be the most wonderful. It means that there is no thought and no thought. |
彼自樂身，自受於身，自著身已，修習乃至非有想非無想處，身壞命終，生非有想非無想天中，彼壽盡已，復來此間，生於狸中。 |
He enjoys his body, feels in his body, is attached to his body, and practices to the point where he has no thoughts and no thoughts. When his body breaks down and his life ends, he is reborn in the world of neither thoughts nor no thoughts. When his life span is over, he comes back to this place. Born among raccoons. |
此比丘正說者，於此生中，觀此覺此，不知癰本，然後具知癰本。 |
This bhikkhu is rightly saying that in this life, observing this and realizing this, one does not know the root of carbuncle, and then one knows the root of carbuncle. |
「云何比丘正觀耶？ |
"How can a bhikkhu observe this right? |
比丘者，知六更觸，知習、知滅、知味、知患、知出要，以慧知如真，是謂比丘正觀也。 |
A bhikkhu knows the six subtleties: he knows habit, he knows cessation, he knows taste, he knows danger, he knows the key point, and he knows the truth with wisdom. This is called the bhikkhu's correct view. |
云何比丘覺，比丘者，知三覺，知習、知滅、知味、知患、知出要，以慧知如真，是謂比丘覺。 |
How can a bhikkhu awaken? A bhikkhu knows the three awakenings: knowledge of habit, knowledge of cessation, knowledge of taste, knowledge of danger, and knowledge of the key points. He knows the truth with wisdom. This is called bhikkhu awakening. |
云何比丘不知癰本，然後具知癰本？ |
How can a bhikkhu not know the origin of carbuncle and then know the origin of carbuncle? |
比丘者，知有愛滅，拔其根本，至竟不復生，是謂比丘不知癰本，然後具知癰本。 |
Bhikkhus, if you know that love is extinguished and its roots are torn out, it will never be reborn. This means that a bhikkhu does not know the origin of carbuncle, but then he knows the origin of carbuncle. |
癰者，謂此身也。 |
Carbuncle refers to this body. |
色麤四大，從父母生，飲食長養，衣被按摩，澡浴強忍，是無常法、壞法、散法，是謂癰也。 |
The four elements of color and coarseness are born from parents, nourished by food and drink, clothed and massaged, and endured by bathing. They are impermanent, bad, and loose, and they are called carbuncles. |
癰本者，謂三愛也。 |
The origin of carbuncle is called the three loves. |
欲愛、色愛、無色愛，是謂癰本。 |
Desire, color, and colorless love are the roots of carbuncle. |
癰一切漏者，謂六更觸處也。 |
All the leakage of carbuncle is called the contact point of the sixth watch. |
眼漏視色，耳漏聞聲，鼻漏嗅香，舌漏嘗味，身漏覺觸，意漏知諸法，是謂癰一切漏。 |
Discharge from the eyes to see colors, discharge from the ears to hear sounds, discharge from the nose to smell fragrance, discharge from the tongue to taste, discharge from the body to feel touch, leakage from the mind to know all phenomena, this is called carbuncle and all discharges. |
「比丘！我已為汝說癰、說癰本，如尊師所為弟子起大慈哀，憐念愍傷，求義及饒益，求安隱快樂者，我今已作。 |
"Bhikkhu, I have explained carbuncle to you and its origin. Just as your respected master did for his disciples, I have shown you great compassion, compassion and sympathy for the wounded, prayed for righteousness and benefit, and prayed for peace and happiness. I have done it now. |
汝等亦當復自作，至無事處、山林樹下、空安靜處，燕坐思惟，勿得放逸，勤加精進，莫令後悔。 |
You should also go back to your own work, go to a quiet place in the mountains, under the trees, sit down and think, don't let it go, work harder, don't regret it. |
此是我之教勅，是我訓誨。」 |
This is my teaching, this is my teaching. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
優陀羅經第八竟（五百一十四字） |
The Eighth Principle of the Udra Sutra (514 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 10 林品 |
Chapter 10 Lin Pin |
115. Simile of the Honeyball （一一五）蜜丸喻經 |
115. Simile of the Honeyball (115) Simile of the Honeyball |
我聞如是： |
This is what I heard: |
一時，佛遊釋羇瘦，在迦維羅衛。 |
At one time, the Buddha was traveling in Sakyamuni in Javilawei. |
爾時，世尊過夜平旦，著衣持鉢，為乞食故，入迦維羅衛。 |
At that time, the World-Honored One spent the night on Pingdan, dressed in robes and holding an alms bowl, and went to Kaviravastu to beg for food. |
食訖，中後收舉衣鉢，澡洗手足，以尼師壇著於肩上，往詣竹林釋迦寺中，入彼大林，至一樹下敷尼師檀，結加趺坐。 |
After eating, he collected his clothes and bowl, washed his hands and feet, put the nun's altar on his shoulders, went to the Sakya Temple in the bamboo forest, entered the big forest, went to a tree, spread nun's sandalwood, and sat down in a knot. |
於是，執杖釋拄杖而行，中後彷徉，往詣佛所，共相問訊，拄杖立佛前，問世尊曰： |
So, holding the stick and releasing it, he walked forward, wandering in the middle and back, and went to the Buddha's place. They all asked each other. He stood in front of the Buddha, leaning on the stick, and said to the World Honored One: |
「沙門瞿曇！以何為宗本？ |
"Sramana Qutan! What is the origin of the sect? |
說何等法？」 |
What kind of method can you say? " |
世尊答曰： |
The World Honored One replied: |
「釋！若一切世間，天及魔、梵、沙門、梵志，從人至天，使不鬪諍，修習離欲清淨梵志，捨離諂曲，除悔，不著有、非有，亦無想，是我宗本； |
"Shi! If in all the world, gods, demons, Brahmas, ascetics, and Brahma minds, from humans to heavens, do not make mistakes, practice the practice of abstaining from desire and purify the Brahma mind, abandon flattery, eliminate regrets, and do not grasp existence and non-existence, There is no thought, it is my ancestor; |
說亦如是。」 |
So it is said. " |
於是，執杖釋聞佛所說，不是不非，執杖釋奮頭而去。 |
So, holding the staff and releasing the Buddha, he heard what the Buddha said. No, no, he held the staff and left. |
於是，世尊執杖釋去後不久，則於晡時，從燕坐起，往詣講堂，比丘眾前敷座而坐，告諸比丘： |
Therefore, not long after the World-Honored One took the staff and released it, in the afternoon, he stood up from his seat and went to the lecture hall. He sat down in front of the monks and told the monks: |
「我今平旦著衣持鉢，為乞食故，入迦維羅衛。 |
"I am wearing robes and holding an alms bowl today. I am going to Kaviravastu to beg for food. |
食訖，中後收舉衣鉢，澡洗手足，以尼師檀著於肩上，往詣竹林釋迦寺中，入彼大林，至一樹下敷尼師檀，結跏趺坐。 |
After eating, he collected his robe and bowl, washed his hands and feet, put the nun's sandalwood on his shoulders, and went to the Sakya Temple in the bamboo forest. |
於是，執杖釋拄杖而行，中後彷徉，來詣我所，共相問訊，拄杖立我前，問我曰： |
So, holding the staff and releasing it, he walked along, wandering in the middle and behind, came to visit me, and asked each other. He stood in front of me, leaning on the staff, and asked me: |
『沙門瞿曇！以何為宗本？ |
"Sramana Kutan!" What is the origin? |
說何等法？』 |
What kind of method can you say? 』 |
我答曰： |
I replied: |
『釋！若一切世間，天及魔、梵、沙門、梵志，從人至天，使不鬪諍，修習離欲清淨梵志，捨離諂曲，除悔，不著有、非有，亦無想，是我宗本； |
"release! If in all the world, gods, demons, Brahmas, ascetics, and Brahma minds, from humans to heavens, should not be confused, practice the practice of abstaining from desire and purify the Brahma mind, abandon flattery, get rid of regrets, and have no attachment to existence, non-existence, and no thoughts. , is my ancestor; |
說亦如是。』 |
So it is said. 』 |
彼執杖釋聞我所說，不是不非，執杖釋奮頭而去。」 |
He stood up and heard what I said, not or not, and the sticks went away. " |
於是，有一比丘即從坐起，偏袒著衣，叉手向佛，白曰： |
Then, a bhikkhu stood up from his seat, opened his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！云何一切世間，天及魔、梵、沙門、梵志，從人至天，使不鬪諍？ |
"World Honored One! How can it be that in all the world, gods, demons, Brahmas, ascetics, and Brahmans, from humans to gods, do not disobey? |
云何修習離欲，得清淨梵志？ |
How can one practice renunciation and achieve pure Brahma aspirations? |
云何捨離諂曲，除悔，不著有、非有，亦無想耶？」 |
How can I abandon flattery, except regret, and have no thoughts about existence, non-existence, or thoughts? " |
世尊告曰： |
The World Honored One said: |
「比丘！若人所因念，出家學道，思想修習，及過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊欲使，恚使、有使、慢使、無明使、見使、疑使、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。」 |
Bhikkhu! If a person becomes a monk, studies the Tao, thinks and practices, and does not love, enjoy, be attached to, or abide in the past, future, or present Dharma, that is to say, suffering is due to desire, jealousy, and persistence. Arrogance, ignorance, ignorance, suspicion, slander, jealousy, flattery, deceit, false talk, double-talk, and countless evil and unwholesome practices are the edges of suffering. |
佛說如是，即從坐起，入室燕坐。 |
When the Buddha said this, he stood up from his seat and entered the room to sit down. |
於是，諸比丘便作是念： |
Then the monks thought as follows: |
「諸賢！當知世尊略說此義，不廣分別，即從坐起，入室燕坐。 |
"All sages, you should know that the World-Honored One briefly explained this meaning without making any broad distinctions. He then stood up from his seat and entered the room to sit down. |
『若人所因念，出家學道，思想修習，及過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。 |
"If a person has no love, no joy, no attachment, and no abide in the past, future, and present Dharma due to his thoughts, leaving home, studying Taoism, thinking and practicing, this is said to be on the edge of suffering. |
欲使、恚使、有使、慢使、無明使、見使、疑使、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。』 |
Desire, jealousy, arrogance, ignorance, ignorance, doubt, slander, jealousy, flattery, deceit, false talk, double-talk, and immeasurable evil and unwholesome ways are called the edge of suffering. 』 |
」彼復作是念： |
” He thought again: |
「諸賢！誰能廣分別世尊向所略說義？」 |
All sages! Who can discern the meaning of what the Blessed One has said to you? |
彼復作是念： |
He thought again: |
「尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。 |
"The Venerable Maha Kaccayana is always praised by the Blessed One, and all the wise Brahma practitioners. The Venerable Maha Kaccayana is able to widely discern the meanings of the Blessed One. |
諸賢！共往詣尊者大迦旃延所，請說此義； |
All sages! Let us all go to the great Kaccayana of the Venerable Yi and please explain this meaning; |
若尊者大迦旃延為分別者，我等當善受持。」 |
If the Venerable Maha Kaccayana is a distinguished person, we should accept and uphold it well. " |
於是，諸比丘往詣尊者大迦旃延所，共相問訊，却坐一面，白曰： |
Then, all the monks went to where the Venerable Maha Kaccayana was and asked each other, but they sat on one side and said: |
「尊者大迦旃延！當知世尊略說此義，不廣分別。 |
"Venerable Maha Kaccayana! You should know that the World Honored One briefly explained this meaning and did not make extensive distinctions. |
即從坐起，入室燕坐。 |
That is, from sitting up, entering the room and sitting down. |
『比丘！若人所因念，出家學道，思想修習，及過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。 |
"Bhikkhu!" If a person becomes a monk, studies Taoism, thinks and practices, and thinks about the past, future, and present Dharma due to his thoughts, and does not love, is not happy, is not attached to, and does not abide, this is said to be on the edge of suffering. |
欲使、恚使、有使、慢使、無明使、見使、疑使、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。』 |
Desire, jealousy, arrogance, ignorance, ignorance, doubt, slander, jealousy, flattery, deceit, false talk, double-talk, and immeasurable evil and unwholesome ways are called the edge of suffering. 』 |
我等便作是念： |
I will then think: |
『諸賢！誰能廣分別世尊向所略說義？』 |
"All sages!" Who can make broad distinctions and explain the meaning to everyone? 』 |
我等復作是念： |
What I’m waiting for is: |
『尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。』 |
"The Venerable Maha Kaccayana is always praised by the Blessed One, and all the wise Brahma practitioners. The Venerable Maha Kaccayana can widely discern the meanings of the Blessed One." 』 |
唯願尊者大迦旃延為慈愍故而廣說之。」 |
I only wish that the Venerable Maha Kaccayana would preach it widely out of compassion. " |
爾時，尊者大迦旃延告曰： |
At that time, the Venerable Maha Kaccayana said: |
「諸賢！聽我說喻，慧者聞喻則解其義。 |
"Wise men, listen to my parable. The wise will understand the meaning of the parable upon hearing it. |
諸賢！猶如有人欲得求實，為求實故，持斧入林，彼見大樹成根、莖、節、枝、葉、華、實，彼人不觸根、莖、節、實，但觸枝、葉。 |
All sages! It is like someone who wants to seek truth and goes into the forest with an ax for the sake of truth. He sees a big tree with roots, stems, joints, branches, leaves, flowers and fruits. That person does not touch the roots, stems, joints and fruits, but touches the branches. leaf. |
諸賢所說亦復如是，世尊現在，捨來就我而問此義。 |
This is also what the sages have said. Now, the World Honored One, has come to me to ask about this meaning. |
所以者何？ |
So what? |
諸賢！當知世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義由彼世尊。 |
All sages! You should know that the Blessed One is the eye, the wisdom, the righteousness, the Dharma, the Dharma master, and the Dharma general. He speaks the true meaning and manifests all meanings through the Blessed One. |
諸賢應往詣世尊所而問此義： |
All sages should go to the World Honored One and ask about this meaning: |
『世尊！此云何？ |
"World Honored One! What is this? |
此何義？』 |
What does this mean? 』 |
如世尊說者，諸賢等當善受持。」 |
As the World Honored One said, all sages should accept and uphold it well. " |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。 |
"Wei Ran. |
尊者大迦旃延！世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義由彼世尊，我等應往詣世尊所而問此義： |
Venerable Maha Kaccayana! The Blessed One is the Eye, the Wisdom, the Righteousness, the Dharma, the Lord of the Dharma, and the General of the Dharma. He expounds the true meaning. All meanings are manifested by the Blessed One. We should go to the Blessed One and ask about this meaning: |
『世尊！此云何？ |
"World Honored One! What is this? |
此何義？』 |
What does this mean? 』 |
如世尊說者，我等當善受持。 |
As the World Honored One said, we should accept and uphold it well. |
然，尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義，唯願尊者大迦旃延為慈愍故而廣說之。」 |
However, the Venerable Maha Kaccayana is always praised by the World Honored One, and all the wise Brahma practitioners. The Venerable Maha Kaccayana can widely discern the meaning of what the World Honored One has said. I only hope that the Venerable Maha Kaccayana can speak widely out of compassion and compassion. Of. " |
尊者大迦旃延告諸比丘： |
The Venerable Maha Kaccayana told the monks: |
「諸賢等共聽我所說。 |
"All sages, listen to what I have to say. |
諸賢！緣眼及色，生眼識，三事共會，便有更觸，緣更觸便有所覺，若所覺便想，若所想便思，若所思便念，若所念便分別。 |
All sages! Eyes and forms are the source of eye consciousness. When these three things come together, there will be more contact. If they are more touched, they will be felt. If they feel something, they will think about it. If they think about it, they will think about it. If they think about it, they will think about it. If they think about it, they will distinguish it. . |
比丘者因是念出家學道，思想修習，此中過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。 |
Bhikkhus, because they have left home to study the Tao, think and practice, the past, future, present and present dharmas, not loving, not happy, not attached to, and not abiding, are said to be on the edge of suffering. |
欲使、恚使、有使、慢使、無明使、見使、疑使、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。 |
Desire, jealousy, arrogance, ignorance, ignorance, doubt, slander, jealousy, flattery, deceit, false talk, double-talk, and immeasurable evil and unwholesome ways are called the edge of suffering. |
如是耳、鼻、舌、身緣意及法，生意識，三事共會，便有更觸，緣更觸便有所覺，若所覺便想，若所想便思，若所思便念，若所念便分別。 |
If the ears, nose, tongue, and body are dependent on the mind and the Dharma, consciousness will arise. When these three things come together, there will be more contact. If they are more connected, they will feel it. If they feel it, they will think it. If they think it, they will think it. If they think it will think it, they will think it. If you think about it, you will distinguish it. |
比丘者因是念出家學道，思想修習，此中過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。 |
Bhikkhus, because they have left home to study the Tao, think and practice, the past, future, present and present dharmas, not loving, not happy, not attached to, and not abiding, are said to be on the edge of suffering. |
欲使、恚使、有使、慢使、無明使、見使、疑使、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。 |
Desire, jealousy, arrogance, ignorance, ignorance, doubt, slander, jealousy, flattery, deceit, false talk, double-talk, and immeasurable evil and unwholesome ways are called the edge of suffering. |
「諸賢！比丘者，除眼、除色、除眼識，有更觸施設更觸者，是處不然。 |
"Sages! Bhikkhus, if you remove eyes, remove form, remove eye-consciousness, and have more contact facilities and more contact, this is not the case. |
若不施設更觸，有覺施設覺者，是處不然。 |
If you don't apply more contact, if you have awareness and create enlightenment, this is not the case. |
若不施設覺，有施設念、出家學道、思想修習者，是處不然。 |
If there is no enlightenment, but there are those who are willing to practice mindfulness, become a monk, study Taoism, and practice thought, this is not the case. |
如是耳、鼻、舌、身，除意、除法、除意識，有更觸施設更觸者，是處不然。 |
In this way, the ears, nose, tongue, and body, except for the mind, the Dharma, and the consciousness, are not the same if there are facilities for more contact and more contact. |
若不施設更觸，有覺施設覺者，是處不然。 |
If you don't apply more contact, if you have awareness and create enlightenment, this is not the case. |
若不施設覺，有施設念、出家學道、思想修習者，是處不然。 |
If there is no enlightenment, but there are those who are willing to practice mindfulness, become a monk, study Taoism, and practice thought, this is not the case. |
「諸賢！比丘者，因眼、因色、因眼識，有更觸施設更觸者，必有此處。 |
"Sages! Bhikkhus, those who have more contact with facilities and more contact due to eye, color, and eye consciousness must be here. |
因施設更觸，有覺施設覺者，必有此處。 |
Because facilities are more touching, those who are aware of facilities must be here. |
因施設覺，有施設念、出家學道、思想修習者，必有此處。 |
Those who are enlightened by the teachings, those who have the knowledge of teachings, monks, Taoists, and thought practitioners must be here. |
如是耳、鼻、舌、身，因意、因法、因意識，有更觸施設更觸者，必有此處。 |
If the ears, nose, tongue, and body have more contact due to mind, law, and consciousness, they must be here. |
因施設更觸，有覺施設覺者，必有此處。 |
Because facilities are more touching, those who are aware of facilities must be here. |
因施設覺，有施設念、出家學道、思想修習者，必有此處。 |
Those who are enlightened by the teachings, those who have the knowledge of teachings, monks, Taoists, and thought practitioners must be here. |
諸賢！謂世尊略說此義，不廣分別，即從坐起，入室燕坐。 |
All sages! He said that the World-Honored One briefly explained this meaning without making any extensive distinctions, so he stood up from his seat and entered the room to sit down. |
『比丘！若人所因念，出家學道，思想修習，及過去、未來、今現在法，不愛、不樂、不著、不住，是說苦邊。 |
"Bhikkhu!" If a person becomes a monk, studies Taoism, thinks and practices, and thinks about the past, future, and present Dharma due to his thoughts, and does not love, is not happy, is not attached to, and does not abide, this is said to be on the edge of suffering. |
欲使、恚使、有使、慢使、無明使、見使、疑使、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌及無量惡不善之法，是說苦邊。』 |
Desire, jealousy, arrogance, ignorance, ignorance, doubt, slander, jealousy, flattery, deceit, false talk, double-talk, and immeasurable evil and unwholesome ways are called the edge of suffering. 』 |
此世尊略說不廣分別義，我以此句、以此文廣說如是。 |
The World-Honored One has briefly stated the meaning, but I have expressed it extensively in this sentence and in this article. |
諸賢！可往向佛具陳，若如世尊所說義者，諸賢等便可受持。」 |
All sages! You can present it to the Buddha. If it means what the World Honored One said, all the sages will accept it and uphold it. " |
於是，諸比丘聞尊者大迦旃延所說，善受持誦，即從坐起，遶尊者大迦旃延三匝而去，往詣佛所，稽首作禮，却坐一面，白曰： |
Then, when all the monks heard what the Venerable Maha Kaccayana said and recited it well, they stood up from their seats, walked around the Venerable Maha Kaccayana three times, went to the Buddha's place, bowed their heads and bowed, but sat on one side and said nothing. say: |
「世尊！向世尊略說此義，不廣分別，即從坐起，入室宴坐； |
"World-Honored One, I briefly explained this meaning to the World-Honored One. Without making any distinction, I got up from my seat and went into the room to have a banquet. |
尊者大迦旃延以此句、以此文而廣說之。」 |
The Venerable Maha Kaccayana preached this sentence and article widely. " |
世尊聞已，歎曰： |
When the World Honored One heard this, he sighed and said: |
「善哉！善哉！我弟子中有眼、有智、有法、有義。 |
"How good! How good! Among my disciples there are eyes, wisdom, Dharma, and righteousness. |
所以者何？ |
So what? |
謂師為弟子略說此義，不廣分別，彼弟子以此句、以此文而廣說之。 |
It is said that the master briefly explains this meaning to his disciples without making extensive distinctions, but the disciples explain it extensively in this sentence and this article. |
如迦旃延比丘所說，汝等應當如是受持。 |
As Bhikkhu Kaccanyana said, you should accept and uphold it in this way. |
所以者何？ |
So what? |
以說觀義，應如是也。 |
This is how it should be to explain and understand meaning. |
比丘！猶如有人因行無事處、山林樹間，忽得蜜丸，隨彼所食而得其味，如是族姓子於我此正法、律，隨彼所觀而得其味，觀眼得味，觀耳、鼻、舌、身，觀意得味。」 |
Bhikkhu! Just as someone suddenly gets a honey pill while walking in the mountains and among the trees in an idle place, and tastes it according to what he eats, so the disciples of this clan, in my righteous Dharma and discipline, tastes it according to what he looks at, and tastes it by looking at his eyes. , watch the ears, nose, tongue, body, watch the mind and get the taste. " |
爾時，尊者阿難執拂侍佛。 |
At that time, the Venerable Ananda held a whisk and served the Buddha. |
於是，尊者阿難叉手向佛，白曰： |
Then the Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊！此法名何等？ |
"World Honored One! What is the name of this Dharma? |
我當云何奉持？」 |
Why should I uphold this? " |
世尊告曰： |
The World Honored One said: |
「阿難！此法名為蜜丸喻，汝當受持。」 |
Ananda! This Dharma is called Honey Pill Yu. You should accept it and uphold it. |
於是，世尊告諸比丘： |
Then the World-Honored One told the monks: |
「汝等受此蜜丸喻法，當諷誦讀。 |
"You have received this honey pill metaphor and should recite it satirically. |
所以者何？ |
So what? |
比丘！此蜜丸喻有法有義，梵行之本，趣通趣覺，趣於涅槃。 |
Bhikkhu! This honey pill is a metaphor for the Dharma and meaning, the foundation of the Brahmacharya, leading to enlightenment and Nirvana. |
若族姓子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，當善受持此蜜丸喻。」 |
If a family member shaves off his beard and hair, wears a cassock, is a believer, has given up his family, is homeless, and is a student of Taoism, he should accept and uphold this metaphor of honey pills well. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
蜜丸喻經第九竟（二千二百七十二字） |
The Ninth Principle of the Miwan Sutra (2,272 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 10 林品 |
Chapter 10 Lin Pin |
116. Spoken to Gotamī（一一六）瞿曇彌經 |
116. Spoken to Gotamī (116) Qu Tan Mi Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊釋羇瘦，在迦維羅衛尼拘類樹園，與大比丘眾俱受夏坐。 |
At one time, the Buddha was traveling around Sakyamuni, and was sitting in the Kaviluani Kulei Tree Garden with other great monks. |
爾時，瞿曇彌大愛往詣佛所，稽首佛足，却住一面，白曰： |
At that time, Qu Dāmāmi went to the Buddha's place, bowed his head at the Buddha's feet, stopped by one side, and said: |
「世尊！女人可得第四沙門果耶？ |
"World Honored One! Can a woman attain the fourth ascetic state? |
因此故，女人於此正法、律中，至信、捨家、無家、學道耶？」 |
Therefore, in this righteous Dharma and law, a woman has the utmost faith, abandons her home, becomes homeless, and learns the Way? " |
世尊告曰： |
The World Honored One said: |
「止！止！瞿曇彌！汝莫作是念： |
"Stop! Stop! Qu Tan Mi! Don't think like this: |
『女人於此正法、律中，至信、捨家、無家、學道。』 |
"In this righteous Dharma and law, a woman has the utmost faith, abandons her home, becomes homeless, and learns the Way. 』 |
瞿曇彌！如是汝剃除頭髮，著袈裟衣，盡其形壽，淨修梵行。」 |
Qu Tan Mi! In this way, you shave off your hair, wear cassocks, and live your life to the fullest, purifying the holy life. " |
於是，瞿曇彌大愛為佛所制，稽首佛足，繞三匝而去。 |
Then, Qudami's great love was controlled by the Buddha. He bowed his head at the Buddha's feet and walked around three times. |
爾時，諸比丘為佛治衣，世尊不久於釋羇瘦受夏坐竟，補治衣訖，過三月已，攝衣持鉢，當遊人間。 |
At that time, the bhikkhus were repairing the Buddha's clothes. Soon after, the World Honored One sat down in the summer to repair the clothes. After three months, he took the clothes, took the alms bowl, and went to visit the world. |
瞿曇彌大愛聞諸比丘為佛治衣，世尊不久於釋羇瘦受夏坐竟，補治衣訖，過三月已，攝衣持鉢，當遊人間。 |
Qu Tammi heard that the bhikkhus were repairing the Buddha's clothes. Not long ago, the World Honored One was sitting in the summer of Shakyamuni. |
瞿曇彌大愛聞已，復詣佛所，稽首佛足，却住一面，白曰： |
After hearing about the great love, Qudami returned to the Buddha's place, looked at the Buddha's feet, stopped on one side, and said: |
「世尊！女人可得第四沙門果耶？ |
"World Honored One! Can a woman attain the fourth ascetic state? |
因此故，女人於此正法、律中，至信、捨家、無家、學道耶？」 |
Therefore, in this righteous Dharma and law, a woman has the utmost faith, abandons her home, becomes homeless, and learns the Way? " |
世尊亦再告曰： |
The World-Honored One also said again: |
「止！止！瞿曇彌！汝莫作是念： |
"Stop! Stop! Qu Tan Mi! Don't think like this: |
『女人於此正法、律中，至信、捨家、無家、學道。』 |
"In this righteous Dharma and law, a woman has the utmost faith, abandons her home, becomes homeless, and learns the Way. 』 |
瞿曇彌！如是汝剃除頭髮，著袈裟衣，盡其形壽，淨修梵行。」 |
Qu Tan Mi! In this way, you shave off your hair, wear cassocks, and live your life to the fullest, purifying the holy life. " |
於是，瞿曇彌大愛再為佛所制，稽首佛足，遶三匝而去。 |
Then, the great love of Qudami was controlled by the Buddha again. He bowed his head at the Buddha's feet and walked around three times. |
彼時，世尊於釋羇瘦受夏坐竟，補治衣訖，過三月已，攝衣持鉢，遊行人間。 |
At that time, the World-Honored One was sitting in the summer of Shakyamuni, mending the clothes, and after three months, he took the clothes and took the alms bowl and walked around the world. |
瞿曇彌大愛聞世尊於釋羇瘦受夏坐竟，補治衣訖，過三月已，攝衣持鉢，遊行人間。 |
Qu Tanmi heard that the World Honored One was sitting in the palace during the summer when Shi Xiang was thin, and his clothes were repaired. After three months, he took his clothes and held an alms bowl and walked around the world. |
瞿曇彌大愛即與舍夷諸老母，俱隨逐佛後，展轉往至那摩提，住那摩提揵尼精舍。 |
Qudami's great love, together with all the old mothers in Sayi, followed the Buddha and then went to Namati to live in the Namati Puni monastery. |
於是，瞿曇彌大愛復詣佛所，稽首佛足，却住一面，白曰： |
Then Qudami Daai returned to the Buddha's place, bowed his head at the Buddha's feet, stood aside and said: |
「世尊！女人可得第四沙門果耶？ |
"World Honored One! Can a woman attain the fourth ascetic state? |
因此故，女人於此正法、律中，至信、捨家、無家、學道耶？」 |
Therefore, in this righteous Dharma and law, should a woman have the utmost faith, abandon her home, become homeless, and learn the Way? " |
世尊至三告曰： |
The World-Honored One said to the third person: |
「止！止！瞿曇彌！汝莫作是念： |
"Stop! Stop! Qu Tan Mi! Don't think like this: |
『女人於此正法、律中，至信、捨家、無家、學道。』 |
"In this righteous Dharma and law, a woman has the utmost faith, abandons her home, becomes homeless, and learns the Way. 』 |
瞿曇彌大愛！如是汝剃除頭髮，著袈裟衣，盡其形壽，淨修梵行。」 |
Qu Tanmi loves me so much! In this way, you shave off your hair, wear cassocks, and live your life to the fullest, purifying the holy life. " |
於是，瞿曇彌大愛三為世尊所制，稽首佛足，繞三匝而去。 |
Then Qudami, the Great Lover, was restrained by the World-Honored One, bowed his head at the feet of the Buddha, and walked around three times. |
彼時，瞿曇彌大愛塗跣污足，塵土坌體，疲極悲泣，住立門外。 |
At that time, Qu Dammi's feet were smeared with great love, and dust covered his body. He was extremely tired and weeping, and he stood outside the door. |
尊者阿難見瞿曇彌大愛塗跣污足，塵土坌體，疲極悲泣，住立門外，見已，問曰： |
Venerable Ananda saw Qu Dammi's feet stained with great love, and his body was covered with dust. He was very tired and weeping. He stood outside the door. When he saw him, he asked: |
「瞿曇彌！以何等故，塗跣污足，塵土坌體，疲極悲泣，住立門外？」 |
Qu Tan Mi! Why are you smearing your bare clothes and dirtying your feet, covering your body with dust, weeping extremely tired, and living outside the door? |
瞿曇彌大愛答曰： |
Qu Tan Mi’s great love replied: |
「尊者阿難！女人不得於此正法、律中，至信、捨家、無家、學道。」 |
Venerable Ananda! Women are not allowed to follow the true Dharma and the law, to be extremely faithful, to abandon their homes, to be homeless, and to learn the Way. |
尊者阿難語曰： |
Venerable Ananda said: |
「瞿曇彌！今且住此，我往詣佛，白如是事。」 |
Qudammi! I will stay here now, and I will go to the Buddha to do this. |
瞿曇彌大愛白曰： |
Qu Tan Mi greatly loved Bai and said: |
「唯然。 |
"Wei Ran. |
尊者阿難！」 |
Venerable Ananda! " |
於是，尊者阿難往詣佛所，稽首佛足，叉手向佛，白曰： |
Then the Venerable Ananda went to the Buddha's place, bowed his head at the Buddha's feet, crossed his hands towards the Buddha, and said: |
「世尊！女人可得第四沙門果耶？ |
"World Honored One! Can a woman attain the fourth ascetic state? |
因此故，女人得於此正法、律中，至信、捨家、無家、學道耶？」 |
Therefore, in this righteous Dharma and law, a woman can have the utmost faith, abandon her home, become homeless, and learn the Way? " |
世尊告曰： |
The World Honored One said: |
「止！止！阿難！汝莫作是念： |
"Stop! Stop! Ananda! Don't think like this: |
『女人得於此正法、律中，至信、捨家、無家、學道。』 |
“A woman can attain this true Dharma and law, become extremely faithful, abandon her home, become homeless, and learn the Way. 』 |
阿難！若使女人得於此正法、律中，至信、捨家、無家、學道者，令此梵行便不得久住。 |
Ananda! If a woman is allowed to follow this true Dharma and discipline, become a person of deep faith, abandon her family, become homeless, and learn the Way, she will not be able to live in this holy life for a long time. |
阿難！猶如人家多女少男者，此家為得轉興盛耶？」 |
Ananda! Just like a family with many girls and few boys, how can this family be prosperous? " |
尊者阿難白曰： |
Venerable Ananda said: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「如是，阿難！若使女人得於此正法、律中，至信、捨家、無家、學道者，令此梵行不得久住。 |
"In this way, Ananda! If a woman is allowed to follow this true Dharma and discipline, to have the utmost faith, to abandon her family, to become homeless, and to learn the Way, she will not be able to live in this holy life for a long time. |
阿難！猶如稻田及麥田中，有穢生者必壞彼田。 |
Ananda! Just like in a rice field or a wheat field, if there are any unclean creatures, the field will be destroyed. |
如是，阿難！若使女人得於此正法、律中，至信、捨家、無家、學道者，令此梵行不得久住。」 |
So, Ananda! If a woman is allowed to follow this true Dharma and discipline, become a true believer, abandon her family, become homeless, and learn the Way, she will not be able to live in this holy life for a long time. " |
尊者阿難復白曰： |
Venerable Ananda replied: |
「世尊！瞿曇彌大愛為世尊多所饒益。 |
"World Honored One! Qudami's great love has benefited the World Honored One a lot. |
所以者何？ |
So what? |
世尊母亡後，瞿曇彌大愛鞠養世尊。」 |
After the death of the Blessed One's mother, Qudāmāmi loved and supported the Blessed One. " |
世尊告曰： |
The World Honored One said: |
「如是，阿難！如是，阿難！瞿曇彌大愛多饒益我，謂母亡後，鞠養於我。 |
"So it is, Ananda! So it is, Ananda! Qudami's great love has benefited me greatly. He said that after the death of his mother, he took care of me. |
阿難！我亦多饒益於瞿曇彌大愛。 |
Ananda! I also benefited greatly from the great love of Qu Tan Mi. |
所以者何？ |
So what? |
阿難！瞿曇彌大愛因我故，得歸佛、歸法、歸比丘僧，不疑三尊及苦、習、滅、道，成就於信，奉持禁戒，修學博聞，成就布施而得智慧，離殺、斷殺、離不與取、斷不與取，離邪婬、斷邪婬，離妄言、斷妄言，離酒、斷酒。 |
Ananda! Because of my great love, I have returned to the Buddha, to the Dharma, to the bhikkhu and the Sangha. I have no doubts about the three deities, suffering, habituation, cessation, and the path. I have achieved it through faith, upheld the precepts, studied extensively, and achieved generosity. Wisdom means abstaining from killing, abstaining from killing, abstaining from taking, abstaining from taking, abstaining from sexual immorality, abstaining from adultery, abstaining from lying, abstaining from lying, abstaining from drinking, abstaining from drinking. |
阿難！若使有人因人故，得歸佛、歸法、歸比丘僧，不疑三尊及苦、習、滅、道，成就於信，奉持禁戒，修學博聞，成就布施而得智慧，離殺、斷殺，離不與取、斷不與取，離邪婬、斷邪婬，離妄言、斷妄言，離酒、斷酒，阿難！設使此人為供養彼人衣被、飲食、臥具、湯藥、諸生活具，至盡形壽，不得報恩。 |
Ananda! If someone is able to return to the Buddha, return to the Dharma, and return to the Bhikkhu Sangha because of others, and he does not doubt the three deities, suffering, habituation, cessation, and the path, and he achieves faith, observes the forbidden precepts, practices extensive knowledge, and achieves generosity and gains wisdom, Give up killing, give up killing, give up not taking, give up not taking, give up sexual immorality, give up sexual immorality, give up lying, give up lying, give up drinking, give up drinking, Ananda! Suppose this person is to provide that person with clothing, food, food, bedding, soup, medicine, and other living utensils until the end of his body and life, and he will not be able to repay the kindness. |
「阿難！我今為女人施設八尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
"Ananda! I am now giving the teachings of eight masters to women, saying that women should not commit crimes, but women should uphold them and live up to their physical form and life. |
阿難！猶如魚師及魚師弟子，深水作塢，為守護水，不令流出。 |
Ananda! Just like a fish master and his disciples, they make docks in deep water to protect the water and prevent it from flowing out. |
如是，阿難！我今為女人說八尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
So, Ananda! I now preach the Eight Masters' Dharma for women, saying that women should not commit crimes, but women should uphold them and live up to their physical appearance and longevity. |
云何為八？ |
Why does the cloud mean eight? |
阿難！比丘尼當從比丘求受具足。 |
Ananda! A bhikshuni should seek from a bhikkhu a complete spiritual experience. |
阿難！我為女人施設此第一尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Ananda! I offer this first Master's Dharma to women, saying that women should not commit crimes, but women should uphold it and live up to their physical appearance and longevity. |
「阿難！比丘尼半月半月往從比丘受教。 |
"Ananda! The bhikshuni goes to receive instruction from the bhikkhu for half a month. |
阿難！我為女人施設此第二尊師法，謂女人不當犯，女人奉持，盡其形壽。」 |
Ananda! I offer this second Master's Dharma to women, saying that women should not commit crimes, but women should uphold it and live up to their physical form and longevity. " |
「阿難！若住止處設無比丘者，比丘尼便不得受夏坐。 |
"Ananda! If there is no bhikkhu in the place of residence, the bhikshuni will not be allowed to sit in the summer seat. |
阿難！我為女人施設此第三尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Ananda! I offer this third master's teaching to women, saying that women should not commit crimes, but women should uphold it and live up to their physical form and life span. |
「阿難！比丘尼受夏坐訖，於兩部眾中，當請三事，求見、聞、疑。 |
"Ananda! After the bhikshuni is seated in Shousha, she should ask for three things from the two groups: to see, to hear, and to ask questions. |
阿難！我為女人施設此第四尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Ananda! I offer this fourth Master's Dharma to women, saying that women should not commit crimes, but women should uphold it and live up to their physical form and longevity. |
「阿難！若比丘不聽比丘尼問者，比丘尼則不得問比丘經、律、阿毘曇，若聽問者，比丘尼得問經、律、阿毘曇。 |
"Ananda! If the bhikkhu does not listen to the bhikshuni's question, the bhikshuni cannot ask the bhikkhu Sutra, Vinaya, and Abhitan. If he listens to the question, the bhikshuni can ask about the Sutra, Vinaya, and Abhitan. |
阿難！我為女人施設此第五尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Ananda! I give this fifth master's teaching to women, saying that women should not commit crimes, but women should uphold it and live up to their physical and long life. |
「阿難！比丘尼不得說比丘所犯，比丘得說比丘尼所犯。 |
"Ananda! A bhikshuni cannot say what a bhikkhu has committed, but a bhikkhu must say what a bhikshuni has committed. |
阿難！我為女人施設此第六尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Ananda! I offer this Sixth Master's Dharma to women, saying that women should not commit crimes, but women should uphold it and live up to their physical form and longevity. |
「阿難！比丘尼若犯僧伽婆尸沙，當於兩部眾中，十五日行不慢。 |
"Ananda! If a bhikkhunī offends the Sangha-po-shisha, he should stay among the two groups for fifteen days without delay. |
阿難！我為女人施設此第七尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Ananda! I give this seventh master's teaching to women, saying that women should not commit crimes, but women should uphold it and live up to their physical form and life span. |
「阿難！比丘尼受具足雖至百歲，故當向始受具足比丘極下意稽首作禮，恭敬承事，叉手問訊。 |
"Ananda! Even though a bhikshuni has reached the age of a hundred, she should bow her head to the first bhikkhu and bow down respectfully, fold her hands and ask questions. |
阿難！我為女人施設此第八尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Ananda! I give this eighth master's teaching to women, saying that women should not commit crimes, but women should uphold it and live up to their physical and long life. |
「阿難！我為女人施設此八尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
"Ananda! I have given these eight masters' teachings to women, saying that women should not commit crimes, but women should uphold them and live up to their physical form and life. |
阿難！若瞿曇彌大愛奉持此八尊師法者，是此正法、律中，出家學道，得受具足，作比丘尼。」 |
Ananda! If Qudami has great love for those who uphold the teachings of these eight masters, he will become a monk and learn the Tao in this true Dharma and law, and he will be able to become a bhikshuni. " |
於是，尊者阿難聞佛所說，善受善持，稽首佛足，繞三匝而去，往詣瞿曇彌大愛所，語曰： |
Then, Venerable Ananda heard what the Buddha said, which is good for receiving and upholding. He bowed his head at the feet of the Buddha, walked around three times, went to the place of great love at Yugodammi, and said: |
「瞿曇彌！女人得於此正法、律中，至信、捨家、無家、學道。 |
"Qudammi! A woman can attain to this true Dharma and law, and she will have the utmost faith, abandon her family, become homeless, and learn the Way. |
瞿曇彌大愛！世尊為女人施設此八尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Qu Tanmi loves me so much! The World-Honored One bestows these eight masters' Dharma on women, saying that women should not offend, but should uphold them to the fullest extent of their physical form and lifespan. |
云何為八？ |
Why does the cloud mean eight? |
瞿曇彌！比丘尼當從比丘求受具足。 |
Qu Tan Mi! A bhikshuni should seek from a bhikkhu a complete spiritual experience. |
瞿曇彌！世尊為女人施設此第一尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Qu Tan Mi! The World-Honored One bestows this first Master's Dharma on women, saying that women should not offend, and should uphold it to the fullest extent of their physical life. |
「瞿曇彌！比丘尼半月半月往從比丘受教，瞿曇彌！世尊為女人施設此第二尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
"Qudammi! Bhikkhunis go to receive teachings from bhikkhus for half a month. Qudammi! The World Honored One has given this second master's teaching to women, saying that women should not offend, and women should uphold it and live up to their physical form and life. |
「瞿曇彌！若住止處無比丘者，比丘尼不得受夏坐。 |
"Qudammi! If there is no bhikkhu in the place of residence, the bhikshuni will not be allowed to sit in the summer seat. |
瞿曇彌！世尊為女人施設此第三尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Qu Tan Mi! The World-Honored One bestows this third master's teaching on women, saying that women should not offend, and women should uphold it to the end of their lives. |
「瞿曇彌！比丘尼受夏坐訖，於兩部眾中當請三事，求見、聞、疑。 |
"Qudammi! After the bhikshuni is seated in the summer, she should ask for three things from the two groups: to see, to hear, and to ask questions. |
瞿曇彌！世尊為女人施設此第四尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Qu Tan Mi! The World Honored One bestowed upon women this Fourth Master's Dharma, saying that women should not commit offences, but women should uphold it and live up to it until the end of their lives. |
「瞿曇彌！若比丘不聽比丘尼問者，比丘尼不得問比丘經、律、阿毘曇，若聽問者，比丘尼得問經、律、阿毘曇。 |
"Qudammi! If the bhikkhu does not listen to the bhikshuni's question, the bhikshuni cannot ask the bhikkhu Sutra, Vinaya, and Abhidam. If he listens to the question, the bhikshuni can ask about the Sutra, Vinaya, and Abhitam. |
瞿曇彌！世尊為女人施設此第五尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Qu Tan Mi! The World Honored One bestowed upon women this fifth Master's Dharma, saying that women should not commit offences, but women should uphold it to the end of their physical life. |
「瞿曇彌！比丘尼不得說比丘所犯，比丘得說比丘尼所犯。 |
"Qudammi! A bhikshuni is not allowed to say what a bhikkhu has committed. A bhikkhu must say what a bhikshuni has committed. |
瞿曇彌！世尊為女人施設此第六尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Qu Tan Mi! The World Honored One bestowed upon women this Sixth Master's Dharma, saying that women should not commit offences, but should uphold it to the fullest extent of their physical form and lifespan. |
「瞿曇彌！比丘尼若犯僧伽婆尸沙，當於兩部眾中，十五日行不慢。 |
"Qudammi! If a bhikshuni offends the Sangha and the Buddha's body, he should stay among the two tribes for fifteen days without delay. |
瞿曇彌！世尊為女人施設此第七尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Qu Tan Mi! The World-Honored One bestowed upon women this seventh Master's Dharma, saying that women should not offend, but women should uphold it to the end of their physical life. |
「瞿曇彌！比丘尼受具足雖至百歲，故當向始受具足比丘極下意稽首作禮，恭敬承事，叉手問訊。 |
"Qudammi! Even though a bhikshuni has reached the age of a hundred, she should bow her head to the first bhikkhu and bow down respectfully, fold her hands and ask questions. |
瞿曇彌！世尊為女人施設此第八尊師法，謂女人不當犯，女人奉持，盡其形壽。 |
Qu Tan Mi! The World Honored One bestowed upon women this eighth Master's Dharma, saying that women should not commit offences, but women should uphold it to the end of their physical life. |
「瞿曇彌！世尊為女人施設此八尊師法，謂女人不當犯，女人奉持、盡其形壽。 |
"Qudammi! The World-Honored One has given these eight masters' teachings to women, saying that women should not commit crimes and should uphold them to the end of their physical life. |
瞿曇彌！世尊如是說： |
Qu Tan Mi! The World Honored One said: |
『若瞿曇彌大愛奉持此八尊師法者，是此正法、律中，出家學道，得受具足，作比丘尼。』 |
"If Qudami has great love for those who uphold the teachings of these eight masters, he will become a monk and learn the Tao in this true Dharma and law, and he will be able to become a bhikshuni. 』 |
」 |
|
於是，瞿曇彌大愛白曰： |
Therefore, Qu Tan Mi greatly loved Bai and said: |
「尊者阿難！聽我說喻，智者聞喻則解其義。 |
"Venerable Ananda! Listen to my parable. A wise man will understand the meaning of the parable. |
尊者阿難！猶剎利女，梵志、居士、工師女，端正姝好，極淨沐浴以香塗身，著明淨衣，種種瓔珞嚴飾其容。 |
Venerable Ananda! You are a Ksārī daughter, a Brahma scholar, a layman, and a craftsman. She is an upright and beautiful woman. She takes a very clean bath, anoints her body with incense, wears bright and clean clothes, and adorns her face with all kinds of necklaces. |
或復有人為念彼女，求利及饒益，求安隱快樂，以青蓮華鬚、或瞻蔔華鬘、或修摩那華鬚、或婆師華鬚、或阿提牟多華鬚，持與彼女。 |
Perhaps there are people who, in memory of that daughter, seek benefit and benefit, seek peace and happiness, and wear green lotus flowers, or divination flower hairbands, or cultivate mana flower hairs, or Poji flower hairs, or Atimudu flower hairs, Hold on to that girl. |
彼女歡喜，兩手受之，以嚴其頭。 |
The girl was so happy that she received it with both hands and severely punished her head. |
如是，尊者阿難！世尊為女人施設此八尊師法，我盡形壽頂受奉持。」 |
So, Venerable Ananda! The World Honored One bestows these eight masters' Dharma on women, and I will uphold them throughout my body and life. " |
爾時，瞿曇彌大愛於正法、律中，出家學道，得受具足，作比丘尼。 |
At that time, Qudāmāmi had great love for the righteous Dharma and the law. He became a monk and studied Taoism. He became a bhikshuni and became a bhikshuni. |
彼時瞿曇彌大愛於後轉成大比丘尼眾，與諸長老上尊比丘尼為王者所識，久修梵行，共俱往詣尊者阿難所，稽首作禮，却住一面，白曰： |
At that time, Qudāmāmi became a great bhikshuni and became a great monk and nun. He and the elders, the bhikshuni, were known to the king and had practiced the holy life for a long time. say: |
「尊者阿難！當知此諸比丘尼長老上尊為王者所識，久修梵行； |
"Venerable Ananda! You should know that these monks, nuns and elders are known to the king and have practiced the holy life for a long time; |
彼諸比丘年少新學，晚後出家，入此正法、律甫爾不久。 |
Those bhikkhus were young and new to the teachings. They became monks later in life and had not long since entered the Dharma and Rinpoche. |
願令此諸比丘為諸比丘尼隨其大小稽首作禮，恭敬承事，叉手問訊。」 |
I wish that all the bhikkhus and bhikkhus should bow to the heads of the bhikkhunis and nuns, respectfully accept their duties, and cross their hands to ask questions. " |
於是，尊者阿難語曰： |
Then Venerable Ananda said: |
「瞿曇彌！今且住此，我往詣佛，白如是事。」 |
Qudammi! I will stay here now, and I will go to the Buddha to do this. |
瞿曇彌大愛白曰： |
Qu Tan Mi greatly loved Bai and said: |
「唯然。 |
"Wei Ran. |
尊者阿難！」 |
Venerable Ananda! " |
於是，尊者阿難往詣佛所，稽首佛足，却住一面，叉手向佛，白曰： |
Then the Venerable Ananda went to the Buddha's place, bowed his head at the Buddha's feet, stood on one side, crossed his hands towards the Buddha, and said: |
「世尊！今日瞿曇彌大愛與諸比丘尼長老上尊為王者所識，久修梵行，俱來詣我所，稽首我足，却住一面，叉手語我曰： |
"World-Honored One! Today, the great love of Qudami and all the monks, nuns and elders, who are known to the king and have been practicing the holy life for a long time, all came to visit me. They looked at my feet, stayed side by side, crossed their hands and said to me: |
『尊者阿難！此諸比丘尼長老上尊為王者所識，久修梵行； |
"Venerable Ananda! These monks, nuns and elders are known to the king and have practiced the holy life for a long time; |
彼諸比丘年少新學，晚後出家，入此正法、律甫爾不久。 |
Those bhikkhus were young and new to the teachings. They became monks later in life and had not long since entered the Dharma and Rinpoche. |
願令此諸比丘為諸比丘尼隨其大小稽首作禮，恭敬承事，叉手問訊。』 |
I wish that all the bhikkhus and bhikkhus should bow to the heads of the bhikkhunis and nuns, respectfully accept their duties, and cross their hands to ask questions. 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「止！止！阿難！守護此言，慎莫說是。 |
"Stop! Stop! Ananda! Guard these words and be careful not to say yes. |
阿難！若使汝知如我知者，不應說一句，況復如是說？ |
Ananda! If you know as well as I know, you should not say a word, how can I say this? |
阿難！若使女人不得於此正法、律中，至信、捨家、無家、學道者，諸梵志、居士當以衣布地而作是說： |
Ananda! If a woman is not allowed to follow this righteous Dharma and discipline, to have the utmost faith, to abandon her family, to be homeless, to be a student of the Way, then all the Brahma-judges and laymen should say this with their clothes on the ground: |
『精進沙門可於上行，精進沙門難行而行，令我長夜得利饒益，安隱快樂。』 |
"Those who practice ascetics diligently can go up, but the ascetics who practice diligently are difficult to do so. It will make me benefit from it all night long, and I will be peaceful and happy." 』 |
阿難！若女人不得於此正法、律中，至信、捨家、無家、學道者，諸梵志、居士當以頭髮布施而作是說： |
Ananda! If a woman is not able to follow this true Dharma and discipline, if she is a believer, if she abandons her family, if she has no home, or if she is a scholar, then all the Brahma sages and lay people should give alms with their hair and say this: |
『精進沙門可於上行，精進沙門難行而行，令我長夜得利饒益，安隱快樂。』 |
"Those who practice ascetics diligently can go up, but the ascetics who practice diligently are difficult to do so. It will make me benefit from it all night long, and I will be peaceful and happy." 』 |
「阿難！若女人不得於此正法、律中，至信、捨家、無家、學道者，諸梵志、居士若見沙門、當以手奉種種飲食，住道邊待而作是說： |
"Ananda! If a woman is not able to follow this righteous Dharma and discipline, if she has the utmost faith, abandons her home, has no family, and is a student of the Way, all the Brahma and lay people who see a recluse should offer various kinds of food and drink in their hands and stay by the way to say this. : |
『諸尊！受是食是，可持是去，隨意所用，令我長夜得利饒益，安隱快樂。』 |
"My lords!" What I feel is food, what I can hold on to is when I go away, and I can use it as I wish. It makes me benefit from it all night long, and I am peaceful and happy. 』 |
阿難！若女人不得於此正法、律中，至信、捨家、無家、學道者，諸信梵志見精進沙門，敬心扶抱，將入於內，持種種財物與精進沙門而作是說： |
Ananda! If a woman is not able to follow this true Dharma and discipline, is a person of great faith, abandons her family, is homeless, or is a student of the Tao, all those who believe in Brahma will see a diligent ascetic and hold them in their arms with respect, and will go inside and carry all kinds of property and diligent ascetics to do this. explain: |
『諸尊！受是可持是去，隨意所用，令我長夜得利饒益，安隱快樂。』 |
"My lords!" The feeling can be sustained or gone, and I can use it as I wish, making me benefit from it all night long, and be peaceful and happy. 』 |
「阿難！若女人不得於此正法、律中，至信、捨家、無家、學道者，此日月有大如意足，有大威德，有大福祐，有大威神，然於精進沙門威神之德猶不相及，況復死瘦異學耶？ |
"Ananda! If a woman is not able to follow this righteous Dharma and law, and is a person of great faith, abandoning her family, becoming homeless, and learning the Way, then the sun and moon will be full of great satisfaction, great virtue, great blessing, and great majesty. Then, It’s not even close to the majestic virtues of diligent ascetics, how about returning to the dead, thin, and alien school? |
阿難！若女人不得於此正法、律中，至信、捨家、無家、學道者，正法當住千年，今失五百歲，餘有五百年。 |
Ananda! If a woman is not able to follow this true Dharma and the law, and is a person of great faith, abandons her home, becomes homeless, and learns the Way, then the true Dharma should last for a thousand years, but she has lost five hundred years and has five hundred years left. |
阿難！當知女人不得行五事，若女人作如來、無所著、等正覺，及轉輪王、天帝釋、魔王、大梵天者，終無是處。 |
Ananda! You should know that women are not allowed to do the five things. If a woman is a Tathagata, a no-holds-barred person, a fully enlightened person, a wheel-turning king, a heavenly emperor, a demon king, or a Brahma, she will be useless in the end. |
當知男子得行五事，若男子作如來、無所著、等正覺，及轉輪王、天帝釋、魔王、大梵天者，必有是處。」 |
You should know that if a man can perform the five things, if he becomes Tathagata, has no attachments, and is fully enlightened, and is a wheel-turning king, a god of heaven, a demon king, and a Brahma, he will definitely be there. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
瞿曇彌經第十竟（三千三百五十六字） |
The Tenth Principle of the Qudami Sutra (3356 words) |
中阿含經卷第二十八（六千五百九十九字） |
Volume 28 of the Central Agama Sutra (6,599 words) |
中阿含林品第五竟（萬四千一百八十二字）（第二小土城誦） |
The Fifth Principle of the Agama Forest (14,182 words) (The Second Small Tucheng Chant) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
117. Delicate [Upbringing]（一一七）柔軟經 |
117. Delicate [Upbringing] (117) Soft Sutra |
大品第一（有二十五經）（第三一日誦名念） （有二品合有二十五經） |
The first of the great categories (there are twenty-five sutras) (recite the name on the third day) (the second category has twenty-five sutras) |
中阿含經卷第二十九 |
Book 29 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
柔軟、龍象、處 無常、請、瞻波 |
Softness, dragon elephant, impermanence, please, watch the waves |
二十億、八難 貧窮、欲、福田 |
Two billion, eight difficulties, poverty, desire, field of blessings |
優婆塞、怨家 教曇彌、降魔 |
Upasaka, the Enemy Family, Teach Tammi, Conquer Demons |
賴吒、優婆離 釋問、及善生 |
Laizha, Upali, Shiwen, and Susheng |
商人、世間、福 息止、至邊、喻 |
businessman, the world, happiness, stop, reach the edge, metaphor |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「自我昔日出家學道，為從優遊、從容閑樂、極柔輭來，我在父王悅頭檀家時，為我造作種種宮殿，春殿、夏殿及以冬殿，為我好遊戲故。 |
"In the past, I became a monk and studied Taoism. In order to travel leisurely, leisurely, and be extremely gentle, when I was in the house of my father Yuetou Tan, he built various palaces for me, such as the Spring Palace, the Summer Palace, and the Winter Palace, to play games for me. . |
去殿不遠，復造種種若干華池，青蓮華池、紅蓮華池、赤蓮華池、白蓮華池。 |
Not far from the palace, various flower ponds were built, including the green lotus flower pond, the red lotus flower pond, the red lotus flower pond, and the white lotus flower pond. |
於彼池中殖種種水華、青蓮華、紅蓮華、赤蓮華、白蓮華，常水常華，使人守護，不通一切，為我好遊戲故。 |
In that pond, I planted all kinds of water blooms, green lotus flowers, red lotus flowers, red lotus flowers, and white lotus flowers. The water is always blooming, so that people can guard it and block everything, for my own good game. |
於其池岸殖種種陸華，修摩那華、婆師華、瞻蔔華、修揵提華、摩頭揵提華、阿提牟多華、波羅頭華，為我好遊戲故。 |
On the bank of the pond, I cultivated various kinds of land flowers, such as the Mana flower, the Vasa flower, the Zhanbu flower, the Xiuhuidihua, the Motouhuatihua, the Atimuduohua, and the Prattuhua, for the sake of my game. |
而使四人沐浴於我，沐浴我已，赤旃檀香用塗我身，香塗身已，著新繒衣，上下、內外、表裏皆新，晝夜常以繖蓋覆我，莫令太子夜為露所沾，晝為日所炙。 |
Then let four people bathe in me, bathe me, anoint me with red sandalwood incense, and put on new silk clothes, top and bottom, inside and outside, outside and inside, and cover me with umbrellas day and night. Do not let the prince The night is stained by dew, and the day is stained by the sun. |
如常他家麁［麩－夫＋廣］、麥飯、豆羹、薑菜，為第一食，如是我父悅頭檀家最下使人，粳粮餚饌為第一食。 |
Just like in his family, rice, wheat rice, bean paste, and ginger vegetables are the first foods. In the same way, my father, the most junior member of the Yuetou Tan family, eats Japonica grains and delicacies as the first food. |
「復次，若有野田禽獸，最美禽獸，提帝邏惒吒、劫賓闍邏、奚米何犁泥奢施羅米，如是野田禽獸，最美禽獸，常為我設如是之食。 |
"Furthermore, if there are wild beasts, the most beautiful beasts, such as Tidiluo Xizha, Jiebinjaluo, Ximi, plowing mud and giving rice, such wild beasts, the most beautiful beasts, will always provide me with such food. |
「我憶昔時父悅頭檀家，於夏四月昇正殿上，無有男子，唯有女妓而自娛樂，初不來下，我欲出至園觀之時，三十名騎，簡選上乘，鹵簿前後，侍從導引，況復其餘？ |
"I recall the time when my father Yuetou Tan's family was in the main hall in the fourth month of summer. There were no men, only female prostitutes who entertained themselves. They didn't come down for the first time. When I was about to go out to the garden to watch, thirty riders came to the palace. Choose the best one, book the front and back of the book, and follow the guidance, what about the rest? |
我有是如意足，此最柔軟。 |
I have enough satisfaction, which is the softest. |
「我復憶昔時看田作人止息田上，往詣閻浮樹下，結跏趺坐，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
"I recall the time in the past when I was watching the people in the field who were resting in the field. I went to the foot of the Jambudvi tree and sat cross-legged. I abstained from desires and evil and unwholesome dharma. I became conscious and insightful. I was free from joy and joy. I attained the first jhāna and achieved the goal of wandering. . |
我作是念： |
I am thinking: |
『不多聞愚癡凡夫自有病法，不離於病，見他人病，憎惡薄賤、不愛不喜，不自觀己。』 |
"Don't listen too much to stupid and foolish ordinary people who have their own disease. Don't be free from disease. See other people's diseases. Hate lowliness, don't love or rejoice, don't look at yourself." 』 |
我復作是念： |
I repeat it by reading: |
『我自有病法，不離於病，若我見他病而憎惡薄賤，不愛不喜者，我不宜然，我亦有是法故。』 |
"I have my own way of getting sick, and I am not free from illness. If I see someone else who is sick and hate someone who is mean and humble, and do not love or like him, I would not do it. I also have this way of doing things." 』 |
如是觀已，因不病起貢高者，即便自滅。 |
Having observed it in this way, if you are not sick and have a high tribute, you will die on your own. |
我復作是念： |
I repeat it by reading: |
『不多聞愚癡凡夫自有老法，不離於老，見他人老，憎惡薄賤，不愛不喜，不自觀己。』 |
"Don't listen too much to stupid, ordinary people who have their own old laws. They don't stay away from old age. They hate others who are old. They hate being humble. They don't love or rejoice. They don't look at themselves." 』 |
「我復作是念： |
"I repeat it by reading: |
『我自有老法，不離於老，若我見他老而憎惡薄賤、不愛不喜者，我不宜然，我亦有是法故。』 |
"I have my own Dharma, and I am not separated from it. If I see someone who is old and hates someone who is humble, does not love or like someone, I will not do it. I also have this Dharma." 』 |
如是觀已，若因壽起貢高者，即便自滅。 |
If you observe in this way, if you pay tribute to someone high because of your longevity, you will destroy yourself. |
不多聞愚癡凡夫為不病貢高豪貴放逸，因欲生癡，不行梵行。 |
It is not common to hear that stupid and foolish ordinary people are noble and indulgent in order to avoid illness. Because of desire, they are delusional and do not practice the holy life. |
不多聞愚癡凡夫為少壯貢高豪貴放逸，因欲生癡，不行梵行。 |
It is not common to hear that foolish ordinary people serve young people as nobles, nobles and are free and indulgent. Because of desire, they become delusional and do not practice the holy life. |
不多聞愚癡凡夫為壽貢高豪貴放逸，因欲生癡，不行梵行。」 |
It is not common to hear that foolish and foolish ordinary people are living a life of nobles and nobles in order to live long lives. Because of desire, they become delusional and do not practice the holy life. " |
於是，世尊即說頌曰： |
Then, the World-Honored One uttered this hymn: |
「病法老法， 及死亡法， |
"The law of sickness, the law of death, |
如法自有， 凡夫見惡。 |
Just as the law exists, ordinary people see evil. |
若我憎惡， 不度此法， |
If I hate it and don’t save this Dharma, |
我不宜然， 亦有是法。 |
I shouldn't do this, but there is such a way. |
彼如是行， 知法離生， |
He who behaves in this way knows the Dharma and is free from birth. |
無病少壯， 為壽貢高。 |
If you are healthy and healthy, your longevity will be high. |
斷諸貢高， 見無欲安， |
Cut off all the high tributes, see that there is no desire to be at peace, |
彼如是覺， 無怖於欲， |
He who is thus aware has no fear of desire, |
得無有想， 行淨梵行。」 |
Achieve no thoughts and practice pure holy life. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
柔軟經第一竟（七百九十一字） |
The first secret of the Rouman Sutra (791 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
118. Elephant（一一八）龍象經 |
118. Elephant (118) Dragon Elephant Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在東園鹿子母堂。 |
At one time, the Buddha was traveling around the country of Shewei, in the Deer Mother Hall in the East Garden. |
爾時，世尊則於晡時從宴坐起，堂上來下，告曰： |
At that time, the World-Honored One rose from his seat at the banquet in the afternoon, walked up and down the hall, and said: |
「烏陀夷！共汝往至東河澡浴。」 |
Wutoyi! Let's go to the East River to bathe together. |
尊者烏陀夷白曰： |
Venerable Utuoyibai said: |
「唯然。」 |
Wei Ran. |
於是，世尊將尊者烏陀夷往至東河，脫衣岸上，便入水浴，浴已還出，拭體著衣。 |
Then the World-Honored One took the Venerable Utuoyi to the East River, took off his clothes and went to the bank. He took a bath in the water. After returning from the bath, he wiped his body and put on his clothes. |
爾時，波斯匿王有龍象，名曰念，作一切妓樂，歷度東河。 |
At that time, King Pasini had a dragon elephant named Nian, who performed all kinds of prostitution and traveled across the East River. |
眾人見已，便作是說： |
When everyone saw it, they said: |
「是龍中龍，為大龍王，為是誰耶？」 |
It's a dragon within a dragon, the Great Dragon King, who is it for? |
尊者烏陀夷叉手向佛，白曰： |
The Venerable Utuoyi crossed his hands towards the Buddha and said: |
「世尊！象受大身，眾人見已，便作是說： |
"World Honored One! When everyone saw Xiang Shou's body, they said this: |
『是龍中龍，為大龍王，為是誰耶？』 |
"This is the dragon among dragons, the Great Dragon King. Who is he for?" 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
烏陀夷！如是。 |
Wu Tuoyi! If so. |
烏陀夷！象受大身，眾人見已，便作是說： |
Wu Tuoyi! When everyone saw Xiang Shou's body, they said: |
『是龍中龍，為大龍王，為是誰耶？』 |
"This is the dragon among dragons, the Great Dragon King. Who is he for?" 』 |
烏陀夷！馬、駱駝、牛、驢、胸行、人、樹，生大形，烏陀夷！眾人見已，便作是說： |
Wu Tuoyi! Horses, camels, oxen, donkeys, chests, people, and trees all produce large shapes, Udayi! When everyone saw it, they said: |
『是龍中龍，為大龍王，為是誰耶？』 |
"This is the dragon among dragons, the Great Dragon King. Who is he for?" 』 |
烏陀夷！若有世間，天及魔、梵、沙門、梵志，從人至天，不以身、口、意害者，我說彼是龍。 |
Wu Tuoyi! If there is a person in the world, gods, demons, Brahmas, ascetics, and Brahma-like beings, from humans to gods, who do not harm with body, speech, or mind, I will say that he is a dragon. |
烏陀夷！如來於世間，天及魔、梵、沙門、梵志，從人至天，不以身、口、意害，是故我名龍。」 |
Wu Tuoyi! The Tathagata in the world, gods and demons, Brahmas, ascetics, and Brahma will, from humans to gods, do not harm with body, speech, or mind. That is why I am called Dragon. " |
於是，尊者烏陀夷叉手向佛，白曰： |
Then Venerable Utuoyi crossed his hands and turned to the Buddha and said: |
「世尊！唯願世尊加我威力，善逝加我威力，令我在佛前，以龍相應頌頌讚世尊。」 |
World Honored One! I only hope that the World Honored One will give me the power, and that Susanatha will give me the power, so that I can praise the World Honored One in front of the Buddha with the dragon echo. |
世尊告曰： |
The World Honored One said: |
「隨汝所欲。」 |
Whatever you want. |
於是，尊者烏陀夷在於佛前，以龍相應頌讚世尊曰： |
Then the Venerable Uttayi stood in front of the Buddha and praised the World Honored One in the form of a dragon, saying: |
「正覺生人間， 自御得正定， |
"When you are born in the human world with perfect enlightenment, you can control yourself and gain righteous concentration. |
修習行梵跡， 息意能自樂。 |
Practicing the path of Brahma, you can rest your mind and enjoy yourself. |
人之所敬重， 越超一切法， |
What people respect transcends all laws. |
亦為天所敬， 無著至真人。 |
Also revered by heaven, he is the ultimate true person without attachment. |
越度一切結， 於林離林去， |
Overcome all knots, stay in the forest and leave the forest, |
捨欲樂無欲， 如石出真金。 |
To give up pleasure and have no desires is like true gold coming out of a stone. |
普聞正盡覺， 如日昇虛空， |
Having heard everything and fully awakened, like the sun rising into the sky, |
一切龍中高， 如眾山有嶽。 |
The highest among all dragons is like a peak among all the mountains. |
稱說名大龍， 而無所傷害， |
Call him the great dragon, and do no harm. |
一切龍中龍， 真諦無上龍。 |
The dragon among all dragons, the supreme dragon of truth. |
溫潤無有害， 此二是龍足， |
Warm and non-harmful, these two are dragon feet, |
苦行及梵行， 是謂龍所行。 |
Asceticism and Brahmacharya are what the dragon practices. |
大龍信為手， 二功德為牙， |
The dragon's letter is its hand, its merits are its teeth, |
念項智慧頭， 思惟分別法。 |
Think about the head of wisdom, and think about the method of differentiation. |
受持諸法腹， 樂遠離雙臂， |
Accepting and upholding all dharma in the belly, happiness is far away from the arms, |
住善息出入， 內心至善定。 |
Live with a good breath going in and out, and have perfect concentration in your heart. |
龍行止俱定， 坐定臥亦定， |
The dragon is still when it is moving, it is still when it is sitting, it is still when it is lying down. |
龍一切時定， 是謂龍常法。 |
The dragon is determined at all times, which is called the dragon's constant law. |
無穢家受食， 有穢則不受， |
A house without filth will be fed, but a house that is filthy will not be fed. |
得惡不淨食， 捨之如師子。 |
If you take evil food and eat it impurely, you should give it up like a master. |
所得供養者， 為他慈愍受， |
The person who received the donation should accept it with compassion for him, |
龍食他信施， 存命無所著。 |
When the dragon eats, he trusts in charity, and has nothing to gain from his life. |
斷除大小結， 解脫一切縛， |
Cut off the big and small knots, free yourself from all fetters, |
隨彼所遊行， 心無有繫著。 |
Follow him wherever he goes, without any worries. |
猶如白蓮花， 水生水長養， |
Like a white lotus, water grows and grows, |
泥水不能著， 妙香愛樂色。 |
Mud water cannot be touched, and the wonderful fragrance loves the color. |
如是最上覺， 世生行世間， |
Such is the supreme enlightenment, living in the world from generation to generation, |
不為欲所染， 如華水不著。 |
Not stained by desire, like a flower without water. |
猶如然火熾， 不益薪則止， |
Just like a burning fire, it will stop if it does not gain fuel. |
無薪火不傳， 此火謂之滅。 |
If the fire does not spread without fuel, the fire is said to be extinguished. |
慧者說此喻， 欲令解其義， |
A wise person speaks this metaphor and wants to understand its meaning. |
是龍之所知， 龍中龍所說。 |
This is what the dragon knows, what the dragon within the dragon says. |
遠離淫欲恚， 斷癡得無漏， |
Stay away from lust and anger, cut off delusion and have no leaks, |
龍捨離其身， 此龍謂之滅。」 |
When the dragon's body leaves its body, the dragon is said to be destroyed. " |
佛說如是。 |
Buddha said so. |
尊者烏陀夷聞佛所說，歡喜奉行。 |
Venerable Uttayi heard what the Buddha said and followed it with joy. |
龍象經第二竟（七百三十字） |
The Second Chapter of the Dragon Elephant Sutra (Seven Hundred and Thirty Cross) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
119. Grounds for Speaking（一一九）說處經 |
119. Grounds for Speaking (119) Speaking of Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「此有三說處，無四無五。 |
"There are three places to say this, not four or five. |
若比丘見已，因彼故說而說我見、聞、識、知，比丘說而說是我所知。 |
If a bhikkhu sees this and says that I see, hear, know, and know because of his reasons, the bhikkhu says that this is what I know. |
云何為三？ |
Why is the cloud three? |
比丘，因過去世說，而說如是過去世時有； |
Bhikkhu, because of the talk about past lives, it is said that such past lives always existed; |
比丘！因未來世說，而說如是未來世時有； |
Bhikkhu! Because the future life is said, it is said that there will be such a future life; |
比丘！因現在世說，而說如是現在世時有； |
Bhikkhu! Because of the present world, it is said that such a present world exists; |
是謂三說處，無四無五。 |
This means that there are three places of explanation, no four and no five. |
若比丘見已，因彼故說而說我見、聞、識、知，比丘說而說是我所知，因所說善習得義，因不說不善習得義。 |
If a bhikkhu sees him and says that I see, hear, know, and know because of his explanation, and the bhikkhu says that it is what I know, he will acquire righteousness by saying it is good, and he will acquire righteousness by not saying it that is not good. |
「賢聖弟子兩耳一心聽法，彼兩耳一心聽法已，斷一法、修一法、一法作證，彼斷一法、修一法、一法作證已，便得正定。 |
"The sage disciple listens to the Dharma with both ears and one mind. He who has listened to the Dharma with both ears and one mind has judged one Dharma, practiced one Dharma, and testified to one Dharma. He has judged one Dharma, practiced one Dharma, and testified to one Dharma, and he has attained samadhi. |
賢聖弟子心得正定已，便斷一切婬、怒、癡，賢聖弟子如是得心解脫。 |
When the mind of a sage disciple is rightly concentrated, all lust, anger, and delusion will be cut off. In this way, the mind of a sage disciple will be liberated. |
解脫已便知解脫，我生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Once you are liberated, you will know that you are liberated. Your life has ended, your holy life has been established, your work has been done, and there will be no more feelings. You know it is true. |
因其所說有四處，當以觀人，此賢者可共說、不可共說？ |
Because there are four aspects of what he said, we should observe people. Can these sages talk about it together or not? |
若使此賢者一向論、不一向答者，分別論、不分別答者，詰論、不詰答者，止論、不止答者，如是此賢者不得共說，亦不得共論。 |
If this sage is allowed to discuss all the time but not answer all the time, to discuss separately but not to answer separately, to argue but not to answer the question, to stop talking but not to answer, then these sages will not be able to speak together, nor can they discuss together. |
若使此賢者一向論、使一向答者，分別論、分別答者，詰論、詰答者，止論、止答者，如是此賢者得共說，亦得共論。 |
If this sage is allowed to discuss all the time, to answer all the time, to discuss and answer differently, to criticize and answer, to stop talking and to answer, then this sage will be able to speak together and discuss together. |
「復次，因其所說，更有四處，當以觀人，此賢者可共說、不可共說？ |
"Again, because of what he said, there are four more things to look at. Can this sage speak together or not? |
若使此賢者於處、非處不住者，所知不住者，說喻不住者，道跡不住者，如是此賢者不可共說，亦不可共論。 |
If this sage cannot abide in any place or anywhere, cannot abide in knowledge, cannot abide in metaphors, and cannot abide in traces, then these sages cannot be discussed together, nor can they be discussed together. |
若此賢者於處、非處住者，所知住者，說喻住者，道跡住者，如是此賢者可得共說，亦可得共論。 |
If this sage lives in a place or a non-place, knows how to live, speaks metaphors, or traces, then this sage can be said and discussed together. |
因所說時止息口行，捨已所見，捨怨結意，捨欲、捨恚、捨癡、捨慢、捨不語、捨慳嫉、不求勝、不伏他，莫取所失，說義說法。 |
Because when you say it, you should stop speaking and doing it, give up what you have seen, give up resentment, give up thoughts, give up desire, give up hatred, give up ignorance, give up conceit, give up silence, give up jealousy, do not seek victory, do not defeat others, do not take what is lost. , explaining the meaning. |
說義說法已，教復教止，自歡喜、令彼歡喜，如是說義，如是說事，是聖說義，是聖說事，謂至竟漏盡。」 |
After expounding the meaning and preaching the Dharma, the teaching is resumed and the teaching is stopped. He rejoices himself and makes others happy. He explains the meaning in this way, and explains the things in this way. This is the sage who explains the righteousness, and this is the sage who explains the things. It is said that all the leaks have been eliminated. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「若有諍論議， 雜意懷貢高， |
"If there are disagreements and discussions, mixed thoughts and high tributes, |
非聖毀呰德， 各各相求便。 |
If you are not a saint, you will destroy your virtues, and everyone will seek convenience. |
但求他過失， 意欲降伏彼， |
But I beg his fault, intending to subjugate him, |
更互而求勝， 聖不如是說。 |
It is better to seek victory against each other, the sage said. |
若欲得論議， 慧者當知時， |
If you want to gain discussion, the wise should know the time, |
有法亦有義， 諸聖論如是。 |
Where there is law, there is also righteousness, as all sages say. |
慧者如是說， 無諍無貢高， |
As the wise man says, there is no high level of tribute without criticism. |
意無有厭足， 無結無有漏。 |
The mind has no tiredness, no knots, no leaks. |
隨順不顛倒， 正知而為說， |
Follow the rules without being inconsiderate, speak with correct knowledge, |
善說則然可， 自終不說惡。 |
It's okay to say good things, but never say evil things from the end. |
不以諍論議， 亦不受他諍， |
Don't argue with others, and don't accept criticism from others. |
知處及說處， 是彼之所論。 |
The place of knowing and the place of speaking are what he talks about. |
如是聖人說， 慧者俱得義， |
As the sage said, "Those who are wise will all attain righteousness." |
為現法得樂， 亦為後世安。 |
To gain happiness in the present Dharma, and to bring peace to future generations. |
當知聰達者， 非倒非常說。」 |
It should be known that a wise person is not a wise person. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
說處經第三竟（七百二十三字） |
Talking about the third end of Sutra (723 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
120. Teaching about Impermanence（一二〇）說無常經 |
120. Teaching about Impermanence (120) |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「色者無常，無常則苦，苦則非神。 |
“Form is impermanent, impermanence is suffering, and suffering is not divine. |
覺亦無常，無常則苦，苦則非神。 |
Awareness is also impermanent, impermanence is suffering, and suffering is not divine. |
想亦無常，無常則苦，苦則非神。 |
Thoughts are also impermanent, impermanence is suffering, and suffering is not divine. |
行亦無常，無常則苦，苦則非神。 |
Actions are also impermanent, impermanence is suffering, and suffering is not divine. |
識亦無常，無常則苦，苦則非神。 |
Xie is also impermanent, impermanence means suffering, and suffering means it is not divine. |
是為色無常，覺、想、行、識無常，無常則苦，苦則非神。 |
This is because form is impermanent, and awareness, thought, action, and consciousness are impermanent. Impermanence is suffering, and suffering is not spiritual. |
多聞聖弟子作如是觀，修習七道品，無礙正思正念，彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，我生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Disciples of the saintly disciples of Hearing and Hearing make such contemplations and practice the Seven Paths, without hindrance to correct thinking and mindfulness. He thus knows and sees thus that his mind of desires and outflows is liberated, and his mind of outflows and ignorance is liberated. Once he is liberated, he will know that he is liberated and that he has been born. At the end, the holy life has been established, what has been done has been done, there is no more feeling, knowing it is true. |
若有眾生及九眾生居，乃至有想無想處行餘第一有，於其中間是第一、是大、是勝、是最、是尊、是妙，謂世中阿羅訶。 |
If there are living beings and the nine living beings living there, even if there are thoughts and no thoughts, there is the first existence among them, among them, it is the first, the greatest, the victory, the most noble, the wonderful, it is called Araha in the world. |
所以者何？ |
So what? |
世中阿羅訶得安隱快樂。」 |
Aroha in this world is peaceful and happy. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「無著第一樂， 斷欲無有愛， |
"The first happiness of no attachment, no love without desire, |
永捨離我慢， 裂壞無明網。 |
Forever leaving me is too slow to break the net of ignorance. |
彼得不移動， 心中無穢濁， |
Peter did not move, there was no impurity in his heart, |
不染著世間， 梵行得無漏。 |
Not stained by the world, the holy life is without leakage. |
了知於五陰， 境界七善法， |
Understand the five yin and seven virtuous states, |
大雄遊行處， 離一切恐怖。 |
The place where Mahavira marches, away from all horrors. |
成就七覺寶， 具學三種學， |
Achieve the Seven Treasures of Enlightenment, possess three kinds of learning, |
妙稱上朋友， 佛最上真子。 |
Wonderfully called my friend, the supreme true son of the Buddha. |
成就十支道， 大龍極定心， |
Having accomplished the ten branches of the path, the great dragon is extremely calm, |
是世中第一， 彼則無有愛。 |
He is the first in the world, but he has no love. |
眾事不移動， 解脫當來有， |
As long as things don't move, liberation will come. |
斷生老病死， 所作辦滅漏。 |
End birth, old age, illness and death, and eliminate leakage in everything you do. |
興起無學智， 得身最後邊， |
Arise without learning and wisdom, and reach the last corner of the body, |
梵行第一具， 彼心不由他。 |
The first person in the holy life is that his mind cannot be controlled by him. |
上下及諸方， 彼無有喜樂， |
Up and down and everywhere, there is no joy in him, |
能為師子吼， 世間無上覺。」 |
I can roar for my master, the supreme enlightenment in the world. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
說無常經第四竟（四百一十三字） |
Talking about the Fourth Principle of the Sutra of Impermanence (413 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
121. Invitation Ceremony （一二一）請請經 |
121. Invitation Ceremony (121) Please consult |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林加蘭哆園，與大比丘眾五百人俱，共受夏坐。 |
At one time, the Buddha was visiting the city of Rajagaha, and he was sitting with five hundred other great bhikkhus in the Garando Garden in the Bamboo Grove. |
爾時，世尊月十五日，說從解脫相請請時，在比丘眾前敷座而坐，告諸比丘： |
At that time, on the fifteenth day of the month, when the World-Honored One was saying that he was going to be free from liberation, he sat down in front of the bhikkhus and told the bhikkhus: |
「我是梵志，而得滅訖，無上醫王，我今受身，最是後邊。 |
"I am Brahma, who has attained annihilation, the Supreme King of Medicine. I am now receiving the body, the last one. |
我是梵志，得滅訖後，無上醫王，我今受身，最是後邊。 |
I am the Brahma, after my death, the supreme medical king, I am now receiving the body, the last one. |
謂汝等輩是我真子，從口而生，法法所化。 |
I say that you and others are my true sons, born from my mouth and transformed by the Dharma. |
謂汝等輩是我真子，從口而生，法法所化，汝當教化，轉相教訶。」 |
I say that you and others are my true sons, born from the mouth and transformed by the Dharma. You should educate and transform them. " |
爾時，尊者舍梨子亦在眾中。 |
At that time, the Venerable Sa Lizi was also among the crowd. |
於是，尊者舍梨子即從坐起，偏袒著衣，叉手向佛，白曰： |
Then the Venerable Sariputta stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！嚮之所說： |
"World Honored One! He said to him: |
『我是梵志，而得滅訖，無上醫王，我今受身，最是後邊。 |
I am the Brahma, and I have been destroyed, the Supreme King of Medicine. I am now receiving the body, the last one. |
我是梵志，得滅訖後，無上醫王，我今受身，最是後邊。 |
I am the Brahma, after my death, the supreme medical king, I am now receiving the body, the last one. |
謂汝等輩是我真子，從口而生，法法所化。 |
I say that you and others are my true sons, born from my mouth and transformed by the Dharma. |
謂汝等輩是我真子，從口而生，法法所化，汝當教化，轉相教訶。』 |
I say that you and others are my true sons, born from the mouth and transformed by the Dharma. You should educate and transform them. 』 |
世尊！諸不調者令得調御，諸不息者令得止息，諸不度者而令得度，諸不解脫者令得解脫，諸不滅訖者令得滅訖，未得道者令其得道，不施設梵行令施設梵行。 |
World Honored One! Those who are not liberated, let them be liberated. Those who are not liberated, let them be liberated. Those who are not annihilated, let them be annihilated. Those who have not yet attained the path, let them be liberated. Tao, does not establish the Brahmacharya and orders the Brahmacharya. |
知道、覺道、識道、說道，世尊弟子於後得法，受教、受訶、受教、訶已，隨世尊語，即便趣行，得如其意，善知正法。 |
Knowing, awakening to the Way, understanding the Way, and preaching it, the disciples of the Blessed One will later obtain the Dharma, receive teachings, receive teachings, receive teachings, and learn the Dharma. They will follow the Blessed One's words, practice them according to their intentions, and know the true Dharma well. |
唯然，世尊不嫌我身、口、意行耶？」 |
However, the World-Honored One does not disdain my conduct of body, speech, and mind? " |
彼時，世尊告曰： |
At that time, the World-Honored One said: |
「舍梨子！我不嫌汝身、口、意行。 |
"Shelizi! I have no disdain for your body, speech, and mental conduct. |
所以者何？ |
So what? |
舍梨子！汝有聰慧、大慧、速慧、捷慧、利慧、廣慧、深慧、出要慧、明達慧。 |
Give up the pear! You have wisdom, great wisdom, quick wisdom, quick wisdom, sharp wisdom, wide wisdom, deep wisdom, clear wisdom, and clear wisdom. |
舍梨子！汝成就實慧。 |
Give up the pear! You have achieved real wisdom. |
舍梨子！猶轉輪王而有太子，不越教已，則便受拜父王所傳，而能復傳。 |
Give up the pear! Just like the wheel-turning king who has a prince, if he does not go beyond the teachings, he will be taught by his father and be able to repeat the teachings. |
如是，舍梨子！我所轉法輪，汝復能轉。 |
If so, give up the pear! I have turned the wheel of Dharma, and you can turn it again. |
舍梨子！是故我不嫌汝身、口、意行。」 |
Give up the pear! Therefore I have no disdain for your body, speech, or mental conduct. " |
尊者舍梨子復再叉手向佛，白曰： |
The Venerable Sālizi folded his hands again and faced the Buddha and said: |
「唯然。 |
"Wei Ran. |
世尊不嫌我身、口、意行； |
The World-Honored One does not disdain my conduct of body, speech, and mind; |
世尊不嫌此五百比丘身、口、意行耶？」 |
Doesn’t the World-Honored One resent the physical, verbal, and mental conduct of these five hundred bhikkhus? " |
世尊告曰： |
The World Honored One said: |
「舍梨子！我亦不嫌此五百比丘身、口、意行。 |
"Sariputra! I also have no objection to the physical, verbal, and mental conduct of these five hundred bhikkhus. |
所以者何？ |
So what? |
舍梨子！此五百比丘，盡得無著，諸漏已盡，梵行已立，所作已辦，重擔已捨，有結已盡，而得善義正智正解脫。 |
Give up the pear! These five hundred bhikkhus have completely attained freedom from attachments, all outflows have been eliminated, the holy life has been established, everything has been done, heavy burdens have been given up, all obstacles have been resolved, and they have achieved goodness, justice, wisdom and liberation. |
唯除一比丘，我亦本已記於現法中得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Except for one bhikkhu, I have already recorded that I have obtained the ultimate wisdom in the present Dharma. Life has ended, the holy life has been established, what I have done has been done, I will never experience it anymore, and I know it is true. |
舍梨子！是故我不嫌此五百比丘身、口、意行。」 |
Give up the pear! Therefore I have no objection to the physical, verbal, and mental conduct of these five hundred bhikkhus. " |
尊者舍梨子復三叉手向佛，白曰： |
The Venerable Sariputta raised his three-pronged hand towards the Buddha and said: |
「唯然。 |
"Wei Ran. |
世尊不嫌我身、口、意行； |
The World-Honored One does not disdain my conduct of body, speech, and mind; |
亦不嫌此五百比丘身、口、意行。 |
Nor do you mind the physical, verbal, and mental conduct of these five hundred bhikkhus. |
世尊！此五百比丘，幾比丘得三明達？ |
World Honored One! Of these five hundred bhikkhus, how many bhikkhus have attained the three levels of enlightenment? |
幾比丘得俱解脫？ |
How many monks can achieve liberation? |
幾比丘得慧解脫耶？」 |
How many monks have attained wisdom and liberation? " |
世尊告曰： |
The World Honored One said: |
「舍梨子！此五百比丘，九十比丘得三明達，九十比丘得俱解脫，餘比丘得慧解脫。 |
"Sariputra! Of these five hundred bhikkhus, ninety bhikkhus have attained the three enlightenments, ninety bhikshus have attained liberation, and the rest have attained liberation through wisdom. |
舍梨子！此眾無枝無葉，亦無節戾，清淨真實，得正住立。」 |
Give up the pear! These people have no branches or leaves, no restraint or restraint, they are pure and true, and they can stand upright. " |
爾時，尊者傍耆舍亦在眾中。 |
At that time, the Venerable Master was also among the crowd. |
於是，尊者傍耆舍即從坐起，偏袒著衣，叉手向佛，白曰： |
Then, the Venerable stood up from his seat next to the elder, put on his clothes, crossed his hands and faced the Buddha, and said: |
「唯然。 |
"Wei Ran. |
世尊加我威力，唯願善逝加我威力，令我在佛及比丘眾前，以如義相應而作讚頌。」 |
The World-Honored One may grant me the power, and may the Good Departed Master grant me the power, so that I can praise him in the right way in front of the Buddha and the monks. " |
世尊告曰： |
The World Honored One said: |
「傍耆舍！隨汝所欲。」 |
Next to me! Do whatever you want. |
於是，尊者傍耆舍在佛及比丘眾前，以如義相應而讚頌曰： |
Then, the Venerable One stood beside the Buddha and the monks and praised him accordingly: |
「今十五請日， 集坐五百眾， |
"Today, the fifteenth day of the invitation, five hundred people will gather together. |
斷除諸結縛， 無礙有盡仙。 |
Cut off all the knots, and there will be immortality without hindrance. |
清淨光明照， 解脫一切有， |
The pure light shines, liberating everything that exists, |
生老病死盡， 漏滅所作辦。 |
Birth, old age, illness and death are all things to do. |
調悔及疑結， 慢有漏已盡， |
Regrets and doubts have been dealt with, and the leakage of arrogance has been exhausted. |
拔斷愛結刺， 上醫無復有。 |
Pull out the thorns of love, and the doctor will never see you again. |
勇猛如師子， 一切恐畏除， |
As brave as a master, all fear is eliminated, |
已度於生死， 諸漏已滅訖。 |
Having passed through life and death, all outflows have been eliminated. |
猶如轉輪王， 群臣所圍繞， |
Like a wheel-turning king, surrounded by ministers, |
悉領一切地， 乃至於大海。 |
Take possession of all lands, even the sea. |
如是勇猛伏， 無上商人主， |
Such a brave man, the supreme merchant master, |
弟子樂恭敬， 三達離死怖。 |
The disciples are happy and respectful, and the three masters are free from the fear of death. |
一切是佛子， 永除枝葉節， |
All are sons of the Buddha, forever removing branches and leaves, |
轉無上法輪， 稽首第一尊。」 |
Turn the supreme wheel of Dharma, the first one to be honored. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
請請經第五竟（千一十三字） |
Please pray for the fifth chapter (one thousand and thirteen words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
122. at Campā （一二二）瞻波經 |
122. at Campā (122) Zhanbo Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊瞻波，在恒伽池邊。 |
At one time, the Buddha was wandering Zhanbo by the Ganga Pond. |
爾時，世尊月十五日說從解脫時，於比丘眾前敷座而坐。 |
At that time, on the fifteenth day of the month, when the Blessed One was preaching about liberation, he sat down in front of the monks. |
世尊坐已，即便入定，以他心智觀察眾心，觀眾心已，至初夜竟，默然而坐。 |
The World-Honored One has already sat down, even if he enters samadhi, he uses his mind to observe the minds of the people, and the audience's minds are already there. At the end of the first night, he sits silently. |
於是，有一比丘即從坐起，偏袒著衣，叉手向佛，白曰： |
Then, a bhikkhu stood up from his seat, opened his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！初夜已訖，佛及比丘眾集坐來久，唯願世尊說從解脫。」 |
World Honored One! The first night has ended. The Buddha and the monks have been sitting together for a long time. I only hope that the World Honored One will speak of liberation. |
爾時，世尊默然不答。 |
At that time, the World Honored One remained silent and did not answer. |
於是，世尊復至中夜默然而坐。 |
Then the World-Honored One returned to sit silently in the middle of the night. |
彼一比丘再從坐起，偏袒著衣，叉手向佛，白曰： |
That bhikkhu stood up from his seat again, with his clothes exposed, crossed his hands and faced the Buddha, and said: |
「世尊！初夜已過，中夜將訖，佛及比丘眾集坐來久，唯願世尊說從解脫。」 |
World Honored One! The first night has passed and the middle night is about to end. The Buddha and the monks have been sitting together for a long time. I only hope that the World Honored One will speak of liberation. |
世尊亦再默然不答。 |
The World Honored One also remained silent and did not answer. |
於是，世尊復至後夜默然而坐。 |
Then, the World-Honored One returned to sit silently at night. |
彼一比丘三從坐起，偏袒著衣，叉手向佛，白曰： |
That bhikkhu stood up from his seat, with his clothes exposed, crossed his hands and faced the Buddha, and said: |
「世尊！初夜既過，中夜復訖，後夜垂盡，將向欲明，明出不久，佛及比丘眾集坐極久，唯願世尊說從解脫。」 |
World Honored One! After the first night has passed, the middle night has come to an end, and the second night has come to an end, it will be clear to you. Not long after the light comes out, the Buddha and the monks gathered together and sat together for a long time. I only wish that the World Honored One would speak of liberation. |
爾時，世尊告彼比丘： |
At that time, the World-Honored One told that bhikkhu: |
「於此眾中有一比丘已為不淨。」 |
There is a bhikkhu among this group who has become impure. |
彼時，尊者大目揵連亦在眾中。 |
At that time, the Venerable Mahamokhara was also among the crowd. |
於是，尊者大目揵連便作是念： |
Then the Venerable Mahamokhara thought as follows: |
「世尊為何比丘而說此眾中有一比丘已為不淨？ |
"Why does the World Honored Bhikkhu say that one of the monks in this group has become impure? |
我寧可入如其像定，以如其像定他心之智觀察眾心。」 |
I would rather enter the concentration of his image and observe the hearts of others with the wisdom of fixing their minds like his image. " |
尊者大目揵連即入如其像定，以如其像定他心之智觀察眾心，尊者大目揵連便知世尊所為比丘說此眾中有一比丘已為不淨。 |
The venerable Mahamokulana immediately entered the concentration of his image, and observed the hearts of the people with the wisdom of fixating his mind like his image. The venerable Mahamucolian knew that the Bhikkhu, the Blessed One, said that one of the monks in the group was impure. |
於是，尊者大目揵連即從定起，至彼比丘前，牽臂將出，開門置外： |
Then, the Venerable Mahamoku Kyalian stood up from concentration and went to the bhikkhu. He held his arms and was about to go out, opening the door and saying: |
「癡人遠去，莫於此住，不復得與比丘眾會，從今已去，非是比丘。」 |
Idiots go far away. Don't stay here. You will no longer be able to meet with the monks. From now on, you are gone and you are no longer a monk. |
閉門下鑰，還詣佛所，稽首佛足，却坐一面，白曰： |
After closing the door and lowering the key, he returned to the Buddha's place, bowed his head at the Buddha's feet, sat on one side, and said: |
「世尊所為比丘說此眾中有一比丘已為不淨者，我已逐出。 |
"The bhikkhu the World-Honored One has said that one of the bhikkhus in this group has become impure, and I have expelled him. |
世尊！初夜既過，中夜復訖，後夜垂盡，將向欲明，明出不久，佛及比丘眾集坐極久，唯願世尊說從解脫。」 |
World Honored One! After the first night has passed, the middle night has come to an end, and the second night has come to an end, it will be clear to you. Not long after the light comes out, the Buddha and the monks gather together and sit for a long time, hoping that the World Honored One will speak of liberation. " |
世尊告曰： |
The World Honored One said: |
「大目揵連！彼愚癡人當得大罪，觸嬈世尊及比丘眾。 |
"Damu Kelian! That foolish person deserves a serious crime and offends the World Honored One and all the monks. |
大目揵連！若使如來在不淨眾說從解脫者，彼人則便頭破七分。 |
Damu Julian! If the Tathagata were to preach liberation to the impure people, their heads would be broken into pieces. |
是故，大目揵連！汝等從今已後說從解脫，如來不復說從解脫。 |
That’s why, Damu Julian! From now on you are talking about liberation, but the Tathagata will no longer talk about liberation. |
所以者何？ |
So what? |
如是，大目揵連！或有癡人正知出入，善觀分別，屈申低仰，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥、眠寤語默，皆正知之，似如真梵行，至諸真梵行所，彼或不知。 |
If so, Damu Julian! Perhaps there is a fool who knows exactly what comes and goes, who is good at observing and distinguishing, who bends his head and bows his head, who has an orderly appearance, who is good at carrying the sangha pear and robes and bowls, who walks, stands, sits and lies down, who sleeps and speaks silently. He may not know the true places of the holy life. |
大目揵連！若諸梵行知者，便作是念： |
Damu Julian! Those who know the holy life will think this: |
『是沙門污，是沙門辱，是沙門憎，是沙門刺。』 |
"It is the defilement of the ascetics, the humiliation of the ascetics, the hatred of the ascetics, and the thorn in the ascetics." 』 |
知已，便當共擯棄之。 |
Knowing this, we should abandon it together. |
所以者何？ |
So what? |
莫令污染諸梵行者。 |
Don't let anyone pollute the holy life. |
「大目揵連！猶如居士有良稻田，或有麥田，生草名穢麥，其根相似，莖、節、葉、花皆亦似麥，後生實已，居士見之，便作是念： |
"Damu Julian! It's like a layman has a good rice field or a wheat field, and the grass growing there is called bad wheat. Its roots are similar, and the stems, nodes, leaves, and flowers are also like wheat. The seeds are grown later. When the layman sees it, he thinks like this. : |
『是麥污辱，是麥憎刺。』 |
"It is wheat that insults, it is wheat that hates thorns." 』 |
知已便拔，擲棄於外。 |
When you know it's done, you pull it out and throw it away. |
所以者何？ |
So what? |
莫令污穢餘真好麥。 |
Don't let the filth leave you with the good wheat. |
如是，大目揵連！或有癡人正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥、眠寤語默，皆正知之，似如真梵行，至諸真梵行所，彼或不知。 |
If so, Damu Julian! Perhaps there is a fool who knows exactly how to go in and out, who is good at observing and distinguishing, who bends, stretches, and bows his head, who has a well-groomed appearance, who is good at carrying the Sangha pear and robes and bowls, who walks, stands, sits, lies, sleeps, and speaks silently. He may not know the true place of the holy life. |
大目揵連！若諸梵行知者，便作是念： |
Damu Julian! Those who know the holy life will think this: |
『是沙門污，是沙門辱，是沙門憎，是沙門刺。』 |
"It is the defilement of the ascetics, the humiliation of the ascetics, the hatred of the ascetics, and the thorn in the ascetics." 』 |
知已，便當共擯棄之。 |
Knowing this, we should abandon it together. |
所以者何？ |
So what? |
莫令污染諸梵行者。 |
Don't let anyone pollute the holy life. |
「大目揵連！猶如居士秋時揚穀，穀聚之中若有成實者，揚便止住，若不成實及粃糠者，便隨風去，居士見已，即持掃箒，掃治令淨。 |
"Damu Julian! It's like a layman raising grain in autumn. If there is any solid grain in the gathering, the lifting will stop. If there is no grain and chaff, it will be blown away by the wind. When the layman sees it, he will hold the broom and sweep away. Clean up and clean up. |
所以者何？ |
So what? |
莫令污雜餘淨好稻。 |
Don't let the dirt and miscellaneous things leave you pure and good rice. |
如是，大目揵連！或有癡人正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥、眠寤語默，皆正知之，似如真梵行，至諸真梵行所，彼或不知。 |
If so, Damu Julian! Perhaps there is a fool who knows exactly how to go in and out, who is good at observing and distinguishing, who bends, stretches, and bows his head, who has a well-groomed appearance, who is good at carrying the Sangha pear and robes and bowls, who walks, stands, sits, lies, sleeps, and speaks silently. He may not know the true place of the holy life. |
大目揵連！若諸梵行知者，便作是念： |
Damu Julian! Those who know the holy life will think this: |
『是沙門污，是沙門辱，是沙門憎，是沙門刺。』 |
"It is the defilement of the ascetics, the humiliation of the ascetics, the hatred of the ascetics, and the thorn in the ascetics." 』 |
知已，便當共擯棄之。 |
Knowing this, we should abandon it together. |
所以者何？ |
So what? |
莫令污染諸梵行者。 |
Don't let anyone pollute the holy life. |
「大目揵連！猶如居士為過泉水故，作通水槽，持斧入林，扣打諸樹，若堅實者，其聲便小，若空中者，其聲便大，居士知已，便斫治節，擬作通水槽。 |
"Damu Julian! It's like a layman who makes a water channel to pass a spring, goes into the forest with an ax, and strikes the trees. If it's solid, the sound will be small, if it's in the air, the sound will be loud. The layman knows it, and then chops it To control the festival, it is planned to make a water channel. |
如是，大目揵連！或有癡人正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥、眠寤語默，皆正知之，似如真梵行，至諸真梵行所，彼或不知。 |
If so, Damu Julian! Perhaps there is a fool who knows exactly how to go in and out, who is good at observing and distinguishing, who bends, stretches, and bows his head, who has a well-groomed appearance, who is good at carrying the Sangha pear and robes and bowls, who walks, stands, sits, lies, sleeps, and speaks silently. He may not know the true place of the holy life. |
大目揵連！若諸梵行知者，便作是念： |
Damu Julian! Those who know the holy life will think this: |
『是沙門污，是沙門辱，是沙門憎，是沙門刺。』 |
"It is the defilement of the ascetics, the humiliation of the ascetics, the hatred of the ascetics, and the thorn in the ascetics." 』 |
知已，便當共擯棄之。 |
Knowing this, we should abandon it together. |
所以者何？ |
So what? |
莫令污染諸梵行者。」 |
Don't let anyone pollute the holy life. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「共會集當知， 惡欲憎嫉恚， |
"When we gather together, we should know that evil desires, hatred, and jealousy are |
不語結恨慳， 嫉妬諂欺誑。 |
No words, no words, no hatred, only jealousy, flattery and deception. |
在眾詐言息， 屏處稱沙門， |
In the midst of all the lies, I call myself a Samana at the screen. |
陰作諸惡行， 惡見不守護。 |
He commits all kinds of evil deeds and does not protect himself from evil views. |
欺誑妄語言， 如是當知彼， |
You should be aware of your deceitful words. |
往集不與會， 擯棄不共止。 |
If you go to the gathering and don’t join the meeting, you won’t stop together if you abandon them. |
欺詐誑說多， 非息稱說息， |
There are many deceptions and falsehoods, which are not called interest rates. |
知時具淨行， 擯棄遠離彼。 |
When you know that you have pure conduct, you abandon it and stay away from it. |
清淨共清淨， 常當共和合， |
Be pure together and be pure together. Always be united and harmonious. |
和合得安隱， 如是得苦邊。」 |
Harmony leads to peace and tranquility, thus gaining the edge of suffering. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
瞻波經第六竟（一千三百五十一字） |
The Sixth End of the Zhanbo Sutra (1,351 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
123. Renunciant Soṇa Kolivīsa （一二三）沙門二十億經 |
123. Renunciant Soṇa Kolivīsa (123) Two Billion Sutras of Recluses |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者沙門二十億亦遊舍衛國，在闇林中，前夜、後夜學習不眠，精勤正住，修習道品。 |
At that time, the two billion ascetics of the Venerable were also wandering around the country of Samhati. They stayed in the dark forest, studying without sleep the night before and after, living diligently and uprightly, cultivating the Taoism. |
於是，尊者沙門二十億安靜獨住，宴坐思惟，心作是念： |
Then, the two billion ascetics of the Venerable lived quietly alone, sat at a banquet and thought, thinking as follows: |
「若有世尊弟子精勤學習正法、律者，我為第一，然諸漏心不得解脫。 |
"If there are disciples of the World Honored One who diligently study the Dharma and the Law, I will be number one, but they will not be able to free themselves from the outflowing minds. |
我父母家極大富樂，多有錢財，我今寧可捨戒罷道行，欲布施修諸福業耶？」 |
My parents' family is extremely wealthy and has a lot of money. Now I would rather give up my precepts and practice the Tao in order to give alms and cultivate various meritorious deeds? " |
爾時，世尊以他心智知尊者沙門二十億心之所念，便告一比丘： |
At that time, the World-Honored One used his mind to know the thoughts of the two billion minds of the venerable ascetics, and he told a bhikkhu: |
「汝往至彼，呼沙門二十億來。」 |
When you go there, call for the two billion ascetics to come. |
於是，一比丘白曰： |
Then a bhikkhu said: |
「唯然。」 |
Wei Ran. |
即從坐起，稽首禮足，遶三匝而去，往至尊者沙門二十億所而語彼曰： |
Then he stood up from his seat, bowed his head and bowed his feet, walked around three times, went to the place where the two billion ascetics were, and said to him: |
「世尊呼汝！」 |
The World Honored One calls you! |
尊者沙門二十億聞比丘語，即詣佛所，稽首作禮，却坐一面。 |
When the two billion ascetics heard the words of the monks, they went to the Buddha's place, bowed their heads and bowed, but sat on one side. |
世尊告曰： |
The World Honored One said: |
「沙門！汝實安靜獨住，宴坐思惟，心作是念： |
"Sramana! You are living quietly alone, sitting at a banquet and thinking, and you are thinking this: |
『若有世尊弟子精勤學習正法、律者，我為第一，然諸漏心不得解脫。 |
If there are disciples of the World Honored One who diligently study the true Dharma and the law, I will be the first. However, they will not be able to free themselves from the thoughts of outflows. |
我父母家極大富樂，多有錢財，我今寧可捨戒罷道行，欲布施修諸福業耶？』 |
My parents' family is extremely wealthy and has a lot of money. Now I would rather give up my precepts and practice the Tao in order to give alms and cultivate various meritorious deeds? 』 |
」 |
|
彼時，尊者沙門二十億羞耻慙愧，則無無畏。 |
At that time, the two billion ascetics, the Venerable, were ashamed and ashamed, but fearless. |
「世尊知我心之所念。」 |
The World Honored One knows what is in my heart. |
叉手向佛，白曰： |
He crossed his hands towards the Buddha and said: |
「實爾。」 |
Shil. |
世尊告曰： |
The World Honored One said: |
「沙門！我今問汝，隨所解答。 |
"Sramana! I'm asking you now, and I'll answer it as you please. |
於意云何？ |
What do you mean? |
汝在家時，善調彈琴，琴隨歌音，歌隨琴音耶？」 |
When you are at home, are you good at playing the harp? The harp follows the singing, and the singing follows the harp? " |
尊者沙門二十億白曰： |
The Venerable Samana Two Billion White said: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊復問： |
The World Honored One asked again: |
「於意云何？ |
"What do you mean? |
若彈琴絃急，為有和音可愛樂耶？」 |
If you are anxious to play the strings, why is there harmonious music? " |
沙門答曰： |
The ascetic replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊復問： |
The World Honored One asked again: |
「於意云何？ |
"What do you mean? |
若彈琴絃緩，為有和音可愛樂耶？」 |
If the strings are played slowly, is there harmonious music? " |
沙門答曰： |
The ascetic replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊復問： |
The World Honored One asked again: |
「於意云何？ |
"What do you mean? |
若彈琴調絃不急不緩，適得其中，為有和音可愛樂耶？」 |
If you play the harp and tune the strings without rushing or slowing down, and if you are in a comfortable position, then you will have harmony and lovely music, right? " |
沙門答曰： |
The ascetic replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
沙門！極大精進，令心調亂； |
Samana! Great effort makes the mind confused; |
不極精進，令心懈怠。 |
Not being extremely diligent makes the mind slack. |
是故汝當分別此時，觀察此相，莫得放逸。」 |
Therefore, you should distinguish this moment, observe this phase, and do not let it go. " |
爾時，尊者沙門二十億聞佛所說，善受善持，即從坐起，稽首佛足，繞三匝而去。 |
At that time, the two billion recluses of the venerable recluse heard what the Buddha said and were good at receiving and upholding it. They stood up from their seats, looked at the Buddha's feet, and walked around three times. |
受佛彈琴喻教，在遠離獨住，心無放逸，修行精勤。 |
Following the teachings of the Buddha's metaphor of playing the harp, he lived alone far away from home, without letting his mind wander, and practiced diligently. |
彼在遠離獨住，心無放逸，修行精勤已，族姓子所為，剃除鬚髮，著袈裟衣，至信、捨家，無家，學道者，唯無上梵行訖，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
He who lives far away and alone, has no rest in his mind, has practiced diligently, shaves off his beard and hair, wears cassocks, is a disciple of the Tao, and has completed the supreme holy life. In the present Dharma, one is self-aware and self-conscious, and one's own realization of attainment is complete. Life is over, the holy life has been established, what has been done has been done, and there is no more feeling. Knowing is true. |
尊者沙門二十億知法已，至得阿羅訶。 |
The venerable two billion ascetics have known the Dharma and have attained Arahā. |
彼時，尊者沙門二十億得阿羅訶已，而作是念： |
At that time, the Venerable Two Billion Samanas received Arahā and thought as follows: |
「今正是時，我寧可往詣世尊所，說得究竟智耶？」 |
Now is the time. I would rather go to the World Honored One and learn about the ultimate wisdom? |
於是，尊者沙門二十億往詣佛所，稽首作禮，却坐一面，白曰： |
So the Venerable Two Billion Samanas went to the Buddha's place, bowed their heads and bowed, but sat on one side and said: |
「世尊！若有比丘得無所著，諸漏已盡，梵行已立，所作已辦，重擔已捨，有結已解，自得善義，正智正解脫者，彼於爾時樂此六處，樂於無欲，樂於遠離，樂於無諍，樂於愛盡，樂於受盡，樂心不移動。 |
"World Honored One, if there is a bhikkhu who has achieved nothing, has eliminated all outflows, has established the holy life, has done his work, has given up his burdens, has resolved all knots, has attained goodness and righteousness, has perfect wisdom and is liberated, then he will enjoy these six things at that time. Here, I am happy to have no desires, happy to stay away, happy to be free of criticism, happy to love to the fullest, happy to suffer to the fullest, and my happy mind does not move. |
世尊！或有一人而作是念： |
World Honored One! Perhaps someone thought this: |
『此賢者以依信故，樂於無欲者，不應如是觀，但欲盡、恚盡、癡盡，是樂於無欲。』 |
"This sage, relying on faith, is happy to have no desires. He should not think like this. But when all desires, hatred and delusion are exhausted, he is happy to have no desires." 』 |
世尊！或有一人而作是念： |
World Honored One! Perhaps someone thought this: |
『此賢者以貪利稱譽求供養故，樂於遠離者，不應如是觀，但欲盡、恚盡、癡盡，是樂於遠離。』 |
"This sage is willing to stay away from you because he is greedy for profit and wants to be praised and supported. You should not look at it like this. But if you have exhausted your desires, hatred, and delusion, you are happy to stay away." 』 |
世尊！或有一人而作是念： |
World Honored One! Perhaps someone thought this: |
『此賢者以依戒故，樂於無諍者，不應如是觀，但欲盡、恚盡、癡盡，是樂於無諍，樂於愛盡，樂於受盡，樂心不移動。』 |
"This sage, relying on the precepts, is happy to have no objections. He should not think like this. However, when desire, hatred and delusion are exhausted, he is happy to have no objections, happy to love to the full, happy to suffer the full, and the happy mind does not move. 』 |
世尊！若有比丘得無所著，諸漏已盡，梵行已立，所作已辦，重擔已捨，有結已解，自得善義，正智正解脫者，彼於爾時樂此六處。 |
World Honored One! If there is a bhikkhu who has achieved nothing, has eliminated all outflows, has established the holy life, has done his work, has given up his burdens, has resolved all knots, has attained good virtues, has perfect wisdom and is liberated, then he will be happy in these six places. |
「世尊！若有比丘學未得意，求願無上安隱涅槃者，彼於爾時成就學根及學戒。 |
"World Honored One, if there is a bhikkhu who is not satisfied with his studies and wishes for supreme peace and nirvana, he will then attain the foundation of study and the precepts of study. |
彼於後時，諸漏已盡而得無漏，心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真者。 |
At the later time, all outflows have been eliminated and no outflows have been achieved. The mind is liberated and wisdom is liberated. One has self-awareness and self-consciousness in the present Dharma, one's own realization of attainments. Life has been completed. The holy life has been established. What has been done has been done. There is no more suffering. , who knows the truth. |
彼於爾時成就無學根及無學戒。 |
At that time, he achieved the root of no learning and the precepts of no learning. |
世尊！猶幼少童子，彼於爾時成就小根及小戒，彼於後時具足學根者，彼於爾時成就學根及學戒。 |
World Honored One! Just like a young boy, he has achieved the small faculties and the small precepts at that time. He who has sufficient learning faculties in the later period, he has achieved the learning faculties and the learning precepts at that time. |
「如是，世尊！若有比丘學未得意，求願無上安隱涅槃者，彼於爾時成就學根及學戒。 |
"In this way, World Honored One, if there is a bhikkhu who is not satisfied with his studies and wishes for supreme peace and nirvana, he will then attain the foundation of study and the precepts of study. |
彼於後時，諸漏已盡而得無漏，心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真者，彼於爾時成就無學根及無學戒。 |
At the later time, all outflows have been eliminated and no outflows have been achieved. The mind is liberated and wisdom is liberated. One has self-awareness and self-consciousness in the present Dharma, one's own realization of attainments. Life has been completed. The holy life has been established. What has been done has been done. There is no more suffering. , who knows that it is true, he will achieve the root of no learning and the precepts of no learning at that time. |
彼若有眼所知色與對眼者，不能令失此心解脫、慧解脫，心在內住，善制守持，觀興衰法。 |
If he has eyes to know the form and the opposite eye, he cannot lose the liberation of the mind and the liberation of wisdom. The mind dwells within, is good at controlling and maintaining, and observes the rise and fall of Dharma. |
若有耳所知聲、鼻所知香、舌所知味、身所知觸、意所知法與對意者，不能令失此心解脫、慧解脫，心在內住，善制守持，觀興衰法。 |
If the ears know sounds, the nose knows smells, the tongue knows tastes, the body knows touches, the mind knows dharmas and objects, it is impossible to lose the liberation of the mind and the liberation of wisdom. The mind dwells in it and is well controlled and maintained. , observe the rise and fall method. |
「世尊！猶去村不遠有大石山，不破不缺不脆，堅住不空合一，若東方有大風雨來，不能令搖，不動轉移； |
"World Honored One! Not far from the village there is a large rocky mountain. It is neither broken nor missing nor brittle. It is firm and not empty. If there is a strong wind and rain from the east, it cannot be shaken or moved. |
亦非東方風移至南方，若南方有大風雨來，不能令搖，不動轉移； |
Nor does the east wind move to the south. If there is a strong wind and rain coming from the south, it cannot be shaken or moved; |
亦非南方風移至西方，若西方有大風雨來，不能令搖，不動轉移； |
Nor is it that the wind from the south moves to the west. If there is a strong wind and rain from the west, it cannot be shaken or moved; |
亦非西方風移至北方，若北方有大風雨來，不能令搖，不動轉移； |
Neither does the wind from the west move to the north. If there is a strong wind and rain from the north, it cannot be shaken or moved; |
亦非北方風移至諸方。 |
Nor is the north wind moving to all directions. |
如是彼若有眼所知色與對眼者，不能令失此心解脫、慧解脫，心在內住，善制守持，觀興衰法。 |
If he has eyes to see form and opposite eyes, he will not be able to lose the liberation of mind and liberation of wisdom. The mind dwells within, is good at controlling and maintaining, and observes the rise and fall of Dharma. |
若有耳所知聲、鼻所知香、舌所知味、身所知觸、意所知法與對意者，不能令失此心解脫、慧解脫，心在內住，善制守護，觀興衰法。」 |
If the ears know sounds, the nose knows smells, the tongue knows tastes, the body knows touches, the mind knows dharmas and objects, it is impossible to lose the liberation of the mind and the liberation of wisdom. The mind dwells in it and is well controlled and guarded. Observe the rise and fall method. " |
於是，尊者沙門二十億說此頌曰： |
Then the Venerable Shramana Two Billion said this hymn: |
「樂在無欲， 心存遠離， |
"Happiness lies in the absence of desire, and the mind remains far away, |
喜於無諍， 受盡欣悅。 |
Rejoice in the absence of quarrels, and enjoy the full joy. |
亦樂受盡， 心不移動， |
I enjoy all my experiences, my heart does not move, |
得知如真， 從是心解。 |
Knowing the truth is the inner understanding. |
得心解已， 比丘息根， |
Having gained the understanding, the bhikkhu rests his roots. |
作已不觀， 無所求作。 |
I no longer have any thoughts about doing, and I have nothing to do. |
猶如石山， 風不能動， |
Like a rocky mountain, the wind cannot move it, |
色聲香味， 身觸亦然。 |
Color, sound, fragrance, and physical touch are also the same. |
愛不愛法， 不能動心。」 |
Whether you love the Dharma or not, you cannot be tempted. " |
尊者沙門二十億於佛前說得究竟智已，即從坐起，稽首佛足，繞三匝而去。 |
The venerable two billion ascetics spoke the ultimate wisdom in front of the Buddha. He stood up from his seat, bowed his head at the Buddha's feet, and walked around three times. |
爾時，世尊，尊者沙門二十億去後不久，告諸比丘： |
At that time, the World-Honored One, shortly after the two billion ascetics had left, he told the monks: |
「諸族姓子！應如是來於我前說得究竟智，如沙門二十億來於我前說得究竟智，不自譽，不慢他，說義現法隨諸處也； |
"Sirs of all clans and surnames, you should come to me and explain the ultimate wisdom just like the two billion ascetics came to me and explain the ultimate wisdom. You should not praise yourself or be arrogant to others, but should explain that the righteousness and manifestation of the Dharma follow everywhere; |
莫令如癡增上慢所纏，來於我前說得究竟智，彼不得義，但大煩勞。 |
Don't let people like you who are ignorant and entangled with pride come to me and tell you the ultimate wisdom. It will not make sense to you, but it will be a big trouble. |
沙門二十億來於我前說得究竟智，不自譽，不慢他，說義現法隨諸處也。」 |
Two billion ascetics came before me and explained the ultimate wisdom. They did not praise themselves or be condescending to others. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
沙門二十億經第七竟（一千七百三十九字） |
The Seventh Principle of the Two Billion Sutras of Sramana (1,739 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
124. Eight Obstacles （一二四）八難經 |
124. Eight Obstacles (124) Eight Obstacles |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「人行梵行而有八難、八非時也。 |
"There are eight difficulties and eight irregularities in the holy life. |
云何為八？ |
Why does the cloud mean eight? |
若時如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出世說法，趣向止息，趣向滅訖，趣向覺道，為善逝所演。 |
If at that time the Tathagata, unattached, fully enlightened, accomplished in clear conduct, passed away well, understands the world, is a supreme scholar, protector of the Way and Dharma, teacher of gods and humans, is called Buddha, blessed by all, comes out of the world to teach the Dharma, his interests will cease and his interests will cease. Interest leads to enlightenment, performed by the good passing away. |
彼人爾時生地獄中。 |
That person will be born in hell. |
是謂人行梵行第一難、第一非時。 |
This is the first difficulty and the first wrong time in the holy life. |
「復次，若時如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出世說法，趣向止息，趣向滅訖，趣向覺道，為善逝所演。 |
"Furthermore, if at that time the Tathagata, unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understood the world, was a supreme scholar, ruler of the Way and Dharma, teacher of gods and men, was called Buddha, blessed by all, came out of the world to teach the Dharma, and was willing to stop, Interest leads to cessation, interest leads to the path of enlightenment, which is performed by the passing away of good things. |
彼人爾時生畜生中，生餓鬼中，生長壽天中，生在邊國夷狄之中，無信無恩，無有反復，若無比丘、比丘尼、優婆塞、優婆夷。 |
At that time, that person was born among animals, among hungry ghosts, among the gods of long life, among the barbarians in the border countries. He had no faith, no kindness, no recurrence, just like there were no bhikkhus, bhikshunis, upasakas, and upasikas. |
是謂人行梵行第五難、第五非時。 |
This is the fifth difficulty and the fifth wrong time in human life. |
「復次，若時如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出世說法，趣向止息，趣向滅訖，趣向覺道，為善逝所演。 |
"Furthermore, if at that time the Tathagata, unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understood the world, was a supreme scholar, ruler of the Way and Dharma, teacher of gods and men, named Buddha, blessed by all, transcended the world and preached the Dharma, and was willing to cease, Interest leads to cessation, interest leads to the path of enlightenment, which is performed by the passing away of good things. |
彼人爾時雖生中國，而聾瘂如羊鳴，常以手語，不能知說善惡之義。 |
Although he was born in China at that time, he was as deaf as a sheep, often used sign language, and could not understand the meaning of good and evil. |
是謂人行梵行第六難、第六非時。 |
This is the sixth difficulty and the sixth wrong time in human life. |
「復次，若時如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出世說法，趣向止息，趣向滅訖，趣向覺道，為善逝所演。 |
"Furthermore, if at that time the Tathagata, unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understood the world, was a supreme scholar, ruler of the Way and Dharma, teacher of gods and men, named Buddha, blessed by all, transcended the world and preached the Dharma, and was willing to cease, Interest leads to cessation, interest leads to the path of enlightenment, which is performed by the passing away of good things. |
彼人爾時雖生中國，不聾、不瘂、不如羊鳴，不以手語，又能知說善惡之義，然有邪見及顛倒見，如是見、如是說： |
Although that person was born in China at that time, he was not deaf, was not scabrous, could not sing like a sheep, could not use sign language, and was able to understand the meaning of good and evil. However, he had wrong views and distorted views. Such a view, and thus said: |
『無施、無齋，無有呪說，無善惡業，無善惡業報，無此世彼世，無父無母，世無真人往至善處、善去、善向，此世彼世自知自覺，自作證成就遊。』 |
"No alms, no fasts, no sayings, no good or bad deeds, no good or bad deeds, no this world or that, no father or mother, no real person in this world who goes to the perfect place, goes well, and does well, in this world and the other." The world is self-aware and self-conscious, and it is self-evident and successful. 』 |
是謂人行梵行第七難、第七非時。 |
This is the seventh difficulty and the seventh wrong time in human life. |
「復次，若時如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，不出於世，亦不說法，趣向止息，趣向滅訖，趣向覺道，為善逝所演。 |
"Furthermore, if at that time the Tathagata was unattached, fully enlightened, accomplished in enlightened conduct, passed away well, understood the world, a supreme scholar, ruler of the Tao and Dharma, teacher of gods and men, named Buddha, blessed by all, and did not come from the world, then also Without preaching, interest will cease, interest will end, interest will lead to enlightenment, and it will be performed by the passing away. |
彼人爾時生於中國，不聾、不瘂、不如羊鳴，不以手語，又能知說善惡之義，而有正見、不顛倒見，如是見、如是說： |
That man was born in China at that time. He was not deaf, he was not scabrous, he could not cry like a sheep, he could not use sign language, and he could know the meaning of good and evil. He had right views and did not distort his views. Such a view, and thus said: |
『有施、有齋，亦有呪說，有善惡業，有善惡業報，有此世彼世，有父有母，世有真人往至善處、善去、善向，此世彼世自知自覺，自作證成就遊。』 |
"There is charity, there is fasting, and there are also people who say, there are good and bad karma, there are good and bad karma retributions, there is this world and that world, there is a father and a mother, there are real people in the world who go to the most good place, go to the good, and do the good, this world and the other." The world is self-aware and self-conscious, and it is self-evident and successful. 』 |
是謂人行梵行第八難、第八非時。 |
This is the eighth difficulty and the eighth wrong time in human life. |
「人行梵行有一不難、有一是時。 |
"There is a time and ease in the holy life. |
云何人行梵行有一不難、有一是時？ |
How can anyone find the holy life easy and timely? |
若時如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出世說法，趣向止息，趣向滅訖，趣向覺道，為善逝所演。 |
If at that time the Tathagata, unattached, fully enlightened, accomplished in clear conduct, passed away well, comprehended the world, was a supreme scholar, ruler of the Way and Dharma, teacher of gods and men, was called Buddha, blessed by all, came out of the world to teach the Dharma, his life would cease and his life would cease. Interest leads to enlightenment, performed by the good passing away. |
彼人爾時生於中國，不聾、不瘂、不如羊鳴，不以手語，又能知說善惡之義，而有正見、不顛倒見，如是見、如是說： |
That man was born in China at that time. He was not deaf, he was not scabrous, he could not cry like a sheep, he could not use sign language, and he could know the meaning of good and evil. He had right views and did not distort his views. Such a view, and thus said: |
『有施、有齋，亦有呪說，有善惡業，有善惡業報，有此世彼世，有父有母，世有真人往至善處、善去、善向，此世彼世自知自覺，自作證成就遊。』 |
"There is charity, there is fasting, and there are also people who say, there are good and bad karma, there are good and bad karma retributions, there is this world and that world, there is a father and a mother, there are real people in the world who go to the most good place, go to the good, and do the good, this world and the other." The world is self-aware and self-conscious, and it is self-evident and successful. 』 |
是謂人行梵行有一不難、有一是時。」 |
This means that the holy life of a person is easy and timeless. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「若得人身者， 說最微妙法， |
"If one obtains a human body, he will speak the most subtle Dharma. |
若有不得果， 必不遇其時。 |
If there is no result, it will not happen at the right time. |
多說梵行難， 人在於後世， |
It is often said that the holy life is difficult, and people are in the hereafter. |
若得遇其時， 是世中甚難。 |
If it happens at that time, it will be very difficult in this world. |
欲得復人身， 及聞微妙法， |
If you want to regain your human body and hear the subtle Dharma, |
當以精勤學， 人自哀愍故。 |
You should study diligently, and people will feel sorry for themselves. |
談說聞善法， 莫令失其時， |
Talking about listening to the good Dharma, don’t let the time slip by. |
若失此時者， 必憂墮地獄。 |
If you miss this moment, you will surely fall into hell. |
若不遇其時， 不聞說善法， |
If you don't meet the right time and don't hear the good Dharma, |
如商人失財， 受生死無量。 |
If a businessman loses his wealth, he will suffer immeasurable life and death. |
若有得人身， 聞說正善法， |
If someone obtains a human body and hears the righteous and good Dharma, |
遵奉世尊教， 必遭遇其時。 |
If you follow the Blessed One's teachings, you will surely encounter the right time. |
若遭遇此時， 堪任正梵行， |
If you encounter this situation, you are worthy of practicing the holy life. |
成就無上眼， 日親之所說。 |
The Supreme Eye for Achievement, Sunkissin said. |
彼為常自護， 進行離諸使， |
He always protects himself and keeps away from other envoys. |
斷滅一切結， 降魔魔眷屬， |
Break all knots, subjugate the demons and their retinue, |
彼度於世間， 謂得盡諸漏。」 |
When he lives in the world, he is said to have eliminated all the outflows. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
八難經第八竟（一千三十三字） |
The Eighth End of the Eight Difficulties Sutra (one thousand and thirty-three words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
125. Poverty （一二五）貧窮經 |
125. Poverty (125) Poverty |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世有欲人貧窮，為大苦耶？」 |
Is it a great misery for people to be poor in this world? |
諸比丘白曰： |
The monks said: |
「爾也。 |
"You. |
世尊！」 |
World Honored One! " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「若有欲人貧窮舉貸他家財物，世中舉貸他家財物，為大苦耶？」 |
If a poor person borrows money from other people's homes, is it a great hardship in the world to lend money from other people's money? |
諸比丘白曰： |
The monks said: |
「爾也。 |
"You. |
世尊！」 |
World Honored One! " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「若有欲人舉貸財物，不得時還，白曰： |
"If someone wants to borrow money and property but cannot pay it back on time, Bai said: |
『長息。』 |
"Long breath." 』 |
世中長息，為大苦耶？」 |
Is it a great hardship to rest for a long time in this world? " |
諸比丘白曰： |
The monks said: |
「爾也。 |
"You. |
世尊！」 |
World Honored One! " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「若有欲人長息不還，財主責索，世中財主責索，為大苦耶？」 |
If someone refuses to pay back the debt for a long time, the rich man will demand it. In this world, the rich man will demand it. Is this a great hardship? |
諸比丘白曰： |
The monks said: |
「爾也。 |
"You. |
世尊！」 |
World Honored One! " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「若有欲人財主責索，不能得償，財主數往至彼求索，世中財主數往至彼求索，為大苦耶？」 |
If there is a rich man who wants to accuse someone and cannot get repayment, then the rich man will go to that person to ask for money. How many rich people in the world will go to that person to ask for money? Is this a great hardship? |
諸比丘白曰： |
The monks said: |
「爾也。 |
"You. |
世尊！」 |
World Honored One! " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「若有欲人，財主數往至彼求索，彼故不還，便為財主之所收縛，世中為財主收縛，為大苦耶？」 |
If someone wants someone, and the rich man goes to him to ask for it, but he doesn't return it, he will be bound by the rich man. Being bound by the rich man in the world will be a great misfortune. |
諸比丘白曰： |
The monks said: |
「爾也。 |
"You. |
世尊！」 |
World Honored One! " |
「是為世中有欲人貧窮是大苦，世中有欲人舉貸財物是大苦，世中有欲人舉貸長息是大苦，世中有欲人財主責索是大苦，世中有欲人財主數往至彼求索是大苦，世中有欲人為財主收縛是大苦。 |
"This is because there are people in the world who are willing to be poor, which is a great suffering; there are people in the world who are willing to borrow money and property, which is a great suffering; there are people in the world who are willing to borrow money and have long-term interest, which is a great suffering; there are people in the world who are willing to be rich and ask for money, which is a great suffering. In the world, there are many wealthy people who have desires, and it is a great suffering to seek them there. There are many people in the world, who want to be rich, and they are bound to them, which is a great suffering. |
如是若有於此聖法之中，無信於善法，無禁戒、無博聞、無布施、無智慧於善法，彼雖多有金、銀、琉璃、水精、摩尼、白珂、螺璧、珊瑚、琥珀、碼碯、瑇瑁、硨渠、碧玉、赤石、琁珠，然彼故貧窮，無有力勢，是我聖法中說不善貧窮也。 |
If in this holy Dharma there is no faith in the good Dharma, no prohibition, no knowledge, no charity, no wisdom in the good Dharma, even though there are many gold, silver, lapis lazuli, water essence, mani, white Copper, shells, corals, amber, mace, jade, jasper, jasper, red stone, and pearls, but they are poor and have no power. This is what my holy law calls unwholesome poverty. |
「彼身惡行，口、意惡行，是我聖法中說不善舉貸也。 |
"The evil deeds of his body, his speech, and his mind are the unwholesome deeds described in my holy law. |
彼欲覆藏身之惡行，不自發露，不欲道說，不欲令人訶責，不順求，欲覆藏口、意惡行，不自發露，不欲道說，不欲令人訶責，不順求，是我聖法中說不善長息也。 |
He wants to hide his evil deeds, but does not reveal them spontaneously, does not want the Tao to teach him, and does not want others to blame him. Hesitation and disobedience to requests are the things that my holy law says are not good for long periods of time. |
彼或行村邑及村邑外，諸梵行者見已，便作是說： |
He may be walking in or outside the village. When the Brahma practitioners see him, they say: |
『諸賢！此人如是作、如是行、如是惡、如是不淨，是村邑刺。』 |
"All sages!" This person behaves in this way, behaves in this way, is evil in this way, is impure in this way, and is a thorn in the village. 』 |
彼作是說： |
He said: |
『諸賢！我不如是作、不如是行、不如是惡、不如是不淨，亦非村邑刺，是我聖法中說不善責索也。』 |
"All sages!" I am not as good as this, I am not as good as this, I am not as bad as this, I am not as impure as I am, and I am not a thorn in the village. This is what my holy law says is the punishment for unwholesome deeds. 』 |
「彼或在無事處，或在山林樹下，或在空閑居，念三不善念： |
"He may be in a quiet place, or under a tree in a mountain or forest, or he may be sitting idle, thinking three unwholesome thoughts: |
欲念、恚念、害念，是我聖法中說不善數往求索也。 |
Thoughts of desire, hatred, and harmfulness are the unwholesome thoughts to seek after in my holy Dharma. |
彼作身惡行，口、意惡行，彼作身惡行，口、意惡行已，因此緣此，身壞命終，必至惡處，生地獄中，是我聖法中說不善收縛也。 |
He has committed evil deeds with his body, and has done evil with his speech and mind. He has done evil deeds with his body, with his mouth and mind. Therefore, due to this reason, his body will be destroyed and his life will end. He will go to a bad place and be reborn in hell. This is what my holy law says about the consequences of bad deeds. Bound. |
我不見縛更有如是苦、如是重、如是麤、如是不可樂，如地獄、畜生、餓鬼縛也。 |
I don't know that bondage is so painful, so heavy, so thick, so unhappy, like the bondage of hell, animals, or hungry ghosts. |
此三苦縛，漏盡阿羅訶比丘已知滅盡，拔其根本，永無來生。」 |
These three bonds of suffering are completely destroyed. Arahā Bhikkhu knows that they will be destroyed by uprooting their roots, and there will never be another life. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「世間貧窮苦， 舉貸他錢財， |
"The world is poor and miserable, lend money to others, |
舉貸錢財已， 他責為苦惱。 |
Having borrowed money, he blamed it for his troubles. |
財主往求索， 因此收繫縛， |
The rich man went to ask for it, so he tied it up, |
此縛甚重苦， 世間樂於欲。 |
This bondage is very painful, and the world is full of pleasure. |
於聖法亦然， 若無有正信， |
The same is true for the Holy Dharma. Without correct faith, |
無慙及無愧， 作惡不善行。 |
Without shame or guilt, do evil and do not do good. |
身作不善行， 口意俱亦然， |
If you do bad deeds with your body, so will your words and thoughts. |
覆藏不欲說， 不樂正教訶。 |
Hiding and not wanting to talk about it, I am not happy with the true teaching. |
若有數數行， 意念則為苦， |
If there are several karma, the thought is suffering. |
或村或靜處， 因是必有悔。 |
Whether in a village or in a quiet place, because there must be regrets. |
身口習諸行， 及意之所念， |
Practice all the actions of the body and speech, and the thoughts of the mind, |
惡業轉增多， 數數作復作。 |
The bad karma keeps increasing, and it happens again and again. |
彼惡業無慧， 多作不善已， |
He has no wisdom in his bad karma and has done many bad deeds. |
隨所生畢訖， 必往地獄縛。 |
After birth, you will be bound to hell. |
此縛最甚苦， 雄猛之所離， |
This bondage is the most painful, when the mighty one leaves it, |
如法得財利， 不負得安隱。 |
If you follow the law and gain wealth, you will live up to your expectations and gain peace and tranquility. |
施與得歡喜， 二俱皆獲利， |
Give and receive joy, both will benefit, |
如是諸居士， 因施福增多。 |
In this way, lay people, their blessings will increase due to their giving. |
如是聖法中， 若有好誠信， |
In this holy law, if there is good faith, |
具足成慙愧， 庶幾無慳貪。 |
I am ashamed of myself, but I can hardly be greedy. |
已捨離五蓋， 常樂行精進， |
Having given up the five hindrances, always be happy and diligent, |
成就諸禪定， 滿具常棄樂。 |
Achieve all kinds of meditation, and be full of joy. |
已得無食樂， 猶如水浴淨， |
Having gained the happiness of having no food, it is like taking a bath in water to purify yourself. |
不動心解脫， 一切有結盡。 |
If you don’t move your mind to be liberated, everything will end. |
無病為涅槃， 謂之無上燈， |
Disease-free is Nirvana, which is called the Supreme Lamp. |
無憂無塵安， 是說不移動。」 |
Worry-free and dust-free means not moving. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
貧窮經第九竟（一千一十字） |
The Ninth Poverty Sutra (One Thousand and Eleven Crosses) |
中阿含經卷第二十九（八千八百三字） |
Volume 29 of the Central Agama Sutra (8,830 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
126. Engaging in Sensual Pleasures （一二六）行欲經 |
126. Engaging in Sensual Pleasures (126) |
中阿含經卷第三十 |
Volume 30 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，給孤獨居士往詣佛所，稽首佛足，却坐一面，白曰： |
At that time, a lonely layman went to the Buddha's place, looked at the Buddha's feet, sat on one side, and said: |
「世尊！世中為有幾人行欲？」 |
World Honored One! How many people in this world practice sexual desire? |
世尊告曰： |
The World Honored One said: |
「居士！世中凡有十人行欲。 |
"Householder! There are ten people in this world who act on their own desires. |
云何為十？ |
Why is it ten? |
居士，有一行欲人，非法無道求索財物，彼非法無道求財物已，不自養安隱及父母、妻子、奴婢、作使，亦不供養沙門、梵志，令昇上與樂俱而受樂報，生天長壽。 |
Householder, there is a person who desires others and seeks property illegally and without ethics. He seeks property illegally and ethically. He does not provide for himself, his parents, his wife, his slaves, or his servants. He does not support recluses or Brahmins, so that he can ascend to heaven and enjoy happiness. And if you receive happy rewards, you will be born and live long. |
如是有一行欲人也。 |
In this way, there is a desire for others. |
復次，居士！有一行欲人，非法無道求索財物，彼非法無道求財物已，能自養安隱及父母、妻子、奴婢、作使，而不供養沙門、梵志，令昇上與樂俱而受樂報，生天長壽。 |
Again, layman! There is a person of desire who seeks property illegally and unethically. He who seeks property illegally and unethically is able to support himself, his parents, his wife, his servants, and his servants. Happy retribution, longevity and longevity. |
如是有一行欲人也。 |
In this way, there is a desire for others. |
復次，居士！有一行欲人，非法無道求索財物，彼非法無道求財物已，能自養安隱及父母、妻子、奴婢、作使，亦供養沙門、梵志，令昇上與樂俱而受樂報，生天長壽。 |
Again, layman! There is a person of desire who seeks property illegally and unethically. He who seeks property illegally and unethically can support himself, his parents, his wife, his servants, his servants, and his servants. Retribution, rebirth and long life. |
如是有一行欲人也。 |
In this way, there is a desire for others. |
「復次，居士！有一行欲人，法非法求索財物，彼法非法求財物已，不自養安隱及父母、妻子、奴婢、作使，亦不供養沙門、梵志，令昇上與樂俱而受樂報，生天長壽。 |
"Again, layman! There is a person who desires others and seeks property illegally. He seeks property illegally and does not provide for himself, his parents, his wife, his servants, or his servants. If you are happy and receive happy rewards, you will be born with longevity. |
如是有一行欲人也。 |
In this way, there is a desire for others. |
復次，居士！有一行欲人，法非法求索財物，彼法非法求財物已，能自養安隱及父母、妻子、奴婢、作使，而不供養沙門、梵志，令昇上與樂俱而受樂報，生天長壽。 |
Again, layman! There is a desiring person who seeks wealth and property illegally. If he seeks property illegally, he can support himself, his parents, his wife, his servants, and his servants. , be born and live long. |
如是有一行欲人也。 |
In this way, there is a desire for others. |
復次，居士！有一行欲人，法非法求索財物，彼法非法求財物已，能自養安隱及父母、妻子、奴婢、作使，亦供養沙門、梵志，令昇上與樂俱而受樂報，生天長壽。 |
Again, layman! There is a person who desires to seek wealth and property illegally. He who seeks property and property illegally is able to support himself, his parents, his wife, his servants, and his servants. He also makes offerings to ascetics and brahmins, so that he can ascend to the level of happiness and receive happy rewards. Live long and live long. |
如是有一行欲人也。」 |
In this way, there is a desire for others. " |
「復次，居士！有一行欲人，如法以道求索財物，彼如法以道求財物已，不自養安隱及父母、妻子、奴婢、作使，亦不供養沙門、梵志，令昇上與樂俱而受樂報，生天長壽。 |
"Again, layman! There is a person who desires people who seek wealth and property in accordance with the Dharma and the Way. He who seeks property and property in accordance with the Dharma and the Way does not provide for himself, his parents, his wife, his slaves, or his servants, nor does he provide for the ascetics and Brahmacharyas. Let him rise to the top and receive happy rewards, and he will be reborn in heaven and live long. |
如是有一行欲人也。 |
In this way, there is a desire for others. |
復次，居士！有一行欲人，如法以道求索財物，彼如法以道求財物已，能自養安隱及父母、妻子、奴婢、作使，而不供養沙門、梵志，令昇上與樂俱而受樂報，生天長壽。 |
Again, layman! There is a person who desires to seek wealth and property in accordance with the Dharma and the Way. He who seeks property and property in accordance with the Dharma and the Way is able to support himself, his parents, his wife, his servants, and his servants. And if you receive happy rewards, you will be born and live long. |
如是有一行欲行人也。 |
In this way, there is a person who wants to walk. |
「復次，居士！有一行欲人，如法以道求索財物，彼如法以道求財物已，能自養安隱及父母、妻子、奴婢、作使，亦供養沙門、梵志，令昇上與樂俱而受樂報，生天長壽。 |
"Again, layman! There is a person who desires to seek wealth and property in accordance with the Dharma and the Way. He who seeks property and property in accordance with the Dharma and the Way is able to provide for himself, his parents, his wife, his servants, and his servants. Ascend to the level of happiness and receive happy rewards, and be reborn and live long. |
得財物已，染著縛繳，繳已染著，不見災患，不知出要而用。 |
After acquiring the property, it is stained and bound to be paid. The gift is stained, and no disaster is seen, and no one knows how to use it. |
如是有一行欲人也。 |
In this way, there is a desire for others. |
復次，居士！有一行欲人，如法以道求索財物，彼如法以道求財物已，能自養安隱及父母、妻子、奴婢、作使，亦供養沙門、梵志，令昇上與樂俱而受樂報，生天長壽。 |
Again, layman! There is a person who desires to seek wealth and property in accordance with the Dharma. He who seeks property and property in accordance with the Dharma can provide for himself, his parents, his wife, his servants, and his servants. Receive happy rewards and live long. |
得財物已，不染不著，不縛不繳，不繳已染著，見災患，知出要而用。 |
Having acquired property, it is not stained or attached; it is not tied up and handed over; it is already stained if it is not handed over; when you see a disaster, you know how to use it. |
如是有一行欲人也。 |
In this way, there is a desire for others. |
「居士！若有一行欲人，非法無道求索財物，彼非法無道求財物已，不自養安隱及父母、妻子、奴婢、作使，亦不供養沙門、梵志，令昇上與樂俱而受樂報，生天長壽者，此行欲人於諸行欲人為最下也。 |
"Householder! If there is a person who desires others and seeks wealth illegally and unrighteously, he will not provide for himself, his parents, his wife, his slaves, or his servants. Those who are happy and receive happy rewards, and are reborn in heaven with long life, this behavior is the lowest among all the behaviors. |
居士！若有一行欲人，法非法求索財物，彼法非法求財物已，自養安隱及父母、妻子、奴婢、作使，亦供養沙門、梵志，令昇上與樂俱而受樂報，生天長壽者，此行欲人於諸行欲人為最上也。 |
Layman! If there is a person who desires others and seeks property illegally, he has sought property illegally and provides for himself, his parents, his wife, his servants, his servants, his servants, his servants, his parents, his wife, his slaves, his servants, his servants, his offerings to the ascetics and the Brahma, so that he can ascend to the realm of happiness and receive happy rewards. Those who are born in heaven and live long, this behavior is the best among all the behaviors. |
「居士！若有一行欲人，如法以道求索財物，彼如法以道求財物已，自養安隱及父母、妻子、奴婢、作使，亦供養沙門、梵志，令昇上與樂俱而受樂報，生天長壽。 |
"Householder! If there is a person who desires to seek wealth and property in accordance with the Dharma and the Way, he will seek wealth and property in accordance with the Dharma and the Way, and he will provide for himself, his parents, his wife, his servants, and his servants. If you are happy and receive happy rewards, you will be born with longevity. |
得財物已，不染不著，不縛不繳，不繳已染著，見災患，知出要而用者，此行欲人於諸行欲人為最第一、最大、最上、最勝、最尊，為最妙也。 |
Having obtained property, do not stain it, do not tie it up, do not give it away, do not give it up and it is already stained, and when you see disaster, you know how to use it, and in this way, you want people to be the first, the greatest, the best, the most victorious, and the best among all other actions. Respect is the most wonderful thing. |
猶如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精，酥精者，為最第一、最大、最上、最勝、最尊，為最妙也。 |
Just as the cow has milk, the milk has cheese, the cheese has raw crisp, the raw crisp has cooked crisp, and the cooked crisp has crisp essence. The crisp essence is the first, the biggest, the best, the most victorious, and the most honorable. The most wonderful thing. |
如是，居士！此行欲人於諸行欲人為最第一、最大、最上、最勝、最尊，為最妙也。」 |
So, layman! This practice desires people to be the first, the greatest, the best, the most victorious, the most noble, and the most wonderful among all the practices. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「若非法求財， 及法非法求， |
"If you ask for money illegally, and if you ask for it illegally, |
不供不自用， 亦不施為福， |
Not for your own use, nor for your own benefit. |
二俱皆有惡， 於行欲最下。 |
There is evil in both of them, and desire is the worst. |
若如法求財， 自身懃所得， |
If you seek wealth according to the law and work hard to get it, |
供他及自用， 亦以施為福， |
For others and for one's own use, and giving is a blessing. |
二俱皆有德， 於行欲最上。 |
Both are virtuous, and desire is the highest. |
若得出要慧， 行欲住在家， |
If you gain the essential wisdom and want to live at home, |
見災患知足， 節儉用財物， |
Seeing disasters with contentment, using money frugally, |
彼得出欲慧， 於行欲最上。」 |
Peter's wisdom comes from desire, and he is supreme in desire. " |
佛說如是。 |
Buddha said so. |
給孤獨居士及諸比丘，聞佛所說，歡喜奉行。 |
For lonely lay people and monks who, after hearing what the Buddha has said, follow it with joy. |
行欲經第十竟（千二百五十三字） |
The Tenth Chapter of the Desire Sutra (1,253 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
127. Fields of Merit （一二七）福田經 |
127. Fields of Merit (127) 福田经 |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，給孤獨居士往詣佛所，稽首佛足，却坐一面，白曰： |
At that time, a lonely layman went to the Buddha's place, looked at the Buddha's feet, sat on one side, and said: |
「世尊！世中為有幾福田人？」 |
World Honored One! How many blessed people are there in the world? |
世尊告曰： |
The World Honored One said: |
「居士！世中凡有二種福田人。 |
"Householder! There are two kinds of blessed people in this world. |
云何為二？ |
Why is the cloud two? |
一者學人，二者無學人。 |
One is a scholar, the other is an unlearner. |
學人有十八，無學人有九。 |
The number of scholars is eighteen, and the number of unlearned people is nine. |
居士！云何十八學人？ |
Layman! Why are there eighteen scholars? |
信行、法行、信解脫、見到、身證、家家、一種、向須陀洹、得須陀洹、向斯陀含、得斯陀含、向阿那含、得阿那含、中般涅槃、生般涅槃、行般涅槃、無行般涅槃、上流色究竟，是謂十八學人。 |
Belief and practice, Dharma practice, faith and liberation, seeing, body realization, family, one kind, go to Sotapanna, get Sotapanna, go to Situagama, get Situagama, go to Anagami, get Anagami, These are the Eighteen Scholars: intermediate parinirvana, birth parinirvana, walking parinirvana, non-conducting parinirvana, and superior form. |
居士！云何九無學人？ |
Layman! Why are there so many scholars? |
思法、昇進法、不動法、退法、不退法、護法——護則不退不護則退、實住法、慧解脫、俱解脫，是謂九無學人。」 |
The Dharma of thinking, the Dharma of ascending, the Dharma of immobility, the Dharma of retreat, the Dharma of non-retreat, the Dharma of protection - the Dharma that protects does not retreat, the Dharma that protects does not retreat, the Dharma of solid abiding, the liberation of wisdom, all are liberated, this is called the nine-nothing scholar. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「世中學無學， 可尊可奉敬， |
"There is no learning in the world, but it can be respected and respected. |
彼能正其身， 口意亦復然， |
If he can straighten his body, his speech and mind will also become normal again. |
居士是良田， 施彼得大福。」 |
A layman is a fertile farmland, which brings great blessings to Peter. " |
佛說如是。 |
Buddha said so. |
給孤獨居士及諸比丘，聞佛所說，歡喜奉行。 |
For lonely lay people and monks who, after hearing what the Buddha has said, follow it with joy. |
福田經第十一竟（二百六十七字） |
The Eleventh Fact of the Fukuda Sutra (267 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
128. Male Lay Disciples （一二八）優婆塞經 |
128. Male Lay Disciples (128) Upasaka Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，給孤獨居士與大優婆塞眾五百人俱，往詣尊者舍梨子所，稽首作禮，却坐一面，五百優婆塞亦為作禮，却坐一面。 |
At that time, the lonely layman and the great Upasaka's five hundred people went to the place where the Venerable Shelizi was, bowed their heads and bowed, but sat on one side. The five hundred Upasakas also bowed on one side, but sat on one side. |
給孤獨居士及五百優婆塞坐一面已，尊者舍梨子為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法。 |
Sitting on one side for a lonely layman and five hundred upasakas, the Venerable gave up pear seeds and preached the Dharma to them, encouraging them to arouse thirst and achieve joy. |
勸發渴仰，成就歡喜已，即從座起，往詣佛所，稽首佛足，却坐一面。 |
Having exhorted you to be thirsty and happy, you got up from your seat, went to the Buddha's place, looked at the Buddha's feet, and sat on one side. |
尊者舍梨子去後不久，給孤獨居士及五百優婆塞亦詣佛所，稽首佛足，却坐一面。 |
Not long after the Venerable Sāliputta left, a lonely layman and five hundred upasaka also visited the Buddha's place, looked at the Buddha's feet, and sat on one side. |
尊者舍梨子及眾坐已定，世尊告曰： |
The Venerable One gave up the pear and everyone sat down, and the World-Honored One said: |
「舍梨子！若汝知白衣聖弟子善護行五法及得四增上心，現法樂居，易不難得。 |
"Sariputra! If you know that the disciples of the saint in white are good at protecting and practicing the Five Dharmas, and have gained the fourfold improvement of their mind, and can live happily in the Dharma, it will not be difficult to find. |
舍梨子！汝當記別聖弟子地獄盡，畜生、餓鬼及諸惡處亦盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已而得苦邊。 |
Give up the pear! You should remember that hells, animals, hungry ghosts, and all evil places have also been exhausted for other holy disciples. They have attained Sotapanna, will not fall into evil dharmas, and have attained the right state of enlightenment. They have experienced the seven existences, and have been on the verge of suffering after seven visits between heaven and earth. |
「舍梨子！云何白衣聖弟子善護行五法，白衣聖弟子者，離殺、斷殺，棄捨刀杖，有慙有愧，有慈悲心，饒益一切乃至蜫蟲。 |
"Shelizi! How come the saintly disciples in white robes are good at protecting and practicing the Five Dharmas? The saintly disciples in white robes abstain from killing, stop killing, abandon swords and sticks, feel guilty and compassionate, and benefit everything, even insects. |
彼於殺生淨除其心，白衣聖弟子善護行，此第一法。 |
He purifies his mind from killing, and the saintly disciples in white protect him and practice well. This is the first method. |
「復次，舍梨子！白衣聖弟子離不與取、斷不與取，與而後取，樂於與取，常好布施，歡喜無恡，不望其報，不以偷所覆，常自護已。 |
"Again, Sacrifice! The saintly disciples in white robes abstain from giving, stop not giving, take after giving, are willing to give, are always good at giving, are joyful without restraint, do not expect retribution, do not steal, and always protect themselves. already. |
彼於不與取淨除其心，白衣聖弟子善護行，此第二法。 |
He purifies his mind of not giving and taking, and the holy disciple in white protects him well. This is the second method. |
「復次，舍梨子！白衣聖弟子離邪婬、斷邪婬，彼或有父所護，或母所護，或父母所護，或兄弟所護，或姉妹所護，或婦父母所護，或親親所護，或同姓所護，或為他婦女，有鞭罰恐怖，及有名雇債至華鬘親，不犯如是女。 |
"Again, Sariputra! When a holy disciple in white robes renounces sexual immorality or renounces sexual immorality, he may be protected by his father, his mother, his parents, his brothers, his sisters, his wife and his parents, or he may be protected by his parents. If you are protected by a relative, someone with the same surname, or someone else's woman, you will not be offended by floggings and frightening punishments, or by hiring debtors to marry your relatives in China. You will not offend such a woman. |
彼於邪淫淨除其心，白衣聖弟子善護行，此第三法。 |
He purifies his mind from sexual immorality and is well protected by the saintly disciples in white clothing. This is the third method. |
「復次，舍梨子！白衣聖弟子離妄言、斷妄言，真諦言，樂真諦，住真諦不移動，一切可信，不欺世間。 |
"Again, Sariputra! The saintly disciple in white abstains from lying, puts an end to lies, speaks the truth, rejoices in the truth, abides in the truth without moving, is trustworthy in everything, and does not deceive the world. |
彼於妄言淨除其心，白衣聖弟子善護行，此第四法。 |
He purifies his mind from false talk and is protected by the holy disciples in white. This is the fourth method. |
「復次，舍梨子！白衣聖弟子離酒、斷酒。 |
"Again, give up the pear! The white-robed saint disciple quits drinking and stops drinking. |
彼於飲酒淨除其心，白衣聖弟子善護行，此第五法。 |
He purifies his mind by drinking alcohol and is well protected by the saintly disciples in white clothes. This is the fifth method. |
「舍梨子！白衣聖弟子云何得四增上心，現法樂居，易不難得？ |
Shalizi! How can the white-robed holy disciple increase his mind in the four ways and live happily in the Dharma? Is it easy or not difficult? |
白衣聖弟子念如來，彼如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
The saintly disciples in white think of the Tathagata, who is unattached, fully enlightened, accomplished in clear conduct, good at passing away, understands the world, supreme scholar, ruler of Tao and Dharma, teacher of gods and humans, and is called Buddha, blessed by all. |
如是念如來已，若有惡欲即便得滅，心中有不善、穢污、愁苦、憂慼亦復得滅。 |
Having thought of the Tathagata in this way, if you have evil desires, they will be extinguished, and if you have unwholesomeness, impurity, sorrow, and sadness in your heart, they will also be extinguished. |
白衣聖弟子攀緣如來，心靖得喜。 |
The saintly disciples in white climb up to the Tathagata, feeling peaceful and happy. |
若有惡欲即便得滅，心中有不善、穢污、愁苦、憂慼亦復得滅。 |
If there are evil desires, they can be eliminated, and if there is unwholesomeness, impurity, sorrow, and sorrow in the heart, they can also be eliminated. |
白衣聖弟子得第一增上心，現法樂居，易不難得。 |
The white-robed saint's disciple has gained the first opportunity to increase his mind and live happily in the Dharma. It is not easy but not hard to come by. |
「復次，舍梨子！白衣聖弟子念法，世尊善說法，必至究竟，無煩無熱，常有不移動。 |
"Again, Sāriputta! When the holy disciples in white recite the Dharma, and the World Honored One preaches the Dharma well, they will surely reach the end, without trouble or heat, and will always remain unmoved. |
如是觀、如是覺、如是知、如是念法已，若有惡欲即便得滅，心中有不善、穢污、愁苦、憂慼亦復得滅。 |
With such observation, such awareness, such understanding, and such recitation of the Dharma, any evil desires will be extinguished, and any unwholesomeness, impurity, sorrow, and sorrow in the heart will also be extinguished. |
白衣聖弟子攀緣法，心靖得喜。 |
The disciples of the saint in white climb up to the Dharma and feel peaceful and happy. |
若有惡欲即便得滅，心中有不善、穢污、愁苦、憂慼亦復得滅。 |
If there are evil desires, they can be eliminated, and if there is unwholesomeness, impurity, sorrow, and sorrow in the heart, they can also be eliminated. |
白衣聖弟子得此第二增上心。 |
The disciples of the saint in white obtain this second enhancement of their mind. |
「復次，舍梨子！白衣聖弟子念眾，如來聖眾善趣正趣，向法次法，順行如法，彼眾實有阿羅訶、趣阿羅訶，有阿那含、趣阿那含，有斯陀含、趣斯陀含，有須陀洹、趣須陀洹，是謂四雙八輩。 |
"Again, Sariputra! The saintly disciples in white think of the assembly. The Tathagata's saints are good and have the right destination. They follow the Dharma and follow it according to the Dharma. These people actually have arahas and interests. Arahas, and have anagami and interests. Anagami, there are Si Tuo Gam, Qu Si Tuo Gam, there is Sotapanna, Qu Sutapanna, which is called four pairs of eight generations. |
謂如來眾成就尸賴，成就三昧，成就般若，成就解脫，成就解脫知見，可敬可重，可奉可供，世良福田。 |
It is said that all the Tathagatas have achieved shirai, samadhi, prajna, liberation, and knowledge of liberation. They are respectable and respected, can be worshiped, and are a good and blessed field in the world. |
彼如是念如來眾，若有惡欲即便得滅，心中有不善、穢污、愁苦、憂慼亦復得滅。 |
If he thinks of the Tathagata in this way, if he has evil desires, he will be extinguished, and if there is unwholesomeness, impurity, sorrow, and sorrow in his heart, he will also be extinguished. |
白衣聖弟子攀緣如來眾，心靖得喜，若有惡欲即便得滅，心中有不善、穢污、愁苦、憂慼亦復得滅。 |
The saintly disciples in white robes cling to the Tathāgata and enjoy peace of mind. If they have evil desires, they will be extinguished, and if they have unwholesomeness, impurity, sorrow, and sadness in their hearts, they will also be extinguished. |
白衣聖弟子是謂得第三增上心，現法樂居，易不難得。 |
White-robed saintly disciples are said to have gained the third level of spiritual enlightenment, manifesting the Dharma and living happily, which is easy and not hard to come by. |
「復次，舍梨子！白衣聖弟子自念尸賴，此尸賴不缺不穿，無穢無濁，住如地不虛妄，聖所稱譽，具善受持。 |
"Again, Sariputta! The saintly disciples in white robes think to themselves that this corpse is neither missing nor clothed, has no filth or turbidity, abides like earth and is not false, is praised in the holy place, and is good at accepting and upholding it. |
彼如是自念尸賴，若有惡欲即便得滅，心中有不善、穢污、愁苦、憂慼亦復得滅。 |
If he thinks of himself as dead in this way, if he has evil desires, he will be extinguished, and if there is unwholesomeness, impurity, sorrow, and sorrow in his heart, he will also be extinguished. |
白衣聖弟子攀緣尸賴，心靖得喜，若有惡欲即便得滅，心中有不善、穢污、愁苦、憂慼亦復得滅。 |
The holy disciples in white clothes climb up to the corpse and feel happy and peaceful. If they have evil desires, they will be extinguished. If they have evil desires, they will also be extinguished. |
白衣聖弟子是謂得第四增上心，現法樂居，易不難得。 |
White-robed saintly disciples are said to have gained the fourth level of spiritual enlightenment, manifesting the Dharma and living happily, which is easy and not hard to come by. |
「舍梨子！若汝知白衣聖弟子善護行此五法，得此四增上心，現法樂居，易不難得者，舍梨子！汝記別白衣聖弟子地獄盡，畜生、餓鬼及諸惡處亦盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已而得苦邊。」 |
Sariputta! If you know that the saintly disciples in white robes are good at protecting and practicing these five dharma, and have obtained these four enhancements of their mind, and can live happily in the Dharma, which is easy and not hard to find, then it is not difficult to find them, sariputra! Do you remember that the holy disciples in white robes are in the end of hell, beasts, and hungry ghosts?" And all evil places have been eliminated, and Sotapanna has been achieved, and no evil dharmas have beenfallen, and the path of enlightenment has been settled, and the seven existences have been fully accepted, and the seven journeys between heaven and earth have been completed, and the edge of suffering has been achieved. |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「慧者住在家， 見地獄恐怖， |
"The wise man who lives at home sees the terror of hell, |
因受持聖法， 除去一切惡。 |
By accepting and upholding the Holy Dharma, all evil will be eliminated. |
不殺害眾生， 知而能捨離， |
Not killing living beings, knowing and being able to renounce, |
真諦不妄言， 不盜他財物。 |
Don't lie about the truth, don't steal other people's property. |
自有婦知足， 不樂他人妻， |
I am content with my own wife, but I am not happy with someone else’s wife. |
捨離斷飲酒， 心亂狂癡本。 |
If you give up and stop drinking, your mind will be in a state of confusion and madness. |
常當念正覺， 思惟諸善法， |
Always be mindful of enlightenment and meditate on all the good dharma, |
念眾觀尸賴， 從是得歡喜。 |
Thinking of the crowd looking at the corpse, I feel happy. |
欲行其布施， 當以望其福， |
If you want to do charity, you should hope for its blessings. |
先施於息心， 如是成果報。 |
Apply it to the resting mind first, and the results will be rewarded. |
我今說息心， 舍梨當善聽， |
Now I am telling you to rest your mind and give up pears. You should listen carefully. |
若有黑及白， 赤色之與黃， |
If there are black and white, red and yellow, |
尨色愛樂色， 牛及諸鴿鳥。 |
He loves the color of pleasure, cattle and pigeons and birds. |
隨彼所生處， 良御牛在前， |
Wherever he is born, a good oxen is in front of him. |
身力成具足， 善速往來快， |
The physical strength is sufficient, the good speed is fast, |
取彼之所能， 莫以色為非。 |
Take what the other can do, and don't take color as an excuse. |
如是此人間， 若有所生處， |
In this world, if there is a place to be born, |
剎帝麗梵志， 居士本工師。 |
Kshatriya Brahma is a lay master. |
隨彼所生處， 長老淨持戒， |
Wherever he was born, the elders kept the precepts. |
世無著善逝， 施彼得大果。 |
There is no good thing in the world, and the great fruit is given to Peter. |
愚癡無所知， 無慧無所聞， |
Idiot knows nothing, I have no wisdom and hears nothing, |
施彼得果少， 無光無所照。 |
Shi Peter has few fruits, no light and no illumination. |
若光有所照， 有慧佛弟子， |
If the light shines, there are disciples of Wisdom Buddha, |
信向善逝者， 根生善堅住。 |
Those who believe in goodness will stay rooted in goodness. |
彼是生善處， 如意往人家， |
He was born in a good place, and he went to other people's homes as he wished. |
最後得涅槃， 如是各有緣。」 |
In the end, Nirvana is achieved, so everyone has their destiny. " |
佛說如是。 |
Buddha said so. |
尊者舍梨子及諸比丘，給孤獨居士、五百優婆塞，聞佛所說，歡喜奉行。 |
The Venerable Sāliputta and other bhikkhus gave five hundred upasaka to the lonely layman. After hearing what the Buddha said, they followed it with joy. |
優婆塞經第十二竟（千五百四十九字） |
The Twelfth Chapter of the Upasaka Sutra (1,549 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
129. the Enemy （一二九）怨家經 |
129. the Enemy (129) The Family Classic |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有七怨家法而作怨家，謂男女輩瞋恚時來。 |
"There are seven kinds of people who complain about family laws and complain about the family, which means that men and women will be angry when they come. |
云何為七？ |
Why is seven? |
怨家者，不欲令怨家有好色。 |
Those who hate the family do not want to make the hateful family feel lustful. |
所以者何？ |
So what? |
怨家者，不樂怨家有好色，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚，彼雖好沐浴，名香塗身，然色故惡。 |
Those who complain about their families are not happy to complain about their lustful nature, people have anger, they are accustomed to anger, they are overwhelmed by anger, and their hearts are not willing to let go of anger. Although they like to bathe and have their bodies covered with fragrance, their appearance is evil. |
所以者何？ |
So what? |
因瞋恚所覆，心不捨瞋恚故。 |
Because he is overwhelmed by anger, his heart does not let go of anger. |
是謂第一怨家法而作怨家，謂男女輩瞋恚時來。 |
This means that the first person to blame the family law is to blame the family, and it means that men and women will be angry at times. |
「復次，怨家者，不欲令怨家安隱眠。 |
"Again, those who hate the family do not want to make the hateful family sleep in peace. |
所以者何？ |
So what? |
怨家者，不樂怨家安隱眠，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚。 |
Those who complain about their family will not be happy to complain about their family and sleep in peace. People have anger and are accustomed to anger. |
彼雖臥以御床，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有儭體被，兩頭安枕，加陵伽波惒邏、波遮悉多羅那，然故憂苦眠。 |
Although he is lying on the royal bed, he is covered with a blanket, a blanket, a brocade silk and a silk quilt, and a quilt for his body. He has pillows on both ends, plus Lingga, Bosolo and Bosha Sitarana. However, I am worried and sleep hard. |
所以者何？ |
So what? |
因瞋恚所覆，心不捨瞋恚故。 |
Because he is overwhelmed by anger, his heart does not let go of anger. |
是謂第二怨家法而作怨家，謂男女輩瞋恚時來。 |
This means that secondly, one complains about the family's laws and complains about the family. It means that men and women will be angry when they come. |
「復次，怨家者，不欲令怨家得大利。 |
"Again, those who hate the family do not want to make the hateful family gain great benefits. |
所以者何？ |
So what? |
怨家者，不樂怨家得大利，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚。 |
Those who complain about their family will not be happy to gain great benefits by complaining about their family. People have anger and are accustomed to anger. When anger overwhelms them, their hearts will not give up anger. |
彼應得利而不得利，應不得利而得利。 |
He should gain but not gain, should not gain but gain. |
彼此二法更互相違，大得不利。 |
The two laws contradict each other and are extremely disadvantageous. |
所以者何？ |
So what? |
因瞋恚所覆，心不捨瞋恚故。 |
Because he is overwhelmed by anger, his heart does not let go of anger. |
是謂第三怨家法而作怨家，謂男女輩瞋恚時來。 |
This means that the third person complains about the family law and complains about the family. It means that men and women will be angry at times. |
「復次，怨家者，不欲令怨家有朋友。 |
"Again, those who hate one's family do not want those who hate one's family to have friends. |
所以者何？ |
So what? |
怨家者，不樂怨家有朋友，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚。 |
Those who complain about their family are not happy to complain about their friends. People have anger, and they are accustomed to anger. They are overwhelmed by anger, and their hearts do not give up anger. |
彼若有親朋友，捨離避去。 |
If he has relatives or friends, stay away from them. |
所以者何？ |
So what? |
因瞋恚所覆，心不捨瞋恚故。 |
Because he is overwhelmed by anger, his heart does not let go of anger. |
是謂第四怨家法而作怨家，謂男女輩瞋恚時來。 |
This means that the fourth person complains about the family law and complains about the family. It means that men and women will be angry at times. |
「復次，怨家者，不欲令怨家有稱譽。 |
"Again, those who hate the family do not want to make the family known for their hatred be praised. |
所以者何？ |
So what? |
怨家者，不樂怨家有名稱，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚。 |
Those who complain about their family are not happy to complain about their family. People have a name for anger, and they are accustomed to anger. When they are overwhelmed by anger, their hearts will not give up anger. |
彼惡名醜，聲周聞諸方。 |
He has a bad reputation and is heard everywhere. |
所以者何？ |
So what? |
因瞋恚所覆，心不捨瞋恚故。 |
Because he is overwhelmed by anger, his heart does not let go of anger. |
是謂第五怨家法而作怨家，謂男女輩瞋恚時來。 |
This means that the fifth person complains about the family law and complains about the family. It means that men and women will be angry when they come. |
「復次，怨家者，不欲令怨家極大富。 |
"Again, those who hate the family do not want to make the family that hates them extremely rich. |
所以者何？ |
So what? |
怨家者，不樂怨家極大富，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚。 |
Those who complain about their family will not be happy to complain about their extremely rich family. People have anger and are accustomed to anger. When anger overwhelms them, their hearts will not let go of anger. |
彼作如是身、口、意行，使彼大失財物。 |
Such conduct of his body, speech, and mind will cause him to lose a great deal of property. |
所以者何？ |
So what? |
因瞋恚所覆，心不捨瞋恚故。 |
Because he is overwhelmed by anger, his heart does not let go of anger. |
是謂第六怨家法而作怨家，謂男女輩瞋恚時來。 |
This is said to be the sixth one who complains about the family law and complains about the family. It means that men and women are angry when they come. |
「復次，怨家者，不欲令怨家身壞命終，必至善處，生於天上。 |
"Furthermore, those who hate one's family, if they do not want to cause their body to be ruined and die, they will surely reach a good place and be reborn in heaven. |
所以者何？ |
So what? |
怨家者，不樂怨家往至善處，人有瞋恚，習瞋恚，瞋恚所覆，心不捨瞋恚，身、口、意惡行，彼身、口、意惡行已，身壞命終，必至惡處，生地獄中。 |
Those who complain about their family will not be happy to complain about their family and go to the ultimate good place. People have anger, are accustomed to anger, are overwhelmed by anger, and do not give up anger in their hearts. They do evil with their body, speech, and mind. If they have done evil with their body, speech, and mind, their body will be ruined and their life will end. , will go to a bad place and be born in hell. |
所以者何？ |
So what? |
因瞋恚所覆，心不捨瞋恚故。 |
Because he is overwhelmed by anger, his heart does not let go of anger. |
是謂第七怨家法而作怨家，謂男女輩瞋恚時來。 |
This means that the seventh person complains about the family law and complains about the family. It means that men and women will be angry when they come. |
此七怨家法而作怨家，謂男女輩瞋恚時來。」 |
These seven kinds of people complain about family laws and complain about the family, which means that men and women will be angry when they come. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「瞋者得惡色， 眠臥苦不安， |
"An angry person has a bad look and sleeps restlessly. |
應獲得大財， 反更得不利。 |
You should get a lot of money, but you will get even more disadvantages. |
親親善朋友， 遠離瞋恚人， |
Be kind to friends, stay away from angry people, |
數數習瞋恚， 惡名流諸方。 |
I am accustomed to anger and anger, and my bad reputation spreads in all directions. |
瞋作身口業， 恚纏行意業， |
Anger causes physical and verbal deeds, and hatred entangles mental deeds. |
人為恚所覆， 失一切財物。 |
People are overwhelmed by hatred and lose all their belongings. |
瞋恚生不利， 瞋恚生心穢， |
Anger brings bad luck, anger brings badness to the heart, |
恐怖生於內， 人所不能覺。 |
Terror is born within, and no one can feel it. |
瞋者不知義， 瞋者不曉法， |
Those who are angry do not know righteousness; those who are angry do not know the Dharma. |
無目盲闇塞， 謂樂瞋恚人。 |
Being blind, blind, and blocked is said to be a joyful, angry, and hateful person. |
恚初發惡色， 猶火始起烟， |
Anger begins to take on an evil color, just like a fire begins to smoke, |
從是生憎嫉， 緣是諸人瞋。 |
From then on, hatred and jealousy arise, and the reason is that everyone is angry. |
若瞋者所作， 善行及不善， |
If done by an angry person, both good and bad deeds, |
於後瞋恚止， 煩熱如火燒。 |
Later, the anger stopped and the fever was like burning. |
所謂煩熱業， 及諸法所纏， |
The so-called troublesome and hot karma, as well as entanglement with various dharmas, |
彼彼我今說， 汝等善心聽。 |
He, I, am speaking now, all of you who are kind-hearted and listen. |
瞋者逆害父， 及於諸兄弟， |
A person who is angry will harm his father and his brothers. |
亦殺姉與妹， 瞋者多所殘。 |
He also kills his younger sisters, and those who are angry will often be killed. |
所生及長養， 得見此世間， |
Born and raised, you can see this world, |
因彼得存命， 此母瞋亦害。 |
Because Peter survived, this mother's anger also harmed him. |
無羞無慚愧， 瞋纏無所言， |
No shame, no shame, anger and no words to speak, |
人為恚所覆， 口無所不說。 |
People are overwhelmed by anger, and they talk about everything. |
造作癡罪逆， 而自夭其命， |
He commits crazy crimes and commits crimes, and then dies of his own life. |
作時不自覺， 因瞋生恐怖。 |
It is done unconsciously, because anger creates fear. |
繫著自己身， 愛樂無極已， |
Tie it to yourself, love endlessly, |
雖愛念己身， 瞋者亦自害。 |
Although one cares about one's own body, one who is angry will also harm himself. |
以刀而自刺， 或從巖自投， |
Stab oneself with a knife, or throw oneself from a rock, |
或以繩自絞， 及服諸毒藥。 |
Or hang themselves with a rope, or take various poisons. |
如是像瞋恚， 是死依於恚， |
This is like anger, and death depends on anger. |
彼彼一切斷， 用慧能覺了。 |
This and that are all cut off, and you can use your wisdom to realize it. |
小小不善業， 慧者了能除， |
Small unwholesome karma can be eliminated by a wise person. |
當堪耐是行， 欲令無惡色。 |
When you can endure it, you should do it, and if you want to make it, there will be no evil. |
無恚亦無憂， 除烟無貢高， |
No anger or worries, no tribute except smoke, |
調御斷瞋恚， 滅訖無有漏。」 |
Adjust the control and cut off anger and anger, and there will be no leakage after it is eliminated. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
怨家經第十三竟（千一百十五字） |
The Thirteenth Fact of the Family Classic of Resentment (1,115 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
130. Teaching Dhammika （一三〇）教曇彌經 |
130. Teaching Dhammika (130) Teaching Dhammika |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者曇彌為生地尊長，作佛圖主，為人所宗，凶暴急弊，極為麤惡，罵詈責數於諸比丘，因此故生地諸比丘皆捨離去，不樂住此。 |
At that time, the Venerable Tammi was an elder in the land where he was born, the master of the Buddha image, and a disciple of others. He was violent, impatient, and extremely cruel. He cursed and scolded all the bhikkhus. As a result, all the bhikkhus in the land where he was born left. They were not happy to live here. . |
於是，生地諸優婆塞見生地諸比丘皆捨離去，不樂住此，便作是念： |
Then, when the Upasakas in the birthplace saw that all the monks in the birthplace had left and were not happy to live here, they thought as follows: |
「此生地諸比丘以何意故，皆捨離去，不樂住此？」 |
Why do all the bhikkhus in this world want to leave and not be happy to live here? |
生地諸優婆塞聞此生地尊者曇彌生地尊長，作佛圖主，為人所宗，凶暴急弊，極為麤惡，罵詈責數於諸比丘，因此故生地諸比丘皆捨離去，不樂住此。 |
When all the upasakas in this rebirth heard that the venerable Tamami, the venerable elder in this rebirth, was the master of Buddha images and was the sect of others, he was violent, impatient, evil, and extremely cruel, they scolded and reprimanded all the bhikkhus. Therefore, all the bhikkhus in the previous rebirth left. Not happy to live here. |
生地諸優婆塞聞已，即共往詣尊者曇彌所，驅逐曇彌，令出生地諸寺中去。 |
When all the upasakas in the place of birth heard about it, they all went to the residence of the Venerable Tammi, expelled him and ordered him to go to the monasteries in the place of birth. |
於是尊者曇彌，為生地諸優婆塞所驅，令出生地諸寺中去，即攝衣持鉢遊行，往詣舍衛國，展轉進至舍衛國，住勝林給孤獨園。 |
Then the Venerable Tammi was driven by the upasakas in the place of his birth and ordered him to go to the temples in the place of his birth. He took his clothes and alms bowl and went on a procession to the state of Savatti. |
於是，尊者曇彌往詣佛所，稽首佛足，却坐一面，白曰： |
Then the Venerable Tammi went to the Buddha's place, bowed his head at the Buddha's feet, sat on one side, and said: |
「世尊！我於生地諸優婆塞無所污、無所說、無所犯，然生地諸優婆塞橫驅逐我，令出生地諸寺中去。」 |
World-Honored One, I have done nothing dirty, said nothing, or done anything wrong in the Upasakas in the place where I was born. However, the Upasakas in the place of birth expelled me and ordered me to go to the monasteries in the place of birth. |
彼時世尊告曰： |
At that time the World Honored One said: |
「止止曇彌！何須說此？」 |
Zhizhi Tanmi! Why do you need to say this? |
尊者曇彌叉手向佛再白曰： |
Venerable Tamami crossed his hands and said to the Buddha: |
「世尊！我於生地諸優婆塞，無所污、無所說、無所犯，然生地諸優婆塞橫驅逐我，令出生地諸寺中去。」 |
World Honored One! I have done nothing dirty, said nothing, or committed any offense in the Upasakas in my birthplace. However, the Upasakas in my birthplace expelled me and ordered me to go to the monasteries in my birthplace. |
世尊亦再告曰： |
The World-Honored One also said again: |
「曇彌！往昔之時，此閻浮洲有諸商人，乘船入海持視岸鷹行，彼入大海不遠便放視岸鷹，若視岸鷹得至大海岸者，終不還船。 |
"Tanmi! In the past, there were merchants from this Jamfu Island who took boats into the sea and watched the hawks on the shore. They would watch the hawks not far from the sea. If the hawks reached the big coast, they would never return the boat. |
若視岸鷹不得至大海岸者，便來還船。 |
If the shore eagle cannot reach the big coast, it will come and return the ship. |
如是曇彌！為生地優婆塞所驅逐，令出生地諸寺故，便還至我所。 |
Such is Tammi! I was expelled by Upasaka from the place where I was born, so I ordered him to go to the monasteries in the place of his birth, so he returned to me. |
止止曇彌！何須復說此？」 |
Zhizhi Tanmi! Why bother saying this again? " |
尊者曇彌復三白曰： |
Venerable Tanmi replied three whites: |
「世尊我於生地諸優婆塞，無所污、無所說、無所犯，然生地諸優婆塞橫驅逐我，令出生地諸寺中去。」 |
World Honored One, I have done nothing dirty, said nothing, or committed any offense in the Upasakas where I was born. However, the Upasakas in the Land of my birth expelled me and ordered me to go to the monasteries in the place of my birth. |
世尊亦復三告曰： |
The World-Honored One also told me three times: |
「曇彌！汝住沙門法，為生地諸優婆塞所驅逐，令出生地諸寺耶？」 |
Tami! You are living in the Dharma of a Samana, and you are expelled by the Upasakas in the place where you were born, and you ordered the monasteries in the place of your birth? |
於是，尊者曇彌即從座起，叉手向佛，白曰： |
Then the Venerable Tammi stood up from his seat, crossed his hands and faced the Buddha, and said: |
「世尊！云何沙門住沙門法？」 |
World Honored One! Why do ascetics live in the ascetic dharma? |
世尊告曰： |
The World Honored One said: |
「曇彌！昔時有人壽八萬歲。 |
"Tami! In the past there was a man whose life span was 80,000 years. |
曇彌！人壽八萬歲時，此閻浮洲極大富樂，多有人民，村邑相近，如鷄一飛。 |
Tammi! When a person has a life span of eighty thousand years, this Jamfu Island will be extremely prosperous and prosperous, with many people and villages as close as a chicken can fly. |
曇彌！人壽八萬歲時，女年五百歲乃嫁。 |
Tammi! When a man's life span is 80,000 years old, a woman is married off when she is 500 years old. |
曇彌！人壽八萬歲時，有如是病，大便、小便、欲、不食、老。 |
Tammi! When a person has a life span of 80,000 years, he suffers from such diseases as defecation, urination, desire, not eating, and old age. |
曇彌！人壽八萬歲時，有王名高羅婆，聰明智慧，為轉輪王，有四種軍，整御天下，如法法王成就七寶。 |
Tammi! When a person has a life span of 80,000 years, there is a king named Gaurava. He is intelligent and wise. He is the wheel-turning king. He has four kinds of armies and controls the world. Like the Dharma King, he has achieved the seven treasures. |
彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是為七。 |
The seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are seven. |
具足千子，顏貌端政，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法治化，令得安隱。 |
With a thousand sons, handsome in appearance, brave and fearless, capable of subduing others, he will rule all this land and even the sea, not using swords and sticks, but using laws to rule and make people safe. |
「曇彌！高羅婆王有樹，名善住尼拘類王。 |
"Tami! King Gaurava has a tree named King Shanzhu Nikulei. |
曇彌！善住尼拘類樹王而有五枝，第一枝者，王所食及皇后。 |
Tammi! The nun who lives well is like a king tree and has five branches. The first branch is where the king eats and the queen eats. |
第二枝者，太子食及諸臣。 |
The second branch is for the prince to eat and his ministers. |
第三枝者，國人民食。 |
The third branch is for the people of the country to eat. |
第四枝者，沙門、梵志食。 |
The fourth branch is the food of Samana and Brahma. |
第五枝者，禽獸所食。 |
The fifth branch is eaten by animals. |
曇彌！善住尼拘類樹王果大如二升瓶，味如淳蜜丸。 |
Tammi! The fruit of the king tree of Shanzhu Niku is as big as a two-liter bottle and tastes like pure honey pills. |
曇彌！善住尼拘類樹王果無有護者，亦無更相偷。 |
Tammi! There is no one to protect the king's fruit of the nun-like tree that lives well, and there is no one to steal it. |
有一人來，饑渴極羸，顏色憔悴，欲得食果，往至善住尼拘類樹王所，飽噉果已，毀折其枝，持果歸去。 |
A man came who was very sick from hunger and thirst, and looked haggard. He wanted to eat fruits. He went to the place where the king of niguru trees lived, where he lived. After he was full of fruits, he broke off the branches and returned with the fruits. |
善住尼拘類樹王，有一天依而居之，彼作是念： |
The king of the niguru tree, who was good at living there, one day stayed there, and he thought as follows: |
『閻浮洲人異哉！無恩無有反復。 |
"The people of Yanfuzhou are so strange!" There is no repetition without kindness. |
所以者何？ |
So what? |
從善住尼拘類樹王飽噉果已，毀折其枝，持果歸去，寧令善住尼拘類樹王無果不生果。』 |
When the king of the niguru tree, who is good at dwelling, has finished eating the fruit, he destroys its branches and returns holding the fruit. He would rather have the king of the nikoku tree, who is good at dwelling, be fruitless and produce no fruit. 』 |
善住尼拘類樹王即無果，亦不生果。」 |
The King of Trees who abides well in the Niku family has no fruit and does not bear any fruit. " |
「復有一人來，饑渴極羸，顏色憔悴，欲得噉果，往詣善住尼拘類樹王所，見善住尼拘類樹王無果，亦不生果，即便往詣高羅婆王所，白曰： |
"Again, a man came who was extremely hungry and thirsty and looked haggard. He wanted to eat fruit. He went to the place where the king of niguru trees lived. He saw that there was no fruit and no fruit. Even if he went to the high place, King Luo Po said: |
『天王！當知善住尼拘類樹王無果，亦不生果。』 |
"King of heaven!" You should know that the king of trees like the nirvana who abides well has no fruit and will not bear fruit. 』 |
高羅婆王聞已，猶如力士屈伸臂頃，如是高羅婆王於拘樓瘦沒，至三十三天，住天帝釋前，白曰： |
When King Gaurava heard this, he was like a strong man stretching out his arms. In this way, King Gaurava died in Kulou. On the thirty-third day, he lived in front of the Emperor of Heaven and said: |
『拘翼！當知善住尼拘類樹王無果，亦不生果。』 |
"Juyi!" You should know that the king of trees like the nirvana who abides well has no fruit and will not bear fruit. 』 |
於是，天帝釋及高羅婆王猶如力士屈伸臂頃，如是天帝釋及高羅婆王於三十三天中沒，至拘樓瘦。 |
Then, like a strong man stretching out his arms, the Heavenly Emperor Sakyamuni and Gaurava King disappeared in the thirty-three days, until they were thin in Kulou. |
去善住尼拘類樹王不遠住，天帝釋作如其像如意足，以如其像如意足化作大水暴風雨，作大水暴風雨已，善住尼拘類樹王拔根倒竪。 |
The king of niguru trees lived not far away when he went to live well. The emperor of heaven made him look like a wishful foot, and his image turned into a great flood and storm. After the storm, he uprooted the tree king and stood upright. |
「於是，善住尼拘類樹王居止樹天，因此故，憂苦愁慼，啼泣垂淚，在天帝釋前立。 |
"Thereupon, the king of the nirvana tree, who was good at living in the tree, lived in the tree sky. Because of this, he was distressed, cried and shed tears, and stood before the emperor of heaven was released. |
天帝釋問曰： |
Emperor Tian asked: |
『天！汝何意憂苦愁慼，啼泣垂淚，在我前立耶？』 |
"sky! Why do you want to stand before me in sorrow and sorrow, weeping and weeping? 』 |
彼天白曰： |
That day Bai said: |
『拘翼！當知大水暴風雨，善住尼拘類樹王拔根倒竪。』 |
"Juyi!" You should know that in great floods and storms, the king of trees like Niku who abides well will uproot his tree and stand it upside down. 』 |
時，天帝釋告彼樹天曰： |
At that time, the Emperor of Heaven said to the tree: |
『天！汝樹天住樹天法，大水暴風雨，善住尼拘類樹王拔根倒竪耶？』 |
"sky! Your tree lives in the heavenly law of trees. There are floods and storms, and the king of trees like Niku, who lives well, uproots and stands upright? 』 |
樹天白曰： |
Shu Tianbai said: |
『拘翼！云何樹天住樹天法耶？』 |
"Juyi!" How can the tree of heaven be established and the law of heaven be established? 』 |
天帝釋告曰： |
The Emperor of Heaven said: |
『天！若使人欲得樹根，持樹根去，欲得樹莖、樹枝、樹葉、樹華、樹果持去者，樹天不應瞋恚，不應憎嫉，心不應恨。 |
"sky! If a person wants to get the roots of a tree, he should hold on to the roots of the tree. If he wants to get the stems, branches, leaves, flowers, and fruits of the tree, the tree sky should not be angry, he should not be jealous, and his heart should not be hateful. |
樹天捨意而住樹天，如是樹天住樹天法。』 |
The tree-heaven dwells in the tree-heaven with abandonment of mind, and thus the tree-heaven dwells in the tree-heaven's Dharma. 』 |
「天復白曰： |
"Tian Fubai said: |
『拘翼！我樹天不住樹天法，從今日始樹天住樹天法，願善住尼拘類樹王還復如本。』 |
"Juyi!" I can’t live in the tree heaven and live in the tree heaven law. From today on, I will tree heaven and live in the tree heaven law. May the king of trees who live well in the world return to his original state. 』 |
於是，天帝釋作如其像如意足，作如其像如意足已，復化作大水暴風雨，化作大水暴風雨已，善住尼拘類樹王即復如故。 |
Then, the Emperor of Heaven interpreted it as if it were the image as he wished, and made it as the image was satisfactory, and it turned into a great flood and storm, and after it transformed into a great flood and storm, the King of Trees who lived well in the Niku tree returned to his original state. |
如是，曇彌！若有比丘罵者不罵，瞋者不瞋，破者不破，打者不打。 |
If so, Tammi! If a bhikkhu scolds him, he will not scold him; if he is angry, he will not be angry; if he breaks him, he will not break it; if he hits him, he will not beat him. |
如是，曇彌！沙門住沙門法。」 |
If so, Tammi! Samanas live in the Samana Dharma. " |
於是，尊者曇彌即從坐起，偏袒著衣，叉手向佛，啼泣垂淚，白曰： |
Then the Venerable Tammi stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, wept and said in vain: |
「世尊！我非沙門住沙門法，從今日始沙門住沙門法。」 |
World Honored One! I am not a recluse and live in the dharma of a recluse. From today onwards, I am a recluse living in the dharma of a recluse. |
世尊告曰： |
The World Honored One said: |
「曇彌！昔有大師，名曰善眼，為外道仙人之所師宗，捨離欲愛，得如意足。 |
"Tami! In the past, there was a great master named Good Eye, who was the disciple of the heretic sages. He gave up desires and desires and attained satisfaction. |
曇彌！善眼大師有無量百千弟子。 |
Tammi! Master Shanyan has countless disciples. |
曇彌！善眼大師為諸弟子說梵世法。 |
Tammi! Master Shanyan taught the Dharma of the Brahma to his disciples. |
曇彌！若善眼大師為說梵世法時，諸弟子等有不具足奉行法者，彼命終已，或生四王天，或生三十三天，或生［火＊僉］磨天，或生兜率哆天，或生化樂天，或生他化樂天。 |
Tammi! If Master Shanyan is preaching the Dharma of the Brahma world, and any of his disciples are not qualified to practice the Dharma, he will end up in the Four Kings Heaven, or the Thirty-three Heavens, or the [Fire*佥] Grinding Heaven, or He is born in Tushita Duotian, or he is born and transformed into Lotte, or he is born into another Lotte. |
曇彌！若善眼大師為說梵世法時，諸弟子等設有具足奉行法者，彼修四梵室，捨離於欲，彼命終已，得生梵天。 |
Tammi! If Master Shanyan is preaching the Dharma in the Brahma world, and his disciples are qualified to practice the Dharma, they will cultivate the four Brahma chambers and give up desire, and their lives will end and they will be reborn in the Brahma world. |
曇彌！彼時善眼大師而作是念： |
Tammi! At that time, Master Shanyan thought: |
『我不應與弟子等同俱至後世，共生一處，我今寧可更修增上慈，修增上慈已，命終得生晃昱天中。』 |
"I should not live in the same place as my disciples in the future life. I would rather practice and increase the superior compassion now. Having cultivated and increased the superior compassion, my life will eventually shine in the sky." 』 |
「曇彌！彼時善眼大師則於後時更修增上慈，修增上慈已，命終得生晃昱天中。 |
"Tami! At that time, Master Shanyan would practice and increase the level of loving-kindness later on. After practicing and increasing the level of loving-kindness, he would eventually be reborn in the sky. |
曇彌！善眼大師及諸弟子學道不虛，得大果報，如善眼大師，如是牟犁破群那、阿羅那遮婆羅門、瞿陀梨舍哆、害提婆羅摩納、儲提摩麗橋鞞陀邏，及薩哆富樓奚哆。 |
Tammi! Master Shanyan and his disciples have learned the Tao well and have achieved great results, just like Master Shanyan, such as Muli Poqunna, Arana Chabrahman, Kudali Sado, Hardhi Brahmana, and Chudhimoli Bridge. Tatar Tuo Luo, and Sa Duo Fu Lou Xi Duo. |
「曇彌！七富樓奚哆師亦有無量百千弟子。 |
"Tanmi! Master Xiduo of Qifulou also has countless disciples. |
曇彌！七富樓奚哆師為諸弟子說梵世法。 |
Tammi! Master Xiduo of Qifulou taught the Dharma of the Brahma to his disciples. |
若七富樓奚哆師為說梵世法時，諸弟子等有不具足奉行法者，彼命終已，或生四王天，或生三十三天，或生［火＊僉］磨天，或生兜率哆天，或生化樂天，或生他化樂天。 |
If Master Qifuluo Xiduo is preaching the Dharma in the Brahma world, and any of his disciples are not qualified to practice the Dharma, his life will end and he may be born in the Four Kings Heaven, or he may be born in the Thirty-three Heavens, or he may be born in [Fire*佥]. Heaven may give birth to Tushita Duo Tian, or it may give birth to Lotte, or it may give birth to another Lotte. |
若七富樓奚哆師為說梵世法時，諸弟子等設有具足奉行法者，彼修四梵室，捨離於欲，彼命終已，得生梵天。 |
If Master Xi Duo of Qifulu is preaching the Dharma in the Brahma world, and his disciples are qualified to practice the Dharma, if he cultivates the four Brahma chambers and gives up on desires, his life will end and he will be reborn in the Brahma world. |
曇彌！七富樓奚哆師而作是念： |
Tammi! Master Xi Duo from Qifulou said this: |
『我不應與弟子等同俱至後世，共生一處，我今寧可更修增上慈，修增上慈已，命終得生晃昱天中。』 |
"I should not live in the same place as my disciples in the future life. I would rather practice and increase the superior compassion now. Having cultivated and increased the superior compassion, my life will eventually shine in the sky." 』 |
「曇彌！彼時七富樓奚哆師則於後時更修增上慈，修增上慈已，命終得生晃昱天中。 |
"Tanmi! At that time, Master Xi Duo of the Qifu Pavilion was cultivating and increasing the level of loving-kindness. After practicing and increasing the level of loving-kindness, he was finally reborn in the sky. |
曇彌！七富樓奚哆師及諸弟子學道不虛，得大果報。 |
Tammi! Master Xiduo and his disciples from Qifulou learned the Tao well and gained great rewards. |
曇彌！若有罵彼七師及無量百千眷屬，打破瞋恚責數者，必受無量罪。 |
Tammi! If anyone scolds those seven masters and their countless hundreds and thousands of dependents, and breaks the number of those who are angry and angry, they will suffer immeasurable sins. |
若有一成就正見佛弟子比丘得小果，罵詈打破瞋恚責數者，此受罪多於彼。 |
If a bhikkhu who has attained the right view of the Buddha obtains a small fruit and breaks his anger and blames him by scolding him, he will suffer more than that person. |
是故，曇彌！汝等各各更迭相護。 |
That’s why, Tammi! You all take turns to protect each other. |
所以者何？ |
So what? |
離此過已，更無有失。」 |
There is nothing more to lose than this. " |
於是，世尊說此偈曰： |
Then the World-Honored One spoke this verse: |
「須涅、牟梨破群那、 阿邏那遮婆羅門、 瞿陀梨舍哆、 害提婆羅摩納、 儲提摩麗橋鞞陀邏、 薩哆富樓奚哆。 |
"Suni, Mouli Poqunna, Aluanacha Brahman, Kudali Sheduo, Hadhi Brahmana, Chutimoliqiao Tatara, Saduo Fulou Xiduo. |
「此在過去世， 七師有名德， |
"In this past life, the seven masters were famous and virtuous. |
無愛縛樂悲， 欲結盡過去。 |
No love binds happiness and sorrow, and desire ties up the past. |
彼有諸弟子， 無量百千數， |
He had disciples numbering innumerable hundreds and thousands, |
彼亦離欲結， 須臾不究竟。 |
He is also free from the knot of desire, and cannot reach the end for a moment. |
若彼外仙人， 善護行苦行， |
If there is an outsider who is a good protector and practices asceticism, |
心中懷憎嫉， 罵者受罪多。 |
Those who harbor hatred and jealousy will suffer a lot if they scold. |
若一得正見， 佛子住小果， |
Once you gain the right view, the Buddha will abide in the small fruit. |
罵詈責打破， 受罪多於彼。 |
If you scold and blame others, you will suffer more than others. |
是故汝曇彌， 各各更相護， |
That’s why you, Tanmi, each protects the other. |
所以更相護， 重罪無過是。 |
Therefore, we should protect each other even more. Serious crimes are no fault of ours. |
如是甚重苦， 亦為聖所惡， |
Such severe suffering is also evil for the holy place. |
必得受惡色， 橫取邪見處。 |
You will definitely receive evil colors and take evil views. |
此是最下人， 聖法之所說， |
This is the lowest person, what the holy law says, |
謂未離婬欲， 得微妙五根。 |
It is said that one has not given up lust and has acquired five subtle faculties. |
信精進念處， 正定及正觀， |
Faithful and diligent in mindfulness, right concentration and right outlook, |
如是得此苦， 前所受其殃。 |
If you suffer like this, you will suffer the same calamity as before. |
自受其殃已， 於後便害他， |
You have suffered the consequences yourself, and you will harm others later. |
若能自護者， 彼為能護外。 |
If he can protect himself, he can protect others. |
是故當自護， 慧者無央樂。」 |
Therefore, you should protect yourself. A wise person has no central joy. " |
佛說如是。 |
Buddha said so. |
尊者曇彌及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Tammi and all the monks heard what the Buddha said and followed it with joy. |
教曇彌經第十四竟（二千四百二十四字） |
The Fourteenth Principle of the Jiao Tan Mi Sutra (2,424 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
131. Overcoming Māra （一三一）降魔經 |
131. Overcoming Māra (One Three One) Sutra of Conquering Demons |
我聞如是： |
This is what I heard: |
一時，佛遊婆奇瘦，在鼉山怖林鹿野園中。 |
At one time, the Buddha was extremely thin and was in the Deer Park in the Hori Forest of Mount Shaanxi. |
爾時，尊者大目犍連教授為佛而作禪屋，露地經行。 |
At that time, the Venerable Professor Mahamoggallana built a Zen house for the Buddha and meditated on the open ground. |
彼時，魔王化作細形，入尊者大目揵連腹中。 |
At that time, the demon king transformed into a thin form and entered the belly of the venerable one. |
於是，尊者大目犍連即作是念： |
Then, the Venerable Maha Moggallana thought as follows: |
「我今腹中猶如食豆，我寧可入如其像定，以如其像定自觀其腹。」 |
My belly is like eating beans now. I would rather enter the concentration of its image and look at my belly with the concentration of its image. |
是時，尊者大目犍連至經行道頭，敷尼師檀，結跏趺坐，入如其像定，以如其像定自觀其腹，尊者大目犍連便知魔王在其腹中。 |
At that time, the Venerable Maha Moggallana came to the head of the meditating path, sat down in the lotus position, and entered into meditation like his image. He looked at his belly with the meditation like his image. The Venerable Maha Moggallana knew that the demon king was in his belly. . |
尊者大目犍連即從定寤，語魔王曰： |
The Venerable Maha Moggallana immediately left Dinghuang and spoke to Demon King: |
「汝波旬出！汝波旬出！莫觸嬈如來，亦莫觸嬈如來弟子，莫於長夜無義無饒益，必生惡處，受無量苦。」 |
Rubo has come out! Rupo has come out! Don't touch Tathagata Rao, and don't touch Tathagata Rao's disciples. Don't spend a long night without meaning or benefit. You will surely end up in a bad place and suffer immeasurable suffering. |
彼時，魔王便作是念： |
At that time, the devil thought: |
「此沙門不見不知而作是說： |
"This ascetic did not see and did not know, but he did this and said: |
『汝波旬出！汝波旬出！莫觸嬈如來，亦莫觸嬈如來弟子，莫於長夜無義無饒益，必生惡處，受無量苦。』 |
"Rubo Xun comes out!" Rubo is out! Don't touch Rao Tathagata, and don't touch Rao Tathagata's disciples. Don't spend a long night without meaning or benefit. You will surely end up in a bad place and suffer immeasurable suffering. 』 |
汝之尊師有大如意足，有大威德，有大福祐，有大威神，彼猶不能速知速見，況復弟子能知見耶？」 |
Your respected master has great satisfaction, great mighty virtues, great blessings, and great majesty. However, he cannot know and see quickly. How much more can his disciples know and see? " |
尊者大目揵連復語魔王： |
The Venerable Big Eyed Eyes continued to speak to the Demon King: |
「我復知汝意，汝作是念： |
"I know your intention again, and you think this: |
『此沙門不知不見而作是說： |
"This ascetic did this without seeing it and said: |
「汝波旬出！汝波旬出！莫觸嬈如來，亦莫觸嬈如來弟子，莫於長夜無義無饒益，必生惡處，受無量苦。 |
"Rupo is out! Rupo is out! Don't touch Rao Tathagata, and don't touch Rao Tathagata's disciples. Don't spend a long night without meaning or benefit. You will surely end up in a bad place and suffer immeasurable suffering. |
汝之尊師有大如意足，有大威德，有大福祐，有大威神，彼猶不能如是速知速見，況復弟子能知見耶？」 |
Your respected master has great satisfaction, great mighty virtues, great blessings, and great majesty. However, he cannot know and see quickly like this. How much more can my disciples know and see? " |
』」 |
』』 |
彼魔波旬復作是念： |
The demon wave repeated this thought: |
「今此沙門知見我故，而作是說耳。」 |
Now this ascetic knows that he has seen me, so he is speaking to me. |
於是，魔波旬化作細形，從口中出，在尊者大目犍連前立。 |
Then, the demonic waves transformed into thin shapes, came out from the mouth, and stood in front of the Venerable Mahamoggallana. |
尊者大目揵連告曰： |
The Venerable Big Eyed Master said: |
「波旬！昔有如來名覺礫拘荀大無所著、等正覺，我時作魔，名曰惡，我有妹，名黑，汝是彼子。 |
"Bo Xun! In the past, there was a Tathagata named Jue Li Ku Xun Da Wuzhu and Zheng Enlightenment. I acted as a demon, and my name was evil. I have a sister, whose name is Hei. You are his son. |
波旬！因此事故，汝是我［外＊男］甥。 |
Bo Xun! Therefore, you are my nephew. |
波旬！覺礫拘荀大如來、無所著、等正覺有二大弟子，一者名音，二者名想。 |
Bo Xun! The great Tathagata Juelikuxun, who has no attachments and is fully enlightened, has two great disciples. One is named Yin, and the other is named Thinking. |
波旬！以何義故，尊者音名音耶？ |
Bo Xun! What is the meaning of the name of the venerable person? |
波旬！尊者音住梵天上，以常音聲滿千世界，更無有弟子音聲與彼等者、相似者、勝者。 |
Bo Xun! The sound of the Venerable lives in the Brahma sky, filling the thousands of worlds with his constant sound. There is no disciple whose voice is similar to that, similar to that, or superior. |
波旬！以是義故，尊者音名音也。 |
Bo Xun! For this reason, the name of the venerable is also known as the name. |
「波旬！復以何義尊者想名想耶？ |
Bo Xun! Why do you think of your name, the Venerable? |
波旬！尊者想所依遊行村邑，過夜平旦，著衣持鉢，入村乞食，善護其身，善攝諸根，立於正念。 |
Bo Xun! The Venerable walks around the villages according to his thoughts, stays overnight, wears clothes and holds an alms bowl, goes to the village to beg for food, protects his body well, takes care of all the faculties well, and establishes his mindfulness. |
彼乞食已，食訖，中後收舉衣鉢，澡洗手足，以尼師檀著於肩上，至無事處，或至山林樹下，或至閑居靜處，敷尼師檀，結加趺坐，速入想知滅定。 |
After he had begged for food and finished eating, he picked up his robe and bowl, took a bath, washed his hands and feet, put the nun's sandalwood on his shoulders, and went to a quiet place, or under a tree in the forest, or to a quiet place, where he applied the nun's sandalwood and tied the knot. Sit on your back and quickly enter the samadhi of knowing and annihilating. |
彼時，若有放牛羊人、取樵草人，或行路人，入彼山林，見入想知滅定，便作是念： |
At that time, if there are cattle herders, woodcutter people, or passers-by who enter that mountain forest and see the cessation of concentration, they will think this: |
『今此沙門於無事處坐而命終，我等寧可以燥樵、草拾已，積聚覆其身上而耶維之。』 |
"Now that this ascetic is sitting in an idle place and dying, we would rather dry up the wood and grass we have picked up and cover his body to protect him." 』 |
即拾樵、草積覆其身，以火然之，便捨而去。 |
That is, he picked up wood and grass and covered his body, burned it with fire, and then threw it away. |
彼尊者想過夜平旦，從定寤起，抖擻衣服，所依村邑遊行，如常著衣，持鉢入村乞食，善護其身，善攝諸根，立於正念。 |
That venerable person wanted to spend the night on Pingdan, start from Dinghuang, spread out his clothes, go to the village where he lived, wear clothes as usual, go to the village to beg for food with an alms bowl, protect his body well, take care of all his faculties well, and establish his mindfulness. |
彼放牛羊人、取樵草人，或行路人，入彼山林人先見者，便作是念： |
The people who herd cattle and sheep, the people who collected wood and grass, or the passers-by who came into the mountains and forests saw this and thought: |
『今此沙門在無事處坐坐而命終，我等昨已拾燥樵、草積覆其身，以火燒之，然已而去。 |
Now this ascetic died sitting in a quiet place. Yesterday we gathered dry wood and grass to cover his body, burned it with fire, and then passed away. |
然此賢者更復想也。』 |
However, this wise man thinks about it again. 』 |
波旬！以是義故，尊者想名想也。 |
Bo Xun! For this reason, the venerable one wants to be famous. |
「波旬！彼時惡魔便作是念： |
"Bo Xun! At that time, the devil thought: |
『此禿沙門以黑所縛，斷種無子，彼學禪，伺、增伺、數數伺，猶若如驢，竟日負重，繫在櫪上，不得麥食，為彼麥故，伺、增伺、數數伺。 |
"This bald ascetic is bound by black, and the seeds are cut off and have no offspring. He is learning Zen, waiting, increasing the number of times, and counting times. He is like a donkey, carrying a heavy load all day long, tied to a stable, and cannot eat wheat. Because of that wheat, Serve, increase servo, count servo. |
如是，此禿沙門為黑所縛，斷種無子，學禪，伺、增伺、數數伺，猶如猫子在鼠穴邊，欲捕鼠故，伺、增伺、數數伺。 |
In this way, this bald ascetic is bound by black, and his seeds have been cut off and he has no offspring. If he learns Zen, he will wait, increase his attention, and count the number of times, just like a cat at the edge of a mouse's hole, trying to catch a mouse, so it waits, increases the number of times, and counts the number of times. |
如是，此禿沙門為黑所縛，斷種無子，彼學禪，伺、增伺、數數伺，猶如鵂狐在燥樵積間，為捕鼠故，伺、增伺、數數伺。 |
In this way, this bald ascetic is bound by black, and his seeds have been cut off and he has no offspring. He is learning Zen, and he is waiting, increasing his attention, and counting. . |
如是，此禿沙門為黑所縛，斷種無子，學禪，伺、增伺、數數伺，猶如鶴鳥在水岸邊，為捕魚故，伺、增伺、數數伺。 |
In this way, this bald ascetic is bound by black, and his seeds are cut off and he has no offspring. If he learns Zen, he will wait, increase his attention, and count the number of times, just like a crane bird sitting on the bank of the water to catch fish. |
如是，此禿沙門為黑所縛，斷種無子，學禪，伺、增伺、數數伺。 |
In this way, this bald ascetic is bound by blackness, his seeds are cut off and he has no children. He learns Zen, practices sermons, increases sermons, and counts sermons. |
彼何所伺？ |
Where does he serve? |
為何義伺？ |
Why Yisi? |
求何等伺？ |
What kind of service do you want? |
彼調亂狂發敗壞，我不知彼何所從來？ |
He stirs up chaos, madness, and destruction. I don’t know where he comes from? |
亦不知彼何所從去？ |
I don’t know where he went? |
亦不知住止，不知死不知生，我寧可教勅梵志、居士，汝等共來罵詈精進沙門，打破責數。 |
I don’t know how to stay, I don’t know how to die, I don’t know how to live. I would rather teach the Brahma and the lay people to come together and scold me for entering the Samana and breaking the number of responsibilities. |
所以者何？ |
So what? |
或罵打破責數時，儻能起惡心，令我得其便。』 |
Or when he is scolded for breaking the responsibilities, he can make me feel sick, which makes me feel better. 』 |
「波旬！彼時惡魔便教勅梵志、居士，彼梵志、居士罵詈精進沙門，打破責數。 |
"Bo Xun! At that time, the devil taught the Brahma and the lay people, and the Brahma and the lay people scolded him for entering the ascetics and breaking the number of responsibilities. |
彼梵志、居士或以木打，或以石擲，或以杖撾，或傷精進沙門頭，或裂壞衣，或破應器。 |
The Brahma and the layman may hit him with wood, throw stones, or use sticks, which may injure the spirit of the ascetics, tear their clothes, or break their instruments. |
爾時，梵志、居士若有死者，因此緣此，身壞命終，必至惡處，生地獄中。 |
At that time, if a Brahma or a layman dies, and due to this, his body will break down and his life will end, he will surely go to a bad place and be reborn in hell. |
彼生已，作是念： |
After he was born, he thought like this: |
『我應受此苦，當復更受極苦過是。 |
I deserve to suffer like this, and I should suffer even more than I deserve. |
所以者何？ |
So what? |
以我等向精進沙門行惡行故。』 |
It is because we have committed evil deeds towards the diligent ascetics. 』 |
「波旬！覺礫拘荀大如來、無所著、等正覺弟子用傷其頭，裂壞其衣，破其應器已，往詣覺礫拘荀大如來、無所著、等正覺所。 |
"Bo Xun! Juezhi is holding the Tathagata Xun, and he has nothing. The disciples of Zhengjue have injured his head, torn his clothes, and broken his utensils. He has gone to Jue Li and held Xun Tathagata. He has nothing and is waiting for him. Feeling place. |
爾時，覺礫拘荀大如來、無所著、等正覺無量百千眷屬圍遶而為說法。 |
At that time, the great Tathagata Xun was surrounded by hundreds and thousands of his followers who were fully enlightened and preached the Dharma. |
覺礫拘荀大如來、無所著、等正覺遙見弟子頭傷、衣裂、鉢破而來，見已，告諸比丘： |
The Great Tathagata Juxun was stuck in the gravel and had nothing to hold on to. When he was fully enlightened, he saw a disciple coming from afar with a wound on his head, a torn robe, and a broken alms bowl. Seeing him, he told the bhikkhus: |
『汝等見不？ |
Can you see me? |
惡魔教勅梵志、居士： |
The Devil's Cult teaches Brahma and lay people: |
「汝等共來罵詈精進沙門，打破嘖數。 |
"You all come together to scold me for entering the ascetics and breaking the number of tuts. |
所以者何？ |
So what? |
或罵打破責數時，儻能起惡心，令我得其便。」 |
Or when he was scolded for breaking the responsibilities, it would make me feel sick and make me feel better. " |
比丘！汝等當以心與慈俱，遍滿一方成就遊。 |
Bhikkhu! You should use your heart and compassion to achieve success everywhere. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊，令惡魔求便不能得便。』 |
Such compassion and joy are combined with equanimity, with no knots or resentments, no hatred and no quarrels. It is extremely broad and great, and has immeasurable good practices. It pervades all the world and achieves success, making it impossible for demons to get what they ask for. 』 |
「波旬！覺礫拘荀大如來、無所著、等正覺以此教教諸弟子，彼即受教，心與慈俱，遍滿一方成就遊。 |
"Bo Xun! The Great Tathagata of Jueli and Xun has no attachments. When he is fully enlightened, he teaches his disciples this teaching. They immediately receive the teaching, and their hearts are filled with compassion, and they are filled with achievements. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲喜心與捨俱，無結無怨無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of sorrow and joy is combined with equanimity, with no knots, no resentments, no hatred, and no hostility. It is extremely broad and great. It has immeasurable good practices and pervades the entire world. |
以此故，彼惡魔求便不能得便。 |
For this reason, the demon cannot get what he wants. |
「波旬！彼時惡魔復作是念： |
"Bo Xun! At that time, the devil repeated his thoughts: |
『我以此事求精進沙門便，而不能得。 |
I am seeking to become a recluse with this matter, but I cannot achieve it. |
我寧可教勅梵志、居士，汝等共來奉敬、供養、禮事精進沙門，或以奉敬、供養、禮事精進沙門，儻能起惡心，令我得其便。』 |
I would rather teach Brahmas and lay people to come together to worship, make offerings, and perform rites to recluses, or to enter recluses with reverence, offerings, and rites. This may cause nausea and make me feel better. 』 |
波旬！彼梵志、居士為惡魔所教勅已，即共奉敬、供養、禮事精進沙門，以衣敷地而作是說： |
Bo Xun! Having been taught by the devil, the Brahma and the layman worshiped, made offerings to, and performed rituals diligently into the ascetics, put their clothes on the ground, and said this: |
『精進沙門可於上行，精進沙門難行而行，令我長夜得利饒益，安隱快樂。』 |
"Those who practice ascetics diligently can go up, but the ascetics who practice diligently are difficult to do so. It will make me benefit from it all night long, and I will be peaceful and happy." 』 |
梵志、居士以髮布地而作是說： |
Brahmacharya and laymen wrote based on the place where they were released and said: |
『精進沙門可於上行，精進沙門難行而行，令我長夜得利饒益，安隱快樂。』 |
"Those who practice ascetics diligently can go up, but the ascetics who practice diligently are difficult to do so. It will make me benefit from it all night long, and I will be peaceful and happy." 』 |
梵志、居士以手捧持種種飲食，住道邊待而作是說： |
Brahmins and laymen hold all kinds of food and drink in their hands and wait on the side of the road. This is what they said: |
『精進沙門受是食是，可持是去，隨意而用，令我長夜得利饒益，安隱快樂。』 |
"The diligent recluse receives this food, can hold on to it, and use it as he pleases, so that I can benefit from it all night long, and be peaceful and happy." 』 |
諸信梵志、居士見精進沙門，敬心扶抱，將入於內，持種種財物與精進沙門，作如是說： |
When all believers in Brahma and lay people see the Samana Jingjin, they will support him with respect and will go inside. They will take all kinds of property and the Samana Jingjin and say this: |
『受是用是，可持是去，隨意所用。』 |
"What you feel is what you use, what you can hold on to is how you put it away, and you can use it as you wish." 』 |
爾時，梵志、居士若有死者，因此緣此，身壞命終，必至善處，生於天上。 |
At that time, if there is a deceased Brahma or a layman, and due to this, his body will be destroyed and his life will end, he will definitely reach a good place and be reborn in heaven. |
生已，作是念： |
After birth, think this: |
『我應受是樂，當復更受極樂勝是。 |
I deserve to receive this happiness, and I should receive even more supreme happiness than this. |
所以者何？ |
So what? |
以我等向精進沙門行善行故。』 |
It is because we are doing good deeds towards ascetics. 』 |
「波旬！覺礫拘荀大如來、無所著、等正覺弟子得奉敬、供養、禮事已，往詣覺礫拘荀大如來、無所著、等正覺所。 |
"Bo Xun! Now that the disciples of the Great Tathagata Jueshiku Xun, who has nothing to hold on to, and other enlightened disciples have been able to pay respects, make offerings, and perform rituals, go to the place where the Tathagata Jue Shikku Xun has no attachment and is fully enlightened. |
是時，覺礫拘荀大如來、無所著、等正覺無量百千眷屬圍遶而為說法。 |
At that time, the great Tathagata Juxun was surrounded by hundreds and thousands of his followers who were fully enlightened and preached the Dharma. |
覺礫拘荀大如來、無所著、等正覺遙見弟子得奉敬、供養、禮事而來，見已，告諸比丘： |
The great Tathagata Jue Li Ku Xun has nothing to do. When he is fully enlightened, he sees his disciples coming from a distance to pay respects, make offerings, and perform rituals. When he sees him, he tells the bhikkhus: |
『汝等見不？ |
Can you see me? |
惡魔教勅梵志、居士： |
The Devil's Cult teaches Brahma and lay people: |
「汝等共來奉敬、供養、禮事精進沙門、或以奉敬、供養、禮事精進沙門，儻能起惡心，令我得其便。」 |
You come together to worship, make offerings, and perform rites to recluses, or to enter recluses with reverence, offerings, and rites. This may arouse nausea and make me feel better. |
比丘！汝等當觀諸行無常，觀興衰法，觀無欲，觀捨離，觀滅，觀斷，令惡魔求便而不能得。』 |
Bhikkhu! You should observe the impermanence of all actions, observe the rise and fall of Dharma, observe non-desire, observe renunciation, observe cessation, and observe judgment, so that the demons can seek convenience but cannot get it. 』 |
波旬！覺礫拘荀大如來、無所著、等正覺以此教教諸弟子，彼即受教，觀一切行無常，觀興衰法，觀無欲，觀捨離，觀滅，觀斷，令惡魔求便而不能得。 |
Bo Xun! The Great Tathagata of Jueshi is bound to Xun, who has nothing to do. He teaches his disciples with this teaching, and they immediately receive the instruction to observe the impermanence of all actions, to observe the rise and fall of laws, to observe non-desire, to observe renunciation, to observe cessation, to observe judgment, and so on. The devil asks for convenience but cannot get it. |
「波旬！彼時惡魔復作是念： |
"Bo Xun! At that time, the devil repeated his thoughts: |
『我以此事求精進沙門便，而不能得。 |
I am seeking to become a recluse with this matter, but I cannot achieve it. |
我寧可化作年少形，手執大杖，住其道邊，打尊者音頭，令破血流污面。』 |
I would rather take the form of a young man, holding a big stick in my hand, and stand by the roadside, hitting the venerable head with his voice, causing blood to stain his face. 』 |
波旬！覺礫拘荀大如來、無所著、等正覺於後所依村邑遊行，彼於平旦著衣持鉢，入村乞食，尊者音在後侍從。 |
Bo Xun! The great Tathagata Jue Li was restrained by Xun, and he had no possessions. When he was fully enlightened, he went around the village where he lived. On Pingdan, he put on his clothes and held an alms bowl, and went to the village to beg for food. Venerable Yin followed him behind. |
波旬！爾時，惡魔化作年少形，手執大杖，住在道邊，擊尊者音頭破血流污面。 |
Bo Xun! At that time, the demon took the form of a young man, holding a big stick in his hand, living on the side of the road, and struck the Venerable's head, causing blood and stains on his face. |
波旬！尊者音破頭流血已，隨從覺礫拘荀大如來、無所著、等正覺後，猶影不離。 |
Bo Xun! Venerable Yin, whose head was broken and bleeding, followed the great Tathagata Jueshikuxun without any care. After his enlightenment, he still remained with his shadow. |
「波旬！覺礫拘荀大如來、無所著、等正覺至村邑已，極其身力右旋顧視，猶如龍視，不恐不怖，不驚不懼而觀諸方。 |
"Bo Xun! The great Tathagata Xun, who has nothing to hold on to, has arrived at the village with his full enlightenment. He turns to the right with all his strength and looks like a dragon looking at all directions without fear or fear. |
波旬！覺礫拘荀大如來、無所著、等正覺見尊者音頭破血流污面，隨佛後行，如影不離，便作是說： |
Bo Xun! When I saw the great Tathagata Xun, who had nothing to hold on to, and was fully enlightened, I saw the sound of His Holiness' voice, his head broken and bloody, his face stained, and he followed the Buddha, inseparable like a shadow, and said this: |
『此惡魔凶暴，大有威力，此惡魔不知厭足。』 |
"This demon is fierce and powerful, and this demon is insatiable. 』 |
波旬！覺礫拘荀大如來、無所著、等正覺說語未訖，彼時，惡魔便於彼處，其身即墮無缺大地獄。 |
Bo Xun! When the great Tathagata Juxun has nothing to hold on to, and before he has finished speaking the words of enlightenment, the demon will come to that place, and his body will fall into the great hell of perfection. |
波旬！此大地獄而有四名，一者無缺，二者百釘，三者逆刺，四者六更。 |
Bo Xun! There are four hells in this great hell: one is without defects, the second is with hundreds of nails, the third is with reverse thorns, and the fourth is with six tongs. |
彼大地獄其中有卒，往至惡魔所，語惡魔曰： |
There are pawns in that great hell who go to the devil's place and say to the devil: |
『汝今當知，若釘釘等共合者，當知滿百年。』 |
"You should know now that if Ding Ding and others are combined, you should know that it will last for a hundred years. 』 |
」 |
|
於是，魔波旬聞說此已，即便心悸，恐怖驚懼，身毛皆竪，向尊者大目揵連即說頌曰： |
So when Mobo Xun heard this, even though his heart palpitated, he was frightened and frightened, and the hair on his body stood on end, he opened his big eyes to the Venerable and said in praise: |
「云何彼地獄， 惡魔昔在中， |
"Where is the hell, where the devil used to be? |
嬈害佛梵行， 及犯彼比丘？」 |
Rao harms the Buddha's holy life, and offends that bhikkhu? " |
尊者大目揵連即時以偈答魔波旬曰： |
The Venerable Damu Qilian immediately responded to Mobo Xun with a stanza: |
「地獄名無缺， 惡魔曾在中， |
"Hell is well-named, and the devil was in it, |
嬈害佛梵行， 及犯彼比丘。 |
Rao harms the Buddha's holy life and offends that bhikkhu. |
彼鐵釘有百， 一切各逆刺， |
There are a hundred iron nails there, all of them are piercing backwards. |
地獄名無缺， 惡魔昔在中。 |
The name of hell is intact, and the devil is there. |
若有不知者， 比丘佛弟子， |
If there are those who don’t know, Bhikkhu Buddha’s disciples, |
必得如是苦， 受黑業之報。 |
You must suffer like this and receive the retribution of black karma. |
若干種園觀， 人者在於地， |
There are several kinds of garden views, people are in the land, |
食自然粳米， 居止在北洲。 |
They eat natural Japonica rice and live in Beizhou. |
大須彌山巖， 善修之所熏， |
The Great Sumeru Rock is the result of good cultivation, |
修習於解脫， 受持最後身。 |
Practice in liberation, accept and hold on to the final body. |
跱立在大泉， 宮殿住至劫， |
Standing tall on the spring, living in the palace until calamity, |
金色可愛樂， 猶火［火＊僉］晃昱。 |
Golden lovely music, like fire [火＊佥] shining in the sky. |
作諸眾妓樂， 往詣帝釋所， |
He entertained all the prostitutes and went to visit Emperor Shi's house. |
本以一屋舍， 善覺了為施。 |
This house is originally used as a gift to those who are kind and enlightened. |
若釋在前行， 昇毘闍延殿， |
Ruo Shi is walking forward, ascending to the Pichayan Hall, |
見釋大歡喜， 天女各各舞。 |
I was very happy to see him, and the goddesses danced in their own way. |
若見比丘來， 還顧有慚愧， |
If you see a bhikkhu coming, you still feel ashamed. |
若毘闍延殿， 見比丘問義。 |
If you go to Chayan Hall, you will see a bhikkhu and ask about his righteousness. |
大仙頗能知， 愛盡得解脫？ |
The Immortal knows quite well, can love be liberated? |
比丘即為答， 問者如其義。 |
The bhikkhu gives the answer, and the questioner answers the question in the right way. |
拘翼我能知， 愛盡得解脫。 |
I can know that I am free from all love. |
聞彼之所答， 釋得歡喜樂。 |
Hearing his answer, I felt happy. |
比丘多饒益， 所說如其義。 |
Bhikkhu is very helpful, what he said is true. |
若毘闍延殿， 問帝釋天王， |
If you go to the Chayan Hall and ask the Emperor Sakyamuni, |
此殿名何等， 汝釋攝持城？ |
What is the name of this palace? Ru Shi took charge of the city? |
釋答大仙人， 名毘闍延哆。 |
The great sage Shida is named Vicha Yanduo. |
是謂千世界， 於千世界中， |
It means thousands of worlds. In thousands of worlds, |
無有勝此殿， 如毘闍延哆。 |
There is no one who can conquer this palace, like Bicha Yanduo. |
天王天帝釋， 自在隨所遊， |
The King of Heaven and the Emperor of Heaven travel freely wherever you want, |
愛樂那遊哆， 化作一行百。 |
Ai Le Na You Duo, turned into a line of hundreds. |
毘闍延殿內， 釋得自在遊， |
In the Bijayan Hall, Shi De was able to roam freely. |
毘闍延大殿， 足指能震動。 |
In the main hall of Bijayayan, my fingers can vibrate. |
天王眼所觀， 釋得自在遊。 |
What the King of Heaven sees with his eyes, he is free to swim. |
若鹿子母堂， 築基極深堅， |
Like the Deer Mother Hall, its foundation is extremely deep and solid. |
難動不可震， 如意足能搖。 |
It is difficult to move and cannot be shaken, but it can be shaken if you wish. |
彼有琉璃地， 聖人之所履， |
There is a glass ground there, where saints walk, |
滑澤樂更觸， 布柔軟綿褥。 |
The smoothness and joy are more touching, and the cloth is soft and comfortable. |
愛語共和合， 天王常歡喜， |
The words of love are harmonious, the king of heaven is always happy, |
善能作妓樂， 音節善諧和， |
Good at prostitution and music, good at harmonious syllables, |
謂天來會聚， 而說須陀洹。 |
It is said that the heavens have come to gather together, and it is said that Sotapanna. |
若干無量千， 及百諸那術， |
Countless thousands, and hundreds of those arts, |
至三十三天， 慧眼者說法， |
On the thirty-third day, the wise man will speak the Dharma, |
聞彼所說法， 歡喜而奉行。 |
After hearing what he said, I rejoiced and followed it. |
我亦有是法， 如仙人所說， |
I also have this method, as the immortal said, |
謂至梵天上， 問彼梵天事， |
He said that when he went to Brahma Heaven, he asked him about Brahma Heaven. |
梵故有此見， 謂見昔時有， |
Brahman has this view, saying that he saw it in the past, |
我住有常存， 恒有不變易。 |
I abide forever, I am eternal and unchangeable. |
梵天為答彼， 大仙我無見， |
Brahma answered him, I have not seen the great immortal. |
謂見昔時有， 我恒常不變， |
It is said that seeing what existed in the past, I remain unchanged. |
我見此境界， 諸梵皆過去， |
When I see this realm, all the Brahmas have passed away. |
我今何由說， 恒常不變易？ |
Why should I say now that it is eternal and unchangeable? |
我見此世間， 正覺之所說， |
I see this world, what enlightenment says, |
隨所因緣生， 所往而轉還， |
It arises according to the causes and conditions, and returns wherever it goes. |
火無有思念， 我燒愚癡人， |
Fire has no thoughts, I burn foolish people, |
火然若愚觸， 必自然得燒。 |
If the fire is touched foolishly, it will burn naturally. |
如是汝波旬， 觸嬈於如來， |
Such is Rubo Xun, touching the Tathagata, |
久作不善行， 受報亦當久。 |
If you do bad deeds for a long time, you will receive rewards for a long time. |
魔汝莫厭佛， 莫嬈害比丘， |
Demon, do not hate the Buddha; do not harm the bhikkhu Rao. |
一比丘降魔， 住在於怖林。 |
A bhikkhu conquered demons and lived in the forest of terror. |
彼鬼愁憂慼， 目連之所訶， |
That ghost is worried and worried, which is what Mulian is worried about. |
恐怖無智慧， 即於彼處沒。」 |
Terror without wisdom will disappear there. " |
尊者大目揵連所說如是。 |
This is what the Venerable Mahamokhara said. |
彼魔波旬聞尊者大目揵連所說，歡喜奉行。 |
When the demon Bo Xun heard what the Venerable Mahamokhara said, he followed it with joy. |
降魔經第十五竟（三千二百七十四字） |
The Fifteenth Chapter of the Sutra of Conquering Demons (3,274 words) |
中阿含經卷第三十（九千五百一十五字） |
Volume 30 of the Central Agama Sutra (9515 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
132. Raṭṭhapāla （一三二）賴吒惒羅經 |
132. Raṭṭhapāla (132) Lai Zha Luo Sutra |
中阿含經卷第三十一 |
Volume 31 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊拘樓瘦，與大比丘眾俱，往至鍮蘆吒，住鍮蘆吒村北尸攝惒園中。 |
At one time, the Buddha was traveling in Kulou, and together with the great monks, they went to Zaoluzha and stayed in the Shishexi Garden in the north of Zaoluzha Village. |
爾時，鍮蘆吒梵志、居士聞： |
At that time, Zonglu Zha Brahma Zhi and the layman heard: |
「沙門瞿曇釋種子捨釋宗族，出家學道，遊拘樓瘦，與大比丘眾俱，來至此鍮蘆吒，住鍮蘆吒村北尸攝惒園中。 |
"The ascetic Qu Tanshi, who was of the Seedsheshe clan, became a monk and studied Taoism. He traveled to Kulou Shou, and together with other great monks, he came here to Zaoluzha and lived in the Shishexi Garden in the north of Zaoluzha Village. |
彼沙門瞿曇有大名稱，周聞十方，沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
The recluse Qutan has a great name, and is heard throughout the ten directions. The recluse Qutan Tathagata, the unattached, the perfect enlightenment, the accomplished person of clear conduct, the good passerby, the understander of the world, the supreme scholar, the ruler of the Way and Dharma, the teacher of gods and humans, is called Buddha. , Zhongyou. |
彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊。 |
In this world, gods, demons, Brahmans, ascetics, and Brahma sages travel from human to heaven, knowing themselves and attaining enlightenment. |
彼若說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。 |
If he preaches the Dharma, it will be wonderful in the beginning, wonderful in the middle, and wonderful in the end. It will have meaning and writing, be pure and pure, and manifest the holy life. |
若見如來、無所著、等正覺，尊重禮拜，供養承事者，快得善利。 |
If you see the Tathagata, who has no attachments, and is fully enlightened, and respects and bows to him, makes offerings to him, and performs his duties, you will quickly gain good benefits. |
我等應共往見沙門瞿曇禮拜供養。」 |
We should all go to the ascetic Qu Tan to worship and make offerings. " |
鍮蘆吒梵志、居士聞已，各與等類眷屬相隨，從鍮蘆吒出，北行至尸攝惒園，欲見世尊禮拜、供養。 |
After hearing this, the Buddhist monks and laymen of Zoluzha, each accompanied by his family members, left from Zoluzha and walked north to Shishexi Garden, hoping to see the World Honored One to worship and make offerings. |
往詣佛已，彼鍮蘆吒梵志、居士或稽首佛足，却坐一面，或問訊佛，却坐一面，或叉手向佛，却坐一面，或遙見佛已，默然而坐。 |
When he went to visit the Buddha, he would see the Brahma or the layman, bowing his head at the Buddha's feet, sitting on one side, asking about the Buddha, sitting on the other side, crossing his hands towards the Buddha, sitting on the other side, or seeing the Buddha in the distance, sitting silently. |
彼時，鍮蘆吒梵志、居士各坐已定，佛為說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。 |
At that time, Brahma Zhilu Zha and the layman were all sitting in meditation, and the Buddha was preaching the Dharma to them, urging them to arouse thirst and achieve joy. Infinite expediency taught them the Dharma, exhorting them to arouse thirst and achieve joy. They stayed silently. |
時，鍮蘆吒梵志、居士，佛為說法，勸發渴仰，成就歡喜已，各從坐起，稽首佛足，繞佛三匝而去。 |
At that time, the Buddhist monks and monks of Zhonglu Zha were preaching the Dharma, exhorting people to be thirsty and admiring them. After achieving joy, they all stood up from their seats, bowed their heads at the Buddha's feet, and walked around the Buddha three times. |
彼時，賴吒惒羅居士子故坐不起。 |
At that time, layman Laizha Luo could not sit up. |
於是，賴吒惒羅居士子，鍮蘆吒梵志、居士去後不久，即從坐起，偏袒著衣，叉手向佛，白曰： |
Therefore, the layman Laizha Zhaluo's son met Lu Zha Brahma Zhi and soon after the layman left, he stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！如我知佛所說法者，若我在家，為鎖所鎖，不得盡形壽清淨行梵行。 |
"World Honored One! As I know what the Buddha said, if I were locked up at home and locked up, I would not be able to live a pure and holy life to the end of my body and life. |
世尊！願我得從世尊出家學道而受具足，得作比丘，淨修梵行。」 |
World Honored One! May I be able to become a monk and learn the Tao from the Blessed One, and may I be equipped to become a bhikkhu and pursue the pure life of Brahma. " |
世尊問曰： |
The World Honored One asked: |
「居士子！父母聽汝於正法、律中至信、捨家、無家、學道耶？」 |
My son, layman! Did your parents listen to you, who followed the correct Dharma, followed the law with utmost faith, abandoned your home, became homeless, and studied the Tao? |
賴吒惒羅居士子白曰： |
Zibai, a layman of Laizhaxiluo, said: |
「世尊！父母未聽我於正法、律中至信、捨家、無家、學道。」 |
World Honored One! My parents have not heard that I have the utmost faith in the true Dharma and the law, leaving my home, becoming homeless, and learning the Way. |
世尊告曰： |
The World Honored One said: |
「居士子！若父母不聽汝於正法、律中至信、捨家、無家、學道者，我不得度汝出家學道，亦不得受具足。」 |
Son of a layman, if your parents do not listen to you who follow the correct Dharma and have the utmost faith in the law, and if you abandon your home, become homeless, and learn the Tao, I will not allow you to become a monk and learn the Tao, and you will not be able to receive the necessary qualifications. |
賴吒惒羅居士子白曰： |
Zibai, a layman of Laizhaxiluo, said: |
「世尊！我當方便從父母求，必令聽我於正法、律中至信、捨家、無家、學道。」 |
World Honored One, I should ask for expediency from my parents, and they will definitely listen to me and follow the true Dharma and the law with utmost faith, leave home, become homeless, and learn the Way. |
世尊告曰： |
The World Honored One said: |
「居士子！隨汝所欲。」 |
Sir, do whatever you want. |
於是，賴吒惒羅居士子聞佛所說，善受善持，稽首佛足，繞三匝還歸。 |
Then, after hearing the Buddha's words, the layman Laizha Luo listened to the Buddha's words and upheld them well. He bowed his head at the Buddha's feet, walked around three times and returned. |
白曰： |
Bai said: |
「二尊！如我知佛所說法者，若我在家，為鎖所鎖，不得盡形壽清淨行梵行，唯願二尊聽我於正法、律中至信、捨家、無家、學道。」 |
Two venerables! As I know what the Buddha said, if I am locked up at home and unable to live a pure and holy life to the end of my body and life, I only hope that the two venerables will listen to me. I have the utmost faith in the righteous Dharma and the law, abandoning my home and being homeless. Learn the Tao. |
賴吒惒羅父母告曰： |
Laizhaxiluo's parents told him: |
「賴吒惒羅！我今唯有汝一子，極愛憐念，意常愛樂，見無厭足，若汝命終，我尚不欲相棄捨也，況生別離不見汝耶？」 |
Laizha Xuluo! I only have you as my only son now. I love you very much, always love happiness, and never get tired of seeing you. If you die, I don't want to abandon you. How can I never see you again after we are separated? |
賴吒惒羅居士子復至再三白曰： |
The layman Lai Zhaxiluo came back and said again and again: |
「二尊！如我知佛所說法者，若我在家，為鎖所鎖，不得盡形壽清淨行梵行，唯願二尊聽我於正法、律中至信、捨家、無家、學道。」 |
Two venerables! As I know what the Buddha said, if I am locked up at home and unable to live a pure and holy life to the end of my body and life, I only hope that the two venerables will listen to me. I have the utmost faith in the righteous Dharma and the law, abandoning my home and being homeless. Learn the Tao. |
賴吒惒羅居士子父母亦至再三告曰： |
The parents of the layman Laizha Luo also told him again and again: |
「賴吒惒羅！我今唯有汝一子，極愛憐念，意常愛樂，見無厭足，若汝命終，我尚不欲相棄捨也，況生別離不見汝耶？」 |
Laizha Xuluo! I only have you as my only son now. I love you very much, always love happiness, and never get tired of seeing you. If you die, I don't want to abandon you. How can I never see you again after we are separated? |
於是，賴吒惒羅居士子即時臥地： |
Then Laizha Xiluo, a layman, immediately lay down on the ground: |
「從今不起，不飲不食，乃至父母聽我於正法、律中至信、捨家、無家、學道。」 |
From now on, I will neither drink nor eat. Even if my parents listen to me, I have the utmost faith in the righteous Dharma and the law. I will abandon my home, become homeless, and learn the Tao. |
於是，賴吒惒羅居士子一日不食，至二、三、四、多日不食。 |
Therefore, the layman Laizha Luo did not eat for one day, and then for two, three, four or more days. |
於是，賴吒惒羅居士子父母往至子所，告曰： |
So the parents of the layman Laizha Luo went to his house and said: |
「賴吒惒羅！汝至柔軟，身體極好，常坐臥好床，汝今不知苦耶？ |
Lai Zha Xuluo! You are so soft and in excellent health. You always sit and lie on a good bed. Don't you know how miserable you are now? |
賴吒惒羅！汝可速起，行欲布施，快修福業。 |
Lai Zha Xuluo! You can quickly get up, do what you want to give, and quickly cultivate your blessings. |
所以者何？ |
So what? |
賴吒惒羅！世尊境界甚難甚難，出家學道亦復甚難。」 |
Lai Zha Xuluo! The realm of the World Honored One is very difficult, and it is even more difficult to become a monk and learn the Tao. " |
爾時，賴吒惒羅居士子默然不答。 |
At that time, the layman Laizhaxiluo did not answer in silence. |
於是，賴吒惒羅居士子父母往至賴吒惒羅親親及諸臣所，而作是語： |
Then the parents of the layman Laizalha Luo went to the house of Laizalhaluo and all the ministers, and said this: |
「汝等共來至賴吒惒羅所，勸令從地起。」 |
You all come together to Lai Zha Xuluo's place and give orders to rise from the ground. |
賴吒惒羅居士子親親及諸臣等即便共至賴吒惒羅所，語曰： |
The layman Laizhaluo's sons, relatives and ministers all went to Laizhaxiluo's place and said: |
「賴吒惒羅！汝至柔軟，身體極好，常坐臥好床，汝今不知苦耶？ |
Lai Zha Xuluo! You are so soft and in excellent health. You always sit and lie on a good bed. Don't you know how miserable you are now? |
賴吒惒羅！汝可速起，行欲布施，快修福業。 |
Lai Zha Xuluo! You can quickly get up, do what you want to give, and quickly cultivate your blessings. |
所以者何？ |
So what? |
世尊境界甚難甚難，出家學道亦復甚難。」 |
The realm of the World Honored One is very difficult, and it is even more difficult to become a monk and learn the Tao. " |
彼時，賴吒惒羅居士子默然不答。 |
At that time, the layman Laizhaxiluo did not answer in silence. |
於是，賴吒惒羅居士子父母至賴吒惒羅居士子善知識、同伴、同時所，而作是語： |
Then, the parents of the layman Laizalha Luo's son, the good teacher and companions of the layman Laizalha Luo's son, and at the same time said this: |
「汝等共來至賴吒惒羅所，勸令從地起。」 |
You all come together to Lai Zha Xuluo's place and give orders to rise from the ground. |
於是，賴吒惒羅居士子善知識、同伴、同時即共往詣賴吒惒羅居士子所，而作是語： |
Then, the good friend and companions of the layman Laizalakhara went to the house of layman Laizalakhara at the same time and said these words: |
「賴吒惒羅！汝至柔軟，身體極好，常坐臥好床，汝今不知苦耶？ |
Lai Zha Xuluo! You are so soft and in excellent health. You always sit and lie on a good bed. Don't you know how miserable you are now? |
賴吒惒羅！汝可速起，行欲布施，快修福業。 |
Lai Zha Xuluo! You can quickly get up, do what you want to give, and quickly cultivate your blessings. |
所以者何？ |
So what? |
賴吒惒羅！世尊境界甚難甚難，出家學道亦復甚難。」 |
Lai Zha Xuluo! The realm of the World Honored One is very difficult, and it is even more difficult to become a monk and learn the Tao. " |
彼時，賴吒惒羅居士子默然不答。 |
At that time, the layman Laizhaxiluo did not answer in silence. |
於是，賴吒惒羅居士子善知識、同伴、同時往至賴吒惒羅居士子父母所，作如是語： |
Then, the virtuous friend and companions of the layman Laizalakhara went to the house of the parents of the layman Laizalakhara at the same time and said as follows: |
「可聽賴吒惒羅於正法、律中至信、捨家、無家、學道，若其樂者，於此生中，故可相見； |
"Listen to Lai Tala's teachings on the true Dharma, the utmost faith in the law, the abandonment of home, homelessness, and the study of the Way. If you are happy in this life, you can meet each other; |
若不樂者，必自來還歸父母所。 |
If you are not happy, you will return to your parents. |
今若不聽，定死無疑，當何所益？」 |
If you don't listen now, you will definitely die. What will you gain? " |
於是，賴吒惒羅居士子父母聞已，語賴吒惒羅居士子善知識、同伴、同時曰： |
Then, upon hearing this, the parents of the layman's son Lai Zha Xiluo spoke to Lai Zha Xiluo's good friend and companion, and at the same time said: |
「我今聽賴吒惒羅於正法、律中至信、捨家、無家、學道，若學道來還，故可見也。」 |
I have now heard that Laizha Luo is devoted to the righteous Dharma and is extremely faithful in the law. He abandons his family, becomes homeless, and studies the Dao. If he returns after studying the Dao, it can be seen. |
賴吒惒羅居士子善知識、同伴、同時即共往詣賴吒惒羅所，便作是語： |
At the same time, the good friend and companion of the lay scholar Lai Tsala went to Lai Tsalau's place and said this: |
「居士子！父母聽汝於正法、律中至信、捨家、無家、學道，若學道已，還見父母。」 |
Son of a householder, your parents have heard that you have followed the righteous Dharma and have the utmost faith in the law. You have abandoned your home and become homeless to learn the Tao. If you have learned the Tao, you will still see your parents. |
賴吒惒羅居士子聞是語已，便大歡喜，生愛生樂，從地而起，漸養其身，身平復已，從鍮蘆吒出，往詣佛所，稽首佛足，白曰： |
As soon as the layman Laizha Luo heard these words, he rejoiced greatly and developed love and joy. He rose from the ground, gradually nourished his body, and his body recovered. He came out from Luzha and went to the Buddha's place. He bowed his head at the Buddha's feet and whitened. say: |
「世尊！父母聽我於正法、律中至信、捨家、無家、學道，唯願世尊！聽從世尊出家學道而受具足，得作比丘。」 |
World Honored One! My parents have heard that I have great faith in the righteous Dharma and the law. I have given up my family, become homeless, and studied the Way. I only wish, World Honored One! I have listened to the World Honored One and become a monk and study the Way. I will receive the necessary qualifications and become a bhikkhu. |
於是，世尊度賴吒惒羅居士子出家學道，授其具足，授具足已，於鍮蘆吒隨住數時，於後則便攝衣持鉢，遊行展轉，往至舍衛國，住勝林給孤獨園。 |
Therefore, the World-Honored One allowed the son of the layman Jhachaluo to become a monk and learn Taoism, and gave him the necessary tools. After he had given him the tools, he stayed with Zhaluzha for a few days. Shenglin gives the lonely garden. |
尊者賴吒惒羅出家學道，受具足已，在遠離獨住，心無放逸，修行精懃，彼在遠離獨住，心無放逸，修行精懃已。 |
The Venerable Lai Chasolo became a monk and studied Taoism. He had acquired all the necessary qualifications. He lived far away alone, without letting his mind wander, and he practiced diligently. He lived far away alone, without letting his mind wander, and he practiced diligently. |
族姓子所為剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，唯無上梵行訖，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
The disciples of the clan shave off their beards and hair, put on cassocks, have deep faith, abandon their homes, have no family, and learn the Tao. Only those who have completed the supreme holy life, know themselves in the present Dharma, and have attained enlightenment, and their lives have ended. The holy life has been established, what has been done has been done, and there will be no more feelings, knowing it is true. |
尊者賴吒惒羅知法已，至得阿羅訶。 |
The venerable Laizha Luo knew the Dharma and achieved Araha. |
於是，尊者賴吒惒羅得阿羅訶已後或九年十年，而作是念： |
Then, some nine or ten years after the Venerable Laizalad attained Arahā, he thought as follows: |
「我本已許出家學道還見父母，我今寧可還赴本要。」 |
I promised to become a monk, study Taoism, and meet my parents. Now I would rather go back to my original mission. |
於是，尊者賴吒惒羅往詣佛所，稽首佛足，却坐一面，白曰： |
Then the Venerable Lai Chasila went to the Buddha's place, looked at the Buddha's feet, sat on one side, and said: |
「世尊！我本有要，出家學道已，還見父母。 |
"World Honored One! I have a good intention. I have become a monk and studied Taoism, and I still see my parents. |
世尊！我今辭行，往見父母，赴其本要。」 |
World Honored One! I bid farewell today and go to see my parents and go to their original destination. " |
爾時，世尊便作是念： |
At that time, the World-Honored One thought as follows: |
「此賴吒惒羅族姓子，若使捨戒、罷道行欲如本者，必無是處。」 |
If a person of this Laizhaxuluo clan abandons the precepts and abandons the path and behaves as he should, there will be no good in him. |
世尊知已，告曰： |
The World-Honored One knew this and said: |
「汝去！未度者度，未解脫者令得解脫，未滅訖者令得滅訖。 |
"You go! Those who have not been saved will be saved, those who are not liberated will be liberated, and those who have not been annihilated will be annihilated. |
賴吒惒羅！今隨汝意。」 |
Lai Zha Xuluo! Now it's up to you. " |
彼時，尊者賴吒惒羅聞佛所說，善受善持，即從坐起，稽首佛足，繞三匝而去。 |
At that time, after hearing what the Buddha said about being good at receiving and upholding, the Venerable Laitala stood up from his seat, looked at the Buddha's feet, and walked around three times. |
至己房中，收舉臥具，著衣持鉢，遊行展轉，往至鍮蘆吒，住鍮蘆吒村北尸攝惒園。 |
When he got to his room, he collected his bedding, put on his clothes and held his alms bowl, and walked around in a procession until he went to Zaoluzha, where he lived in the Corpse Photography Garden in the north of Zaoluzha Village. |
於是，尊者賴吒惒羅過夜平旦，著衣持鉢，入鍮蘆吒而行乞食。 |
So, the Venerable Lai Zha Zha Luo spent the night on Ping Dan, put on his clothes and held his alms bowl, went into the Zha Lu Zha to beg for food. |
尊者賴吒惒羅作如是念： |
The Venerable Lai Chasila thought thus: |
「世尊稱歎次第乞食，我今寧可於此鍮蘆吒次第乞食。」 |
The World-Honored One praised me for begging for alms. Now I would rather beg for alms at this place. |
尊者賴吒惒羅便於鍮蘆吒次第乞食，展轉至本家。 |
The venerable Laizha Xuluo went to Luzha to beg for food one after another and then returned to his family. |
彼時，尊者賴吒惒羅父在中門住，修理鬚髮，尊者賴吒惒羅父遙見尊者賴吒惒羅來，便作是語： |
At that time, the Venerable Laizalha's father was staying in the middle gate, trimming his beard and hair. When the Venerable Laizalha's father saw the Venerable Laizalha coming from afar, he said this: |
「此禿沙門為黑所縛，斷種無子，破壞我家。 |
"This bald ascetic is bound by darkness, has no seeds, and has destroyed my family. |
我有一子，極愛憐念，意常忍樂，見無厭足，彼將去度，當莫與食。」 |
I have a son who is extremely loving and compassionate, whose will is always tolerant of joy, and who is insatiable in seeing him. He will go to save him, so he should not give him anything to eat. " |
尊者賴吒惒羅自於父家不得布施，但得嘖［口＊數］： |
The Venerable Lai Chasila was not allowed to give alms since his father's family, but he was able to give [oral* number]: |
「此禿沙門為黑所縛，斷種無子，破壞我家。 |
"This bald ascetic is bound by darkness, has no seeds, and has destroyed my family. |
我有一子，極愛憐念，意常愛樂，見無厭足，彼將去度，當莫與食。」 |
I have a son who is extremely loving and compassionate, whose mind is always fond of happiness, and who is insatiable in seeing him. He will go to save him, so he should not give him anything to eat. " |
尊者賴吒惒羅知已，便速出去。 |
The Venerable Laizha Xuluo knew this and went out quickly. |
彼時，尊者賴吒惒羅父家婢使，以箕盛臭爛飲食，欲棄著糞聚中。 |
At that time, the venerable Laizha Xuluo, the servant of his father's family, used a dustpan to collect smelly and rotten food, and wanted to throw away the dung in it. |
尊者賴吒惒羅見父婢使，以箕盛臭爛飲食，欲棄著糞聚中，便作是語： |
When the Venerable Laizalha saw his father's servants using a dustpan to collect smelly and rotten food and wanted to throw away the dung in it, he said this: |
「汝妹！若此爛飲食法應棄者，可著我鉢中，我當食之。」 |
Sister! If this rotten diet should be abandoned, you can put it in my bowl and I will eat it. |
彼時，尊者賴吒惒羅父家婢使，以箕中臭爛飲食瀉著鉢中。 |
At that time, the Venerable Laizha Luo, the servant of his father's family, poured rotten food from the basket into the bowl. |
瀉著鉢中時取其二相，識其音聲及其手足，取二相已，即往至尊者賴吒惒羅父所，而作是語： |
While pouring water into the bowl, he picked up its two features and recognized its voice and its hands and feet. After taking the two features, he went to the home of the Supreme Master Laitala Tsara and said these words: |
「尊今當知，尊子賴吒惒羅還來至此鍮蘆吒，可往見之。」 |
You should know now that Your Majesty, Laizha Xuluo, has come here to visit Lu Zha. You can go and see him. |
尊者賴吒惒羅父聞已，大歡喜踊躍，左手攝衣，右手摩抆鬚髮，疾往詣尊者賴吒惒羅所。 |
Upon hearing this, the father of the Venerable Laizha Xiluo was very happy and jumped up. He took the clothes with his left hand, rubbed his beard and hair with his right hand, and rushed to the place where the Venerable Lai Zhaxiluo was. |
彼時，尊者賴吒惒羅向壁食此臭爛食。 |
At that time, the Venerable Lai Chasila went to the wall to eat the smelly and rotten food. |
尊者賴吒惒羅父見尊者賴吒惒羅向壁食此臭爛食，作如是說： |
The father of the Venerable Lai Tsala saw the Venerable Lai Tsalao eating this smelly and rotten food against the wall, and he said this: |
「汝賴吒惒羅！汝至柔軟，身體極好，常食好食，賴吒惒羅！汝云何乃食此臭爛食耶？ |
"You are so supple and in excellent health. You eat good food all the time. Why are you eating such rotten food? |
賴吒惒羅！汝以何意來此鍮蘆吒，而不能還至父母家耶？」 |
Lai Zha Xuluo! Why did you come here to visit Lu Zha and why can't you return to your parents' house? " |
尊者賴吒惒羅白曰： |
The Venerable Laizhaxi Luobai said: |
「居士！我入父家不得布施，但得嘖［口＊數］： |
"Householder! I am not allowed to give alms when I enter my father's house, but I am allowed to say: |
『此禿沙門為黑所縛，斷種無子，破壞我家。 |
"This bald ascetic is bound by darkness, has no seeds, and has destroyed my family. |
我唯有一子，至愛憐念，意常愛樂，見無厭足，彼將去度，當莫與食。』 |
I have only one son, who loves and cherishes me most, who loves happiness all the time, and who is insatiable in seeing him. He will go to save him, so don’t give him anything to eat. 』 |
我聞此已，便速出去。」 |
When I heard this, I quickly went out. " |
尊者賴吒惒羅父即辭謝曰： |
The venerable Laizhaxiluo's father said goodbye and said: |
「賴吒惒羅可忍！賴吒惒羅可忍！我實不知賴吒惒羅還入父家。」 |
Lai Zhaxiluo can't bear it! Lai Zhaxiluo can't bear it! I really didn't know that Lai Zhaxiluo would return to my father's house. |
於是，尊者賴吒惒羅父敬心扶抱尊者賴吒惒羅，將入於內，敷座令坐，尊者賴吒惒羅即便就坐。 |
Then, the venerable Lai Zhaxiluo's father respectfully supported the venerable Lai Zhaxiluo, went inside, and ordered him to sit down, and the venerable Lai Zhaxiluo immediately sat down. |
於是，其父見尊者賴吒惒羅坐已，往至婦所，而作是語： |
Then, when his father saw the venerable Lai Chasila sitting there, he went to his wife's house and said this: |
「卿今當知，賴吒惒羅族姓子今來還家，可速辦飲食。」 |
You should know that a member of the Lai Zha Xuluo clan is here to return home, so you can prepare food and drinks as soon as possible. |
尊者賴吒惒羅母聞已，大歡喜踊躍，速辦飲食。 |
When Venerable Laizha Luo's mother heard about it, she was very happy and eager to prepare a meal. |
辦飲食已，疾輦錢出，著中庭地，聚作大積，彼大錢積，一面立人，一面坐人，各不相見。 |
After eating and drinking, the chariots and money came out, and they gathered in the courtyard to make a big pile. There were people standing on one side and people sitting on the other side, not seeing each other. |
作大錢積已，往詣尊者賴吒惒羅所，作如是語： |
Having accumulated a large sum of money, I went to the residence of the Venerable Laizha Xilao and said as follows: |
「賴吒惒羅！是汝母分所有錢財，汝父錢財無量，百千不可復計，今盡付汝。 |
Lai Zha Xuluo! This is your mother's share of all the money. Your father's money is immeasurable and cannot be calculated again. Now I will pay it all to you. |
賴吒惒羅！汝可捨戒罷道，行欲布施，快修福業。 |
Lai Zha Xuluo! You can give up the precepts and practice charity, and quickly cultivate good deeds. |
所以者何？ |
So what? |
世尊境界甚難甚難，出家學道亦復甚難。」 |
The realm of the World Honored One is very difficult, and it is even more difficult to become a monk and learn the Tao. " |
尊者賴吒惒羅白其母曰： |
The Venerable Laizha Xuluobai said to his mother: |
「我今欲有所說，能見聽不？」 |
I want to say something now, can you hear me? |
尊者賴吒惒羅母語曰： |
The mother-tongue of the Venerable Laizhatra said: |
「居士子！汝有所說，我當聽之。」 |
Sir, you have something to say, and I should listen to it. |
尊者賴吒惒羅白其母曰： |
The Venerable Laizha Xuluobai said to his mother: |
「當作新布囊，用盛滿錢，以車載之，至恒伽江，瀉著深處。 |
"Take a new cloth bag, fill it with money, carry it in a cart, and carry it to the Ganga River, where it flows to the depths. |
所以者何？ |
So what? |
因此錢故，令人憂苦、愁慼、啼哭，不得快樂。」 |
Therefore, money makes people sad, sad, crying, and makes them unhappy. " |
於是，尊者賴吒惒羅母而作是念： |
Then, the Venerable Lai Zhaxi Luo Mu thought: |
「以此方便不能令子賴吒惒羅捨戒罷道，我寧可至其本婦所，作如是語： |
"With this convenience, I will not be able to make you stop practicing the Taoist teachings. I would rather go to my wife's house and say this: |
『諸新婦等！汝可以先所著瓔珞嚴飾其身，賴吒惒羅族姓子本在家時極所愛念，以此瓔珞速嚴身已，汝等共往至賴吒惒羅族姓子所，各抱一足而作是說： |
"Brides, wait!" You can first decorate your body with the necklaces you made. Lai Zhaxuluo family members are very fond of them when they are at home. Use this necklace to decorate your body quickly. You can go to Lai Zhaxuluo family members' place and hold each other's arms. To sum it up is to say: |
「不審賢郎有何天女勝於我者，而令賢郎捨我為彼修梵行耶？」 |
If I don't judge a virtuous man, what goddess is better than me, yet I would ask a virtuous man to abandon me and practice the holy life for him? |
』」 |
』』 |
於是，其母即至尊者賴吒惒羅其本婦所，作如是語： |
Then, his mother, the Supreme Being, Laizha Luo, went to his wife's house and said as follows: |
「諸新婦等！汝可以先所著瓔珞嚴飾其身，賴吒惒羅族姓子本在家時極所愛念，以此瓔珞速嚴身已，汝等共往至賴吒惒羅族姓子所，各抱一足而作是說： |
"Brides, etc.! You can first decorate your body with the necklaces you have made, and wear the necklaces of the Zhaxuluo clan, which I loved so much when you were at home. Use this necklace to decorate yourselves quickly. You can go to the Zhaxuluo clan together. Zisuo, each holding one foot in his arms, said: |
『不審賢郎有何天女勝於我者，而令賢郎捨我為彼修梵行耶？』 |
"If I don't judge a virtuous man, what goddess is better than me, and yet I would ask a virtuous man to abandon me and practice the holy life for him?" 』 |
」 |
|
彼時，尊者賴吒惒羅其本婦等即各以先所著瓔珞嚴飾其身，尊者賴吒惒羅本在家時極所愛念。 |
At that time, the venerable Laizha Luo, his wife, and others all decorated their bodies with the necklaces they had made before. The venerable Lai Zhaluo was very fond of him at home. |
以此瓔珞嚴飾身已，往詣尊者賴吒惒羅所，各抱一足而作是說： |
Having adorned themselves with this necklace, they went to where the Venerable Laizha Xuluo was, each holding one foot in his arms and saying this: |
「不審賢郎有何天女勝於我者，而令賢郎捨我為彼修梵行耶？」 |
If I don't judge a virtuous man, what goddess is better than me, yet I would ask a virtuous man to abandon me and practice the holy life for him? |
尊者賴吒惒羅語本婦曰： |
The Venerable Laizha Luo said to my wife: |
「諸妹！當知我不為天女故修於梵行。 |
"Sisters, you should know that I am not a goddess, so I practice the holy life. |
所為修梵行者，彼義已得，佛教所作，今已成辦。」 |
Those who practice Brahmacharya have already achieved this meaning, and what Buddhism has done has now been accomplished. " |
尊者賴吒惒羅諸婦等却住一面，啼泣埀淚而作是語： |
The venerable Lai Chasila, the women and others were staying on one side, weeping with tears and saying this: |
「我非賢郎妹，然賢郎喚我為妹。」 |
I am not a virtuous man's sister, but a virtuous man calls me his sister. |
於是，尊者賴吒惒羅迴還顧視，白父母曰： |
Then, the Venerable Laizha Xuluo returned to look at him and said to his parents: |
「居士！若施食者便以時施，何為相嬈？」 |
Businessman! If the person who gives food gives it at the right time, what is Xiangrao? |
爾時，父母即從坐起，自行澡水，以上味餚饌，種種豐饒，食噉含消，手自斟酌，極令飽滿。 |
At that time, the parents stood up from their seats and took a bath by themselves. They were filled with all kinds of rich delicacies and delicacies. |
食訖收器，行澡水竟，取一小床，別坐聽法。 |
After eating, put away the utensils, take a bath, take a small bed, sit down and listen to the Dharma. |
尊者賴吒惒羅為父母說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即從坐起立，說頌曰： |
The Venerable Lai Chasila preached the Dharma to his parents, urging them to arouse thirst and achieve joy. After having immeasurable expediency to preach the Dharma to them, urging them to arouse thirst and achieve joy, he stood up from his seat and said this hymn: |
「觀此嚴飾形， 珍寶瓔珞等， |
"Look at these elaborately decorated shapes, precious jewels, necklaces, etc. |
右磐縈其髮， 紺黛畫眉目。 |
His hair is lingering on the right side, and his eyebrows are painted with cyanosis. |
此欺愚癡人， 不誑度彼岸， |
This deceives fools, but does not deceive people on the other side. |
以眾好綵色， 莊嚴臭穢身。 |
With all the beautiful colors, the body is solemn and stinky. |
此欺愚癡人， 不誑度彼岸， |
This deceives fools, but does not deceive the other side. |
眾香遍塗體， 雌黃黃其足。 |
The fragrance is all over the body, and the orpiment is yellow on the feet. |
此欺愚癡人， 不誑度彼岸， |
This deceives fools, but does not deceive people on the other side. |
身服淨妙衣， 莊嚴猶幻化。 |
The body is dressed in pure and wonderful clothes, and the solemnity is still illusory. |
此欺愚癡人， 不誑度彼岸， |
This deceives fools, but does not deceive the other side. |
斷絕鹿［革＊玄］繈， 及破壞鹿門。 |
Cut off the deer [Ge * Xuan] 襁, and destroy the deer gate. |
我捨離餌去， 誰樂於鹿縛。」 |
I leave the bait, who would like to be tied to a deer? " |
尊者賴吒惒羅說此頌已，以如意足乘虛而去，至鍮蘆吒林入彼林中，於鞞醯勒樹下敷尼師檀，結加趺坐。 |
After the Venerable Laizhaxuluo said this verse, he took advantage of the void with his wish-fulfilling feet and went to the Zhaluzha Forest. He entered the forest and sat down on the Nishi Tan under the Tongli tree. |
爾時，拘牢婆王及諸群臣前後圍繞，坐於正殿，咨嗟稱歎尊者賴吒惒羅： |
At that time, King Kulapo and other ministers gathered around him and sat in the main hall, sighing and praising the venerable Laizhaxuluo: |
「若我聞賴吒惒羅族姓子來此鍮蘆吒者，我必往見。」 |
If I hear that a son of the Lai Zha Xuluo clan is here to pay homage to Zoluzha, I will definitely go and see him. |
於是，拘牢婆王告獵師曰： |
Therefore, King Guluopo told the hunter: |
「汝去案行鍮蘆吒林，我欲出獵。」 |
You go to the Luzha Forest to investigate. I want to go hunting. |
獵師受教，即便案行鍮蘆吒林。 |
The hunter is taught, even if the crime is carried out in the Luzha forest. |
於是，獵師案行鍮蘆吒林，見尊者賴吒惒羅在鞞醯勒樹下，敷尼師檀，結加趺坐，便作是念： |
So, when the hunter was walking in the Luzha Forest, he saw the Venerable Laizha Xuluo sitting under the tangxile tree, wearing a nun, sitting in a cross-legged position, and he thought as follows: |
「所為拘牢婆王及諸群臣共坐正殿，咨嗟稱歎者，今已在此。」 |
Kulao Po King and all the ministers are sitting in the main hall, admiring and sighing, and they are here now. |
爾時，獵師案行鍮蘆吒林已，還詣拘牢婆王所，白曰： |
At that time, the hunter's case was being carried out in Luzha Forest, and he returned to the residence of King Gu Lao Po. Bai said: |
「大王！當知我已案行鍮蘆吒林，隨大王意。 |
"Your Majesty! You should know that I have committed a crime in Luzha Forest and will follow your Majesty's wishes. |
大王本所為與諸群臣共坐正殿，咨嗟稱歎尊者賴吒惒羅： |
The king is sitting in the main hall with all the ministers, and he sighs and praises the venerable Laizha Xuluo: |
『若我聞賴吒惒羅族姓子來此鍮蘆吒者，我必往見。』 |
"If I hear that a son of the Lai Zha Xuluo clan is here to pay homage to Lu Zha, I will definitely go and see him." 』 |
尊者賴吒惒羅族姓子今在鍮蘆吒林中鞞醯勒樹下，敷尼師檀，結加趺坐。 |
The Venerable Laizha, a son of the Suluo clan, is currently sitting in a knot under the Tao Xiele tree in the Luzha forest, wearing a Buddhist nun. |
大王欲見者，便可往也。」 |
If the king wants to see you, you can go there. " |
拘牢婆王聞已，告御者曰： |
When King Ku Lao Po heard this, he told his emperor: |
「汝速嚴駕，我今欲往見賴吒惒羅。」 |
You are so hasty, I want to see Laizha Xuluo now. |
御者受教，即速嚴駕，訖還白曰： |
After the charioteer received the instruction, he immediately drove him quickly and strictly, and when he finished, he said in vain: |
「大王！當知嚴駕已辦，隨大王意。」 |
Your Majesty! You should know that Yan Jia has already taken care of it and follow your Majesty's will. |
於是，拘牢婆王即乘車出，往至鍮蘆吒林，遙見尊者賴吒惒羅，即便下車，步進往至尊者賴吒惒羅所。 |
So, King Kulao Po went out in his car and went to the Doluzha Forest. He saw the Venerable Laizha Sheluo in the distance. |
尊者賴吒惒羅見拘牢婆王來，而作是說： |
When the Venerable Laizhaluo saw King Kulapo coming, he said: |
「大王！今來欲自坐耶？」 |
Your Majesty! Do you want to sit down by yourself now? |
拘牢婆王曰： |
King Ku Lao Po said: |
「今我雖到自己境界，然我意欲令賴吒惒羅族姓子請我令坐。」 |
Although I have reached my own realm now, I would like to ask the Laizha Xuluo clan members to ask me to sit down. |
尊者賴吒惒羅即請拘牢婆王曰： |
The Venerable Laizha Xuluo immediately asked King Po to be imprisoned and said: |
「今有別座，大王可坐。」 |
There is a separate seat for your Majesty. |
於是，拘牢婆王與尊者賴吒惒羅共相問訊，却坐一面，語賴吒惒羅： |
So, King Kulaopo and the Venerable Lai Chasolo asked each other, but they sat on one side and said to Lai Chasola: |
「若為家衰故出家學道耶？ |
"What if you become a monk and learn Taoism because your family is in decline? |
若為無財物故行學道者，賴吒惒羅！拘牢婆王家多有財物，我出財物與賴吒惒羅，勸賴吒惒羅捨戒罷道，行欲布施，快修福業。 |
If you don’t have any property and therefore want to practice Taoism, then you should rely on Tala! King Kulaopo's family has a lot of property, so I gave the property to Lai Zhaxiluo, and advised Lai Zhaxiluo to give up his morality, practice charity as much as he wants, and quickly cultivate good deeds. |
所以者何？ |
So what? |
賴吒惒羅！師教甚難，出家學道亦復甚難。」 |
Lai Zha Xuluo! It is very difficult to teach as a teacher, and it is even more difficult to become a monk and learn Taoism. " |
尊者賴吒惒羅聞已，語曰： |
The Venerable Laizha Xuluo heard this and said: |
「大王！今以不淨請我，非清淨請。」 |
Your Majesty! You are inviting me here with an impure invitation, not with a pure invitation. |
拘牢婆王聞已，問曰： |
King Kulawo Po heard this and asked: |
「我當云何以清淨請賴吒惒羅，非以不淨耶？」 |
I wonder why I asked Lai Zha Xuluo to be pure? Isn't it because it is impure? |
尊者賴吒惒羅語曰： |
Venerable Laizha Xuluo said: |
「大王！應如是語： |
"Your Majesty! You should say this: |
『賴吒惒羅！我國人民安隱快樂，無恐怖、無鬪諍，亦無棘刺、無苦使役，米穀豐饒，乞食易得，賴吒惒羅住我國中，我當護如法。』 |
"Lai Zha Xuluo!" The people of our country are peaceful and happy. There is no fear, no quarrels, no thorns, no hard labor. The rice is plentiful and it is easy to get food when begging. Laizhaha lives in my country, and I should protect it according to the Dharma. 』 |
大王！如是以淨請我，非以不淨。」 |
King! In this way, you are asking me to be clean, not because you are impure. " |
拘牢婆王聞已，語曰： |
King Kuluopo heard this and said: |
「我今以淨請賴吒惒羅，非以不淨。 |
"I am now asking Laizha Xuluo to be pure, not because I am impure. |
我國人民安隱快樂，無恐怖、無鬪諍，亦無棘刺、無苦使役，米穀豐饒，乞食易得，賴吒惒羅住我國中，我當護如法。 |
The people of our country are peaceful and happy. There is no fear, no quarrels, no thorns, no hard labor. The rice is plentiful and it is easy to get food when begging. Laizhaha lives in my country, and I should protect it according to the Dharma. |
「復次，賴吒惒羅！有四種衰，謂衰衰故，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
"Furthermore, Lai Chasara! There are four kinds of decline. It is called decline. Therefore, one shaves off one's beard and hair, wears a cassock, has faith, leaves one's home, is homeless, and studies the Tao. |
云何為四？ |
Why is the cloud four? |
病衰、老衰、財衰、親衰。 |
Sickness, old age, financial decline, and family decline. |
賴吒惒羅！云何病衰？ |
Lai Zha Xuluo! Why is he so ill? |
或有一人長病疾患，極重甚苦，彼作是念： |
There may be a person who is suffering from a long-term illness and is extremely suffering, and he thinks as follows: |
『我長病疾患，極重甚苦，我實有欲，不能行欲，我今寧可剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。』 |
"I am suffering from a long-term illness, which is extremely severe and painful. I really have desires but cannot fulfill them. Now I would rather shave off my beard and hair, wear cassock clothes, become a believer, leave home, become homeless, and learn the Tao." 』 |
彼於後時以病衰故，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，是為病衰。 |
Later, due to his illness, he shaved off his beard and hair, put on cassock, and went to Zhixin, left home, became homeless, and studied the Tao. This was due to his illness. |
「賴吒惒羅！云何老衰？ |
"Laizha Xuluo! How old is Yun? |
或有一人年耆根熟，壽過垂訖，彼作是念： |
There may be a person who is old and mature, and his life is over. He thinks as follows: |
『我年耆根熟，壽過埀訖，我實有欲，不能行欲，我今寧可剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。』 |
"I am old, my roots are mature, and my life is over. I really have desires, but I cannot fulfill them. Now I would rather shave off my beard and hair, wear cassocks, become a true believer, leave home, become homeless, and learn the Tao." 』 |
彼於後時以老衰故，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，是謂老衰。 |
Later, due to old age, he shaved off his beard and hair, put on cassock clothes, left his home, became homeless, and studied Taoism. This is called old age. |
「賴吒惒羅！云何財衰？ |
"Lai Zha Xuluo! Why is your wealth declining? |
或有一人貧窮無力，彼作是念： |
There may be a person who is poor and powerless, and he thinks: |
『我貧窮無力，我今寧可剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。』 |
"I am poor and powerless. Now I would rather shave off my beard and hair, wear cassock clothes, become a true believer, leave home, become homeless, and learn the Tao." 』 |
彼於後時以財衰故，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，是謂財衰。 |
Later, due to the decline of his wealth, he shaved off his beard and hair, put on cassocks, reached faith, abandoned his home, became homeless, and studied the Tao. This is called the decline of his wealth. |
「賴吒惒羅！云何親衰？ |
Lai Zha Xuluo! How can I be so close to you? |
或有一人親里斷種，死亡沒盡，彼作是念： |
Or there is a person who has cut off his family members and is dying forever. He thinks like this: |
『我親里斷種，死亡沒盡，我今寧可剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。』 |
"My relatives have cut off the seed, and there will be no end to death. I would rather shave off my beard and hair, wear cassock clothes, become a true believer, leave home, become homeless, and learn the Tao." 』 |
彼於後時以親衰故，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，是謂親衰。 |
Later, he shaved off his beard and hair, put on cassock clothes, left home, became homeless, and studied Taoism because of the decline of his family. This is called the decline of his family. |
「賴吒惒羅昔時無病，安隱成就，平等食道，不冷不熱，平正安樂，順次不諍，由是之故，食噉含消，安隱得化。 |
"In the old days, Lai Zha Xuluo was not sick, and he achieved peace and tranquility. He had an equal esophagus, neither cold nor hot, peaceful and happy, and he did not hesitate in order. Therefore, he could eat and drink, and he could be peaceful and peaceful. |
賴吒惒羅非以病衰故，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
Lai Zha Xiluo Fei, due to his declining health, shaved off his beard and hair, put on cassock clothes, and left his home to study Taoism. |
「賴吒惒羅往昔之時，年幼童子，髮黑清淨，身體盛壯，爾時作倡伎樂，極以自娛，莊嚴其身，常喜遊戲。 |
"In the old days of Laizhala, a young boy with black hair, pure hair, and a strong body would play music to entertain himself, decorate his body, and always enjoy playing games. |
彼時親屬皆不欲使令其學道，父母啼泣，憂慼懊惱，亦不聽汝出家學道。 |
At that time, none of the relatives wanted him to learn Taoism. His parents were crying, worried and upset, and they would not listen to you becoming a monk and learning Taoism. |
然汝剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
However, you shave off your beard and hair, put on cassock, and become a believer, abandon your home, become homeless, and learn the Tao. |
賴吒惒羅不以老衰故，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
Laizha Xuluo did not think that it was because of old age that he shaved off his beard and hair, put on cassock clothes, became a believer, abandoned his home, became homeless, and studied the Tao. |
「賴吒惒羅！此鍮蘆吒第一家、最大家、最勝家、最上家，謂財物也。 |
"Lai Zha Zha Luo! This Zha Lu Zha is the first family, the greatest family, the most successful family, the most superior family, and it is called wealth. |
賴吒惒羅！不以財衰故，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
Lai Zha Xuluo! Not because wealth is declining, shave off beard and hair, put on cassocks, reach the highest level of faith, leave home, become homeless, and learn the Tao. |
「賴吒惒羅！此鍮蘆吒林間，大豪親族親皆存在，賴吒惒羅不以親衰故，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
"Lai Zha Xiluo! In this Lu Zha forest, there are all relatives and relatives of great people. Lai Zha Xiluo did not want to lose his relatives, so he shaved off his beard and hair, put on cassock clothes, left his family, became homeless, and studied Taoism. |
「賴吒惒羅，此四種衰，或有衰者，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
"Lai Dha Xuluo, those who are in these four kinds of decline, or who are in decline, should shave off their beards and hair, wear cassocks, reach the highest level of faith, abandon their homes, become homeless, and learn the Tao. |
我見賴吒惒羅都無此衰，可使賴吒惒羅剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
I see that Lai Zha Xiluo is not in such decline. I can make Lai Zha Xiluo shave off his beard and hair, put on cassock clothes, become a believer, leave home, become homeless, and learn the Tao. |
賴吒惒羅！知見何等，為聞何等，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道？」 |
Lai Zha Xuluo! How do you know and see, why do you hear so much, that you shave off your beard and hair, put on cassock, and become a believer, abandon your home, become homeless, and learn the Way? " |
尊者賴吒惒羅答曰： |
The Venerable Lai Chasolo replied: |
「大王！世尊知、見，如來、無所著、等正覺為說四事，我欲忍樂是，我知見聞是，是故剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
"Great King! The World-Honored One knows and sees the Tathagata, the Immortal, and other enlightened beings who speak of the four things. I want to endure it and enjoy it. I know what I have seen and heard. Therefore, I shave off my beard and hair, put on cassock, have complete faith, abandon my home, and have nothing to do. Family, learning Taoism. |
云何為四？ |
Why is the cloud four? |
大王！此世無護，無可依恃，此世一切趣向老法，此世非常，要當捨去，此世無滿，無有厭足，為愛走使。」 |
King! There is no protection in this world, no one to rely on, all the interests in this world are directed towards the old law, this world is very special, we should give it up, this world is not full, there is nothing we are tired of, we are doing it for the sake of love. " |
拘牢婆王問曰： |
King Kulaopo asked: |
「賴吒惒羅！向之所說： |
"Lai Zha Xuluo! Said to him: |
『大王！此世無護，無可依恃。』 |
"Your Majesty! There is no protection in this world, no one to rely on. 』 |
賴吒惒羅！我有兒孫、兄弟、枝黨、象軍、車軍、馬軍、步軍，皆能射御，嚴毅勇猛，王子、力士，鉢邏騫提摩訶能伽有占相、有策慮、有計算、有善知書、有善談論，有君臣、有眷屬，持呪知呪，彼隨諸方，有恐怖者能制止之。 |
Lai Zha Xuluo! I have sons and grandsons, brothers, branches, elephants, chariots, cavalry, and infantry, all capable of shooting and guarding, strong and brave, princes, warriors, Balochanti Mahanenga who has fortune-telling and strategies. There are calculations, good knowledge of books, good discussion, there are kings and ministers, and retinues, and they are aware of them. They follow in all directions, and those who are afraid can stop them. |
若賴吒惒羅所說： |
Ruo Lai Zha Xuluo said: |
『大王！此世無護，無可依恃。』 |
"Your Majesty! There is no protection in this world, no one to rely on. 』 |
賴吒惒羅！向所說，此有何義耶？」 |
Lai Zha Xuluo! Xiang said, what's the meaning of this? " |
尊者賴吒惒羅答曰： |
The Venerable Lai Chasolo replied: |
「大王！我今問王，隨所解答。 |
"Your Majesty! I will ask the king now and I will give you the answer. |
大王！此身頗有病耶？」 |
King! Is this body quite sick? " |
拘牢婆王答曰： |
King Kuluopo replied: |
「賴吒惒羅！今我此身常有風病。」 |
Lai Zha Xuluo! Nowadays, I often have wind diseases in my body. |
尊者賴吒惒羅問曰： |
The Venerable Laizhaxolo asked: |
「大王！風病發時，生極重甚苦者，大王！爾時可得語彼兒孫、兄弟、象軍、馬軍、車軍、步軍皆能射御，嚴毅勇猛，王子、力士，鍮邏騫提摩訶能伽，占相、策慮、計算、知書、善能談論、君臣、眷屬，持呪知呪，汝等共來暫代我受極重甚苦，令我無病得安樂耶？」 |
Your Majesty! When the wind disease breaks out and your life is extremely severe and painful, Your Majesty! Then you can tell your children and grandchildren, your brothers, your elephant army, your horse army, your chariot army, and your infantry army. They are all capable of shooting and guarding. They are brave and resolute, and they are princes and warriors." , the Mahanengjia of Zhong Luo Qian Ti, fortune tellers, planners, calculations, knowledge of books, good at talking about things, kings, ministers, and their dependents, holding the knowledge of the king, you all came together to temporarily endure the extremely heavy suffering on my behalf, leaving me unable to do anything. Are you feeling well after your illness? |
拘牢婆王答曰： |
King Kuluopo replied: |
「不也。 |
"No. |
所以者何？ |
So what? |
我自作業，因業緣業，獨受極苦，甚重苦也。」 |
I have done my own work, and due to my karma, I have suffered extremely, very severely. " |
尊者賴吒惒羅語曰： |
Venerable Laizha Xuluo said: |
「大王！以是故，世尊說此世無護，無可依恃。 |
"Great King! For this reason, the World-Honored One says that there is no protection and no support in this world. |
我欲忍樂是，我知見聞是，是故剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。」 |
I want to endure and enjoy this, I know what I have seen and heard, so I shave off my beard and hair, put on cassock, become the most faithful, leave home, become homeless, and learn the Tao. " |
拘牢婆王語曰： |
King Kulaopo said: |
「若賴吒惒羅所說： |
"As Laizha Luo said: |
『大王！此世無護，無可依恃。』 |
"Your Majesty! There is no protection in this world, no one to rely on. 』 |
賴吒惒羅！我亦欲是忍樂於是。 |
Lai Zha Xuluo! I also want to be patient and happy. |
所以者何？ |
So what? |
此世真實無護，無可依恃。」 |
The truth in this world is unprotected and has nothing to rely on. " |
拘牢婆王復問曰： |
King Kulaopo asked again: |
「若賴吒惒羅所說： |
"As Laizha Luo said: |
『大王！此世一切趣向老法。』 |
"Your Majesty! All interests in this world are directed toward the old method. 』 |
賴吒惒羅向所說，此復有何義？」 |
Laizhaxi Luo Xiang said, what is the meaning of this? " |
尊者賴吒惒羅答曰： |
The Venerable Lai Chasolo replied: |
「大王！我今問王，隨所解答。 |
"Your Majesty! I will ask the king now and I will give you the answer. |
若大王年或二十四、或二十五者，於意云何？ |
If the king is twenty-four or twenty-five years old, what does that mean? |
爾時速疾何如於今？ |
How could the speed then be like today? |
爾時筋力、形體、顏色何如於今？」 |
How was the strength, shape, and color of the body then like now? " |
拘牢婆王答曰： |
King Kuluopo replied: |
「賴吒惒羅！若我時年或二十四、或二十五，自憶爾時，速疾、筋力、形體、顏色無勝我者。 |
"Lai Tsala! If I were twenty-four or twenty-five years old at that time, I recall that at that time, there was no one who could surpass me in terms of speed, muscle strength, body shape, and color. |
賴吒惒羅！我今極老，諸根衰熟，壽過垂訖，年滿八十，不復能起。」 |
Lai Zha Xuluo! I am extremely old now, all my faculties are weakened and mature, my life is over and I am at the end of my life. I have reached the age of eighty and can no longer stand up. " |
尊者賴吒惒羅語曰： |
Venerable Laizha Xuluo said: |
「大王！以是故，世尊說此世一切趣向老法。 |
"Great King! For this reason, the World-Honored One says that all interests in this world should be directed to Lao Dharma. |
我欲忍樂是，我知見聞是，是故剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。」 |
I want to endure and enjoy this, I know what I have seen and heard, so I shave off my beard and hair, put on cassock, become the most faithful, leave home, become homeless, and learn the Tao. " |
拘牢婆王語曰： |
King Kulaopo said: |
「若賴吒惒羅所說： |
"As Laizha Luo said: |
『大王！此世一切趣向老法。』 |
"Your Majesty! All interests in this world are directed toward the old method. 』 |
我亦欲是忍樂於是。 |
I also want to be patient and happy. |
所以者何？ |
So what? |
此世真實一切趣向老法。」 |
All the real interests in this world are towards the old Fa. " |
拘牢婆王復問曰： |
King Kulaopo asked again: |
「若賴吒惒羅所說： |
"As Laizha Luo said: |
『大王！此世無常，要當捨去。』 |
"Your Majesty! This world is impermanent, so we must let it go. 』 |
賴吒惒羅向所說，此復有何義？」 |
Laizhaxi Luo Xiang said, what is the meaning of this? " |
尊者賴吒惒羅語曰： |
Venerable Laizha Xuluo said: |
「大王！我今問王，隨所解答。 |
"Your Majesty! I will ask the king now and I will give you the answer. |
大王！有豐拘樓國及豐後宮、豐倉庫耶？」 |
King! Is there the Fengkulou Kingdom, the Fenghou Palace, and the Fengcun? " |
拘牢婆王答曰： |
King Kuluopo replied: |
「如是。」 |
That's right. |
尊者賴吒惒羅復問曰： |
Venerable Laizhaxuluo asked again: |
「大王！有豐拘樓國及豐後宮、豐倉庫者，若時有法來不可依，忍樂破壞，一切世無不歸死者。 |
"Your Majesty, if there are people in the Fengkulou Kingdom, the Fenghou Palace, and the Fengchou, if there is a law that cannot be followed at any time, they will be destroyed by joy, and all the people in the world will return to the dead. |
爾時豐拘樓國及豐後宮、豐倉庫者，可得從此世持至後世耶？」 |
At that time, those who live in the Fengkulou Kingdom, the Fenghou Palace, and the Fengchang Storehouse will be able to maintain it from this world to the next? " |
拘牢婆王答曰： |
King Kuluopo replied: |
「不也。 |
"No. |
所以者何？ |
So what? |
我獨無二，亦無伴侶從此世至後世也。」 |
I am alone and have no companion from this world to the next. " |
尊者賴吒惒羅語曰： |
Venerable Laizha Xuluo said: |
「大王！以是故，世尊說此世無常，要當捨去。 |
"Great King! For this reason, the World-Honored One says that this world is impermanent and should be given up. |
我欲忍樂是，我知見聞是，是故剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。」 |
I want to endure and enjoy this, I know what I have seen and heard, so I shave off my beard and hair, put on cassock, become the most faithful, leave home, become homeless, and learn the Tao. " |
拘牢婆王語曰： |
King Kulaopo said: |
「若賴吒惒羅所說： |
"As Laizha Luo said: |
『大王！此世無常，要當捨去。』 |
"Your Majesty! This world is impermanent, so we must let it go. 』 |
者，我亦欲是忍樂於是。 |
Yes, I also want to be patient and happy. |
所以者何？ |
So what? |
此世真實無常，要當捨去。」 |
The reality of this world is impermanent and must be given up. " |
拘牢婆王復問曰： |
King Kulaopo asked again: |
「若賴吒惒羅所說： |
"As Laizha Luo said: |
『大王！此世無滿，無有厭足，為愛走使。』 |
"Your Majesty! There is no satisfaction in this world, no one is dissatisfied, it is all done for love. 』 |
賴吒惒羅向所說，此復有何義？」 |
Laizhaxi Luo Xiang said, what is the meaning of this? " |
尊者賴吒惒羅答曰： |
The Venerable Lai Chasolo replied: |
「大王！我今問王，隨所解答。 |
"Your Majesty! I will ask the king now and I will give you the answer. |
大王！有豐拘樓國及豐後宮、豐倉庫耶？」 |
King! Is there the Fengkulou Kingdom, the Fenghou Palace, and the Fengcun? " |
拘牢婆王答曰： |
King Kuluopo replied: |
「如是。」 |
That's right. |
尊者賴吒惒羅復問曰： |
Venerable Laizhaxuluo asked again: |
「大王！有豐拘樓國及豐後宮、豐倉庫者，若於東方有一人來，可信可任，不欺誑世，來語王言： |
"Your Majesty, if there is someone from the Fengkulou Kingdom, the Fenghou Palace, and Fengchangcang from the east, who is trustworthy and will not deceive the world, he will say to the king: |
『我從東方來，見彼國土極大富樂，多有人民。 |
"I came from the east and saw that the country was very rich and prosperous, and its people were many. |
大王！可得彼國爾所財物、人民、力役，欲得彼國整御之耶？』 |
King! Can you obtain the property, people, and labor of that country? Do you want to control it? 』 |
」 |
|
拘牢婆王答曰： |
King Kuluopo replied: |
「賴吒惒羅！若我知有如是豐國，爾所財物、人民、力役，得彼人民整御治者，我必取之。」 |
Lai Zha Xuluo! If I knew that there was such a prosperous country, and your wealth, people, and labor were able to be managed and governed by the people, I would definitely take them. |
「如是南方、西方、北方，從大海彼岸若有人來，可信可任，不欺誑世，來語王言： |
"If anyone comes from the south, the west, the north, or from the other side of the sea, trustworthy and trustworthy, and not deceiving the world, he comes and says to the king: |
『我從大海彼岸來，見彼國土極大富樂，多有人民。 |
“I came from the other side of the sea, and saw that the country was very rich and prosperous, and that there were many people there. |
大王！可得彼國爾所財物、人民、力役，欲得彼國整御之耶？』 |
King! Can you obtain the property, people, and labor of that country? Do you want to control it? 』 |
」 |
|
拘牢婆王答曰： |
King Kuluopo replied: |
「賴吒惒羅！若我知有如是豐國，爾所財物、人民、力役，得彼人民整御治者，我必取之。」 |
Lai Zha Xuluo! If I knew that there was such a prosperous country, and your wealth, people, and labor were able to be managed and governed by the people, I would definitely take them. |
尊者賴吒惒羅語曰： |
Venerable Laizha Xuluo said: |
「大王！以是故，世尊說此世無滿，無有厭足，為愛走使。 |
"Great King! Therefore, the World-Honored One says that there is no fullness in this world, no one is dissatisfied with it, and it is carried out for the sake of love. |
我欲忍樂是，我知見聞是，是故剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。」 |
I want to endure and enjoy this, I know what I have seen and heard, so I shave off my beard and hair, put on cassock, become the most faithful, leave home, become homeless, and learn the Tao. " |
拘牢婆王語曰： |
King Kulaopo said: |
「若賴吒惒羅所說： |
"As Laizha Luo said: |
『大王！此世無滿，無有厭足，為愛走使。』 |
"Your Majesty! There is no satisfaction in this world, no one is dissatisfied, it is all done for love. 』 |
我亦欲是忍樂於是。 |
I also want to be patient and happy. |
所以者何？ |
So what? |
此世真實無滿，無有厭足，為愛走使。」 |
This world is truly unsatisfactory, never dissatisfied, and driven by love. " |
尊者賴吒惒羅語曰： |
Venerable Laizha Xuluo said: |
「大王！世尊知、見，如來、無所著、等正覺為我說此四事，我知忍樂是，我知見聞是，是故剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。」 |
"Great King! The World-Honored One knows and sees the Tathagata, the Immortal, and other enlightened beings who have told me these four things. I know the happiness of endurance, I know the sight and hearing. Therefore, I shave off my beard and hair, put on cassock, have great faith, and leave home. , homeless, learning Taoism.” |
於是，尊者賴吒惒羅說此頌曰： |
Then, the Venerable Lai Chasolo said this verse: |
「我見世間人， 有財癡不施， |
"I see people in the world who are greedy for money and don't give anything. |
得財復更求， 慳貪積聚物。 |
When you gain wealth, you will seek more, but you will save your greed and accumulate things. |
王者得天下， 整御隨其力， |
The king conquers the world, and he controls the whole country according to his power. |
海內無厭足， 復求於海外。 |
There is no need to be satisfied at home, so I seek help from overseas. |
王及諸人民， 未離欲命盡， |
The king and all the people have not given up their desires and their lives have expired. |
散髮妻子哭， 嗚呼苦難伏。 |
The wife is crying, moaning and suffering. |
衣被而埋藏， 或積薪火燒， |
Buried with clothes and quilts, or burned with firewood, |
緣行至後世， 燒已無慧念。 |
Destined to travel to future generations, I no longer have the wisdom to think. |
死後財不隨， 妻子及奴婢， |
After death, wealth does not follow, wives and slaves, |
貧富俱共同， 愚智亦復然。 |
The rich and the poor are alike, and so is foolishness and wisdom. |
智者不懷憂， 唯愚抱悒慼， |
A wise man has no worries, but a fool has sorrow. |
是故智慧勝， 逮得正覺道。 |
This is why wisdom prevails and leads to the path to enlightenment. |
深著於有有， 愚癡作惡行， |
Deeply attached to existence, foolishly commit evil deeds, |
於法非法行， 以力強奪他。 |
If he violates the law, he will take it away by force. |
少智習効他， 愚多作惡行， |
If you are less wise, you will follow his example; if you are foolish, you will do many evil deeds. |
趣胎至後世， 數數受生死。 |
From birth to the next generation, I will undergo life and death several times. |
已受出生世， 獨作眾惡事， |
Having received this life, I have done many evil deeds alone. |
如賊他所縛， 自作惡所害。 |
Like a thief bound by others, he will be harmed by his own evil. |
如是此眾生， 至到於後世， |
Such sentient beings, in future generations, |
為己所作業， 自作惡所害。 |
Do your own work, and do your own evil. |
如果熟自墮， 老少亦如斯， |
If familiarity leads to degeneration, so it is with young and old. |
欲莊美愛樂， 心趣好惡色。 |
He desires beauty and pleasure, and his mind likes and dislikes sex. |
為欲所縛害， 因欲恐怖生， |
Bound by desire, born in fear of desire, |
王我見此覺， 知是沙門妙。」 |
When I, the king, saw this awakening, I knew that this was a wonderful recluse. " |
尊者賴吒惒羅所說如是。 |
This is what the Venerable Lai Chasolo said. |
拘牢婆王聞尊者賴吒惒羅所說，歡喜奉行。 |
King Kuluo Po heard what the Venerable Laizalha said and followed it happily. |
賴吒惒羅經第十六竟（六千七百七十七字） |
The sixteenth chapter of Lai Zha Luo Jing (6,777 words) |
中阿含經卷第三十一（第三念誦） |
Chapter 31 of the Agama Sutra (Third Recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
133. Upāli（一三三）優婆離經 |
133. Upāli (133) Upali Sutra |
中阿含經卷第三十二 |
Book 32 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊那難陀，在波婆離［木＊奈］林。 |
At one time, the Buddha was traveling in Nananda and was in the forest of Pavāli. |
爾時，長苦行尼揵中後彷佯，往詣佛所，共相問訊，却坐一面。 |
At that time, the long ascetic nun pretended to go to the Buddha's place and asked each other, but they sat on one side. |
於是，世尊問曰： |
Then the World-Honored One asked: |
「苦行尼揵親子施設幾行，令不行惡業，不作惡業？」 |
How many practices can an ascetic nun do to her parents and children so that they will not do bad deeds or do bad deeds? |
長苦行尼揵答曰： |
The long ascetic nun replied: |
「瞿曇！我尊師尼揵親子不為我等施設於行，令不行惡業，不作惡業。 |
"Qu Tan! My respected master, nun, my parents and my son, don't do anything for us, so that we don't do bad karma, and we don't do bad karma. |
但為我等施設於罰，令不行惡業，不作惡業。」 |
But provide punishment for us so that we will not do bad deeds or do bad deeds. " |
世尊又復問曰： |
The World-Honored One asked again: |
「苦行尼揵親子施設幾罰，令不行惡業，不作惡業？」 |
How many punishments can an ascetic nun give to her parents and children to prevent them from doing bad deeds? |
長苦行尼揵答曰： |
The long ascetic nun replied: |
「瞿曇！我尊師尼揵親子為我等輩施設三罰，令不行惡業，不作惡業。 |
"Qu Tan! My respected master, nun, and his son, have given us three punishments so that we will not do bad deeds and will not do bad deeds. |
云何為三？ |
Why is the cloud three? |
身罰、口罰及意罰也。」 |
Physical punishment, verbal punishment and intentional punishment. " |
世尊又復問曰： |
The World-Honored One asked again: |
「苦行！云何身罰異、口罰異、意罰異耶？」 |
Asceticism! How come you are punished by the body, the mouth, and the mind? |
長苦行尼揵答曰： |
The long ascetic nun replied: |
「瞿曇！我等身罰異、口罰異、意罰異也。」 |
Qu Tan! We will punish you physically, verbally, and mentally. |
世尊又復問曰： |
The World-Honored One asked again: |
「苦行！此三罰如是相似，尼揵親子施設何罰為最重，令不行惡業，不作惡業？ |
"Asceticism! These three punishments are so similar, which punishment is the most severe given to the nun's parents and children so that they will not do bad deeds or do bad deeds? |
為身罰、口罰，為意罰耶？」 |
Is it physical punishment, verbal punishment, or mental punishment? " |
長苦行尼揵答曰： |
The long ascetic nun replied: |
「瞿曇！此三罰如是相似，我尊師尼揵親子施設身罰為最重，令不行惡業，不作惡業。 |
Qu Tan! These three punishments are so similar. My respected teacher, nun Kui, and my son, I will impose the most severe physical punishment on you so that you will not do bad deeds and will not do bad deeds. |
口罰不然，意罰最下，不及身罰極大甚重。」 |
Verbal punishment is not the same, mental punishment is the lowest, but not as severe as physical punishment. " |
世尊又復問曰： |
The World-Honored One asked again: |
「苦行！汝說身罰為最重耶？」 |
Asceticism! Do you think physical punishment is the most severe? |
長苦行尼揵答曰： |
The long ascetic nun replied: |
「瞿曇！身罰最重。」 |
Qu Tan! The physical punishment is the heaviest. |
世尊復再三問曰： |
The World Honored One asked again and again: |
「苦行！汝說身罰為最重耶？」 |
Asceticism! Do you think physical punishment is the most severe? |
長苦行尼揵亦再三答曰： |
The long ascetic nun also answered again and again: |
「瞿曇！身罰最重。」 |
Qu Tan! The physical punishment is the heaviest. |
於是，世尊再三審定長苦行尼揵如此事已，便默然住。 |
Therefore, the World-Honored One repeatedly judged that the long ascetic nun had done this and stayed silently. |
長苦行尼揵問曰： |
The long ascetic nun asked: |
「沙門瞿曇施設幾罰，令不行惡業，不作惡業？」 |
How many punishments can the recluse Qutan impose to prevent people from doing bad deeds and not doing bad deeds? |
爾時，世尊答曰： |
At that time, the World-Honored One replied: |
「苦行！我不施設罰，令不行惡業，不作惡業。 |
"Asceticism! I do not inflict punishments, make you not do bad deeds, do not do bad deeds. |
我但施設業，令不行惡業，不作惡業。」 |
I just create karma so that no bad karma will be done and no bad karma will be done. " |
長苦行尼揵問曰： |
The long ascetic nun asked: |
「瞿曇施設幾業，令不行惡業，不作惡業。」 |
Qu Tan has established several karma, so that he will not do bad karma, and he will not do bad karma. |
世尊又復答曰： |
The World-Honored One replied again: |
「苦行！我施設三業，令不行惡業，不作惡業。 |
"Asceticism! I impose the three karmas so that you will not do bad karma, and you will not do bad karma. |
云何為三？ |
Why is the cloud three? |
身業、口業及意業也。」 |
Physical karma, verbal karma and mental karma. " |
長苦行尼揵問曰： |
The long ascetic nun asked: |
「瞿曇！身業異、口業異、意業異耶？」 |
Qu Tan! Physical karma is different, verbal karma is different, and mental karma is different? |
世尊又復答曰： |
The World-Honored One replied again: |
「苦行！我身業異、口業異、意業異也。」 |
Asceticism! My body, speech, and mind are different. |
長苦行尼揵問曰： |
The long ascetic nun asked: |
「瞿曇！此三業如是相似，施設何業為最重，令不行惡業，不作惡業？ |
"Qu Tan! If these three karma are similar, which karma is the most important, so that you will not do bad karma or do bad karma? |
為身業、口業，為意業耶？」 |
For physical karma, verbal karma, and mental karma? " |
世尊又復答曰： |
The World-Honored One replied again: |
「苦行！此三業如是相似，我施設意業為最重，令不行惡業，不作惡業。 |
"Asceticism! These three karma are so similar, I set the mind karma to be the most important, so that no bad karma will be done, and no bad karma will be done. |
身業、口業則不然也。」 |
This is not the case with physical and verbal karma. " |
長苦行尼揵問曰： |
The long ascetic nun asked: |
「瞿曇！施設意業為最重耶？」 |
Qu Tan! Is it the most important thing to do good deeds? |
世尊又復答曰： |
The World-Honored One replied again: |
「苦行！我施設意業為最重也。」 |
Asceticism! The most important thing for me is to perform mental karma. |
長苦行尼揵復再三問曰： |
The long ascetic nun Kuo asked again and again: |
「瞿曇！施設意業為最重耶？」 |
Qu Tan! Is it the most important thing to do good deeds? |
世尊亦再三答曰： |
The World-Honored One also answered again and again: |
「苦行！我施設意業為最重也。」 |
Asceticism! The most important thing for me is to perform mental karma. |
於是，長苦行尼揵再三審定世尊如此事已，即從座起，繞世尊三匝而退還去，往詣尼揵親子所。 |
Then the long ascetic nun thought again and again that the Blessed One had done this. He got up from his seat, walked around the Blessed One three times and returned to the place where the nun's parents and children were. |
尼揵親子遙見長苦行尼揵來，即便問曰： |
The nun's parents and son saw the nun who had practiced asceticism from afar. When the nun came, he asked: |
「苦行！從何處來？」 |
Penance! Where did it come from? |
長苦行尼揵答曰： |
The long ascetic nun replied: |
「尊！我從那難陀波婆離［木＊奈］林沙門瞿曇處來。」 |
Your Majesty! I come from Nanda Bopali [Mu*na] Lin Shamen Qutan. |
尼揵親子問曰： |
The nun's parents asked: |
「苦行！頗共沙門瞿曇有所論耶？」 |
Asceticism! Did the ascetic Qutan have something to say about it? |
長苦行尼揵答曰： |
The long ascetic nun replied: |
「共論。」 |
Common discussion. |
尼揵親子告曰： |
Ni Chiu's parents said: |
「苦行！若共沙門瞿曇有所論者，盡為我說，我或能知彼之所論。」 |
Asceticism! If anyone like the ascetic Kutan has something to say, please tell me. I may be able to understand what he said. |
於是，長苦行尼揵共世尊有所論者盡向彼說，尼揵親子聞便歎曰： |
Then, the nun who had long practiced asceticism and the World-Honored One all told him what he had to say. When the nun and his son heard about it, they sighed and said: |
「善哉！苦行！謂汝於師行弟子法，所作智辯聰明決定，安隱無畏成就調御，逮大辯才，得甘露幢，於甘露界自作證成就遊。 |
"Excellent! Practice asceticism! It is said that you have practiced the Dharma of disciples as a teacher, made wise arguments and wise decisions, achieved peace and fearlessness, achieved control, caught great eloquence, obtained a nectar tower, and achieved self-testification in the nectar world. |
所以者何？ |
So what? |
謂汝向沙門瞿曇施設身罰為最重，令不行惡業，不作惡業。 |
It is said that you impose the most severe physical punishment on the recluse Qutan so that he will not do any bad deeds and will not do any bad deeds. |
口罰不然，意罰最下，不及身罰極大甚重。」 |
Verbal punishment is not the same, mental punishment is the lowest, but not as severe as physical punishment. " |
是時，優婆離居士與五百居士俱集在眾中，叉手向尼揵親子。 |
At that time, Upali and five hundred lay people gathered in the crowd and crossed their hands to greet the nun's parents and children. |
於是，優婆離居士語長苦行尼揵曰： |
Therefore, Upali layman said to the ascetic nun: |
「尊已再三審定沙門瞿曇如此事耶？」 |
Have you repeatedly judged the recluse Qutan for such a thing? |
長苦行尼揵答曰： |
The long ascetic nun replied: |
「居士！我已再三審定沙門瞿曇如此事也。」 |
Businessman! I have repeatedly judged the recluse Qu Tan for doing this. |
優婆離居士語長苦行尼揵曰： |
Upali layman said ascetic nun: |
「我亦能至再三審定沙門瞿曇如此事已，隨所牽挽。 |
"I can also judge the recluse Qutan over and over again for what he has done, and I will take care of him accordingly. |
猶如力士執長髦羊，隨所牽挽。 |
Just like a strong man holding a long slender sheep, he can pull it wherever he wants. |
我亦如是，能至再三審定沙門瞿曇如此事已，隨所牽挽。 |
In the same way, I can judge the recluse Qu Tan's behavior over and over again, and then I will take any action. |
猶如力士手執髦裘，抖擻去塵。 |
Just like a strong man holding a fashionable fur, shaking off the dust. |
我亦如是，能至再三審定沙門瞿曇如此事已，隨所牽挽。 |
In the same way, I can judge the recluse Qu Tan's behavior over and over again, and then I will take any action. |
猶如沽酒師、沽酒弟子取漉酒囊，著深水中，隨意所欲，隨所牽挽。 |
Just like a wine seller or disciple taking a wine bag and placing it in the deep water, they can pull it wherever they want. |
我亦如是，能至再三審定沙門瞿曇如此事已，隨所牽挽。 |
In the same way, I can judge the recluse Qu Tan's behavior over and over again, and then I will take any action. |
猶龍象王年滿六十，而以憍傲摩訶能加牙足體具，筋力熾盛，力士將去以水洗髀、洗脊、洗脇、洗腹、洗牙、洗頭及水中戲。 |
Just like the Dragon Elephant King who has reached sixty years old, and with the help of Koao Maha, he can add teeth, feet, and body equipment, and his muscles are strong, the strong man will wash his beard, spine, flanks, belly, teeth, hair, and play in the water with water. |
我亦如是，能至再三審定沙門瞿曇如此事已，隨其所洗。 |
In the same way, I can judge the recluse Qu Tan's behavior over and over again, and follow his instructions. |
我往詣沙門瞿曇所，共彼談論，降伏已還。」 |
I went to the ascetic Qu Tan's place and talked with him. The surrender was returned. " |
尼揵親子語優婆離居士曰： |
The nun's parents and children spoke to the layman Upali: |
「我亦可伏沙門瞿曇，汝亦可也，長苦行尼揵亦可也。」 |
I can also submit to the ascetic Qu Tan, and so can you. You can also be a nun who has practiced asceticism. |
於是，長苦行尼揵白尼揵親子曰： |
Then, the long ascetic nun, the white nun, said to his son: |
「我不欲令優婆離居士往詣沙門瞿曇所。 |
"I don't want Upas to leave the householder and go to the ascetic Qutan's place. |
所以者何？ |
So what? |
沙門瞿曇知幻化呪，能呪化作弟子，比丘、比丘尼、優婆塞、優婆私，恐優婆離居士受沙門瞿曇化，化作弟子。」 |
The ascetic Qutan knows that he can transform into a disciple, and monks, nuns, upasakas, and upasikas are afraid that lay laypeople will accept the transformation of the ascetic Qutan and become his disciples. " |
尼揵親子語曰： |
Ni Qiao’s parents said: |
「苦行！若優婆離居士受沙門瞿曇化作弟子者，終無是處。 |
"Practice! If an Upali householder is transformed into a disciple by the ascetic Qutan, he will be useless in the end. |
若沙門瞿曇受優婆離居士化作弟子者，必有是處。」 |
If the ascetic Qutan is transformed into a disciple by Upali layman, he will definitely achieve something good. " |
優婆離居士再三白尼揵親子曰： |
Upali layman repeatedly said to the nun and his son: |
「我今往詣沙門瞿曇所，共彼談論，降伏已還。」 |
I am now going to the ascetic Qu Tan's place to talk with him. The surrender has been returned. |
尼揵親子亦再三答曰： |
The nun's parents and son also answered again and again: |
「汝可速往！我亦可伏沙門瞿曇，汝亦可也，長苦行尼揵亦可也。」 |
You can go quickly! I can also submit to the ascetic Qutan, and you can do the same, and you can also become a nun who practices asceticism. |
長苦行尼揵復再三白曰： |
The long ascetic nun said again and again: |
「我不欲令優婆離居士往詣沙門瞿曇所。 |
"I don't want Upas to leave the householder and go to the ascetic Qutan's place. |
所以者何？ |
So what? |
沙門瞿曇知幻化呪，能呪化作弟子，比丘、比丘尼、優婆塞、優婆私，恐優婆離居士受沙門瞿曇化，化作弟子。」 |
The ascetic Qutan knows that he can transform into a disciple, and monks, nuns, upasakas, and upasikas are afraid that lay laypeople will accept the transformation of the ascetic Qutan and become his disciples. " |
尼揵親子語曰： |
Ni Qiao’s parents said: |
「苦行！若優婆離居士受沙門瞿曇化作弟子者，終無是處。 |
"Practice! If an Upali householder is transformed into a disciple by the ascetic Qutan, he will be useless in the end. |
若沙門瞿曇受優婆離居士化作弟子者，必有是處。 |
If the ascetic Qutan is transformed into a disciple by Upali layman, he will definitely achieve something good. |
優婆離居士！汝去隨意。」 |
Upali layman! You can go as you please. " |
於是，優婆離居士稽首尼揵親子足，繞三匝而去，往詣佛所，共相問訊，却坐一面，問曰： |
So Upa left the layman Jishou, nun, and her mother and son, walked around three times, went to the Buddha's place, and asked each other, but they sat on one side and asked: |
「瞿曇！今日長苦行尼揵來至此耶？」 |
Qu Tan! Is the ascetic nun here today? |
世尊答曰： |
The World Honored One replied: |
「來也。 |
"Come on. |
居士！」 |
Layman! " |
優婆離居士問曰： |
Upali layman asked: |
「瞿曇！頗共長苦行尼揵有所論耶？」 |
Qu Tan! Does this ascetic nun have something to say? |
世尊答曰： |
The World Honored One replied: |
「有所論也。」 |
There is something to discuss. |
優婆離居士語曰： |
Upali layman said: |
「瞿曇！若共長苦行尼揵有所論者，盡為我說，若我聞已，或能知之。」 |
Qu Tan! If the nun who has been practicing asceticism together has something to say, tell me all about it. If I hear it, I may know it. |
於是，世尊共長苦行尼揵有所論者，盡向彼說。 |
Therefore, the World-Honored One, who has been practicing asceticism for a long time and is a nun who has something to say, all talk to him. |
爾時，優婆離居士聞便歎曰： |
At that time, the layman Upali heard this and sighed: |
「善哉！苦行！謂於尊師行弟子法，所作智辯聰明決定，安隱無畏成就調御，逮大辯才，得甘露幢，於甘露界自作證成就遊。 |
"Excellent! Practice asceticism! It means respecting the master and practicing the disciple's method, making wise arguments and wise decisions, being safe and fearless, achieving control, catching great eloquence, obtaining the nectar pillar, and achieving self-testification in the nectar world. |
所以者何？ |
So what? |
謂向沙門瞿曇施設身罰最重，令不行惡業，不作惡業。 |
It is said that the most severe physical punishment is imposed on the recluse Qutan, so that he will not do any bad deeds and will not do any bad deeds. |
口罰不然，意罰最下，不及身罰極大甚重。」 |
Verbal punishment is not the same, mental punishment is the lowest, but not as severe as physical punishment. " |
彼時，世尊告曰： |
At that time, the World-Honored One said: |
「居士！我欲與汝共論此事，汝若住真諦者，以真諦答。」 |
Householder! I would like to discuss this matter with you. If you abide in the true truth, you can answer with the true truth. |
優婆離居士報曰： |
Upali layman reported: |
「瞿曇！我住真諦，以真諦答。 |
"Qu Tan! I live in the true truth and answer with the true truth. |
沙門瞿曇！但當與我共論此事。」 |
Samana Qutan! But when you discuss this with me. " |
世尊問曰： |
The World Honored One asked: |
「居士！於意云何？ |
"Householder! What do you mean? |
若有尼揵來，好喜於布施，樂行於布施，無戲、樂不戲，為極清淨，極行呪也。 |
If a nun comes, he is very happy in giving, happy to practice in giving, and does not play or enjoys playing. This is extremely pure and extremely good. |
若彼行來時，多殺大小蟲，云何？ |
What if when he comes, he kills many insects, big and small? |
居士！尼揵親子於此殺生施設報耶？」 |
Layman! Is it true that the nun's parents and children are repaying this for killing? " |
優婆離居士答曰： |
Upali layman replied: |
「瞿曇！若思者有大罪，若無思者無大罪也。」 |
Qu Tan! If you think about it, you will be guilty of a serious sin. If you don't think about it, you will not be guilty of a serious sin. |
世尊問曰： |
The World Honored One asked: |
「居士！汝說思為何等耶？」 |
Householder! Why do you think you are waiting? |
優婆離居士答曰： |
Upali layman replied: |
「瞿曇！意業是也。」 |
Qu Tan! This is the meaning of mind and karma. |
世尊告曰： |
The World Honored One said: |
「居士！汝當思量而後答也。 |
"Householder! You should think carefully before answering. |
汝之所說，前與後違，後與前違，則不相應。 |
What you said is inconsistent with the former and the latter, and the latter is contrary to the former. There is no correspondence. |
居士！汝在此眾自說： |
Layman! You are here to say to yourself: |
『瞿曇！我住真諦，以真諦答。 |
"Qu Tan!" I live in the truth and answer with the truth. |
沙門瞿曇！但當與我共論此事。』 |
Samana Qutan! But when you discuss this with me. 』 |
居士！於意云何？ |
Layman! What do you mean? |
若有尼揵來飲湯斷冷水，彼無湯時，便欲飲冷水，不得冷水，彼便命終。 |
If a nun comes to drink soup and is cut off from cold water, and when there is no soup, he wants to drink cold water but cannot get the cold water, and he will die. |
居士！尼揵親子云何可說彼尼揵所生耶？」 |
Layman! How can we say that Nichou is the son of a nun? " |
優婆離居士答曰： |
Upali layman replied: |
「瞿曇！有天名意著，彼尼揵命終，若意著死者，必生彼處。」 |
Qu Tan! There is a heavenly name that means that Bini will die. If you mean the deceased, you will be born there. |
世尊告曰： |
The World Honored One said: |
「居士！汝當思量而後答也。 |
"Householder! You should think carefully before answering. |
汝之所說，前與後違，後與前違，則不相應。 |
What you said is inconsistent with the former and the latter, and the latter is contrary to the former. There is no correspondence. |
汝在此眾自說： |
You are here to say to yourself: |
『瞿曇！我住真諦，以真諦答。 |
"Qu Tan!" I live in the truth and answer with the truth. |
沙門瞿曇！但當與我共論此事。』 |
Samana Qutan! But when you discuss this with me. 』 |
居士！於意云何？ |
Layman! What do you mean? |
若使有人持利刀來，彼作是說： |
If someone comes with a sharp sword, he will say: |
『我於此那難陀內一切眾生，於一日中斫剉斬截、剝裂削割，作一肉聚，作一肉積。』 |
"For all the living beings in this Nanda, I chop, chop, cut, and cut in one day to make a gathering of flesh, a heap of flesh." 』 |
居士！於意云何？ |
Layman! What do you mean? |
彼人寧能於此那難陀內一切眾生，於一日中斫剉斬截、剝裂削割，作一肉聚，作一肉積耶？」 |
Would that person rather be able to chop, chop, cut, peel and cut all the living beings in this Nanda to make a gathering of flesh and a heap of flesh in one day? " |
優婆離居士答曰： |
Upali layman replied: |
「不也。 |
"No. |
所以者何？ |
So what? |
此那難陀內極大富樂，多有人民。 |
There is great wealth and happiness in this Nanda, and there are many people there. |
是故彼人於此那難陀內一切眾生，必不能得於一日中斫剉斬截、剝裂削割，作一肉聚，作一肉積。 |
Therefore, among all living beings in this Nanda, they will not be able to chop, chop, cut, peel, and cut to make a gathering of flesh or a heap of flesh in one day. |
瞿曇！彼人唐大煩勞。」 |
Qu Tan! He was a troubled man in the Tang Dynasty. " |
「居士！於意云何？ |
"Householder! What do you mean? |
若有沙門、梵志來，有大如意足，有大威德，有大福祐，有大威神，心得自在，彼作是說： |
If a Samana or a Brahma comes with great satisfaction, great mighty virtues, great blessings, great majesty, and feels at ease, he will say this: |
『我以發一瞋念，令此一切那難陀內燒使成灰。』 |
"With a single thought of anger, I will burn all this and that Nanda into ashes." 』 |
居士！於意云何？ |
Layman! What do you mean? |
彼沙門、梵志寧能令此一切那難陀內燒成灰耶？」 |
How could those ascetics and brahmins make all these and nandas burn to ashes? " |
優婆離居士答曰： |
Upali layman replied: |
「瞿曇！何但一那難陀？ |
"Qutan! Why is that Nananda? |
何但二、三、四？ |
Why two, three, four? |
瞿曇！彼沙門、梵志有大如意足，有大威德，有大福祐，有大威神，心得自在，若發一瞋念，能令一切國一切人民燒使成灰，況一那難陀耶？」 |
Qu Tan! That ascetic and Brahma Zhi has great satisfaction, great mighty virtues, great blessings, great mighty gods, and is at ease. If he expresses an angry thought, he can burn all the people of all countries to ashes. How about Nanandaya? ? " |
世尊告曰： |
The World Honored One said: |
「居士！汝當思量而後答也。 |
"Householder! You should think carefully before answering. |
汝之所說，前與後違，後與前違，則不相應。 |
What you said is inconsistent with the former and the latter, and the latter is contrary to the former. There is no correspondence. |
汝在此眾自說： |
You are here to say to yourself: |
『瞿曇！我住真諦，以真諦答。 |
"Qu Tan!" I live in the truth and answer with the truth. |
沙門瞿曇！但當與我共論此事。』 |
Samana Qutan! But when you discuss this with me. 』 |
」 |
|
世尊問曰： |
The World Honored One asked: |
「居士！汝頗曾聞大澤無事、麒麟無事、麋鹿無事、靜寂無事、空野無事、無事即無事耶？」 |
Businessman! Have you ever heard that there is nothing in the vast swamp, nothing in the unicorn, nothing in the elk, nothing in silence, nothing in the open field? Nothing means nothing? |
優婆離居士答曰： |
Upali layman replied: |
「瞿曇！我聞有也。」 |
Qu Tan! I heard it. |
「居士！於意云何？ |
"Householder! What do you mean? |
彼為誰大澤無事、麒麟無事、麋鹿無事、靜寂無事、空野無事、無事即無事耶？」 |
Who is he who has nothing to do in the vast swamp, nothing in the unicorn, nothing in the elk, nothing in silence, nothing in the open field, nothing in nothing means nothing? " |
優婆離居士默然不答。 |
Upali layman did not answer in silence. |
世尊告曰： |
The World Honored One said: |
「居士！速答。 |
"Householder! Answer quickly. |
居士！速答。 |
Layman! Quick answer. |
今非默然時。 |
This is not the time to be silent. |
居士在此眾自說： |
The layman here said to himself: |
『瞿曇！我住真諦，以真諦答。 |
"Qu Tan!" I live in the truth and answer with the truth. |
沙門瞿曇！但當與我共論此事。』 |
Samana Qutan! But when you discuss this with me. 』 |
」 |
|
於是，優婆離居士須臾默然已，語曰： |
So Upali lay silent for a moment and said: |
「瞿曇！我不默然，我但思惟於此義耳。 |
"Qu Tan! I am not silent, but I am thinking about this righteous ear. |
瞿曇！彼愚癡尼揵不善曉了，不能解知，不識良田，而不自審，長夜欺我，為彼所誤，謂向沙門瞿曇施設身罰最重，令不行惡業，不作惡業，口罰、意罰而不如也。 |
Qu Tan! That foolish nun is not good at understanding, cannot understand knowledge, does not know good fields, and does not examine himself. He deceives me all night long and is misunderstood by him, saying that he is imposing the most severe physical punishment on the recluse Qu Tan so that he will not do bad deeds and will not do bad deeds. , verbal punishment and mental punishment are not as good as others. |
如我從沙門瞿曇所說知義，仙人發一瞋念，能令大澤無事、麒麟無事、麋鹿無事、寂靜無事、空野無事、無事即無事。 |
As I learned from what the ascetic Qu Tan said, an immortal can send out a single angry thought, which can cause the vast swamp to be in peace, the unicorn to be in peace, the elk to be in peace, the silence to be in peace, the empty field to be in peace, and nothing to be nothing. |
世尊！我已知。 |
World Honored One! I already know. |
善逝！我已解。 |
Good death! I have solved it. |
我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
世尊告曰： |
The World Honored One said: |
「居士！汝默然行，勿得宣言，如是勝人默然為善。」 |
Householder! You act in silence and don't get a declaration. This is the best thing for others to do in silence. |
優婆離居士白曰： |
Upali layman Bai said: |
「世尊！我以是故，復於世尊重加歡喜。 |
"World Honored One! For this reason, I return to the world with respect and joy. |
所以者何？ |
So what? |
謂世尊作如是說： |
The World Honored One said: |
『居士！汝默然行，勿得宣言，如是勝人默然為善。』 |
"Householder!" You act in silence, and don't get a declaration. This is the best way for others to do good in silence. 』 |
世尊！若我更為餘沙門、梵志作弟子者，彼等便當持幢、幡、蓋，遍行宣令於那難陀，作如是說： |
World Honored One! If I become a disciple of Yu Samana and Brahma Zhi, they should hold banners, flags, and canopies, and go around Nanda proclaiming this order: |
『優婆離居士為我作弟子，優婆離居士為我作弟子。 |
"The layman Upali is my disciple, the layman Upali is my disciple. |
然世尊作是說： |
However, the World Honored One said: |
居士！汝默然行，勿得宣言，如是勝人默然為善。』 |
Layman! You act in silence, and don't get a declaration. This is the best way for others to do good in silence. 』 |
」 |
|
優婆離居士白曰： |
Upali layman Bai said: |
「世尊！從今日始，不聽諸尼揵入我家門，唯聽世尊四眾弟子，比丘、比丘尼、優婆塞、優婆私入。」 |
World Honored One! From today onwards, I will not listen to any nuns entering my home. I will only hear the four disciples of the World Honored One, monks, bhikhunis, Upasakas and Upasakas, entering privately. |
世尊告曰： |
The World Honored One said: |
「居士！彼尼揵等，汝家長夜所共尊敬，若其來者，汝當隨力供養於彼。」 |
Householder! This nun and others are respected by your family and friends. If he comes, you should make offerings to him according to your ability. |
優婆離白曰： |
Upalibai said: |
「世尊！我以是故，復於世尊倍加歡喜。 |
"World Honored One! For this reason, I am even more pleased with the World Honored One. |
所以者何？ |
So what? |
謂世尊作如是說： |
The World Honored One said: |
『居士！彼尼揵等，汝家長夜所共尊敬，若其來者，汝當隨力供養於彼。』 |
"Householder!" This nun and others are respected by your parents all night. If he comes, you should support him according to your ability. 』 |
世尊！我本聞世尊作如是說： |
World Honored One! I originally heard the Blessed One say this: |
『當施與我，莫施與他。 |
“Give to me, and don’t give to him. |
當施與我弟子，莫施與他弟子。 |
Give to my disciples, and do not give to other disciples. |
若施與我者，當得大福，若施與他，不得大福。 |
If you give it to me, you will receive great blessings; if you give it to others, you will not receive great blessings. |
施與我弟子，當得大福，施與他弟子，不得大福。』 |
If you give to my disciples, you will receive great blessings; if you give to other disciples, you will not receive great blessings. 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「居士！我不如是說： |
"Householder! I might as well say: |
『當施與我，莫施與他。 |
“Give to me, and don’t give to him. |
施與我弟子，莫施與他弟子。 |
Give to my disciples, don’t give to his disciples. |
若施與我者，當得大福，若施與他，不得大福。 |
If you give it to me, you will receive great blessings; if you give it to others, you will not receive great blessings. |
施與我弟子，當得大福，若施與他弟子，不得大福。』 |
If you give it to my disciples, you will receive great blessings. If you give it to other disciples, you will not receive great blessings. 』 |
居士！我說如是，施與一切，隨心歡喜，但施與不精進者，不得大福，施與精進者，當得大福。」 |
Layman! I say so, give whatever you want, and be happy with it, but if you give to those who are not diligent, you will not receive great blessings, and if you give to those who are diligent, you will receive great blessings. " |
優婆離居士白曰： |
Upali layman Bai said: |
「世尊！願無為也。 |
"World Honored One, I wish to do nothing. |
我自知施與尼揵、不施與尼揵。 |
I know that giving is to nuns, and not giving is to nuns. |
世尊！我今再自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
於是，世尊為優婆離居士說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰。 |
Then, the World-Honored One preached the Dharma to the layman Upali, urging him to arouse thirst and achieve joy. Infinite expedient means preached the Dharma to him and encouraged him to arouse thirst. |
成就歡喜已，如諸佛法，先說端正法，聞者歡悅，謂說施、說戒、說生天法，毀呰欲為災患，生死為穢，稱歎無欲為妙，道品白淨。 |
After achieving joy, just like all Buddhist teachings, first preach the correct Dharma, and those who hear it will be happy, and then preach charity, preach precepts, and preach the law of rebirth in heaven. Destroy desires as disasters, birth and death as filth, praise the lack of desires as wonderful, and the Tao is white and pure. |
世尊為彼說如是法已，佛知彼有歡喜心、具足心、柔軟心、堪耐心、昇上心、一向心、無疑心、無蓋心，有能有力，堪受正法，謂如諸佛所說正要。 |
The World Honored One has taught him such a Dharma. The Buddha knows that he has a happy mind, a sufficient mind, a soft mind, a patient mind, an ascending mind, a single-minded mind, a doubtless mind, and an unobstructed mind. He is capable and capable, and is worthy of receiving the true Dharma. He is said to be like all Buddhas. That's right. |
世尊便為彼說苦、習、滅、道。 |
The World-Honored One then explained to him suffering, habituation, cessation, and the path. |
優婆離居士即於坐中見四聖諦，苦、習、滅、道，猶如白素，易染為色。 |
Upali layman immediately saw the Four Noble Truths while sitting, suffering, habituation, cessation, and path, just like white pigment, which is easily dyed into color. |
如是優婆離居士即於坐中見四聖諦，苦、習、滅、道。 |
Thus Upali layman saw the Four Noble Truths, namely suffering, habituation, cessation and path while sitting down. |
於是，優婆離居士見法得法，覺白淨法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏。 |
Therefore, Upali layman sees the Dharma and obtains the Dharma. He realizes the Dharma is pure and pure. He eliminates doubts and doubts. He has no remaining honor and no longer follows him. He has no hesitation. He has achieved fruition and has no fear in the Blessed One's Dharma. |
即從坐起，為佛作禮： |
That is, he stood up from his seat and bowed to the Buddha: |
「世尊！我今三自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I have now returned to the Buddha, the Dharma, and the Bhikkhus. I only hope that the World Honored One will accept me as an Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
於是，優婆離居士聞佛所說，善受善持，稽首佛足，繞三匝而歸，勅守門者： |
Then Upali layman heard what the Buddha said, received and upheld it well, bowed his head at the feet of the Buddha, walked around three times and returned, and ordered the gatekeeper: |
「汝等當知，我今則為世尊弟子，從今日始，諸尼揵來，莫聽入門，唯聽世尊四眾弟子，比丘、比丘尼、優婆塞、優婆私入。 |
"You should know that I am now a disciple of the World Honored One. From today onwards, when nuns come, they will not listen to the entrance. They will only listen to the four disciples of the World Honored One, bhikkhus, bhiksunis, Upasakas and Upasakas, entering privately. |
若尼揵來者，當語彼言： |
If you come here, you should say this: |
『尊者！優婆離居士今受佛化，化作弟子，則不聽諸尼揵入門，唯聽世尊四眾弟子，比丘、比丘尼、優婆塞、優婆私入。 |
"Your Majesty! Now that the lay lay disciple Upali has been transformed by the Buddha and transformed into a disciple, he does not listen to the nuns who come to the door. He only listens to the four disciples of the World Honored One, the monks, bhikshunis, Upasakas and Upasakas entering privately. |
若須食者，便可住此，當出食與。』 |
If you need food, you can stay here and provide food. 』 |
」 |
|
於是，長苦行尼揵聞優婆離居士受沙門瞿曇化，化作弟子，則不聽諸尼揵入門，唯聽沙門瞿曇弟子，比丘、比丘尼、優婆塞、優婆私入。 |
Therefore, when the long ascetic nun heard that the lay layman Upali had been transformed into a disciple by the ascetic Qutan, he would not listen to the nuns entering the house, but only listened to the disciples of the ascetic Qutan, monks, bhiksunis, Upasakas, and upas entering privately. |
長苦行尼揵聞已，往詣尼揵親子所，白曰： |
After hearing about this, the long ascetic nun went to visit the nun's parents and son and said: |
「尊！此是我本所說。」 |
Your Majesty! This is what I said. |
尼揵親子問曰： |
The nun's parents asked: |
「苦行！何者是汝本所說耶？」 |
Asceticism! What is this you are talking about? |
長苦行尼揵答曰： |
The long ascetic nun replied: |
「尊！我本所說，不欲令優婆離居士往詣沙門瞿曇所。 |
"Your Majesty, what I have said is that I do not want Upasaka to leave the householder and go to the ascetic Qutan's place. |
所以者何？ |
So what? |
沙門瞿曇知幻化呪，能呪化作弟子，比丘、比丘尼、優婆塞、優婆私，恐優婆離居士受沙門瞿曇化，化作弟子。 |
The ascetic Qutan knows that he can transform into a disciple, and monks, nuns, upasakas, and upasikas are afraid that lay laypeople will accept the transformation of the ascetic Qutan and become his disciples. |
尊！優婆離居士今已受沙門瞿曇化。 |
Respect! The Upali layman has now been transformed into a recluse. |
化作弟子已，不聽諸尼揵入門，唯聽沙門瞿曇弟子，比丘、比丘尼、優婆塞、優婆私入。」 |
Having become a disciple, he did not listen to the nuns who came to the door. He only listened to the disciples of the ascetic Qutan, monks, bhiksunis, upasakas, and upas entering privately. " |
尼揵親子語曰： |
Ni Qiao’s parents said: |
「苦行！若優婆離居士受沙門瞿曇化作弟子者，終無是處。 |
"Practice! If an Upali householder is transformed into a disciple by the ascetic Qutan, he will be useless in the end. |
若沙門瞿曇受優婆離居士化作弟子者，必有是處。」 |
If the ascetic Qutan is transformed into a disciple by Upali layman, he will definitely achieve something good. " |
長苦行尼揵復白曰： |
The long ascetic nun Fubai said: |
「尊！若不信我所說者，尊自可往，亦可遣使。」 |
Your Majesty! If you don't believe what I say, you can go there yourself or send an envoy. |
於是，尼揵親子告曰： |
So, the nun's parents told him: |
「苦行！汝可自往，詣彼看之，為優婆離居士受沙門瞿曇化作弟子耶？ |
Practice! You can go there and see them. Are you a lay disciple of Upali who has been transformed into a disciple by the ascetic Qutan? |
為沙門瞿曇受優婆離居士化作弟子耶？」 |
Have you become a disciple of the layman Upali for the ascetic Qu Tan? " |
長苦行尼揵受尼揵親子教已，往詣優婆離居士家。 |
A long ascetic nun, who had been taught by his parents and children, went to the house of Upāli, a layman. |
守門人遙見長苦行尼揵來，而作是說： |
The gatekeeper saw the ascetic nun coming from afar, and said: |
「尊者！優婆離居士今受佛化，化作弟子，則不聽諸尼揵入門，唯聽世尊四眾弟子，比丘、比丘尼、優婆塞、優婆私入。 |
"Venerable sir! Now that lay lay disciple Upali has been transformed by the Buddha and transformed into a disciple, he will not listen to the nuns who come to the door. He only listens to the four disciples of the World Honored One, monks, bhikshunis, Upasakas and Upasakas entering privately. |
若欲得食者，便可住此，當出食與。」 |
If you want to get food, you can stay here and provide food. " |
長苦行尼揵語曰： |
The long ascetic nun said: |
「守門人！我不用食。」 |
Gatekeeper! I don't need food. |
長苦行尼揵知此事已，奮頭而去，往詣尼揵親子所，白曰： |
The long ascetic nun found out about this, so he rushed away to where his parents and children were, and said: |
「尊！此是如我本所說。」 |
Your Majesty! This is what I said. |
尼揵親子問曰： |
The nun's parents asked: |
「苦行！何者是汝本所說耶？」 |
Asceticism! What is this you are talking about? |
長苦行尼揵答曰： |
The long ascetic nun replied: |
「尊！我本所說，不欲令優婆離居士往詣沙門瞿曇所。 |
"Your Majesty, what I have said is that I do not want Upasaka to leave the householder and go to the ascetic Qutan's place. |
所以者何？ |
So what? |
沙門瞿曇知幻化呪，能呪化作弟子，比丘、比丘尼、優婆塞、優婆私，恐優婆離居士受沙門瞿曇化，化作弟子。 |
The ascetic Qutan knows that he can transform into a disciple, and monks, nuns, upasakas, and upasikas are afraid that lay laypeople will accept the transformation of the ascetic Qutan and become his disciples. |
尊！優婆離居士今已受沙門瞿曇化，化作弟子已，不聽諸尼揵入門，唯聽沙門瞿曇弟子，比丘、比丘尼、優婆塞、優婆私入。」 |
Respect! The lay layman Upali has now been transformed by the ascetic Qutan and has become a disciple. He does not listen to the nuns who come to the door, but only listens to the disciples of the ascetic Qutan, monks, bhiksunis, upasakas, and upas entering privately. " |
尼揵親子告曰： |
Ni Chiu's parents said: |
「苦行！若優婆離居士受沙門瞿曇化作弟子者，終無是處。 |
"Practice! If an Upali householder is transformed into a disciple by the ascetic Qutan, he will be useless in the end. |
若沙門瞿曇受優婆離居士化作弟子者，必有是處。」 |
If the ascetic Qutan is transformed into a disciple by Upali layman, he will definitely achieve something good. " |
長苦行尼揵白曰： |
Long ascetic nun Qiao Bai said: |
「尊！若不信我所說者，願尊自往。」 |
Your Majesty! If you don't believe what I say, I wish you to go away. |
於是，尼揵親子與大尼揵眾五百人俱，往詣優婆離居士家。 |
So, the nun's parents and his son, together with five hundred people from the nun's party, went to the home of Upāli, a layman. |
守門人遙見尼揵親子與大尼揵眾五百人俱來，而作是說： |
The gatekeeper saw the nun's parents and son and the nun's five hundred people coming from afar, and said: |
「尊者！優婆離居士今受佛化，化作弟子，則不聽諸尼揵入門，唯聽世尊四眾弟子，比丘、比丘尼、優婆塞、優婆私入。 |
"Venerable sir! Now that lay lay disciple Upali has been transformed by the Buddha and transformed into a disciple, he will not listen to the nuns who come to the door. He only listens to the four disciples of the World Honored One, bhikshus, bhikshunis, upasakas, and upas who enter privately. |
若欲得食者，便可住此，當出食與。」 |
If you want to get food, you can stay here and provide food. " |
尼揵親子語曰： |
Ni Qiao’s parents said: |
「守門人！我不用食，但欲得見優婆離居士。」 |
Gatekeeper! I don't need to eat, but I want to see Upali layman. |
守門人語曰： |
The gatekeeper said: |
「願尊住此，我今入白尊者優婆離居士。」 |
I wish to abide here. I now enter the White House, Upali. |
彼守門人即入白曰： |
The gatekeeper came in and said: |
「居士！當知尼揵親子與大尼揵眾五百人俱住在門外，作如是語： |
"Layman! You should know that the nun's parents and five hundred nuns and the nuns are all living outside the door. They say this: |
『我欲得見優婆離居士。』 |
"I want to see Upali layman. 』 |
」 |
|
優婆離居士告守門人： |
Upali layman told the gatekeeper: |
「汝至中門，敷設床座，訖還白我。」 |
You go to the middle gate and lay the bed base, and you will pay it back to me when you are done. |
守門人受教，往至中門，敷設床座訖，還白曰： |
The gatekeeper received the instruction and went to the middle gate. After laying the bed base, he returned the message and said: |
「居士！當知敷床已訖，唯願居士自當知時。」 |
Householder! You should know that the bed has been laid. I hope that you, the layman, will know it yourself. |
優婆離居士將守門人往至中門，若有床座，極高廣大，極淨好敷，謂優婆離居士本抱尼揵親子所令坐者。 |
Upali layman asked the gatekeeper to go to the middle door. If there is a bed seat, it is very high, broad, very clean and easy to sleep on. It is said that Upali layman Ben Bao nun, his father and son, ordered him to sit on it. |
優婆離居士自處其上，結加趺坐，告守門人： |
The layman Upali took his place on top of it, sat down in a knot, and told the gatekeeper: |
「汝出往至尼揵親子所，作如是語： |
"You go out to the home of nun's parents and son, and say this: |
『尊人！優婆離居士言： |
"Honorable people!" Upali layman said: |
「尊人欲入者，自可隨意。」 |
Those who wish to enter can do so as they please. |
』」 |
』』 |
彼守門人受教即出，至尼揵親子所，作如是語： |
After receiving the instruction, the gatekeeper went out to the home of the nun's parents and son, and said as follows: |
「尊人！優婆離居士言： |
"Honored Sir, Upasali layman said: |
『尊人欲入者，自可隨意。』 |
"Those who wish to enter can do so as they wish. 』 |
」於是，尼揵親子與大尼揵眾五百人俱入至中門。 |
” Then, the nun’s parents and five hundred other nuns entered the middle gate. |
優婆離居士遙見尼揵親子與大尼揵眾五百人俱入，而作是語： |
Upāli, a layman, saw nuns and their sons and five hundred nuns entering from a distance, and said this: |
「尊人！有座，欲坐隨意。」 |
Your Majesty! You have a seat. You can sit wherever you like. |
尼揵親子語曰： |
Ni Qiao’s parents said: |
「居士！汝應爾耶？ |
"Householder! Do you agree? |
自上高座，結加趺坐，與人共語，如出家者學道無異。」 |
He climbed up to a high seat, sat down in knots, and talked with others, just like a monk learning the Tao. " |
優婆離居士語曰： |
Upali layman said: |
「尊人！我自有物，欲與便與，不與便不與，此座我有，是故我言： |
"Honorable man! I have something of my own. If you want to give it to me, I will give it to you. If you don't want to give it to me, I will not give it to you. I own this seat, so I say: |
『有座，欲坐隨意。』 |
"You have a seat, sit wherever you like." 』 |
」 |
|
尼揵親子敷座而坐，語曰： |
The nun's parents and son sat down and said: |
「居士！何以故爾？ |
"Householder! Why are you so old? |
欲降伏沙門瞿曇而反自降伏來。 |
He wanted to subjugate the ascetic Qutan, but instead he surrendered himself. |
猶如有人求眼入林，而失眼還。 |
It's like someone who goes into the forest asking for eyes, but loses his eyes. |
如是，居士欲往降伏沙門瞿曇，反為沙門瞿曇所降伏來。 |
In this case, the layman wanted to subdue the ascetic Qutan, but he was subdued by the ascetic Qutan instead. |
猶如有人以渴入池，而反渴還。 |
It is like someone entering a pool with thirst and returning thirsty. |
居士亦然，欲往降伏沙門瞿曇，而反自降伏還。 |
The same is true for lay people who want to subjugate the ascetic Qutan, but instead subdue him back. |
居士！何以故爾？」 |
Layman! Why? " |
優婆離居士語曰： |
Upali layman said: |
「尊人！聽我說喻，慧者聞喻則解其義。 |
"Honored One, listen to my parable. A wise man will understand the meaning of the parable after hearing it. |
尊人！譬一梵志，有年少婦，彼婦懷妊，語其夫曰： |
Respect people! For example, in Fanzhi, there was a young woman who was pregnant. She said to her husband: |
『我今懷妊，君去至市，可為兒買好戲具來。』 |
"I am pregnant now. You will go to the market to buy some playthings for my son." 』 |
時，彼梵志語其婦曰： |
At that time, the Brahma said to his wife: |
『但令卿得安隱產已，何憂無耶？ |
But I have given birth in peace and quiet, so why worry about it? |
若生男者，當為卿買男戲具來，若生女者，亦當為買女戲具來。』 |
If you are giving birth to a boy, you should buy male drama sets for you; if you are giving birth to a girl, you should also buy female drama sets. 』 |
婦至再三語其夫曰： |
The woman said to her husband again and again: |
『我今懷妊，君去至市，速為兒買好戲具來。』 |
"I am pregnant now. You will go to the market and quickly buy some playthings for your child." 』 |
梵志亦至再三語其婦曰： |
Fanzhi also said to his wife again and again: |
『但令卿得安隱產已，何憂無耶？ |
But I have given birth in peace and quiet, so why worry about it? |
若生男者，當為卿買男戲具來，若生女者，亦當為買女戲具來。』 |
If you are giving birth to a boy, you should buy male drama sets for you; if you are giving birth to a girl, you should also buy female drama sets. 』 |
「彼梵志者極憐念婦，即便問曰： |
"That Brahma-minded man felt great pity for Miss Nian, and even asked: |
『卿欲為兒買何戲具？』 |
"What kind of playthings do you want to buy for your son?" 』 |
婦報之曰： |
The woman reported: |
『君去為兒買獼猴子好戲具來。』 |
"You're going to buy some good monkey toys for your son." 』 |
梵志聞已，往至市中買獼猴子戲具。 |
Fan Zhi heard about it and went to the market to buy macaque toys. |
持還語其婦曰： |
Zhihui said to his wife: |
『我已為兒買獼猴子戲具來還。』 |
"I have bought some macaque toys for my son to return." 』 |
其婦見已，嫌色不好，即語夫曰： |
When his wife saw him, she felt that the sex was not good, so she said to her husband: |
『君可持此獼猴戲具往至染家，染作黃色，令極可愛，擣使光生。』 |
"You can take this macaque play set to the dyer's house and dye it yellow to make it very cute, and make it glow with light." 』 |
梵志聞已，即時持此獼猴戲具，往至染家而語之曰： |
When Brahma heard this, he immediately took this macaque play set and went to Ran's house and said: |
『為我染此獼猴戲具，作好黃色，令極可愛，擣使光生。』 |
"Dye this macaque plaything for me, make it yellow, make it extremely cute, and make it glow with light." 』 |
爾時，染家便語梵志： |
At that time, Ranjia said to Fanzhi: |
『獼猴戲具染作黃色，令極可愛，此可爾也，然不可擣使光澤生。』 |
"The macaque's playthings are dyed yellow, which makes them very cute. This is fine, but you can't pound them to make them shine." 』 |
於是，染家說此頌曰： |
So Ranjia said this hymn: |
「『獼猴忍受色， 不能堪忍擣， |
"'Macaques can't stand sex, but they can't stand abuse. |
若擣則命終， 終不可椎打， |
If you pound it, your life will end. You can’t beat your spine in the end. |
此是臭穢囊， 獼猴滿不淨。』 |
This is the stinky sac, which the macaque is full of. 』 |
「尊人！當知尼揵所說亦復如是，不能堪忍受他難問，亦不可得思惟觀察，唯但染愚，不染慧也。 |
"Honorable man! You should know that the same thing is true of what the nun said. You cannot bear his difficult questions, nor can you think and observe. This can only lead to ignorance, but not wisdom. |
尊人！復聽，猶如清淨波羅［木＊奈］衣，主持往至於彼染家，而語之曰： |
Respect people! Listening again, like a pure Polo [mu*na] cloth, the host went to the house of Ran, and said: |
『為染此衣，作極好色，令可愛也。 |
To dye this garment, it is made into a very beautiful color, which makes it lovely. |
亦為極擣，使光澤生。』 |
It is also extremely pounded to make it shiny. 』 |
彼時染家語衣主曰： |
At that time, the owner of Ranjiayu said: |
『此衣可染，作極好色，令可愛也。 |
This dress can be dyed and made into a very beautiful color, which makes it lovely. |
亦可極擣，使光澤生。』 |
It can also be pounded to make it shiny. 』 |
於是，染家說此頌曰： |
So Ranjia said this hymn: |
「『如波羅［木＊奈］衣， 白淨忍受色， |
"'Like Polo [Mu*Nai] clothes, white and enduring color, |
擣已則柔軟， 光色增益好。』 |
When pounded, it becomes soft and has good light and color gain. 』 |
「尊人！當知諸如來、無所著、等正覺所說亦復如是，極能堪忍受他難問，亦快可得思惟觀察。 |
"Honored One, you should know that the Tathagata, who has no attachments, and other enlightened beings have said the same thing. You can endure his difficult questions very well, and you can quickly gain reflection and observation. |
唯但染慧，不染愚也。」 |
Only if you are infected with wisdom, you will not be infected with stupidity. " |
尼揵親子語曰： |
Ni Qiao’s parents said: |
「居士為沙門瞿曇幻呪所化。」 |
The layman was transformed by the phantom of the ascetic Qu Tan. |
優婆離居士語曰： |
Upali layman said: |
「尊人！善幻化呪，極善幻化呪。 |
"Honorable people! Good at illusory transformation, extremely good at illusory transformation. |
尊人！彼幻化呪令我父母長夜得利饒益，安隱快樂，及其妻子、奴婢、作使、那難陀國王，及一切世間，天及魔梵、沙門、梵志，從人至天，令彼長夜得利饒益，安隱快樂。」 |
Respect people! That phantom creature brought my parents a long night of benefit, peace and happiness, as well as their wives, slaves, and envoys, King Nananda, and all the devas, demons, Brahmas, ascetics, and Brahmas in the world, from human to heaven, He enjoyed a long night of profit, peace and happiness. " |
尼揵親子語曰： |
Ni Qiao’s parents said: |
「居士！舉那難陀知優婆離居士是尼揵弟子，今者竟為誰弟子耶？」 |
Householder! Junananda knows that layman Upali is a disciple of nun. Whose disciple is he now? |
於是，優婆離居士即從座起，右膝著地，若方有佛，叉手向彼，語曰： |
Then Upali stood up from his seat, put his right knee on the ground, and if there was a Buddha nearby, he crossed his hands and said to him: |
「尊人！聽我所說也。 |
"Your Majesty! Listen to what I say. |
「雄猛離愚癡， 斷穢整降伏， |
"The hero is free from ignorance, and the filth is cut off and surrendered, |
無敵微妙思， 學戒禪智慧。 |
Invincible subtle thoughts, learn the wisdom of precepts and Zen. |
安隱無有垢， 佛弟子婆離， |
Safe and untainted, the disciples of the Buddha are separated from each other. |
大聖修習已， 得德說自在。 |
The great sage has practiced and attained virtue with ease. |
善念妙正觀， 不高亦不下， |
Good thoughts and wonderful views are neither high nor low. |
不動常自在， 佛弟子婆離。 |
Unmoved and always at ease, the Buddha's disciple Poli. |
無曲常知足， 捨離慳得滿， |
I am always content without music, I am satisfied by abandoning myself and being frugal. |
作沙門成覺， 後身尊大士。 |
After becoming a monk and becoming enlightened, he will later become a great master. |
無比無有塵， 佛弟子婆離， |
Incomparably without dust, Buddha's disciples are away from each other, |
無疾不可量， 甚深得牟尼。 |
There is no disease that cannot be measured, and Muni is very profound. |
常安隱勇猛， 住法微妙思， |
Chang An is brave and brave, and dwells in subtle thoughts of the Dharma. |
調御常不戲， 佛弟子婆離。 |
Tiaoyu often does not play, and the disciples of the Buddha leave. |
大龍樂住高， 結盡得解脫， |
The great dragon is happy to live high, and is liberated when all knots are gone. |
應辯才清淨， 慧生離憂慼。 |
Only by arguing can one be pure, and wisdom begets freedom from sorrow. |
不還有釋迦， 佛弟子婆離， |
If there is no Sakyamuni, the disciple of Buddha, Poli, |
正去禪思惟， 無有嬈清淨。 |
When you are going to meditate, there will be no purity. |
常笑無有恚， 樂離得第一， |
Always laugh without any regrets, and be the first in joy and separation. |
無畏常專精， 佛弟子婆離。 |
Fearless and always dedicated, the disciple of Buddha is Poli. |
七仙無與等， 三達逮得梵， |
The seven immortals have no equal, and the three masters caught Brahman. |
淨浴如明燈， 得息止怨結。 |
A pure bath is like a bright lamp, which calms down the knots of resentment. |
勇猛極清淨， 佛弟子婆離， |
Brave and extremely pure, Buddha’s disciple Poli, |
得息慧如地， 大慧除世貪。 |
Gain rest and wisdom like the earth, Great wisdom eliminates worldly greed. |
可祠無上眼， 上士無與等， |
But the temple has no superior eyes, and the superior scholars have no equals. |
御者無有恚， 佛弟子婆離。 |
The charioteer has no hatred, and the disciples of the Buddha are separated. |
斷望無上善， 善調無比御， |
End hope for the supreme good, be good at tempering and control, |
無上常歡喜， 無疑有光明。 |
Supreme joy, there is no doubt that there is light. |
斷慢無上覺， 佛弟子婆離， |
Cutting off the supreme enlightenment, the disciple of Buddha, Poli, |
斷愛無比覺， 無烟無有［火＊僉］。 |
The feeling of love is endless, there is no smoke and nothing [fire*佥]. |
如去為善逝， 無比無與等， |
Just like passing away is a good thing, there is no comparison, no equality, |
名稱已逮正， 佛弟子婆離。 |
The name has been corrected, and the disciple of Buddha is away. |
此是百難佛， 本未曾思惟， |
This is the Hundred-Nam Buddha, I have never thought about it. |
優婆離所說， 諸天來至彼。 |
Upali said, The heavens come to that place. |
善助加諸辯， 如法如其人， |
He is good at helping and arguing, and he follows the law and his people. |
尼揵親子問， 佛十力弟子。」 |
The nun's son asked, "A disciple of the Buddha's Ten Powers." " |
尼揵親子問曰： |
The nun's parents asked: |
「居士！汝以何意稱歎沙門瞿曇耶？」 |
Businessman! Why do you praise the ascetic Kotanya? |
優婆離居士報曰： |
Upali layman reported: |
「尊人！聽我說喻，慧者聞喻則解其義。 |
"Honored One, listen to my parable. A wise man will understand the meaning of the parable after hearing it. |
猶善鬘師、鬘師弟子，採種種華，以長綖結作種種鬘。 |
You are a good garland master and his disciples, who collect all kinds of flowers and make various kinds of garlands with long knots. |
如是，尊人！如來、無所著、等正覺有無量稱歎，我之所尊，以故稱歎。」 |
If so, respect me! The Tathagata, the Innocent One, and other enlightened beings have countless praises and praises. I respect them, so I praise them for this reason. " |
說此法時，優婆離居士遠塵離垢，諸法法眼生； |
When this Dharma is spoken, the Upas are far away from the householder, far away from the dust and defilements, and all dharmas appear in his eyes; |
尼揵親子即吐熱血，至波惒國，以此惡患，尋便命終。 |
Nichou's own son vomited hot blood and went to the country of Bosu, where he died as a result of this evil misfortune. |
佛說如是。 |
Buddha said so. |
優婆離居士聞佛所說，歡喜奉行。 |
When Upali lay people heard what the Buddha said, they followed it with joy. |
優婆離經第十七竟（六千二百六十三字） |
The Seventeenth Principle of the Upali Sutra (6,263 words) |
中阿含經卷第三十二 |
Book 32 of the Central Agama Sutra |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
134. Questions （一三四）釋問經 |
134. Questions (134) Commentary on the Scriptures |
中阿含經卷第三十三 |
Volume 33 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊摩竭陀國，在王舍城東，［木＊奈］林村北，鞞陀提山因陀羅石室。 |
At one time, the Buddha was traveling in the Kingdom of Magadha. He was in the stone chamber of Indra on the Tartoti Mountain to the east of the city of Rajagaha and to the north of the village of Mu*na. |
爾時，天王釋聞佛遊摩竭陀國，在王舍城東，［木＊奈］林村北，鞞陀提山因陀羅石室。 |
At that time, King Sakyamuni heard that the Buddha was traveling to the Kingdom of Magadha. He was in the stone chamber of Indra on the Thatatti Mountain to the east of the city of Rajagaha and to the north of the village of Mu*na. |
時，天王釋告五結樂子： |
At that time, the king of heaven announced to Wujie Lezi: |
「我聞世尊遊摩竭陀國，在王舍城東，［木＊奈］林村北，鞞陀提山因陀羅石室。 |
"I heard that the World Honored One was traveling to the Kingdom of Magadha. It was east of the city of Rajagaha and north of the village of [M*na], at the Stone Chamber of Indra on the Tartatti Mountain. |
五結！汝來共往見佛。」 |
Five knots! Come and see the Buddha together. " |
五結樂子白曰： |
Wujie Lezibai said: |
「唯然。」 |
Wei Ran. |
於是，五結樂子挾琉璃琴從天王釋行，三十三天聞天王釋其意至重，欲往見佛，三十三天亦復侍從天王釋行。 |
Therefore, Wujie Lezi took the glazed harp and followed the Heavenly King for interpretation. On the thirty-third day, he heard that the Heavenly King explained his profound meaning and wanted to see the Buddha. On the thirty-third day, he also followed the Heavenly King for interpretation. |
於是，天王釋及三十三天、五結樂子猶如力士屈伸臂頃，於三十三天忽沒不現已，住摩竭陀國王舍城東，［木＊奈］林村北，鞞陀提山，去石室不遠。 |
Then, on the thirty-third day, the heavenly king Sakyamuni and the five knots of music were like a strong man stretching out his arms. On the thirty-third day, he suddenly disappeared and lived in the east of the palace of King Magadha, in the north of the forest village of [Mu*na], on the Tathotti Mountain. , not far from the stone chamber. |
爾時，鞞陀提山光耀極照，明如火［火＊僉］，彼山左右居民見之，便作是念： |
At that time, the mountain of Tarthotti was shining brightly, as bright as fire [火*佥]. When the residents on the left and right sides of the mountain saw it, they thought as follows: |
「鞞陀提山火燒普然。」 |
Mountain Tatoti is ablaze. |
時，天王釋住一處已，告曰： |
At that time, the king of heaven was staying in a place and said: |
「五結！世尊如是住無事處山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。 |
"Five Knots! The World Honored One lives like this in a quiet place, under the trees in the mountains and forests, happily dwelling on high rocks, silent and far away, without evil, without people, sitting with the swallows. |
有大威德，諸天共俱，樂彼遠離，燕坐安隱，快樂遊行。 |
There is great majesty and virtue, and all the gods are united. They are happy to be far away, and the swallows sit peacefully and parade happily. |
我等未通，不應便前。 |
We should wait until we get through, so we shouldn't go forward. |
五結！汝往先通，我等然後當進。」 |
Five knots! You go first, I'll wait and then go in. " |
五結樂子白曰： |
Wujie Lezibai said: |
「唯然。」 |
Wei Ran. |
於是，五結樂子受天王釋教已，挾琉璃琴即先往至因陀羅石室，便作是念： |
So Wujie Lezi, who had received the teachings of the Heavenly King, took his glass harp and went to Indra's stone room first, and thought as follows: |
「知此處離佛不近不遠，令佛知我，聞我音聲。」 |
I know that this place is neither close nor far from the Buddha, so that the Buddha can know me and hear my voice. |
住彼處已，調琉璃琴，作欲相應偈、龍相應偈、沙門相應偈、阿羅訶相應偈，而歌頌曰： |
While he was staying there, he tuned his glass harp, composed verses corresponding to desires, dragons, recluses, and arahas, and sang these verses: |
「賢禮汝父母， 月及耽浮樓， |
"Honestly to your parents, the moon and Danfu Tower, |
謂生汝殊妙， 令我發歡心。 |
It is said that your birth is wonderful and makes me happy. |
煩熱求涼風， 渴欲飲冷水， |
I am tired of heat and seek cool breeze; I am thirsty and want to drink cold water. |
如是我愛汝， 猶羅訶愛法。 |
If I love you this way, I will love the Dharma. |
如收水甚難， 著欲亦復然， |
Just as it is difficult to collect water, the desire to cling to it also returns. |
無量生共會， 如施與無著。 |
Countless lives meet together, just like giving and being without attachment. |
池水清且涼， 底有金粟沙， |
The water in the pool is clear and cool, with golden millet sand at the bottom. |
如龍象熱逼， 入此池水浴。 |
Like a dragon and an elephant, it is hot and bathes in this pool. |
猶如鈎牽象， 我意為汝伏， |
Like a hook holding an elephant, I mean to be with you, |
所行汝不覺， 窈窕未得汝。 |
You are not aware of what I have done, and I have not gained you. |
我意極著汝， 煩冤燒我心， |
I care deeply about you, and the injustice burns my heart. |
是故我不樂， 如人入虎口。 |
Therefore I am unhappy, like a man entering a tiger's mouth. |
如釋子思禪， 常樂在於一， |
Just like Shi Zi meditating on Zen, he is always happy in oneness. |
如牟尼得覺， 得汝妙淨然。 |
Just like a Muni, I have achieved your wonderful purity. |
如牟尼所樂， 無上正盡覺， |
As Muni enjoys, the supreme perfect enlightenment, |
如是我所樂， 常求欲得汝。 |
If this is my pleasure, I will always seek to obtain you. |
如病欲得藥， 如飢欲得食， |
Like a disease craving for medicine, like a hungry craving for food, |
賢汝止我心， 猶如水滅火。 |
You, the wise, calm my mind, just as water extinguishes fire. |
若我所作福， 供養諸無著， |
If I do good deeds and make offerings to all non-attachments, |
彼是悉淨妙， 我共汝受報。 |
That is all pure and wonderful, and I will receive the reward together with you. |
願我共汝終， 不離汝獨沽， |
May I stay with you till the end of my life, and never leave you alone. |
我寧共汝死， 不用相離生。 |
I would rather die together than live apart from you. |
釋為與我願， 三十三天尊， |
The explanation is that you wish me, Thirty-Three Heavenly Lords, |
汝人無上尊， 是我願最堅。 |
Your supreme honor is my strongest wish. |
是故禮大雄， 稽首人最上， |
This is the great hero of the old rites, the chief inspector is the best, |
斷絕諸愛刺， 我禮日之親。」 |
Cut off all the thorns of love, I bow to the sun's relatives. " |
於是，世尊從三昧起，讚歎五結樂子曰： |
Then, the World-Honored One started from samadhi and praised the Five Knots of Joy and said: |
「善哉！善哉！五結！汝歌音與琴聲相應，琴聲與歌音相應，歌音不出琴聲外，琴聲不出歌音外。 |
"Excellent! Excellent! Five Knots! The sound of your singing corresponds to the sound of the piano, and the sound of the piano corresponds to the sound of the song. The sound of the song does not go beyond the sound of the piano, and the sound of the piano does not go beyond the sound of the song. |
五結！汝頗憶昔時歌頌此欲相應偈、龍相應偈、沙門相應偈、阿羅訶相應偈耶？」 |
Five knots! Do you recall that in the past you sang the verses of the desire-response, dragon-response, recluse-resect, and Arah-response? " |
五結樂子白曰： |
Wujie Lezibai said: |
「世尊！唯大仙人自當知之。 |
"World Honored One! Only great sages should know this. |
大仙人！昔時世尊初得覺道，遊欝鞞羅尼連禪河岸，阿闍惒羅尼拘類樹下。 |
Great Immortal! In the past, when the World-Honored One first attained enlightenment, he was wandering on the banks of the Tajara Nyana Chan River, under the Acharakani tree. |
爾時，躭浮樓樂王女，名賢月色。 |
At that time, the princess and daughter of Yue Fulou Le were named Xian Yueyue. |
有天名結，摩兜麗御車子，求欲彼女。 |
There is a heaven named Jie, Madouli driving a chariot, and he desires this girl. |
大仙人！彼當求欲於彼女時，我亦復求欲得彼女。 |
Great Immortal! When he desires that girl, I also desire that girl. |
然，大仙人！求彼女時竟不能得，我於爾時住彼女後，便歌頌此欲相應偈、龍相應偈、沙門相應偈、阿羅訶相應偈。 |
Yes, Great Immortal! When I sought her, I could not get her. So I stayed behind her and sang the verses of desire, dragon, ascetics, and Araha. |
大仙人！我歌頌此偈時，彼女迴顧，怡然含笑而語我曰： |
Great Immortal! When I was singing this verse, the girl looked back, smiled happily and said to me: |
『五結！我未曾見彼佛世尊，然我已從三十三天聞彼世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
"Five knots!" I have never seen the Buddha, the World-Honored One, but I have heard from the Thirty-three Heavens that he is the World-Honored One, the Tathagata, the Immortal, the Perfect Enlightenment, the Perfection of Clear Conduct, the Good Passion, the Understander of the World, the Supreme Master, the Protector of the Way and the Dharma, and the Teacher of Heaven and Man. , named Buddha, Zhongyou. |
五結！若汝能數稱歎世尊者，可與汝共事大仙人。』 |
Five knots! If you can praise the World-Honored One several times, I can work with you as a great celestial being. 』 |
我唯一共會，自後不復見。」 |
The only one we met together, we never saw each other again. " |
於是，天王釋而作是念： |
Then, the King of Heaven explained and thought: |
「五結樂子已令世尊從定覺起已，通我於善逝。」 |
The Five Knots of Joy have enabled the World Honored One to lead me to the passing of good things from the moment of concentration. |
彼時，天王釋告曰： |
At that time, the king of heaven said: |
「五結！汝即往彼，為我稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？ |
"Five knots! You will go there immediately, bow your head at the Buddha's feet for me, and ask the World Honored One whether your holy body is healthy, happy, free from disease, living easily, and having the same strength as usual? |
作如是語： |
Say this: |
『大仙人！天王釋稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？ |
"Great Immortal!" The King of Heaven, Sakyamuni, bowed his head at the Buddha's feet and asked the World Honored One whether his holy body is healthy, he is happy and disease-free, his daily life is light, and his strength is as usual. |
大仙人！天王釋及三十三天欲見世尊！』」 |
Great Immortal! King Sakyamuni wants to see the World Honored One on the thirty-third day! 』』 |
五結樂子白曰： |
Wujie Lezibai said: |
「唯然。」 |
Wei Ran. |
於是，五結樂子捨琉璃琴，叉手向佛，白曰： |
Then Wujie Lezi put aside his glass harp, crossed his hands and faced the Buddha, and said: |
「世尊！唯大仙人！天王釋稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？ |
"World Honored One! Only the great celestial being! The Heavenly King Sakyamuni bows his head at the feet of the Buddha and asks the World Honored One that his holy body is healthy, that he is happy and disease-free, that his daily life is light, and that his strength is as usual? |
大仙人！天王釋及三十三天欲見世尊！」 |
Great Immortal! King Sakyamuni wants to see the World Honored One on the thirty-third day! " |
爾時，世尊告曰： |
At that time, the World-Honored One said: |
「五結！今天王釋安隱快樂，及諸天、人、阿修羅、揵沓惒、羅剎及餘種種身安隱快樂。 |
"Five knots! Today the king is safe and happy, and all gods, humans, asuras, rakshasas, and other bodies are safe and happy. |
五結！天王釋欲見我者，隨其所欲。」 |
Five knots! If the King of Heaven wants to see me, he can do whatever he wants. " |
於是，五結樂子聞佛所說，善受善持，稽首佛足，遶三匝而去，往詣天王釋所，白曰： |
Then, after hearing the words of the Buddha and being able to accept and uphold them well, the five-knotted music master bowed his head at the feet of the Buddha, walked around three times, went to the place where the king of heaven was teaching, and said: |
「天王！我已為白世尊，世尊今待天王，唯願天王自當知時。」 |
King of Heaven! I have become the World Honored One. The World Honored One is waiting for the King of Heaven. I only hope that the King of Heaven will know the time. |
於是，天王釋及三十三天、五結樂子往詣佛所。 |
Then, the heavenly king Sakyamuni went to the Buddha's place with thirty-three gods and five knots of music. |
時，天王釋稽首佛足，再三自稱名姓言： |
At that time, the heavenly king Shiji stood at the feet of the Buddha and repeatedly called himself by name: |
「唯大仙人！我是天王釋，我是天王釋。」 |
Only the Great Immortal! I am the Heavenly King Shi, I am the Heavenly King Shi. |
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
如是。 |
If so. |
拘翼！汝是天王釋。」 |
Juyi! You are the king of heaven. " |
時，天王釋再三自稱名姓，稽首佛足，却住一面； |
At that time, the heavenly king Shi repeatedly called himself by his own name, looked at the Buddha's feet, but stayed on one side; |
三十三天及五結樂子亦稽首佛足，却住一面。 |
Thirty-three days and five knots of music also bowed at the Buddha's feet, but stayed on one side. |
時天王釋白曰： |
At that time, the King of Heaven Shi Bai said: |
「唯大仙人！我去世尊近遠坐耶？」 |
Only the Great Immortal! Is the deceased sitting near and far? |
世尊告曰： |
The World Honored One said: |
「汝近我坐。 |
"Sit close to me. |
所以者何？ |
So what? |
汝有大天眷屬。」 |
You have great heavenly relatives. " |
於是，天王釋稽首佛足，却坐一面，三十三天及五結樂子亦稽首佛足，却坐一面。 |
Then, the Heavenly King Shakti bowed his head at the Buddha's feet, but sat on one side. Thirty-three Thirty-three and Five Knotted Musicians also bowed their heads at the Buddha's feet, but sat on one side. |
爾時，因陀羅石室忽然廣大。 |
At that moment, Indra's stone chamber suddenly became vast. |
所以者何？ |
So what? |
佛之威神及諸天威德。 |
The majesty of the Buddha and the mighty virtues of the gods. |
時，天王釋坐已，白曰： |
At that time, the king of heaven had already sat down and Bai said: |
「唯大仙人！我於長夜欲見世尊，欲請問法。 |
"Only the great sage! I want to see the World Honored One during the long night and ask him about the Dharma. |
大仙人！往昔一時世尊遊舍衛國，住石巖中，大仙人！我爾時自為及為三十三天，乘千象車，往至鞞沙門大王家。 |
Great Immortal! In the past, the World-Honored One traveled to the Kingdom of Shewei and lived among the rocks, a great celestial being! At that time, when I was thirty-three days old, I took a thousand-elephant chariot and went to the home of the great king Shaman. |
爾時，鞞沙門大王家有妾，名槃闍那，爾時，世尊入定寂然，彼妾叉手禮世尊足。 |
At that time, there was a concubine in the family of the great recluse, named Panchanna. At that time, the World-Honored One fell into samadhi, and the concubine crossed her hands and saluted the World-Honored One's feet. |
大仙人！我語彼曰： |
Great Immortal! I said to him: |
『妹！我今非往見世尊時，世尊入定，若世尊從定寤者，妹便為我稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？ |
"sister! I am not going to see the World Honored One now. The World Honored One has entered concentration. If the World Honored One comes from concentration, my sister will bow to the Buddha's feet for me and ask the World Honored One whether his holy body is healthy, he is happy and free from disease, his daily life is light, and his strength is as usual. |
作如是說： |
Zuo said: |
「唯大仙人！天王釋稽首佛足，問訊世尊聖體康強，安快無病，起居輕便，氣力如常耶？」 |
Only the Great Immortal! The Heavenly King Sakyamuni puts his head at the feet of the Buddha and asks the World Honored One whether his holy body is healthy, safe and free from illness, his daily life is light, and his strength is as usual. |
』大仙人！彼妹為我稽首佛足，問訊世尊，世尊為憶不耶？」 |
Great Immortal!" My sister looked at the Buddha's feet for me and asked the World Honored One, "Does the World Honored One remember this?" |
世尊告曰： |
The World Honored One said: |
「拘翼！彼妹為汝稽首我足，具宣汝意，問訊於我，我亦憶，拘翼！當汝去時，聞此音聲，便從定寤。」 |
Kuyi! That sister has been there for you to review me, to announce your intentions, and to ask me questions. I also recall, Juyi! When you go and hear this voice, you will follow Dinghuan. |
「大仙人！昔時我聞，若如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐出於世時，增諸天眾，減阿修羅。 |
"Great Immortal! In the past, I heard that if the Tathagata, without any attachments, is fully enlightened, has achieved enlightenment and conduct, is good at passing away, understands the world, is a supreme scholar, is the ruler of Tao and Dharma, and is a teacher of gods and humans, he is called Buddha and is blessed by all the people in the world. At that time, the number of heavenly beings increased and the asuras decreased. |
大仙人！我自眼見世尊弟子比丘從世尊修習梵行，捨欲離欲，身壞命終，得至善處，生於天中。 |
Great Immortal! I have seen with my own eyes that the Blessed One's disciples, monks, practice the holy life from the Blessed One, renounce desires, end their lives with the destruction of their bodies, attain the ultimate good state, and be reborn in the heavens. |
大仙人！瞿毘釋女是世尊弟子，亦從世尊修習梵行，憎惡是女身，愛樂男形，轉女人身，受男子形，捨欲離欲，身壞命終，得生妙處三十三天，為我作子。 |
Great Immortal! Kuvaishaknu was a disciple of the Blessed One, and she also practiced the holy life from the Blessed One. She hated the female body and loved the male form. She turned into a female body and accepted the male form. She gave up desires and renounced them. Her body was destroyed and she died. She attained the wonderful state of thirty-three rebirths. For three days, be my son. |
彼既生已，諸天悉知，瞿婆天子有大如意足，有大威德，有大福祐，有大威神。 |
Since he was born, all the heavens know that Emperor Qu Po has great fulfillment, great majesty, great blessings, and great majesty. |
「大仙人！我復見有世尊弟子三比丘等，亦從世尊修習梵行，不捨離欲，身壞命終，生餘下賤伎樂宮中，彼既生已，日日來至三十三天供事諸天，奉侍瞿婆天子。 |
"Great Immortal! I once again saw three bhikkhus and others who were disciples of the Lord. They also practiced the holy life from the Lord. They did not give up their desires. Their bodies died and they died. They were reborn as humble servants in the palace. After they were born, they came to Sanya every day. For thirteen days, he served the gods and served Emperor Qupo. |
天子見彼已，而說頌曰： |
When the emperor saw him, he praised him and said: |
「『與眼優婆私， 我字名瞿毘， |
"'I am private to Eye Upasana, my name is Qubi. |
奉敬佛及法， 淨意供養眾。 |
Revere the Buddha and the Dharma, and make offerings to everyone with pure intentions. |
我已蒙佛恩， 釋子大祐德， |
I have been blessed by the Buddha, and Shizi has great virtues. |
妙生三十三， 彼知祐天子。 |
Miaosheng thirty-three, he knows how to protect the emperor. |
見彼本比丘， 受生伎樂神， |
Seeing this bhikkhu, I was blessed with the joy of being born, |
叉手面前立， 瞿婆為說偈。 |
He stood with his hands crossed in front of him, and Po Qu said a verse. |
是本瞿曇子， 我本為人時， |
This is Qu Tanzi. When I was a human being, |
來至到我家， 飲食好供養。 |
Come to my house and have good food and food. |
此本與聖等， 行無上梵行， |
This is the same as the saints, and they practice the supreme holy life. |
今為他所使， 日來奉事天。 |
Now he has sent me to serve heaven. |
我本承事汝， 聞聖善說法， |
I am here to serve you. I heard the sage’s teachings, |
得信成就戒， 妙生三十三。 |
Gaining faith and achieving the precepts leads to thirty-three wonderful lives. |
汝本受奉事， 行無上梵行， |
You are worshiped and perform the supreme holy life, |
今為他所使， 日來奉事天。 |
Now he has sent me to serve heaven. |
汝以何為面， 受持佛法已， |
What is your face? Having accepted and upheld the Dharma, |
反背不向法， 是眼覺善說。 |
To turn one's back and not to the Dharma is to say good things with one's eyes. |
我昔見汝等， 今生下伎樂， |
I saw you in the past, but in this life I play music, |
自行非法行， 自生於非法。 |
To do something illegal by oneself is to be born from illegality. |
我本在居家， 觀我今勝德， |
I was at home, look at my great virtue now, |
轉女成天子， 自在五欲樂。 |
Turning a woman into an emperor, she can enjoy the five sensual pleasures freely. |
彼訶瞿曇等， 厭已歎瞿曇， |
He looked at Qu Tan and others, and sighed in disgust at Qu Tan. |
我今當進行， 天子真諦說。 |
I will proceed now, and the emperor will tell you the true meaning. |
二於彼懃行， 憶瞿曇法律， |
Second, he practiced diligently and recalled Qu Tan’s law. |
知欲有災患， 即彼捨離欲。 |
Knowing that desire will bring disaster, that is, giving up desire. |
彼為欲結縛， 即得捨遠離， |
He who is bound by desire has to give up and stay away. |
如象斷羈靽， 度三十三天。 |
Like an elephant breaking its restraint, it will last for thirty-three days. |
因陀羅天梵， 一切皆來集， |
Indra Brahma, everything comes together, |
即彼坐上去， 雄猛捨塵欲。 |
That's when he sat on it, vigorously giving up all earthly desires. |
帝釋見已厭， 勝天天中天， |
Emperor Shi was tired of seeing him, he was victorious in the sky. |
彼本生下賤， 度三十三天。 |
He was born lowly and lived for thirty-three days. |
厭已妙息言， 瞿婆後說曰， |
Tired of having stopped talking wonderfully, Queen Qu Po said: |
人中有佛勝， 釋牟尼知欲。 |
Among people, there is a Buddha who is victorious, and Shakyamuni understands desires. |
彼子中失念， 我訶更復得， |
He lost his thoughts, but I regained them again. |
於三中之一， 則生伎樂中。 |
If you are in one of the three, you will be in music. |
二成等正道， 在天定根樂， |
The 20% equal to the righteous path, the root happiness will be settled in heaven, |
汝說如是法， 弟子無有惑。 |
If you teach this Dharma, my disciples will have no confusion. |
度漏斷邪疑， 禮佛勝伏根， |
Eliminating leaks and eradicating evil doubts, worshiping the Buddha is better than laying down roots. |
若彼覺諸法， 二得昇進處。 |
If he realizes all dharmas, he will reach the place of advancement. |
彼得昇進已， 生於梵天中， |
Peter has ascended and was born in Brahma, |
我等知彼法， 大仙來至此。』 |
We know the Dharma, and the Great Immortal has come here. 』 |
」 |
|
爾時，世尊便作是念： |
At that time, the World-Honored One thought as follows: |
「此鬼長夜無有諛諂，亦無欺誑，無幻質直。 |
"This ghost has no flattery, no deception, no illusion and straightness throughout the night. |
若有問者，盡欲知故，不欲觸嬈彼之所問亦復如是，我寧可說甚深阿毘曇。」 |
If anyone asks, if you want to know the truth and don't want to offend him, if you ask the same question, I would rather say "Abhidan." " |
世尊知已，為天王釋說此頌曰： |
The World-Honored One knew this and expounded this hymn for the King of Heaven: |
「於現法樂故， 亦為後世樂， |
"Because it is the joy of the present Dharma, it is also the joy of the hereafter. |
拘翼自恣問， 隨意之所樂， |
Just ask questions freely, take pleasure in whatever you want, |
彼彼之所問， 盡當為決斷。 |
Whatever you ask, you should make a decision. |
世尊已見聽， 日天求見義， |
The World-Honored One has heard it, and seeks righteousness every day. |
在摩竭陀國， 賢婆娑婆問。」 |
In the country of Magadha, the virtuous Po Sa Po asked. " |
於是，天王釋白曰： |
So, the king of heaven Shibai said: |
「世尊！天、人、阿修羅、揵沓惒、羅剎及餘種種身，各各有幾結耶？」 |
World Honored One! How many knots are there in each of the bodies of gods, humans, asuras, rakshasas, rakshasas, and the rest? |
世尊聞已，答曰： |
The World Honored One heard this and replied: |
「拘翼！天、人、阿修羅、揵沓惒、羅剎及餘種種身，各各有二結，慳及嫉也。 |
"Kuyi! Gods, humans, asuras, rakshasas, rakshasas and other kinds of bodies all have two knots, which are stinginess and jealousy. |
彼各各作是念： |
Each of them thought: |
『令我無杖、無結、無怨、無恚、無諍、無鬪、無苦，安樂遊行。』 |
"Let me walk in peace and joy without a stick, without knots, without resentment, without hatred, without quarrels, without quarrels, without suffering." 』 |
彼雖作是念，然故有杖、有結、有怨、有恚、有諍、有鬪、有苦，無安樂遊行。」 |
Even though he has this thought, he still has a stick, knots, resentments, hatred, arguments, struggles, and sufferings, and cannot move around in peace and happiness. " |
時，天王釋聞已，白曰： |
At that time, the king of heaven had heard this and said: |
「唯然，世尊！唯然，善逝！唯然。 |
"Only, World Honored One! Only, Sudden! Only. |
大仙人！天、人、阿修羅、揵沓惒、羅剎及餘種種身，各各有二結。 |
Great Immortal! Gods, humans, asuras, rakshasas, rakshasas and other kinds of bodies each have two knots. |
彼作是念： |
He thought: |
『令我無杖、無結、無怨、無恚、無諍、無鬪、無苦，安樂遊行。』 |
"Let me walk in peace and joy without a stick, without knots, without resentment, without hatred, without quarrels, without quarrels, without suffering." 』 |
彼雖作是念，然故有杖有結、有怨、有恚、有諍、有鬪、有苦，無安樂遊行。 |
Even though he has this thought, he still has knots in his staff, resentment, hatred, disapproval, frustration, and suffering, and cannot move around in peace and happiness. |
唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」 |
Weiran, World Honored One! Weiran, good death! Weiran, Great Immortal! As the Buddha said, I fully understand it. I put aside my doubts and doubts without any hesitation, because I heard what the Buddha said. " |
時，天王釋聞佛所說，歡喜奉行。 |
At that time, King Sakyamuni heard what the Buddha said and followed it with joy. |
復問曰： |
Asked again: |
「大仙人！慳、嫉者，何因何緣，為從何生，由何而有？ |
"Great Immortal! Why are those who are stingy and jealous? Where do they come from? Where do they come from? |
復何因由無慳、嫉耶？」 |
Why is there no reason to be frugal or jealous? " |
世尊聞已，答曰： |
The World Honored One heard this and replied: |
「拘翼！慳、嫉者，因愛、不愛，緣愛、不愛，從愛、不愛生，由愛、不愛有。 |
"Juyi! Those who are stingy and jealous are born from love and not loving. They are born from love and not loving. They are born from love and not loving. |
若無愛、不愛者，則無慳、嫉也。」 |
If there is no love or love, then there is no stinginess or jealousy. " |
時，天王釋聞已，白曰： |
At that time, the king of heaven had heard this and said: |
「唯然，世尊！唯然，善逝！唯然，大仙人！慳、嫉者，因愛、不愛，緣愛、不愛，從愛、不愛生，由愛、不愛有。 |
"Wei Ran, World Honored One! Wei Ran, the Good Passion! Wei Ran, Great Immortal! Those who are stingy and jealous are born out of love and non-love. They are born from love and non-love. They are born from love and non-love. |
若無愛、不愛者，則無慳、嫉也。 |
If there is no love or love, then there is no stinginess or jealousy. |
唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」 |
Weiran, World Honored One! Weiran, good death! Weiran, Great Immortal! As the Buddha said, I fully understand it. I put aside my doubts and doubts without any hesitation, because I heard what the Buddha said. " |
時，天王釋聞佛所說，歡喜奉行。 |
At that time, King Sakyamuni heard what the Buddha said and followed it with joy. |
復問曰： |
Asked again: |
「大仙人！愛、不愛者，何因何緣，為從何生，由何而有？ |
"Great Immortal! What are the causes and conditions of those who love and do not love? Where do they come from? Where do they come from? |
復何因由無愛、不愛耶？」 |
How can there be no love or no love? " |
世尊聞已，答曰： |
The World Honored One heard this and replied: |
「拘翼！愛、不愛者，因欲緣欲，從欲而生，由欲故有。 |
"Juyi! Those who love and do not love are due to desire, born from desire, and exist due to desire. |
若無欲者，則無愛、不愛。」 |
If there is no desire, then there is no love, no love. " |
時，天王釋聞已，白曰： |
At that time, the king of heaven had heard this and said: |
「唯然，世尊！唯然，善逝！唯然，大仙人！愛、不愛者，因欲緣欲，從欲而生，由欲故有，若無欲者，則無愛、不愛。 |
"Only, World Honored One! Only on, Sudden! Only on, great sage! Those who love and do not love are due to desire, are born from desire, and exist because of desire. If there is no desire, there is no love or no love. . |
唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」 |
Weiran, World Honored One! Weiran, good death! Weiran, Great Immortal! As the Buddha said, I fully understand it. I put aside my doubts and doubts without any hesitation, because I heard what the Buddha said. " |
時，天王釋聞佛所說，歡喜奉行。 |
At that time, King Sakyamuni heard what the Buddha said and followed it with joy. |
復問曰： |
Asked again: |
「大仙人！欲者，何因何緣，為從何生，由何而有？ |
"Great Immortal! What is the cause and condition of desire? Where does it come from? Where does it come from? |
復何因由無有欲耶？」 |
Why is there no desire? " |
世尊聞已，答曰： |
The World Honored One heard this and replied: |
「拘翼！欲者，因念緣念，從念而生，由念故有。 |
"Juyi! Desire arises from thoughts, arises from thoughts, and exists from thoughts. |
若無念者，則無有欲。」 |
If there is no thought, there is no desire. " |
時，天王釋聞已，白曰： |
At that time, the king of heaven had heard this and said: |
「唯然，世尊！唯然，善逝！唯然，大仙人！欲者，因念緣念，從念而生，由念故有，若無念者，則無有欲。 |
"Wei Ran, World Honored One! Wei Ran, Sudden Passion! Wei Ran, great sage! Desire arises from thought, arises from thought, and exists from thought. If there is no thought, there is no desire. |
唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」 |
Weiran, World Honored One! Weiran, good death! Weiran, Great Immortal! As the Buddha said, I fully understand it. I put aside my doubts and doubts without any hesitation, because I heard what the Buddha said. " |
時，天王釋聞佛所說，歡喜奉行。 |
At that time, King Sakyamuni heard what the Buddha said and followed it with joy. |
復問曰： |
Asked again: |
「大仙人！念者，何因何緣，為從何生，由何而有？ |
"Great Immortal! Those who think about it, what is the cause and condition, where does it come from, and where does it come from? |
復何因由無有念耶？」 |
Why is there no thought? " |
世尊聞已，答曰： |
The World Honored One heard this and replied: |
「拘翼！念者，因思緣思，從思而生，由思故有，若無思者，則無有念，由念故有欲，由欲故有愛、不愛，由愛、不愛故有慳、嫉，由慳、嫉故有刀杖、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌，心中生無量惡不善之法，如是此純大苦陰生。 |
"Juyi! Thoughts arise out of thoughts, arise out of thoughts, and exist from thoughts. If there is no thought, there are no thoughts. From thoughts, there is desire. From desires, there is love and non-love. From love and non-love, there is no thought. Love leads to stinginess and jealousy, and from stinginess and jealousy there are swords and sticks, slander, hatred, jealousy, flattery, deceit, lies, and double-talk. Countless evil and unwholesome deeds arise in the heart. This is how pure and great suffering arises. |
若無思者，則無有念，若無念者，則無有欲，若無欲者，則無愛、不愛，若無愛、不愛者，則無慳、嫉，若無慳、嫉者，則無刀杖、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌，心中不生無量惡不善之法，如是此純大苦陰滅。」 |
If there is no thought, there is no thought; if there is no thought, there is no desire; if there is no desire, there is no love or disinterest; if there is no love or disinterest, there is no stinginess or jealousy; if there is no stinginess, Those who are jealous will not have swords and sticks, scoldings, hatred, jealousy, flattery, deceit, false talk, and double-tonguedness. In the heart, there will be no limitless evil and unwholesome dharma. In this way, the pure and great suffering will be eliminated. " |
時，天王釋聞已，白曰： |
At that time, the king of heaven had heard this and said: |
「唯然。 |
"Wei Ran. |
世尊！唯然，善逝！唯然，大仙人！念者，因思緣思，從思而生，由思故有，若無思者，則無有念，由念故有欲，由欲故有愛、不愛，由愛、不愛故有慳、嫉，由慳、嫉故有刀杖、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌，心中生無量惡不善之法，如是此純大苦陰生。 |
World Honored One! Weiran, good death! Weiran, Great Immortal! Thinking is caused by thinking, arises from thinking, and exists because of thinking. If there is no thinking, there is no thought. Because of thinking, there is desire. Because of desire, there is love and non-love. From love and non-love, there is frugality. , Jealousy, due to parsimony and jealousy, there are swords and sticks, slander, hatred, jealousy, flattery, deception, false talk, double-tonguedness, and countless evil and unwholesome methods arise in the heart. This is how pure and great suffering arises. |
若無思者，則無有念，若無念者，則無有欲，若無欲者，則無愛、不愛，若無愛、不愛者，則無慳、嫉，若無慳、嫉者，則無刀杖、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌，心中不生無量惡不善之法，如是此純大苦陰滅。 |
If there is no thought, there is no thought; if there is no thought, there is no desire; if there is no desire, there is no love or disinterest; if there is no love or disinterest, there is no stinginess or jealousy; if there is no stinginess, Those who are jealous will not have swords and sticks, scoldings, hatred, jealousy, flattery, deceit, false talk, and double-tonguedness. In the heart, there will be no limitless evil and unwholesome dharma. In this way, the pure and great suffering will be eliminated. |
唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」 |
Weiran, World Honored One! Weiran, good death! Weiran, Great Immortal! As the Buddha said, I fully understand it. I put aside my doubts and doubts without any hesitation, because I heard what the Buddha said. " |
時，天王釋聞佛所說，歡喜奉行。 |
At that time, King Sakyamuni heard what the Buddha said and followed it with joy. |
復問曰： |
Asked again: |
「大仙人！何者滅戲道跡？ |
"Great Immortal! Who can destroy the traces of opera? |
比丘何行趣向滅戲道跡耶？」 |
How can a bhikkhu go about his career to destroy the path of drama? " |
世尊聞已，答曰： |
The World Honored One heard this and replied: |
「拘翼！滅戲道跡者，謂八支聖道，正見乃至正定為八，拘翼，是謂滅戲道跡。 |
"Juyi! Those who destroy the traces of the Tao of play are called the eight-branched holy path. Right view and even right concentration are eight. Juyi, it is called the destruction of the traces of the Tao of drama. |
比丘者，行此趣向滅戲道跡。」 |
Bhikkhus, if you practice this way, you will lead to the path of destruction. " |
時，天王釋聞已，白曰： |
At that time, the king of heaven had heard this and said: |
「唯然，世尊！唯然，善逝！唯然，大仙人！滅戲道跡者，謂八支聖道，正見乃至正定為八。 |
"Wei Ran, World Honored One! Wei Ran, Good Death! Wei Ran, Great Immortal! The one who destroys the traces of the path of play is called the Eight-branched Noble Path. Right view and even right concentration are eight. |
大仙人！是為滅戲道跡。 |
Great Immortal! This is to destroy the traces of drama. |
比丘者，行此趣向滅戲道跡。 |
Bhikkhus, if you practice this way, you will lead to the path of destruction. |
唯然。 |
Weiran. |
世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」 |
World Honored One! Weiran, good death! Weiran, Great Immortal! As the Buddha said, I fully understand it. I put aside my doubts and doubts without any hesitation, because I heard what the Buddha said. " |
時，天王釋聞佛所說，歡喜奉行。 |
At that time, King Sakyamuni heard what the Buddha said and followed it with joy. |
復問曰： |
Asked again: |
「大仙人！比丘者，趣向滅戲道跡，斷幾法，行幾法耶？」 |
Great Immortal! Bhikkhu, how many methods can you break and how many methods should you practice? |
世尊聞已，答曰： |
The World Honored One heard this and replied: |
「拘翼！比丘者，趣向滅戲道跡，斷三法，修行三法。 |
"Juyi! Bhikkhu, I want to destroy the traces of the play, cut off the three dharma, and practice the three dharma. |
云何為三？ |
Why is the cloud three? |
一曰念，二曰言，三曰求。 |
The first is reading, the second is speaking, and the third is seeking. |
拘翼！念者，我說有二種，可行、不可行。 |
Juyi! Mind you, I say there are two types, feasible and not feasible. |
若念不可行者，我即斷彼，若念可行者，我為彼知時，有念有智，為成就彼念故； |
If the thought is not possible, I will stop it. If the thought is feasible, I will know it when I have the thought, and I will have wisdom to achieve the thought; |
言亦如是。 |
So it is said. |
拘翼！求者，我說亦有二種，可行、不可行。 |
Juyi! As for the seeker, I say there are two types, feasible and impossible. |
若求不可行者，我即斷彼，若求可行者，我為彼知時，有念有智，成就彼求故。」 |
If you seek something that is not feasible, I will stop it. If you seek something that is feasible, when you know it, I will have the thought and wisdom to achieve what you seek. " |
時，天王釋聞已，白曰： |
At that time, the king of heaven had heard this and said: |
「唯然，世尊！唯然，善逝！唯然，大仙人！比丘者，趣向滅戲道跡，斷三法，修行三法。 |
"Weiran, World-Honored One! Weiran, Sudhusa! Weiran, the great sage! Bhikkhus, I am interested in destroying the path of the play, breaking away from the three dharma, practicing the three dharma. |
云何為三？ |
Why is the cloud three? |
一曰念，二曰言，三曰求。 |
The first is reading, the second is speaking, and the third is seeking. |
大仙人說念有二種，可行，不可行。 |
The Great Immortal said that there are two types of meditation: feasible and impossible. |
若念增長惡不善法，減損善法者，大仙人便斷彼，若念減損惡不善法，增長善法者。 |
If the thought increases the evil and unwholesome dharma and diminishes the good dharma, the Great Immortal will stop him. If the thought detracts from the evil and unwholesome dharma and increases the good dharma. |
大仙人為彼知時，有念有智，成就彼念故； |
When the Great Immortal knew that, he had thoughts and wisdom, so he fulfilled those thoughts; |
言亦如是。 |
So it is said. |
大仙人說求亦有二種，可行、不可行。 |
The Great Immortal said that there are two kinds of requests: feasible and impossible. |
若求增長惡不善法，減損善法者，大仙人便斷彼。 |
If you seek to increase evil and unwholesome dharma and detract from good dharma, the Great Immortal will cut him off. |
若求減損惡不善法，增長善法者，大仙人為彼知時，有念有智，成就彼求故。 |
If you seek to reduce evil and unwholesome dharma and increase virtuous dharma, the Great Immortal will know about it, be thoughtful and wise, and achieve your wish. |
唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」 |
Weiran, World Honored One! Weiran, good death! Weiran, Great Immortal! As the Buddha said, I fully understand it. I put aside my doubts and doubts without any hesitation, because I heard what the Buddha said. " |
時，天王釋聞佛所說，歡喜奉行。 |
At that time, King Sakyamuni heard what the Buddha said and followed it with joy. |
復問曰： |
Asked again: |
「大仙人！比丘者，趣向滅戲道跡有幾法，護從解脫行幾法耶？」 |
Great Immortal! Bhikkhu, how many ways are there to follow the path to destroy the play, and how many ways are there to protect and achieve liberation? |
世尊聞已，答曰： |
The World Honored One heard this and replied: |
「拘翼！比丘者，趣向滅戲道跡有六法，護從解脫行六法也。 |
"Jiuyi! Bhikkhu, there are six ways to achieve the path of destruction, and there are six ways to protect and follow liberation. |
云何為六？ |
Why is it six? |
眼視色，耳聞聲，鼻嗅香，舌甞味，身覺觸，意知法。 |
Eyes see colors, ears hear sounds, nose smells fragrance, tongue smells taste, body feels touch, and mind knows Dharma. |
拘翼！眼視色者，我說有二種，可行、不可行。 |
Juyi! I would say there are two types of people who look at color, one is feasible and the other is not feasible. |
若眼視色不可行者，我即斷彼，若眼視色可行者，我為彼知時，有念有智，成就彼故。 |
If the sight of sight is not feasible, I will cut it off. If the sight of sight is feasible, when I know it, I will have thoughts and wisdom to achieve it. |
如是耳聞聲、鼻嗅香、舌甞味、身覺觸、意知法者，我說亦有二種，可行、不可行。 |
If the ears hear sounds, the nose smells the fragrance, the tongue tastes the taste, the body feels the touch, and the mind knows the Dharma, I would say there are two types, feasible and impossible. |
若意知法不可行者，我即斷彼，若意知法可行者，我為彼知時，有念有智，成就彼故。」 |
If I know that the Dharma is not feasible, I will cut it off. If I know that the Dharma is feasible, I will be mindful and wise when I know it, so that I can achieve it. " |
時，天王釋聞已，白曰： |
At that time, the king of heaven had heard this and said: |
「唯然，世尊！唯然，善逝！唯然，大仙人！比丘者，趣向滅戲道跡者有六法，護從解脫行六法。 |
"Weiran, World-Honored One! Weiran, Sudden Passion! Weiran, great sage! Bhikkhus, there are six dharmas for those who want to destroy the path to destruction, and there are six dharmas for protecting liberation. |
云何為六？ |
Why is it six? |
眼視色，耳聞聲，鼻嗅香，舌甞味，身覺觸，意知法。 |
Eyes see colors, ears hear sounds, nose smells fragrance, tongue smells taste, body feels touch, and mind knows Dharma. |
大仙人說眼視色者，有二種，可行、不可行。 |
The Great Immortal said that there are two types of eyesight and color: feasible and impossible. |
若眼視色增長惡不善法，減損善法者，大仙人即斷彼。 |
If the sight and color promote evil and unwholesome dharma and detract from the good dharma, the Great Immortal will cut him off. |
若眼視色減損惡不善法，增長善法者，大仙人為彼知時，有念有智，成就彼故。 |
If the sight and color detract from the evil and unwholesome dharmas, but increase the virtuous dharmas, when the great sage understands this, he has the mind and wisdom to achieve it. |
如是耳聞聲、鼻嗅香、舌甞味、身覺觸，大仙人說意知法者，亦有二種，可行、不可行。 |
In this way, the ears hear sounds, the nose smells fragrance, the tongue smells taste, and the body feels touch. The great sage said that there are two types of mind knowing the Dharma, which are feasible and impossible. |
若意知法增長惡不善法，減損善法者，大仙人即斷彼，若意知法減損惡不善法，增長善法者。 |
If the conscious Dharma increases the evil and unwholesome Dharma and detracts from the good Dharma, the Great Immortal will cut him off. If the conscious Dharma detracts from the evil and unwholesome Dharma and increases the good Dharma. |
大仙人為彼知時，有念有智，成就彼故。 |
When the Great Immortal knew it, he had thoughts and wisdom, and achieved it. |
唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」 |
Weiran, World Honored One! Weiran, good death! Weiran, Great Immortal! As the Buddha said, I fully understand it. I put aside my doubts and doubts without any hesitation, because I heard what the Buddha said. " |
時，天王釋聞佛所說，歡喜奉行。 |
At that time, King Sakyamuni heard what the Buddha said and followed it with joy. |
復問曰： |
Asked again: |
「大仙人！比丘者，趣向滅戲道跡，命存一時頃，復斷幾法，行幾法耶？」 |
Great Immortal! Bhikkhu, I am interested in destroying the path to play. If your life lasts for a moment, how many methods can you break and how many methods can you perform? |
世尊聞已，答曰： |
The World Honored One heard this and replied: |
「拘翼！比丘者，趣向滅戲道跡，命存一時頃，復斷三法，行三法。 |
"Juyi! Bhikkhu, I am interested in destroying the traces of the play. My life lasts for a while, and I can break the three dharma and practice the three dharma. |
云何為三？ |
Why is the cloud three? |
一曰喜，二曰憂，三曰捨。 |
The first is joy, the second is sorrow, and the third is equanimity. |
拘翼！喜者，我說有二種，可行、不可行。 |
Juyi! Hi, I say there are two types, feasible and not feasible. |
若喜不可行者，我即斷彼，若喜可行者，我為彼知時，有念有智，成就彼故； |
If I like what is not feasible, I will cut it off; if I like what is feasible, when I know it, I will have thoughts and wisdom to achieve it; |
憂亦如是。 |
The same goes for worry. |
拘翼！捨者，我說亦有二種，可行、不可行。 |
Juyi! I would say there are two types of abandonment, feasible and not feasible. |
若捨不可行者，我即斷彼，若捨可行者，我為彼知時，有念有智，成就彼故。」 |
If it is not possible to give up, I will cut it off. If it is possible to give up, I will realize it because I know it, have thoughts and wisdom, and achieve it. " |
時，天王釋聞已，白曰： |
At that time, the king of heaven had heard this and said: |
「唯然，世尊！唯然，善逝！唯然，大仙人！比丘者，趣向滅戲道跡，命存一時頃，斷三法，行三法。 |
"Wei Ran, World Honored One! Wei Ran, Sudden Death! Wei Ran, great sage! Bhikkhu, I am interested in destroying the path to play. My life lasts for a moment. I can break the three dharma and practice the three dharma. |
云何為三？ |
Why is the cloud three? |
一曰喜，二曰憂，三曰捨。 |
The first is joy, the second is sorrow, and the third is equanimity. |
大仙人說喜者，有二種，可行、不可行。 |
The Great Immortal said that there are two types of happy people: feasible and impossible. |
若喜增長惡不善法，減損善法者，大仙人即斷彼，若喜減損惡不善法，增長善法者，大仙人為彼知時，有念有智，成就彼故； |
If someone likes to increase evil and unwholesome dharma and detract from good dharma, the Great Immortal will cut him off. If he likes to reduce the evil and unwholesome dharma and increase the good dharma, the Great Immortal will know about it, have thoughts and wisdom, and achieve it. |
憂亦如是。 |
The same goes for worry. |
大仙人說捨者，亦有二種，可行、不可行。 |
The Great Immortal said that there are two types of renunciation: feasible and impossible. |
若捨增長惡不善法，減損善法者，大仙人即斷彼。 |
If it promotes evil and unwholesome dharma and detracts from good dharma, the great sages will cut it off. |
若捨減損惡不善法，增長善法者，大仙人為彼知時，有念有智，成就彼故。 |
If the evil and unwholesome dharmas are given up and the virtuous dharma is increased, the great sage will know this, have thoughts and wisdom, and achieve it. |
唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」 |
Weiran, World Honored One! Weiran, good death! Weiran, Great Immortal! As the Buddha said, I fully understand it. I put aside my doubts and doubts without any hesitation, because I heard what the Buddha said. " |
時，天王釋聞佛所說，歡喜奉行。 |
At that time, King Sakyamuni heard what the Buddha said and followed it with joy. |
復問曰： |
Asked again: |
「大仙人！一切沙門、梵志同一說、一欲、一愛、一樂、一意耶？」 |
Great Immortal! Do all Samanas and Brahmas share the same doctrine: one desire, one love, one happiness, and one intention? |
世尊聞已，答曰： |
The World Honored One heard this and replied: |
「拘翼！一切沙門、梵志不同一說、一欲、一愛、一樂、一意也。」 |
Kuyi! All ascetics and brahmins have one theory, one desire, one love, one happiness, and one intention. |
時，天王釋復問曰： |
At that time, King Shifu asked: |
「大仙人！一切沙門、梵志以何等故，不同一說、一欲、一愛、一樂、一意耶？」 |
Great Immortal! How come all the ascetics and Brahma-jīs do not have the same theory, desire, love, pleasure, and intention? |
世尊聞已，答曰： |
The World Honored One heard this and replied: |
「拘翼！此世有若干種界，有無量界，彼隨所知界，即彼界隨其力，隨其方便，一向說此為真諦，餘者虛妄。 |
"Juyi! There are several realms in this world, and there are countless realms. They follow the realms known, that is, the realms follow their power and convenience. They have always said that this is the true truth, and the rest are false. |
拘翼！是故一切沙門、梵志不同一說、一欲、一愛、一樂、一意耳。」 |
Juyi! Therefore, all ascetics and Brahma-jānas have different theories, one desire, one love, one pleasure, and one mind. " |
時，天王釋聞已，白曰： |
At that time, the king of heaven had heard this and said: |
「唯然，世尊！唯然，善逝！唯然，大仙人！此世有若干種界，有無量界，彼隨所知界，即彼界隨其力，隨其方便，一向說此為真諦，餘者虛妄。 |
"Wei Ran, World Honored One! Wei Ran, Sudden Death! Wei Ran, great sage! There are several realms in this world. There are countless realms. They follow the realms that are known, that is, the realms follow their power and convenience. It has always been said that this is The truth, the rest is false. |
大仙人！以是故，一切沙門、梵志不同一說、一欲、一愛、一樂、一意耳。 |
Great Immortal! Therefore, all ascetics and Brahmās have different teachings, one desire, one love, one happiness, and one mind. |
唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」 |
Weiran, World Honored One! Weiran, good death! Weiran, Great Immortal! As the Buddha said, I fully understand it. I put aside my doubts and doubts without any hesitation, because I heard what the Buddha said. " |
時，天王釋聞佛所說，歡喜奉行。 |
At that time, King Sakyamuni heard what the Buddha said and followed it with joy. |
復問曰： |
Asked again: |
「大仙人！一切沙門、梵志得至究竟，究竟白淨、究竟梵行、究竟梵行訖耶？」 |
Great Immortal! Have all ascetics and Brahma aspirations attained to the ultimate, the ultimate purity, the ultimate Brahma life, and the ultimate Brahma life completed? |
世尊聞已，答曰： |
The World Honored One heard this and replied: |
「拘翼！不必一切沙門、梵志得至究竟，究竟白淨、究竟梵行、究竟梵行訖。」 |
Kuyi! It is not necessary for all ascetics and Brahma aspirations to reach the ultimate, the ultimate purity, the ultimate Brahma life, and the ultimate Brahma life. |
時，天王釋復問曰： |
At that time, King Shifu asked: |
「大仙人！以何等故？ |
"Great Immortal! Why? |
不必一切沙門、梵志得至究竟，究竟白淨、究竟梵行、究竟梵行訖耶？」 |
It is not necessary for all ascetics and Brahma aspirations to achieve the ultimate, ultimate purity, ultimate Brahma life, and completion of the ultimate Brahma life? " |
世尊聞已，答曰： |
The World Honored One heard this and replied: |
「拘翼！若有沙門、梵志於無上愛盡，不正善心解脫者，彼不至究竟，不究竟白淨，不究竟梵行，不究竟梵行訖。 |
"Kuyi! If there is a recluse or a Brahma who has exhausted his supreme love and is not liberated by his righteous and good mind, he will not reach the ultimate, will not be pure and pure, will not have the ultimate Brahma life, and will not end the ultimate Brahma life. |
拘翼！若有沙門、梵志於無上愛盡，正善心解脫者，彼至究竟、究竟白淨、究竟梵行、究竟梵行訖。」 |
Juyi! If there is a recluse or a recluse who has exhausted his Brahma aspirations and is liberated by his righteous and good mind, he will reach the ultimate, ultimate purity, ultimate Brahma life, and complete the ultimate Brahma life. " |
時，天王釋聞已，白曰： |
At that time, the king of heaven had heard this and said: |
「唯然，世尊！唯然，善逝！唯然，大仙人！若有沙門、梵志於無上愛盡，不正善心解脫者，彼不至究竟，不究竟白淨，不究竟梵行，不究竟梵行訖。 |
"Only, World-Honored One! Only, Sade-chan! Only, great sage! If there are ascetics and Brahma aspirants who have exhausted their supreme love and are not liberated from their righteous and good minds, they will not reach the ultimate, the ultimate purity, and the ultimate Brahma life. The ultimate holy life is over. |
大仙人！若有沙門、梵志，於無上愛盡，正善心解脫者，彼至究竟，究竟白淨、究竟梵行、究竟梵行訖。 |
Great Immortal! If there is a recluse or a Brahma who has exhausted his supreme love and liberated his wholesome mind, he will reach the ultimate, the ultimate purity, the ultimate Brahma life, and the ultimate Brahma life. |
唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說法，我悉知之，我斷疑度惑，無有猶豫，聞佛所說故。」 |
Weiran, World Honored One! Weiran, good death! Weiran, Great Immortal! As the Buddha said, I fully understand it. I put aside my doubts and doubts without any hesitation, because I heard what the Buddha said. " |
時，天王釋聞佛所說，善受善持，白曰： |
At that time, King Shakti heard what the Buddha said and was good at receiving and upholding it. He said: |
「大仙人！我於長夜有疑惑刺，世尊今日而拔出之。 |
"Great Immortal! I had a thorn of doubt during the long night, and the World Honored One has pulled it out today. |
所以者何？ |
So what? |
謂如來、無所著、等正覺故。」 |
It is said that the Tathagata has nothing to hold on to and is waiting for perfect enlightenment. " |
世尊問曰： |
The World Honored One asked: |
「拘翼！汝頗憶昔時曾問餘沙門、梵志如此事耶？」 |
Juyi! You recall that you asked Shamen Yu and Brahma Zhi about such a thing in the past? |
時，天王釋答曰： |
At that time, the king of heaven answered: |
「世尊！唯大仙人自當知之。 |
"World Honored One! Only great sages should know this. |
大仙人！三十三天集在法堂，各懷愁慼，數數歎說，我等若值如來、無所著、等正覺者，必當往見。 |
Great Immortal! On the thirty-three days, they gathered in the Dharma Hall, each feeling sad and sighing, saying, "If we are worthy of the Tathagata, who has nothing to hold on to, and who is fully enlightened, we must go and see him." |
大仙人！然我等不得值如來、無所著、等正覺已，便行具足五欲功德。 |
Great Immortal! However, we are not worthy of the Tathagata and have nothing to gain. When we are fully enlightened, we can achieve the merits and virtues of the five desires. |
大仙人！我等放逸，行放逸已，大威德天子於極妙處，即便命終，大仙人！我見大威德天子於極妙處，即命終時，便生極厭，身毛皆竪，莫令我於此處速命終。 |
Great Immortal! We have been letting loose, and the great and virtuous emperor is in the most wonderful place, even if he dies, the great immortal! When I see the mighty and virtuous Emperor in a most wonderful place, when he is about to die, I feel extremely disgusted and the hair on my body stands on end. Don't let me die here quickly. |
「大仙人！我因此厭、因此憂慼故，若見餘沙門、梵志在無事處山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐，彼樂遠離，燕坐安隱，快樂遊行。 |
"Great Immortal! I am fed up with this, and I am worried about this. If I see Yu Samana and Brahma in a quiet place under the trees in the forest, happily living on a high rock, silent and soundless, far away, without evil, without people, sitting with the swallows, they will be happy. Far away, Yan sits quietly and marches happily. |
我見彼已，便謂是如來、無所著、等正覺，即往奉見。 |
When I saw him, I told him that he was a Tathagata, unattached and fully enlightened, and I immediately went to see him. |
彼不識我，而問我言： |
He didn't know me and asked me: |
『汝為是誰？』 |
"Who are you?" 』 |
我時答彼： |
I then answered him: |
『大仙人！我是天王釋。 |
"Great Immortal!" I am Shi, the king of heaven. |
大仙人！我是天王釋。』 |
Great Immortal! I am Shi, the king of heaven. 』 |
彼復問我： |
He asked me again: |
『我曾見釋，亦見釋種姓，以何等故名為釋？ |
I have seen Shi, and I have also seen Shi's caste. Why is it called Shi? |
以何等故為釋種姓？』 |
For what reason is caste released? 』 |
我便答彼： |
I answered him: |
『大仙人！若有來問我事者，我便隨所能、隨其力而答彼。 |
"Great Immortal!" If anyone comes to ask me something, I will answer him to the best of my ability and ability. |
是故我名為釋。』 |
That’s why my name is Shi. 』 |
彼作是說： |
He said: |
『我等若隨其事以問釋者，釋亦隨其事答我，彼問我事，我不問彼，彼歸命我，我不歸命彼。』 |
"If we ask the explanation according to his question, the explanation will also answer me according to his question. If he asks me about something, I will not ask him. He will give me orders, but I will not give orders to him." 』 |
大仙人！從彼沙門、梵志竟不得威儀法教，況復得如是問耶？」 |
Great Immortal! From that Samana and Brahma, I could not get the majestic Dharma teachings. How could I ask such a question again? " |
時，天王釋而說頌曰： |
At that time, the king of heaven released his words and said: |
「釋往釋往已， 釋今作是說， |
Explain the past, explain the past, explain the present, |
遠離意所念， 除疑諸猶豫。 |
Stay away from thoughts and thoughts, and get rid of doubts and hesitations. |
久遠行於世， 推求索如來， |
Traveling in the world for a long time, searching for the Tathagata, |
見沙門梵志， 在遠離燕坐。 |
I saw the Samana Brahma, sitting far away from Yan. |
謂是正盡覺， 往奉敬禮事， |
It is said that he is fully awakened and goes to pay homage. |
云何得昇進？ |
How can Yun advance? |
如是我問彼。 |
So I asked him. |
問已不能知， 聖道及道跡。 |
It is impossible to know by asking, the holy way and its traces. |
世尊今為我， 若意有所疑， |
The World Honored One is me now. If you have any doubts, |
所念及所思， 其意之所行， |
What you think about, what you think about, what you think about, what you do, |
知心隱及現， 明者為我說。 |
Knowing what is hidden and what is revealed, the one who understands will speak to me. |
尊佛尊為師， 尊無著牟尼， |
Respect the Buddha as your teacher, Respect Asatta Muni, |
尊斷諸結使， 自度度眾生。 |
Respect to cut off all ties and envoys, and save all sentient beings on your own. |
覺者第一覺， 御者最上御， |
The awakened one is the first to awaken, the charioteer is the supreme charioteer, |
息者尊妙息， 大仙自度度。 |
Those who breathe respect the wonderful breath, and the great immortal saves it. |
故我禮天尊， 稽首人最上， |
Therefore, I pay homage to the Heavenly Lord, the chief inspector is the most superior. |
斷絕諸愛刺， 我禮日之親。」 |
Cut off all the thorns of love, I bow to the sun's relatives. " |
於是，世尊問曰： |
Then the World-Honored One asked: |
「拘翼！汝頗憶昔時，得如是離，得如是歡喜，謂於我得法喜耶？」 |
Juyi! You remember the past, when you were able to leave like this and feel so happy. Do you think I am happy to have obtained the Dharma? |
時，天王釋答曰： |
At that time, the king of heaven answered: |
「世尊！唯大仙人自當知之。 |
"World Honored One! Only great sages should know this. |
大仙人！昔一時天及阿修羅而共鬪戰。 |
Great Immortal! In the past, gods and asuras fought together. |
大仙人！天及阿修羅共鬪戰時，我作是念： |
Great Immortal! When the gods and asuras are fighting together, I think this: |
『令天得勝，破阿修羅，諸天食及阿修羅食，盡令三十三天食。』 |
"To make the heavens win and destroy the Asuras, the gods and the Asuras eat all the food for the thirty-three days." 』 |
大仙人！天及阿修羅共鬪戰時，天便得勝，破阿修羅，諸天食及阿修羅食，盡令三十三天食。 |
Great Immortal! When the gods and asuras fight together, the gods will win and defeat the asuras. All the gods and asuras will eat food for the thirty-three days. |
大仙人！爾時有離有喜，雜刀杖、結怨、鬪諍、憎嫉，不得神通，不得覺道，不得涅槃。 |
Great Immortal! At that time, there is separation and joy, mixed with swords and sticks, enmity, quarrels, hatred and jealousy, no supernatural powers, no enlightenment, no nirvana. |
大仙人！今日得離得喜，不雜刀杖、結怨、鬪諍、憎嫉，得通得覺，亦得涅槃。」 |
Great Immortal! Today, I have achieved separation and joy. There is no confusion between swords and sticks, grudges, quarrels, hatred and jealousy. I have achieved understanding and enlightenment, and I have also achieved nirvana. " |
世尊問曰： |
The World Honored One asked: |
「拘翼！汝何因得離得喜？ |
"Juyi! Why are you so happy to be separated? |
謂於我得法喜耶？」 |
Are you saying that I am happy to have obtained the Dharma? " |
時，天王釋答曰： |
At that time, the king of heaven answered: |
「大仙人！我作是念： |
"Great Immortal! I am reciting: |
『我於此命終，生於人間，彼若有族，極大富樂，資財無量，畜牧、產業不可稱計，封戶、食邑種種具足，謂剎利長者族、梵志長者族、居士長者族及餘族，極大富樂，資財無量，畜牧、產業不可稱計，封戶、食邑種種具足。 |
"At the end of my life, I am born in the human world. If there is a clan, great wealth and happiness, immeasurable wealth, immeasurable livestock and property, sufficient households, food and towns, and all kinds of things, I will be called the clan of the elders Ksāriya and the clan of the Brahmāzhi. , the clan of lay elders and the rest of the clan are extremely rich and happy, have immeasurable wealth, have immeasurable livestock and industries, and have abundant households, food and towns, and all kinds of things. |
生如是族已，成就諸根，如來所說法、律有得信者。 |
Those who are born into such a family, have developed all their faculties, and have faith in the teachings and laws taught by the Tathagata. |
得信已，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，學智。 |
Once you have gained faith, you should shave off your beard and hair, put on cassock and wear cassock, and attain faith, leave your family behind, become homeless, and learn the Tao and wisdom. |
學智已，若得智者，便得究竟智，得究竟邊。 |
After learning wisdom, if you gain wisdom, you will gain ultimate wisdom and the ultimate edge. |
學智，學智已，若得智、不得究竟智者。 |
Learn wisdom, learn wisdom, if you get wisdom, you will not be able to achieve ultimate wisdom. |
若有諸天，有大福祐，色像巍巍，光耀煒燁極有威力，安隱快樂，長住宮殿，生於最上，我生彼中。』 |
If there are gods with great blessings, towering colors, shining brightly and extremely powerful, peaceful and happy, living in palaces for a long time, born in the highest place, I will be born in that. 』 |
」 |
|
於是，天王釋而說頌曰： |
Then, the king of heaven released the poem and said: |
「捨離於天身， 來下生人間， |
"Leave your heavenly body and come down to earth, |
不愚癡入胎， 隨我意所樂。 |
Don't let stupidity enter the womb, just follow my own will. |
得身具足已， 逮質直正道， |
Having obtained the body and having enough, grasping the quality and the right path, |
行具足梵行， 常樂於乞食。 |
He who has fulfilled the holy life is always willing to beg for food. |
「學智，學智已，若得智者，便得究竟智，得究竟邊，學智，學智已，若得智、不得究竟智者，當作最上妙天，諸天聞名，色究竟天，往生彼中。 |
"Study wisdom. If you have learned wisdom, you will have the ultimate wisdom. If you have achieved the ultimate edge. Learn wisdom. If you have learned wisdom, but you have not achieved the ultimate wisdom, then you will regard it as the most wonderful heaven. All the heavens are famous. The ultimate heaven of form. Reborn there. |
大仙人！願當得阿那含。 |
Great Immortal! I wish I could have Anagami. |
大仙人！我今定得須陀洹。」 |
Great Immortal! Now I am determined to obtain Sotapanna. " |
世尊問曰： |
The World Honored One asked: |
「拘翼！汝何因得此極好、極高、極廣差降，而自稱說得須陀洹耶？」 |
Kuyi! Why do you claim to have attained Sotapanna because you have achieved such an extremely excellent, extremely high, and extremely wide descent? |
時，天王釋以偈答曰： |
At that time, the king of heaven responded with a verse: |
「不更有餘尊， 唯世尊境界， |
"There are no more honorable ones, only the realm of the World Honored One, |
得最上差降， 未曾有此處。 |
To reach the highest level, there is no place like this. |
大仙我此坐， 即於此天身， |
Great Immortal, I am sitting here, in this heavenly body, |
我更得增壽， 如是自眼見。」 |
My life will be extended even more, as I can see with my own eyes. " |
說此法時，天王釋遠塵離垢，諸法法眼生，及八萬諸天亦遠塵離垢，諸法法眼生。 |
When this Dharma was preached, the king of heavens was freed from dust and defilements, and the eyes of all dharmas and dharmas were born, and the eighty thousand gods were also freed from dust and defilements, and the eyes of dharmas and dharmas were born. |
於是，天王釋見法得法，覺白淨法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏。 |
Then, the King of Heaven interprets the Dharma and obtains the Dharma, realizes the Dharma is pure and pure, eliminates doubts and resolves doubts, has no remaining honor, no longer follows him, has no hesitation, has attained fruition, and has no fear of the Blessed One's Dharma. |
即從坐起，稽首佛足，白曰： |
He stood up from his seat, looked at the Buddha's feet, and said: |
「世尊！我今自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only wish that the World Honored One will accept me as an Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
於是，天王釋稱歎五結樂子曰： |
Then, the king of heaven sighed and said, "Wujie Lezi": |
「善哉！善哉！汝五結大益於我。 |
"Excellent! Excellent! Your five knots have greatly benefited me. |
所以者何？ |
So what? |
由汝故，佛從定寤，以汝先使世尊從定寤故，令我等後得見佛。 |
Because of you, the Buddha came to Dinghuang. Because you first caused the World Honored One to go to Dinghuang, we can see the Buddha later. |
五結！我從此歸，以躭浮樓伎樂王女賢月色嫁與汝作婦，及其父樂王本國拜與汝作伎樂王。」 |
Five knots! I will return from now on, marry you as your wife by the moonlight as the virtuous daughter of the Jiyue King of Jifulou, and worship your father Lewang as the King of Jiyue in his own country. " |
於是，天王釋告三十三天曰： |
So, the King of Heaven made an announcement to the Thirty-three Heavens and said: |
「汝等共來！若我等本為梵天王，住梵天上，再三恭敬禮事者，彼今盡為世尊恭敬禮事。 |
"You all come together! If we are originally kings of Brahma and live in Brahma, and we pay homage and obeisance to you again and again, then we are now paying homage and homage to the World Honored One. |
所以者何？ |
So what? |
世尊梵天，梵天當造化最尊生眾生，眾生有及當有彼所，可知盡知，可見盡見。」 |
World Honored Brahma, Brahma creates the most respected sentient beings. All sentient beings have their own place, they can know everything, they can see everything. " |
於是，天王釋及三十三天、五結樂子，若本為梵天，住梵天上，再三恭敬禮事者，彼盡為世尊恭敬禮事，稽首如來、無所著、等正覺。 |
Therefore, the King of Heaven explained the thirty-three days and the five knots of music. If he is originally a Brahma, lives in the Brahma, and pays homage and obeisance again and again, then he will be the World Honored One who pays homage and rites, looks up to the Tathagata, has nothing to do, and is fully enlightened. |
於是，天王釋及三十三天、五結樂子再為世尊恭敬禮事，稽首佛足，遶三匝已，即於彼處忽沒不現。 |
Then, the Heavenly King Sakyamuni and the Thirty-three-Three-Three-Day Five-Knotted Music Master paid homage to the World Honored One again, bowed their heads at the Buddha's feet, and circled around three times before suddenly disappearing and reappearing there. |
爾時，梵天色像巍巍，光耀煒燁，夜將向旦，往詣佛所，稽首佛足，却住一面，即時以偈白世尊曰： |
At that time, the image of Brahma in the sky was towering and shining brightly. At nightfall, he went to the Buddha's place, bowed his head at the Buddha's feet, stopped on one side, and immediately addressed the Buddha with a verse and said: |
「為多饒益義， 見利義曰天， |
"For the sake of many benefits and righteousness, when you see the benefit of righteousness, you will say to Heaven, |
賢住摩竭國， 婆娑婆問事。 |
The wise man lived in the country of Mojie, and asked questions from the mother-in-law. |
「大仙人說此法時，天王釋遠塵離垢，諸法法眼生，及八萬諸天亦遠塵離垢，諸法法眼生。」 |
When the Great Immortal preached this Dharma, the king of heavens was freed from dust and defilements, and the eyes of all dharmas and dharmas were born, and the eighty thousand gods were also freed from dust and defilements, and the eyes of dharmas and dharmas were born. |
於是，世尊告梵天曰： |
Then the World-Honored One told Brahma: |
「如是，如是。 |
"So, so. |
梵天所說： |
Brahma said: |
「『為多饒益義， 見利義曰天， |
"'For the sake of more benefit and righteousness, when you see benefit and righteousness, you will say to Heaven, |
賢住摩竭國， 婆娑婆問事。』 |
The wise man lived in the country of Mojie, and he asked questions from the mother-in-law. 』 |
「梵天！我說法時，天王釋遠塵離垢，諸法法眼生，及八萬諸天亦遠塵離垢，諸法法眼生。」 |
Brahma! When I preached the Dharma, the king of heavens was freed from dust and defilements, and the eyes of all dharmas were born. And the eighty thousand gods were also freed from dust and defilements, and the eyes of dharmas and dharmas were born. |
佛說如是。 |
Buddha said so. |
時，天王釋及三十三天、五結樂子并大梵天，聞佛所說，歡喜奉行。 |
At that time, the Heavenly King Sakyamuni, the Thirty-Three Heavens, the Five Knots of Music, and Brahma heard what the Buddha said and followed it with joy. |
釋問經第十八竟（七千三百六十八字） |
The Eighteenth Principle of the Commentary (7368 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
135. Sujāta （一三五）善生經 |
135. Sujāta (135) Good Life Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在饒蝦蟆林。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the forest of shrimps and toads. |
爾時，善生居士子，父臨終時，因六方故，遺勅其子，善教善訶曰： |
At that time, there was a son of a lay scholar named Shansheng. When his father was about to die, due to six reasons, he left his son and taught him a lesson, saying: |
「善生！我命終後，汝當叉手向六方禮： |
"Good life! After my death, you should cross your hands and bow to the six directions: |
『東方若有眾生者，我盡恭敬、供養、禮事彼。 |
If there are living beings in the east, I will respect them, make offerings to them, and serve them with courtesy. |
我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。 |
I respect, make offerings to, and serve others with courtesy, and they should also respect, support, and treat me with courtesy. |
如是南方、西方、北方、下方、上方，若有眾生者，我盡恭敬、供養、禮事彼。 |
If there are living beings in the south, west, north, below, or above, I will respect, make offerings to, and serve them with all my heart. |
我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。』 |
I respect, make offerings to, and serve others with courtesy, and they should also respect, support, and treat me with courtesy. 』 |
」 |
|
善生居士子聞父教已，白父曰： |
The son of the lay scholar Susheng had heard his father's teachings, and his father said: |
「唯。 |
"only. |
當如尊勅。」 |
As an edict. " |
於是，善生居士子，父命終後，平旦沐浴，著新蒭磨衣，手執生拘舍葉，往至水邊，叉手向六方禮： |
So, after the death of his father, the son of a layman, Susheng, took a bath on the first day of the week, put on a new rhizome robe, held the leaves of Sangkushā in his hands, went to the water's edge, folded his hands and saluted in six directions: |
「東方若有眾生者，我盡恭敬、供養、禮事彼。 |
"If there are living beings in the East, I will respect, make offerings to, and serve them with all my heart. |
我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。 |
I respect, make offerings to, and serve others with courtesy, and they should also respect, support, and treat me with courtesy. |
如是南方、西方、北方、下方、上方，若有眾生者，我盡恭敬、供養、禮事彼。 |
If there are living beings in the south, west, north, below, or above, I will respect, make offerings to, and serve them with all my heart. |
我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。」 |
I respect, make offerings to, and serve others with courtesy, and they should also respect, support, and treat me with courtesy. " |
彼時，世尊過夜平旦，著衣持鉢，入王舍城而行乞食。 |
At that time, the World-Honored One spent the night on Pingdan, put on his clothes and held an alms bowl, and entered the city of Rajagaha to beg for food. |
世尊入王舍城乞食時，遙見善生居士子平旦沐浴，著新蒭磨衣，手執生拘舍葉，往至水邊，叉手向六方禮： |
When the World-Honored One went to the city of Rajagaha to beg for food, he saw the layman Sujata in the distance taking a bath in Pingdan. He wore a new robe and held a leaf in his hand. He went to the water's edge, crossed his hands and saluted in six directions: |
「東方若有眾生者，我盡恭敬、供養、禮事彼。 |
"If there are living beings in the East, I will respect, make offerings to, and serve them with all my heart. |
我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。 |
I respect, make offerings to, and serve others with courtesy, and they should also respect, support, and treat me with courtesy. |
如是南方、西方、北方、下方、上方，若有眾生者，我盡恭敬、供養、禮事彼。 |
If there are living beings in the south, west, north, below, or above, I will respect, make offerings to, and serve them with all my heart. |
我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。」 |
I respect, make offerings to, and serve others with courtesy, and they should also respect, support, and treat me with courtesy. " |
世尊見已，往至善生居士子所，問曰： |
When the World-Honored One saw this, he went to the residence of the disciple of the layman Suishangsheng and asked: |
「居士子！受何沙門、梵志教，教汝恭敬、供養、禮事，平旦沐浴，著新芻磨衣，手執生拘舍葉，往至水邊，叉手向六方禮： |
"Son of lay disciples, you have been taught by Ho Samana and Brahma to teach you respect, offerings, and etiquette. Take a bath on the first day of the week, put on a new cut-and-grind robe, hold raw koshay leaves in your hands, go to the water's edge, cross your hands and bow to the six directions: |
『東方若有眾生者，我盡恭敬、供養、禮事彼。 |
If there are living beings in the east, I will respect them, make offerings to them, and serve them with courtesy. |
我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。 |
I respect, make offerings to, and serve others with courtesy, and they should also respect, support, and treat me with courtesy. |
如是南方、西方、北方、下方、上方，若有眾生者，我盡恭敬、供養、禮事彼。 |
If there are living beings in the south, west, north, below, or above, I will respect, make offerings to, and serve them with all my heart. |
我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我耶？』 |
I have done my utmost to respect, make offerings to, and serve him with courtesy, so he should also respect, make offerings to, and serve me with courtesy? 』 |
」 |
|
善生居士子答曰： |
Master Susheng, a layman, replied: |
「世尊！我不受餘沙門、梵志教也。 |
"World Honored One! I do not accept the teachings of Samana Yu and Brahma Zhi. |
世尊！我父臨命終時，因六方故，遺勅於我，善教善訶曰： |
World Honored One! When my father was about to die, he left me this edict due to six reasons. He was good at teaching and he said: |
『善生！我命終後，汝當叉手向六方禮： |
"Good life!" After my death, you should cross your hands and salute in six directions: |
「東方若有眾生者，我盡恭敬、供養、禮事彼。 |
"If there are living beings in the east, I will respect, make offerings to, and serve them with all my heart. |
我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。 |
I respect, make offerings to, and serve others with courtesy, and they should also respect, support, and treat me with courtesy. |
如是南方、西方、北方、下方、上方，若有眾生者，我盡恭敬、供養、禮事彼。 |
If there are living beings in the south, west, north, below, or above, I will respect, make offerings to, and serve them with all my heart. |
我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。」 |
I respect, make offerings to, and serve others with courtesy, and they should also respect, support, and treat me with courtesy. " |
』世尊！我受父遺教，恭敬、供養、禮事故，平旦沐浴，著新芻磨衣，手執生拘舍葉，往至水邊，叉手向六方禮： |
” World Honored One! Following my father's teachings, I respected, made offerings, and paid homage to all events. I took a bath on the first day of the week, put on my new cuo-grinding clothes, and held the leaves of Shengkusha in my hands. I went to the water's edge, folded my hands and bowed in six directions: |
『東方若有眾生者，我盡恭敬、供養、禮事彼。 |
If there are living beings in the east, I will respect them, make offerings to them, and serve them with courtesy. |
我盡恭敬，供養、禮事彼已，彼亦當恭敬、供養、禮事我。 |
I do my best to respect, make offerings to, and serve others with courtesy, and they should also respect, support, and treat me with courtesy. |
如是南方、西方、北方、下方、上方，若有眾生者，我盡恭敬、供養、禮事彼。 |
If there are living beings in the south, west, north, below, or above, I will respect, make offerings to, and serve them with all my heart. |
我盡恭敬、供養、禮事彼已，彼亦當恭敬、供養、禮事我。』 |
I respect, make offerings to, and serve others with courtesy, and they should also respect, support, and treat me with courtesy. 』 |
」 |
|
世尊聞已，告曰： |
The World Honored One heard this and said: |
「居士子！我說有六方，不說無也。 |
"Sir, layman! I said there are six directions, but I don't mean there is nothing. |
居士子！若有人善別六方，離四方惡不善業垢，彼於現法可敬可重，身壞命終，必至善處，上生天中。 |
A layman! If someone is good at distinguishing himself from the six directions and from the evil and unwholesome karma in the four directions, he will be respected and respected in the present Dharma. When his body is destroyed and his life is over, he will reach a good place and be reborn in heaven. |
居士子！眾生有四種業、四種穢。 |
A layman! Living beings have four kinds of karma and four kinds of impurities. |
云何為四？ |
Why is the cloud four? |
居士子！殺生者，是眾生業種、穢種，不與取、邪婬、妄言者，是眾生業種、穢種。」 |
A layman! Those who kill living beings are the seeds of karma and filth of all living beings; those who refuse to take, engage in sexual misconduct, and speak lies are the seeds of karma and filth of living beings. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「殺生不與取， 邪婬犯他妻， |
"Killing without taking anything, committing adultery against his wife, |
所言不真實， 慧者不稱譽。 |
What is said is untrue, and the wise will not be praised. |
「居士子！人因四事故，便得多罪。 |
"My son, a layman! Because of the four accidents, people commit many sins. |
云何為四？ |
Why is the cloud four? |
行欲、行恚、行怖、行癡。」 |
Acts of desire, acts of hatred, acts of fear, and acts of delusion. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「欲恚怖及癡， 行惡非法行， |
"Desire, fear, and ignorance lead to evil and unlawful deeds. |
彼必滅名稱， 如月向盡沒。 |
His name will be destroyed like the moon disappearing. |
「居士子！人因四事故，便得多福。 |
"My son, a man will be blessed because of the four accidents. |
云何為四？ |
Why is the cloud four? |
不行欲、不行恚、不行怖、不行癡。」 |
Don't do desire, don't do anger, don't do fear, don't do delusion. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「斷欲無恚怖， 無癡行法行， |
"Cease desires without fear, practice the Dharma without delusion, |
彼名稱普聞， 如月漸盛滿。 |
His name is widely heard, like the full moon. |
「居士子！求財物者，當知有六非道。 |
"My son, those who seek wealth should know that there are six wrong ways. |
云何為六？ |
Why is it six? |
一曰種種戲求財物者為非道。 |
First, it is unethical for those who play all kinds of games to seek wealth. |
二曰非時行求財物者為非道。 |
Second, it is wrong to seek wealth out of season. |
三曰飲酒放逸求財物者為非道。 |
Third, it is unethical to drink alcohol and live in pursuit of wealth. |
四曰親近惡知識求財物者為非道。 |
Fourth: It is unethical to get close to evil knowledge and seek wealth. |
五曰常喜妓樂求財物者為非道。 |
Fifth: It is unethical to indulge in prostitutes and seek wealth. |
六曰懶惰求財物者為非道。 |
Sixth: It is wrong to be lazy and seek wealth. |
「居士子！若人種種戲者，當知有六災患。 |
"My son, layman! If a person plays all kinds of tricks, he should know that there are six kinds of disasters. |
云何為六？ |
Why is it six? |
一者負則生怨。 |
If one is negative, there will be resentment. |
二者失則生恥。 |
Failure to do both will result in shame. |
三者負則眠不安。 |
If the three are negative, you will have restless sleep. |
四者令怨家懷喜。 |
The fourth makes the resentful family happy. |
五者使宗親懷憂。 |
The fifth one makes the clan members worried. |
六者在眾所說人不信用。 |
Sixth, the person who speaks in public is not trustworthy. |
居士子！人博戲者，不經營作事，作事不營，則功業不成，未得財物，則不能得，本有財物，便轉消耗。 |
A layman! If people who play games do not work hard, and if they do not work hard, their achievements will not be successful. If they do not get property, they will not be able to get it. If they have property, they will be wasted. |
「居士子，人非時行者，當知有六災患。 |
"My son, a layman, those who do not follow the right time should know that there are six disasters. |
云何為六？ |
Why is it six? |
一者不自護。 |
One does not protect himself. |
二者不護財物。 |
Both do not protect property. |
三者不護妻子。 |
The three do not protect their wives. |
四者為人所疑。 |
The four are suspicious. |
五者多生苦患。 |
The fifth one is prone to suffering. |
六者為人所謗。 |
Six are slandered by others. |
居士子！人非時行者，不經營作事，作事不營，則功業不成，未得財物，則不能得，本有財物，便轉消耗。 |
A layman! If a person does not act according to the time, if he does not work hard and does not work well, his achievements will not be accomplished. If he does not get the property, he will not be able to get it. If he has property, it will be wasted. |
「居士子！若人飲酒放逸者，當知有六災患。 |
"Sir, if a person drinks alcohol and indulges in debauchery, he should know that he will suffer six kinds of disasters. |
一者現財物失。 |
One person lost his property. |
二者多有疾患。 |
Both have many diseases. |
三者增諸鬪諍。 |
The third is to increase the number of accusations. |
四者隱藏發露。 |
The four conceal their hair. |
五者不稱不護。 |
The five are neither called nor protected. |
六者滅慧生癡。 |
The sixth is to destroy wisdom and give rise to ignorance. |
居士子！人飲酒放逸者，不經營作事，作事不營，則功業不成，未得財物，則不能得，本有財物，便轉消耗。 |
A layman! If a person drinks alcohol and indulges in leisure, if he does not work hard, and if he does not work hard, his achievements will not be accomplished. If he does not get property, he will not be able to get it. If he has property, it will be wasted. |
「居士子！若人親近惡知識者，當知有六災患。 |
"My son, if you are close to an evil person, you should know that there are six disasters. |
云何為六？ |
Why is it six? |
一者親近賊。 |
One is close to a thief. |
二者親近欺誑。 |
The two are close to each other and deceive. |
三者親近狂醉。 |
The three of them got close and got drunk. |
四者親近放恣。 |
The four of them get close and let loose. |
五者逐會嬉戲。 |
The five of them will play one after another. |
六者以此為親友，以此為伴侶。 |
Six people regard this as their relatives and friends, and this as their companion. |
居士子！若人親近惡知識者，不經營作事，作事不營，則功業不成，未得財物，則不能得，本有財物，便轉消耗。 |
A layman! If a person is close to an evil person and does not work hard and does not work well, then his achievements will not be accomplished and he will not be able to obtain any property. If he already has property, it will be wasted. |
「居士子！若人憙伎樂者，當知有六災患。 |
"My son, if you are a person who enjoys playing music, you should know that there are six disasters. |
云何為六？ |
Why is it six? |
一者憙聞歌。 |
One listens to the song. |
二者憙見舞。 |
The two met and danced together. |
三者憙往作樂。 |
The three of them went to have fun. |
四者憙見弄鈴。 |
The four of them see the bell. |
五者憙拍兩手。 |
The five of them clapped their hands together. |
六者憙大聚會。 |
A big gathering of six people. |
居士子！若人憙伎樂者，不經營作事，作事不營，則功業不成，未得財物，則不能得，本有財物，便轉消耗。 |
A layman! If a person plays music and does not work hard and does not work hard, then his achievements will not be accomplished and he will not be able to obtain any property. If he already has property, it will be wasted. |
「居士子！若有懶惰者，當知有六災患。 |
"My son, if you are lazy, you should know that there are six disasters. |
云何為六？ |
Why is it six? |
一者大早不作業。 |
One does not work early in the morning. |
二者大晚不作業。 |
Both of them don't work late at night. |
三者大寒不作業。 |
The three of them do not work during the severe cold. |
四者大熱不作業。 |
The fourth one is too hot to do any work. |
五者大飽不作業。 |
The fifth one is full and does not work. |
六者大飢不作業。 |
The sixth one is too hungry to work. |
居士子！若人懶惰者不經營作事，作事不營則功業不成，未得財物則不能得，本有財物便轉消耗。」 |
A layman! If a person is lazy and does not work hard, and if he does not work hard, his achievements will not be accomplished. If he does not get the property, he will not be able to get it, and the property he has will be wasted. " |
於是世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「種種戲逐色， 嗜酒憙作樂， |
"All kinds of dramas to pursue sex, addicted to drinking and having fun, |
親近惡知識， 懶惰不作業， |
Being close to evil knowledge, being lazy and not doing homework, |
放恣不自護， 此處壞敗人。 |
If you let yourself go without protecting yourself, you will corrupt people here. |
行來不防護， 邪婬犯他妻， |
He walks without protection and commits sexual immorality against his wife. |
心中常結怨， 求願無有利， |
I often have grudges in my heart, and my wishes are of no use. |
飲酒念女色， 此處壞敗人。 |
Drinking and thinking about women’s lust will corrupt people here. |
重作不善行， 佷戾不受教， |
If you repeat bad deeds, you will be ruthless and not taught. |
罵沙門梵志， 顛倒有邪見， |
He scolds Samana Brahma for being upside down and having wrong views. |
凶暴行黑業， 此處壞敗人。 |
Violence and evil deeds corrupt people here. |
自乏無財物， 飲酒失衣被， |
I have no possessions, I drink wine and lose my clothes and quilt, |
負債如涌泉， 彼必壞門族。 |
Debt is like a spring, and it will destroy the family. |
數往至酒鑪， 親近惡朋友， |
Going to the wine stove several times, getting close to evil friends, |
應得財不得， 是伴黨為樂。 |
If you don't get the wealth you deserve, you just enjoy being with the party. |
多有惡朋友， 常隨不善伴， |
There are many evil friends, and they always keep unkind company. |
今世及後世， 二俱得敗壞。 |
Both this world and the hereafter will be corrupted. |
人習惡轉減， 習善轉興盛， |
People's bad habits turn to decline, and good habits turn to prosperity. |
習勝者轉增， 是故當習勝。 |
Those who practice winning will become more successful, so you should practice winning. |
習昇則得昇， 常逮智慧昇， |
If practice rises, you will rise. Always catch the wisdom of rising. |
轉獲清淨戒， 及與微妙上， |
Transferring to the pure precepts, and the subtlety, |
晝則喜眠臥， 夜則好遊行。 |
During the day, he likes to sleep and lie down, and at night, he likes to travel. |
放逸常飲酒， 居家不得成， |
If you indulge in leisure and often drink alcohol, you will not be able to succeed at home. |
大寒及大熱， 謂有懶惰人。 |
Severe cold and severe heat are said to be lazy people. |
至竟不成業， 終不獲財利， |
In the end, there is no career, and there is no financial gain. |
若寒及大熱， 不計猶如草。 |
If it's cold or hot, it's like grass. |
若人作是業， 彼終不失樂。 |
If a person does this kind of work, he will never lose his happiness. |
「居士子！有四不親而似親。 |
"My son, layman! There are four people who are not close but seem to be close. |
云何為四？ |
Why is the cloud four? |
一者知事非親似如親。 |
On the one hand, the governor is not a relative but is as close as a relative. |
二者面前愛言非親似如親。 |
The words of love in front of the two are not close, but they are close. |
三者言語非親似如親。 |
The words of the three of them are not close but seem to be close. |
四者惡趣伴非親似如親。 |
The four companions in evil destinies are not close relatives but are as close as close relatives. |
居士子！因四事故，知事非親似如親。 |
A layman! Due to four accidents, the governor was not a close relative but seemed as close as a close relative. |
云何為四？ |
Why is the cloud four? |
一者以知事奪財。 |
One uses the governor to seize wealth. |
二者以少取多。 |
Take less and get more. |
三者或以恐怖。 |
All three may be terrifying. |
四者或為利狎習。」 |
The fourth may be for profit and gain. " |
於是世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「人以知為事， 言語至柔軟， |
"People regard knowledge as a matter of fact, and their words are soft, |
怖為利狎習， 知非親如親， |
Afraid of getting used to it for profit, knowing that it is not as close as a close relative, |
常當遠離彼， 如道有恐怖。 |
Always stay away from him, as there is terror in the way. |
「居士子！因四事故，面前愛言非親似如親。 |
"My son, layman! Due to four accidents, my love in front of you is not close, but it is as close as a close friend. |
云何為四？ |
Why is the cloud four? |
一者制妙事。 |
One makes wonderful things happen. |
二者教作惡。 |
Both teach evil. |
三者面前稱譽。 |
Praise in front of the three. |
四者背說其惡。」 |
The fourth is said to be evil. " |
於是世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「若制妙善法， 教作惡不善， |
"If you create a wonderful and good method and teach you to do evil and unwholesome things, |
對面前稱譽， 背後說其惡。 |
Praise someone in front of you, but say evil behind your back. |
若知妙及惡， 亦復覺二說， |
If you know the good and the bad, you will also realize the two theories again, |
是親不可親， 知彼人如是。 |
Whether you are close or not, you know how the other person is. |
常當遠離彼， 如道有恐怖。 |
Always stay away from him, as there is terror in the way. |
「居士子！因四事故言語非親似如親。 |
"Son of a layman! Because of four things, my words are not close but seem like close friends. |
云何為四？ |
Why is the cloud four? |
一者認過去事。 |
One recognizes the past. |
二者必辯當來事。 |
The two must argue about what is going to happen. |
三者虛不真說。 |
The three are false but not true. |
四者現事必滅，我當作不作認說。」 |
The four of them will be destroyed now, so I will not admit it. " |
於是世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「認過及未來， 虛論現滅事， |
"Acknowledge the past and the future, and make false claims about the present and destruction. |
當作不作說， 知非親如親， |
Treat it as if you don't say anything, knowing that you are not close as if you are close, |
常當遠離彼， 如道有恐怖。 |
Always stay away from him, as there is terror in the way. |
「居士子！因四事故，惡趣伴非親似如親。 |
"Son of a layman! Due to four accidents, the companions in the bad realm are not close relatives but are as close as close relatives. |
云何為四？ |
Why is the cloud four? |
一者教種種戲。 |
One teaches various plays. |
二者教非時行。 |
The two teachings are out of season. |
三者教令飲酒。 |
The three of them teach people to drink alcohol. |
四者教親近惡知識。」 |
The fourth teaches getting close to evil knowledge. " |
於是世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「教若干種戲， 飲酒犯他妻， |
"Teaching several kinds of plays, drinking wine and offending his wife, |
習下不習勝， 彼滅如月盡， |
If you are not accustomed to victory, it will be destroyed like the moon. |
常當遠離彼， 如道有恐怖。 |
Always stay away from him, as there is terror in the way. |
「居士子！善親當知有四種。 |
"Sir, you should know that there are four kinds of good relations. |
云何為四？ |
Why is the cloud four? |
一者同苦樂，當知是善親。 |
If one person shares pain and joy, one should know that they are good friends. |
二者愍念，當知是善親。 |
The two of you should be aware that they are good friends. |
三者求利，當知是善親。 |
If the three seek profit, you should know that they are good friends. |
四者饒益，當知是善親。 |
The four are beneficial, and you should know that they are good friends. |
居士子！因四事故同苦樂，當知是善親。 |
A layman! Since the four accidents share the same pain and joy, you should know that they are good friends. |
云何為四？ |
Why is the cloud four? |
一者為彼捨己。 |
One sacrifices himself for the other. |
二者為彼捨財。 |
Both give up their wealth for each other. |
三者為彼捨妻子。 |
The three gave up their wives for him. |
四者所說堪忍。」 |
What the four said is bearable. " |
於是世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「捨欲財妻子， 所說能堪忍， |
"A wife who wants to give up money can bear what she says. |
知親同苦樂， 慧者當狎習。 |
Knowing that relatives share joys and sorrows, a wise person should practice this. |
「居士子！因四事故愍念，當知是善親。 |
"My son, layman! I feel sorry for you because of the four incidents. You should know that this is a good relationship. |
云何為四？ |
Why is the cloud four? |
一者教妙法。 |
One teaches wonderful methods. |
二者制惡法。 |
Both are ways to control evil. |
三者面前稱說。 |
Say it in front of the three. |
四者却怨家。」 |
The four of them resented their families. " |
於是世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「教妙善制惡， 面稱却怨家， |
"Teaching the good and restraining the evil, I praise you in person but hate my family. |
知善親愍念， 慧者當狎習。 |
The wise should practice knowing the good, being close, and caring. |
「居士子！因四事故求利，當知是善親。 |
"Son of a layman, if you seek profit due to the four accidents, you should know that this is a good relationship. |
云何為四？ |
Why is the cloud four? |
一者密事發露。 |
One secret is revealed. |
二者密不覆藏。 |
The two are inseparable. |
三者得利為喜。 |
The three are happy when they gain profit. |
四者不得利不憂。」 |
The fourth one will not be worried if there is no gain. " |
於是世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「密事露不藏， 利喜無不憂， |
"Secret matters are exposed or hidden, and profit and happiness are all without worries. |
知善親求利， 慧者當狎習。 |
Knowing good friends and seeking benefits, a wise person should practice it. |
「居士子！因四事故饒益，當知是善親。 |
"Sir, you should know that you are a good friend because of the four accidents. |
云何為四？ |
Why is the cloud four? |
一者知財物盡。 |
One knows that all wealth is gone. |
二者知財物盡已便給與物。 |
The two know that their wealth is gone and they give it away. |
三者見放逸教訶。 |
The third one sees letting loose and teaching. |
四者常以愍念。」 |
The fourth one always thinks with compassion. " |
於是世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「知財盡與物， 放逸教愍念， |
"Knowing that wealth is all gone, let loose and teach me to be considerate, |
知善親饒益， 慧者當狎習。 |
Knowing that good relationships are beneficial, the wise should practice them. |
「居士子！聖法律中有六方，東方、南方、西方、北方、下方、上方。 |
"My son, there are six directions in the holy law: east, south, west, north, below, and above. |
居士子！如東方者，如是子觀父母，子當以五事奉敬供養父母。 |
A layman! Like those in the East, if a son looks at his parents like this, he should perform the five things to honor and support his parents. |
云何為五？ |
Why is the cloud five? |
一者增益財物。 |
One increases wealth. |
二者備辦眾事。 |
The two are ready to do everything. |
三者所欲則奉。 |
The three will do whatever they want. |
四者自恣不違。 |
The four of them do whatever they want and do not violate them. |
五者所有私物盡以奉上。 |
All the personal belongings of the five persons were presented as gifts. |
子以此五事奉敬供養父母，父母亦以五事善念其子，云何為五？ |
The son honors and supports his parents with these five things, and the parents also think of his son with the five things. Why are they five? |
一者愛念兒子。 |
One loves his son. |
二者供給無乏。 |
There is no shortage of both. |
三者令子不負債。 |
The three make the son not in debt. |
四者婚娶稱可。 |
The four of them can get married. |
五者父母可意所有財物盡以付子。 |
Fifth, parents can use all their property to pay for their children. |
父母以此五事善念其子。 |
Parents use these five things to think of their children well. |
居士子！如是東方二俱分別。 |
A layman! In this way, both the East and the West are separated. |
居士子！聖法律中東方者，謂子、父母也。 |
A layman! In the Holy Law, the Eastern ones refer to children and parents. |
居士子！若慈孝父母者，必有增益則無衰耗。 |
A layman! If one is kind and filial to his parents, there will be gains and no losses. |
「居士子！如南方者，如是弟子觀師，弟子當以五事恭敬供養於師。 |
"Sir, lay disciple! As in the south, if a disciple observes his master, he should respectfully offer five things to his master. |
云何為五？ |
Why is the cloud five? |
一者善恭順。 |
One is kind and respectful. |
二者善承事。 |
Both of them are good at doing things. |
三者速起。 |
The three will start quickly. |
四者所作業善。 |
The four have done good deeds. |
五者能奉敬師。 |
The fifth one can respect his teacher. |
弟子以此五事恭敬供養於師，師亦以五事善念弟子。 |
Disciples should respectfully offer these five things to their teachers, and teachers should also use these five things to think of their disciples. |
云何為五？ |
Why is the cloud five? |
一者教技術。 |
One teaches technology. |
二者速教。 |
Both teach quickly. |
三者盡教所知。 |
All three are known to the teacher. |
四者安處善方。 |
The four are safe and sound. |
五者付囑善知識。 |
The fifth is to pay advice to good teachers. |
師以此五事善念弟子。 |
The teacher uses these five things to be considerate of his disciples. |
居士子！如是南方二俱分別。 |
A layman! In this way, the two are separated in the south. |
居士子！聖法律中南方者，謂弟子、師也。 |
A layman! Those in the south of the Holy Law are called disciples and teachers. |
居士子！若人慈順於師者，必有增益則無衰耗。 |
A layman! If a person is kind and obedient to his teacher, there will be gains and no losses. |
「居士子！如西方者，如是夫觀妻子，夫當以五事愛敬供給妻子。 |
"My son, layman! Just like in the West, a husband views his wife in this way. He should provide his wife with the five things of love and respect. |
云何為五？ |
Why is the cloud five? |
一者憐念妻子。 |
One misses his wife. |
二者不輕慢。 |
Neither is disrespectful. |
三者為作瓔珞嚴具。 |
The three are used to make necklaces and strict utensils. |
四者於家中得自在。 |
The four are at ease at home. |
五者念妻親親。 |
The fifth one misses his wife and kisses him. |
夫以此五事愛敬供給妻子，妻子當以十三事善敬順夫，云何十三？ |
The husband should provide his wife with these five things of love and respect. The wife should do the thirteen things of kindness, respect and obedience to her husband. What about the thirteen things? |
一者重愛敬夫。 |
One loves and respects his husband. |
二者重供養夫。 |
Both of them support their husbands. |
三者善念其夫。 |
The third one misses her husband well. |
四者攝持作業。 |
Four filming operations. |
五者善攝眷屬。 |
The fifth one is good at taking care of his family members. |
六者前以瞻侍。 |
Six people came forward to look at them. |
七者後以愛行。 |
The seventh is followed by love. |
八者言以誠實。 |
Eighth, speak honestly. |
九者不禁制門。 |
Nine people do not prohibit the door. |
十者見來讚善。 |
The ten people came to praise the good deeds. |
十一者敷設床待。 |
On the eleventh day, a bed will be laid. |
十二者施設淨美豐饒飲食。 |
Twelve provide pure and abundant food. |
十三者供養沙門梵志。 |
Thirteen people make offerings to the Samana Brahma. |
妻子以此十三事善敬順夫。 |
The wife uses these thirteen things to be kind and respectful to her husband. |
居士子！如是西方二俱分別。 |
A layman! In this way, the two are different in the West. |
居士子！聖法律中西方者，謂夫、妻子也。 |
A layman! In the Holy Law, those in the West refer to husband and wife. |
居士子！若人慈愍妻子者，必有增益則無衰耗。 |
A layman! If a man is kind and considerate to his wife, there will be gain and no loss. |
「居士子！如北方者，如是大家觀奴婢使人，大家當以五事愍念給恤奴婢使人。 |
"O layman, as in the north, when you look at your slaves and servants, you should express these five things of sympathy to your slaves and servants. |
云何為五？ |
Why is the cloud five? |
一者隨其力而作業。 |
One works according to his strength. |
二者隨時食之。 |
Eat both at any time. |
三者隨時飲之。 |
The three can drink it at any time. |
四者及日休息。 |
The fourth one rests on the same day. |
五者病給湯藥。 |
Give decoction to the fifth patient. |
大家以此五事愍念給恤奴婢使人，奴婢使人當以九事善奉大家。 |
We should recite these five things to our slaves and servants, and we should do nine things to serve you well. |
云何為九？ |
Why is the cloud nine? |
一者隨時作業。 |
One works at any time. |
二者專心作業。 |
Both concentrate on their homework. |
三者一切作業。 |
All three work. |
四者前以瞻侍。 |
The four of them look forward to serve. |
五者後以愛行。 |
The fifth one is followed by love. |
六者言以誠實。 |
Sixth, speak honestly. |
七者急時不遠離。 |
Seventh, don’t stay away when you are in a hurry. |
八者行他方時則便讚歎。 |
Eighth, he will be praised when he travels to other places. |
九者稱大家庶幾。 |
The nine are called common people. |
奴婢使人以此九事善奉大家。 |
The slaves and servants use these nine things to serve everyone well. |
居士子！如是北方二俱分別。 |
A layman! In this way, the two in the north are separated. |
居士子！聖法律中北方者，謂大家、奴婢使人也。 |
A layman! In the Holy Law, those in the north are called everyone, servants and servants. |
居士子！若有人慈愍奴婢使人者，必有增益則無衰耗。 |
A layman! If someone is kind and compassionate, he will be a servant and a servant, and there will be gains and no losses. |
「居士子！如下方者，如是親友觀親友臣，親友當以五事愛敬供給親友臣。 |
"My son, layman! As shown below, relatives and friends should view relatives, friends and ministers like this. Relatives and friends should show the five things of love and respect to relatives, friends and ministers. |
云何為五？ |
Why is the cloud five? |
一者愛敬。 |
One loves and respects. |
二者不輕慢。 |
Neither is disrespectful. |
三者不欺誑。 |
The three do not deceive. |
四者施與珍寶。 |
The fourth gives away treasures. |
五者拯念親友臣。 |
The fifth is to save relatives, friends and ministers. |
親友以此五事愛敬供給親友臣，親友臣亦以五事善念親友，云何為五？ |
Relatives and friends use these five things to show love and respect to their relatives, friends and ministers. Relatives, friends and ministers also use these five things to think of their relatives and friends kindly. Why are they five? |
一者知財物盡。 |
One knows that all wealth is gone. |
二者知財物盡已供給財物。 |
Both of them know that all their wealth has been provided. |
三者見放逸教訶。 |
The third one sees letting loose and teaching. |
四者愛念。 |
The fourth is love. |
五者急時可歸依。 |
Five people can turn to in times of emergency. |
親友臣以此五事善念親友。 |
Relatives, friends, and ministers should do these five things to remember their relatives and friends kindly. |
居士子！如是下方二俱分別。 |
A layman! In this way, the two below are distinguished. |
居士子！聖法律中下方者，謂親友、親友臣也。 |
A layman! Those below in the holy law are called relatives and friends, relatives, friends and ministers. |
居士子！若人慈愍親友臣者，必有增益則無衰耗。 |
A layman! If a person is kind and considerate to his relatives, friends and ministers, there will be gains and no losses. |
「居士子！如上方者，如是施主觀沙門梵志，施主當以五事尊敬供養沙門梵志。 |
"My son, layman! Just like the one above, if you give to the recluse Brahma in this way, the donor should respect and offer to the recluse Brahma in the five things. |
云何為五？ |
Why is the cloud five? |
一者不禁制門。 |
One does not prohibit the door. |
二者見來讚善。 |
The two came to praise each other. |
三者敷設床待。 |
The three of them laid beds and waited. |
四者施設淨美豐饒飲食。 |
The fourth is to provide pure and abundant food. |
五者擁護如法。 |
The fifth one upholds the Dharma. |
施主以此五事尊敬供養沙門梵志，沙門梵志亦以五事善念施主。 |
The donor respects and makes offerings to the recluse Brahma with these five things, and the recluse Brahma also thinks of the donor with the five things. |
云何為五？ |
Why is the cloud five? |
一者教信行信念信。 |
One teaches faith, conducts faith, and believes. |
二者教禁戒。 |
Both teach taboos. |
三者教博聞。 |
The three teach erudition. |
四者教布施。 |
The fourth teaches giving. |
五者教慧行慧立慧。 |
The fifth is to teach wisdom, practice wisdom and establish wisdom. |
沙門梵志以此五事善念施主。 |
Samana Brahma uses these five kinds of good thoughts to give alms. |
居士子！如是上方二俱分別。 |
A layman! In this way, the two above are distinguished. |
居士子！聖法律中上方者，謂施主、沙門梵志也。 |
A layman! The one who is at the top of the holy law is called the benefactor, the ascetic Brahma. |
居士子！若人尊奉沙門梵志者，必有增益則無衰耗。 |
A layman! If people respect the Brahma of Samana, there will be gains and no losses. |
「居士子，有四攝事，云何為四？ |
"My dear layman, there are four things to take care of. Why are they four? |
一者惠施。 |
One is generous. |
二者愛言。 |
The two love to talk. |
三者行利。 |
All three are profitable. |
四者等利。」 |
All four are equally beneficial. " |
於是世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「惠施及愛言， 常為他行利， |
“Always benefit others by giving and speaking kindly. |
眾生等同利， 名稱普遠至， |
All living beings benefit equally, and the name is universal and far-reaching. |
此則攝持世， 猶如御車人。 |
This person controls the world, just like a charioteer. |
若無攝持者， 母不因其子， |
If there is no supporter, the mother will not give birth to her son. |
得供養恭敬， 父因子亦然， |
Be respectful when receiving offerings, and the same goes for the father. |
若有此法攝， 故得大福祐。 |
If you have this method, you will receive great blessings. |
照遠猶日光， 速利翻捷疾， |
Shining far away like the sun, turning swiftly and swiftly, |
不麤說聰明， 如是得名稱。 |
Not to mention smart, that's how he got his name. |
定獲無功高， 速利翻捷疾， |
Definitely get high results with no merit, and turn quickly and swiftly. |
成就信尸賴， 如是得名稱。 |
Achievements in trust and trust are how you get your name. |
常起不懶惰， 憙施人飲食， |
He always gets up and is not lazy, and gives people food and drink. |
將去調御正， 如是得名稱。 |
He will be transferred to Yuzheng, so he will be named. |
親友臣同恤， 愛樂有齊限， |
Relatives, friends and ministers share the same sympathy, and there is a limit to the joy of love. |
謂攝在親中， 殊妙如師子。 |
It is said that being photographed by one's relatives is as wonderful as a master's son. |
初當學技術， 於後求財物， |
At first I learned skills, but later I sought wealth. |
後求財物已， 分別作四分。 |
After I have asked for my property, I divide it into four parts. |
一分作飲食， 一分作田業， |
One part for food, one part for farm work, |
一分舉藏置， 急時赴所須， |
Hide it in one move, and go to what you need in an emergency. |
耕作商人給， 一分出息利， |
The farming merchants give them a share of interest, |
第五為取婦， 第六作屋宅。 |
The fifth is to get a wife, and the sixth is to build a house. |
家若具六事， 不增快得樂， |
If a home has six things, it will not increase happiness and happiness. |
彼必饒錢財， 如海中水流。 |
He will spare money like water in the sea. |
彼如是求財， 猶如蜂採花， |
He seeks wealth like a bee gathering flowers, |
長夜求錢財， 當自受快樂。 |
If you spend a long night asking for money, you should be happy. |
出財莫令遠， 亦勿令普漫， |
When making money, don’t make it far away, and don’t make it spread far and wide. |
不可以財與， 兇暴及豪強。 |
Don't give in to wealth, violence and tyranny. |
東方為父母， 南方為師尊， |
The east is my parents, the south is my master, |
西方為妻子， 北方為奴婢， |
The west is my wife, the north is my slave, |
下方親友臣， 上沙門梵志。 |
Relatives, friends and ministers below, Brahman Zhi of the Samana above. |
願禮此諸方， 二俱得大稱， |
I would like to pay tribute to all these parties, and both of them will be well-known. |
禮此諸方已， 施主得生天。」 |
After paying homage in all directions, the benefactor will be reborn in heaven. " |
佛說如是。 |
Buddha said so. |
善生居士子聞佛所說，歡喜奉行。 |
When the lay disciples of good lives heard what the Buddha said, they followed it with joy. |
善生經第十九竟（四千二百五十五字） |
The Nineteenth Chapter of the Sutra Sutra (4,255 words) |
中阿含經卷第三十三（萬一千六百二十三字） |
Volume 33 of the Central Agama Sutra (11,623 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
136. Merchants （一三六）商人求財經 |
136. Merchants (136) businessmen seeking financial advice |
中阿含經卷第三十四 |
Book 34 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「乃往昔時，閻浮洲中諸商人等皆共集會在賈客堂，而作是念： |
"In the past, all the merchants in Yanfuzhou gathered together in Jia Ke Hall and thought as follows: |
『我等寧可乘海裝船，入大海中取財寶來，以供家用。』 |
"We would rather take the sea to load the ship and go into the sea to collect treasures for our family." 』 |
復作是念： |
The repetition is to read: |
『諸賢入海，不可豫知安隱、不安隱，我等寧可各各備辦浮海之具，謂羖羊皮囊、大瓠、押栰。』 |
"When wise men enter the sea, they cannot predict whether it will be safe or unsafe. We would rather each prepare the tools for floating in the sea, which are called sheepskin bags, large gourds, and buckles." 』 |
彼於後時各各備辦浮海之具，羖羊皮囊、大瓠、押栰，便入大海。 |
Afterwards, they each prepared their own equipment for floating on the sea, including sheepskin bags, large gourds, and weights, and then entered the sea. |
彼在海中為摩竭魚王破壞其船，彼商人等各各自乘浮海之具，羖羊皮囊、大瓠、押栰，浮向諸方。 |
In the sea, he sabotaged the boat of the King of Fishes, and the merchants and other merchants each took their floating tools, such as sheepskin bags, large gourds, and weights, and floated them in various directions. |
「爾時，海東大風卒起，吹諸商人至海西岸，彼中逢見諸女人輩，極妙端正，一切嚴具以飾其身。 |
"At that time, a strong wind arose from the east of the sea and blew the merchants to the west coast of the sea. Among them they met women, extremely beautiful and well-dressed, and decorated with all kinds of attire. |
彼女見已，便作是語： |
When the girl saw him, she said this: |
『善來，諸賢！快來，諸賢！此間極樂最妙好處，園觀浴池、坐臥處所、林木蓊欝，多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車璩、珊瑚、虎珀、馬瑙、瑇瑁、赤石、旋珠，盡與諸賢，當與我等共相娛樂，莫令閻浮洲商人南行，乃至於夢。』 |
"Well done, sages!" Come quickly, wise men! The most wonderful thing about bliss here is the garden bathing pool, sitting and sleeping places, and lush trees. There are many money, gold and silver, water essence, colored glaze, mani, pearls, jasper, white keel, car enamel, coral, amber, and agate. , Xuan Mao, Chi Shi, Xuan Zhu, all the sages should share the entertainment with us, and do not let the merchants of Yan Fuzhou go southward, even in their dreams. 』 |
彼商人等皆與婦人共相娛樂。 |
The businessmen and the others all entertained themselves with the women. |
彼商人等因共婦人合會，生男或復生女。 |
The merchants and others got together with women and gave birth to boys or girls. |
彼於後時，閻浮洲有一智慧商人獨住靜處，而作是念： |
When he was behind, there was a wise businessman living alone in a quiet place in Jamfu Island, and he thought as follows: |
『以何等故？ |
For what reason? |
此婦人輩制於我等不令南行耶？ |
Is this woman not allowed to go south because of her generational control? |
我寧可伺共居婦人，知彼眠已，安徐而起，當竊南行。』 |
I would rather wait for the woman I live with, knowing that she is sleeping, then get up quietly and head south. 』 |
「彼閻浮洲一智慧商人則於後，伺共居婦人，知彼眠已，安徐而起，即竊南行。 |
"At that time, a wise businessman from Yanfuzhou followed behind, waiting for the woman who lived with him. When he realized that she was asleep, he got up quietly and stole southward. |
彼閻浮洲一智慧商人既南行已，遙聞大音高聲喚叫，眾多人聲啼哭懊惱，喚父呼母，呼喚妻子及諸愛念親親朋友，好閻浮洲安隱快樂，不復得見。 |
At that time, a wise businessman from Jamfu Island was traveling south when he heard a loud voice calling in the distance. Many people were crying and distressed, calling for their father, mother, wife, and all their loved ones and friends, so that Jamfu Island would be peaceful and happy. Got to see. |
彼商人聞已，極大恐怖，身毛皆竪，莫令人及非人觸嬈我者。 |
When the merchant heard this, he was extremely frightened and the hair on his body stood on end. No one or any other person could touch me. |
於是，閻浮洲一智慧商人自制恐怖，復進南行。 |
Therefore, a wise businessman in Yanfuzhou was frightened and resumed his journey south. |
彼閻浮洲一智慧商人進行南已，忽見東邊有大鐵城，見已，遍觀不見其門，乃至可容猫子出處。 |
A wise businessman in Yanfuzhou was traveling south, and suddenly he saw a large iron city to the east. When he saw it, he couldn't see its gate, which was even large enough for a cat to come out. |
「彼閻浮洲一智慧商人見鐵城北有大叢樹，即往至彼大叢樹所，安徐緣上，上已，問彼大眾人曰： |
"A wise businessman in Yanfuzhou saw a large grove of trees in the north of Tiecheng. He went to the large grove of trees and settled down on the edge. After he had gone up, he asked the people: |
『諸賢！汝等何故，啼哭懊惱，喚父呼母，呼喚妻子及諸愛念親親朋友？ |
"All sages!" Why are you crying and upset, calling for your father, mother, wife, and all your loved ones and friends? |
好閻浮洲安隱快樂，不復得見耶？』 |
It’s good that Yan Fuzhou is peaceful and happy, and will never be seen again? 』 |
時，大眾人便答彼曰： |
At that time, everyone in the crowd answered him: |
『賢者！我等是閻浮洲諸商人也，皆共集會在賈客堂，而作是念： |
"Sage!" We, the merchants of Yanfuzhou, all gathered together in Jia Ke Hall and thought as follows: |
「我等寧可乘海裝船，入大海中取財寶來以供家用。」 |
We would rather take to the sea to load the ships and go into the sea to collect treasures for our family. |
賢者！我等復作是念： |
Sage! What I’m waiting for is: |
「諸賢！我等入海，不可豫知安隱、不安隱，我等寧可各各備辦浮海之具，謂羖羊皮囊、大瓠、押栰。」 |
Sages! When we enter the sea, we cannot predict whether it will be safe or unsafe. We would rather each prepare the tools needed to float on the sea, which are called sheepskin bags, large gourds, and weights. |
賢者！我於後時各各備辦浮海之具，謂羖羊皮囊、大瓠、押栰，便入大海。 |
Sage! Later, I prepared various tools for floating on the sea, called sheepskin bags, large gourds, and weights, and then went into the sea. |
賢者！我等在海中，為摩竭魚王破壞其船。 |
Sage! We were waiting in the sea to destroy the boat of King Moja. |
賢者！我等商人各各自乘浮海之具，羖羊皮囊、大瓠、押栰，浮向諸方。 |
Sage! We merchants each took their tools floating in the sea, such as sheepskin bags, large gourds, and weights, and floated to various directions. |
爾時，海東大風卒起，吹我等商人至海西岸，彼中逢見諸女人輩，極妙端正，一切嚴具以飾其身。 |
At that time, a strong wind rose from the east of the sea and blew our merchants to the west coast of the sea. There we met a group of women, extremely upright and well-dressed, and decorated with all kinds of attire. |
彼女見已，便作是語： |
When the girl saw him, she said this: |
「善來，諸賢！快來，諸賢！此間極樂最妙好處，園觀浴池、坐臥處所、林木蓊欝，多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車璩、珊瑚、虎珀、馬瑙、瑇瑁、赤石、旋珠，盡與諸賢，當與我等共相娛樂，莫令閻浮洲商人南行，乃至於夢。」 |
Come well, all sages! Come quickly, all sages! The most wonderful thing about the bliss here is the gardens and bathing pools, the places for sitting and sleeping, and the lush trees. There are a lot of money, gold and silver, water essence, lapis lazuli, mani, pearls, jasper, White keel, chariot, coral, tiger amber, agate, jade, red stone, and spinning beads are all with all the sages. They should share their entertainment with us, and do not let the merchants of Jam Fuzhou travel southward, even in their dreams. |
「『賢者！我等與彼婦人共相娛樂。 |
"'Wise man! We and that woman will have fun together. |
我等因共婦人合會，生男或復生女。 |
Because of the union of women, we will give birth to a boy or a girl. |
賢者！若彼婦人不聞閻浮洲餘諸商人在於海中，為摩竭魚王破壞船者，則與我等共相娛樂。 |
Sage! If that woman doesn't hear that the remaining merchants of Jamfu Island are in the sea and sabotage their boats for the King of Fishes, then she can have fun with us. |
賢者！若彼婦人聞閻浮洲有諸商人在於海中，為摩竭魚王破壞船者，便食我等，極遭逼迫。 |
Sage! If that woman hears that there are merchants in Jamfu Island in the sea, sabotaging the boats for the King of Fishes, she will eat us, and she will be severely persecuted. |
若食人時，有餘髮毛及爪齒者，彼婦人等盡取食之。 |
If there are any remaining hairs, claws and teeth when eating people, the woman will eat them all. |
若食人時，有血渧地，彼婦人等便以手爪掘地深四寸，取而食之。 |
If there is blood on the ground when eating people, the woman and others will dig into the ground four inches deep with their claws, take out and eat it. |
賢者！當知我等閻浮洲商人本有五百人，於中已噉二百五十，餘有二百五十，今皆在此大鐵城中。 |
Sage! You should know that there are originally 500 merchants in Yanfuzhou, but 250 of them have been eaten there, and the remaining 250 are now all in this big iron city. |
賢者！汝莫信彼婦人語，彼非真人，是羅剎鬼耳。』 |
Sage! Don't believe what that woman said. She is not a real person, but a Rakshasa with ghost ears. 』 |
「於是，閻浮洲一智慧商人於大叢樹安徐下已，復道而還彼婦人所本共居處，知彼婦人故眠未寤，即於其夜，彼閻浮洲一智慧商人速往至彼閻浮洲諸商人所，便作是語： |
"Thereupon, a wise businessman from Jamfu Island settled down under a big bush, returned to the place where the woman originally lived, and found out that the woman had not yet died. That night, a wise businessman from Jamfu Island came quickly. The merchants in Yanfuzhou said this: |
『汝等共來！當至靜處，汝各獨往，勿將兒去，當共在彼，密有所論。』 |
"Come together!" When you reach a quiet place, each of you should go alone. Don't take your son away. You should stay there together and discuss the secrets. 』 |
彼閻浮洲諸商人等共至靜處，各自獨去，不將兒息。 |
At that time, all the merchants in Yanfuzhou went to a quiet place, and each of them went alone without resting. |
「於是，閻浮洲一智慧商人語曰： |
"So, a wise businessman from Yanfuzhou said: |
『諸商人！我則獨住於安靜處，而作是念： |
"Businessmen! I stayed alone in a quiet place and thought like this: |
「以何等故？ |
"Why? |
此婦人輩制於我等不令南行耶？ |
Is this woman not allowed to go south because of her generational control? |
我寧可伺共居婦人，知彼眠已，安徐而起，當竊南行。」 |
I would rather wait for the woman I live with, knowing that she is sleeping, then get up quietly and head south. " |
於是，我便伺共居婦人，知彼眠已，我安徐起，即竊南行。 |
So I waited on the woman I lived with, and when I found out she was sleeping, I got up quietly and headed south. |
我南行已，遙聞大音高聲喚叫，眾多人聲啼哭懊惱，喚父呼母，呼喚妻子及諸愛念親親朋友，好閻浮洲安隱快樂，不復得見。 |
I was already traveling south when I heard a loud voice calling in the distance. Many people were crying and distressed, calling for their fathers and mothers, calling for their wives and all the relatives and friends who loved me. I hope that Yanfu Island is safe and happy and will never be seen again. |
我聞是已，極大恐怖，身毛皆竪，莫令人及非人觸嬈我者。 |
When I heard this, I was extremely frightened and the hair on my body stood on end. No one or any other person could touch me. |
於是，我便自制恐怖，復進南行，進南行已，忽見東邊有大鐵城，見已，遍觀不見其門，乃至可容猫子出處。 |
So, I restrained myself from fear and headed south again. As I was heading south, I suddenly saw a large iron city to the east. When I saw it, I couldn't see its gate, which was even large enough for a cat to come out. |
「『我復見於大鐵城北有大叢樹，即往至彼大叢樹所，安徐緣上，上已，問彼大眾人曰： |
"'I again saw a large clump of trees in the north of Datiecheng. I went to the clump of trees and settled on the edge. After I had gone up, I asked the people there: |
「諸賢！汝等何故，啼哭懊惱，喚父呼母，呼喚妻子及諸愛念親親朋友？ |
"My sages! Why do you cry and be upset, call your father, mother, wife, and all your dear friends? |
好閻浮洲安隱快樂，不復得見耶？」 |
It’s good that Yan Fuzhou is peaceful and happy, and will never be seen again? " |
彼大眾人而答我曰： |
All of them answered me: |
「賢者！我等是閻浮洲諸商人，皆共集會在賈客堂，而作是念： |
"Sage! We, the merchants of Yan Fuzhou, all gathered together in Jia Ke Hall and thought this: |
『我等寧可乘海裝船，入大海中取財寶來以供家用。』 |
"We would rather take the sea to load the ship and go into the sea to collect treasures for our family." 』 |
賢者！我等復作是念： |
Sage! What I’m waiting for is: |
『諸賢！我等入海，不可豫知安隱、不安隱，我等寧可各各備辦浮海之具，謂羖羊皮囊、大瓠、押栰。』 |
"All sages!" When we enter the sea, we cannot predict whether it will be safe or unsafe. We would rather each prepare the tools needed to float on the sea, which are called sheepskin bags, large gourds, and buckles. 』 |
賢者！我等後時各各備辦浮海之具，謂羖羊皮囊、大瓠、押栰，便入大海。 |
Sage! Later, we each prepared the tools for floating in the sea, called sheepskin bags, large gourds, and weights, and then entered the sea. |
賢者！我等在海中，為摩竭魚王破壞其船。 |
Sage! We were waiting in the sea to destroy the boat of King Moja. |
賢者！我等商人各各自乘浮海之具，羖羊皮囊、大瓠、押栰，浮向諸方。 |
Sage! We merchants each took their tools floating in the sea, such as sheepskin bags, large gourds, and weights, and floated to various directions. |
爾時，海東大風卒起，吹我等商人至海西岸，彼中逢見諸女人輩，極妙端正，一切嚴具以飾其身，彼女見已，便作是語： |
At that time, a strong wind rose from the east of the sea and blew our merchants to the west coast of the sea. Among them we met a group of women. They were extremely beautiful and well-dressed. They were decorated with all kinds of beautiful things. When the women saw us, they said this: |
『善來，諸賢！快來，諸賢！此間極樂最妙好處，園觀浴池、坐臥處所、林木蓊欝，多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車璩、珊瑚、虎珀、馬瑙、瑇瑁、赤石、旋珠，盡與諸賢，當與我等共相娛樂，莫令閻浮洲商人南行，乃至於夢。』 |
"Well done, sages!" Come on, wise men! The most wonderful thing about bliss here is the garden bathing pool, sitting and sleeping places, and lush trees. There are many money, gold and silver, water essence, colored glaze, mani, pearls, jasper, white keel, car enamel, coral, amber, and agate. , Xuan Mao, Chi Shi, Xuan Zhu, all the sages should share the entertainment with us, and do not let the merchants of Yan Fuzhou go southward, even in their dreams. 』 |
賢者！我等與彼婦人共相娛樂。 |
Sage! We had fun with that woman. |
我等因共婦人合會，生男或復生女。 |
Because of the union of women, we will give birth to a boy or a girl. |
賢者！若彼婦人不聞閻浮洲更有商人在於海中，為摩竭魚王破壞船者，則與我等共相娛樂。 |
Sage! If that woman doesn't hear that there are more merchants in Jamfu Island in the sea, sabotaging the boat for King Moja, then she can have fun with us. |
賢者！若彼婦人聞閻浮洲更有商人在於海中，為摩竭魚王破壞船者，便食我等，極遭逼迫。 |
Sage! If that woman hears that there are more merchants in Jamfu Island in the sea, sabotaging the boat for the King of Fishes, she will eat us and be severely persecuted. |
若食人時，有餘髮毛及爪齒者，彼婦人等盡取食之。 |
If there are any remaining hairs, claws and teeth when eating people, the woman will eat them all. |
若食人時，有血渧地，彼婦人等便以手爪掘地深四寸，取而食之。 |
If there is blood on the ground when eating people, the woman and others will dig into the ground four inches deep with their claws and eat it. |
賢者！當知我等閻浮洲商人本有五百人，於中已噉二百五十，餘有二百五十，今皆在此大鐵城中。 |
Sage! You should know that there are originally 500 merchants in Yanfuzhou, but 250 of them have been eaten there, and the remaining 250 are now all in this big iron city. |
賢者！汝莫信彼婦人語，彼非真人，是羅剎鬼耳。」 |
Sage! Don't believe what that woman said. She is not a real person, but a Rakshasa with ghost ears. " |
』 |
』 |
「於是，閻浮洲諸商人問彼閻浮洲一智慧商人曰： |
"Thereupon, the merchants of Jamfu Province asked a wise merchant of Jamfu Province: |
『賢者！不問彼大眾人，諸賢！頗有方便令我等及汝等從此安隱度至閻浮洲耶？』 |
"Sage!" Don’t ask about all the people, all the sages! Is it quite convenient for us and you to escape to Jamfu Island in peace from now on? 』 |
閻浮洲一智慧商人答曰： |
A wise businessman from Yan Fuzhou replied: |
『諸賢！我時脫不如是問也。』 |
"All sages!" It's better for me to take off my clothes than to ask. 』 |
於是，閻浮洲諸商人語曰： |
Therefore, the merchants in Yanfuzhou said: |
『賢者！還去至本共居婦人處已，伺彼眠時，安徐而起，更竊南行。』 |
"Sage!" He also went to the house of the woman who lived with him. While he was waiting for her to sleep, he got up quietly and headed south. 』 |
復往至彼大眾人所問曰： |
When he came back to the crowd, he asked: |
『諸賢！頗有方便令我等及汝等從此安隱度至閻浮洲耶？』 |
"All sages!" Is it quite convenient for us and you to escape to Jamfu Island in peace from now on? 』 |
於是，閻浮洲一智慧商人為諸商人默然而受。 |
Therefore, a wise businessman in Yanfuzhou accepted it silently for all the businessmen. |
「是時，閻浮洲一智慧商人還至共居婦人處已，伺彼眠時，安徐而起，即竊南行，復往至彼大眾人所，問曰： |
"At that time, a wise businessman from Jamfu Island came to the house of the woman who lived with him. He waited for her to sleep. He got up quietly, stole south, returned to the house where everyone was staying, and asked: |
『諸賢！頗有方便令我等及汝等從此安隱度至閻浮洲耶？』 |
"All sages!" Is it quite convenient for us and you to escape to Jamfu Island in peace from now on? 』 |
彼大眾人答曰： |
The crowd replied: |
『賢者！更無方便令我等從此安隱度至閻浮洲。 |
"Sage!" It is even more inconvenient for us to live in peace and quiet in Jamfuzhou. |
賢者！我作是念： |
Sage! I am thinking: |
「我等當共破掘此牆，還歸本所。」 |
We will break down this wall together and return to our place of origin. |
適發心已，此牆轉更倍高於常。 |
When the heart is ready, the wall turns twice as high as usual. |
賢者！是謂方便令我等不得從此安隱度至閻浮洲。 |
Sage! This means that convenience prevents us from being able to live in peace and tranquility until we reach Jam Fuzhou. |
賢者！別有方便可令汝等從此安隱度至閻浮洲，我等永無方便。 |
Sage! There is no other convenient way for you to escape to Jam Fuzhou in peace from now on, but we will never find any convenient way. |
諸賢！我等聞天於空中唱曰： |
All sages! We heard the sky singing in the air: |
「閻浮洲諸商人愚癡不定，亦不善解。 |
"The merchants in Yanfuzhou are ignorant and uncertain, and they are not good at understanding. |
所以者何？ |
So what? |
不能令十五日說從解脫時而南行，彼有［馬＊毛］馬王，食自然粳米，安隱快樂，充滿諸根，再三唱曰： |
It cannot be said that on the fifteenth day, it is said that it will go south from the time of liberation. There is a [horse * hair] horse king. He eats natural japonica rice, is peaceful and happy, and is full of all the roots. He sings again and again: |
『誰欲度彼岸，誰欲使我脫，誰欲使我將從此安隱度至閻浮洲耶？』 |
"Who wants to cross to the other shore, who wants to make me escape, who wants to make me live in peace from now on to Jambu Island?" 』 |
汝等可共詣［馬＊毛］馬王而作是語： |
You can all approach [horse * hair] King Ma together and write these words: |
『我等欲得渡至彼岸，願脫我等，願將我等從此安隱度至閻浮洲。』 |
"We want to be able to cross to the other shore. We are willing to be freed from ourselves. We are willing to be safely transported to Jamfu Island from now on." 』 |
」賢者！是謂方便令汝等從此安隱度至閻浮洲。 |
"Sage!" This means that it is expedient for you to arrive at Jam Fuzhou in peace from now on. |
商人汝來！可往至彼［馬＊毛］馬王所，而作是語： |
Come, businessman! You can go to that [horse * hair] horse king's house and say this: |
「我等欲得渡至彼岸，願脫我等，願將我等從此安隱度至閻浮洲。」 |
We wish to cross to the other shore, and we are willing to be freed from it. We are willing to be safely transported to Jamfu Island from now on. |
』 |
』 |
「於是，閻浮洲有一智慧商人語曰： |
"So, a wise businessman in Yanfuzhou said: |
『諸商人！今時往詣［馬＊毛］馬王所，而作是語： |
"Businessmen! Now I went to the house of [马*马] King Ma and said these words: |
「我等欲得渡至彼岸，願脫我等，願將我等從此安隱度至閻浮洲。」 |
We wish to cross to the other shore, and we are willing to be freed from it. We are willing to be safely transported to Jamfu Island from now on. |
諸商人隨諸天意，諸商人若使十五日說從解脫時，［馬＊毛］馬王食自然粳米，安隱快樂，充滿諸根，再三唱曰： |
All merchants follow the will of the gods. If the merchants let the horse king eat natural japonica rice on the fifteenth day and say that he is liberated, he will be peaceful and happy, full of all the roots, and sing again and again: |
「誰欲渡彼岸，誰欲從我脫，誰欲使我將從此安隱度至閻浮洲耶？」 |
Who wants to cross over to the other shore, who wants to escape from me, who wants to make me live in peace from now on to Jambu Island? |
我等爾時即往彼所，而作是語： |
I will then go there and say this: |
「我等欲得渡至彼岸，願脫我等，願將我等從此安隱度至閻浮洲。」 |
We wish to cross to the other shore, and we are willing to be freed from it. We are willing to be safely transported to Jamfu Island from now on. |
』 |
』 |
「於是，［馬＊毛］馬王後十五日說從解脫時，食自然粳米，安隱快樂，充滿諸根，再三唱曰： |
"So [Ma * Mao] Queen Ma said on the fifteenth day that she would be liberated. She ate natural japonica rice, felt peaceful and happy, and filled all her faculties. She sang again and again: |
『誰欲得度彼岸？ |
Who wants to reach the other side? |
我當脫彼，我當將彼從此安隱度至閻浮洲。』 |
I shall get rid of him, and I shall hide him from here to Yanfuzhou. 』 |
時，閻浮洲諸商人聞已，即便往詣［馬＊毛］馬王所而作是語： |
At that time, the merchants in Yanfuzhou heard about this and even went to [Ma * Mao] King Ma to say this: |
『我等欲得度至彼岸，願脫我等，願將我等從此安隱度至閻浮洲。』 |
"We want to be saved to the other shore. We are willing to escape from ourselves. We are willing to be saved from now on to Jamfuzhou." 』 |
時［馬＊毛］馬王語曰： |
At that time, King Ma said: |
『商人！彼婦人等必當抱兒共相將來而作是語： |
"merchant! The woman must hold the child in her arms and look forward to the future together and say this: |
「諸賢！善來還此，此間極樂最妙好處，園觀浴池、坐臥處所、林木蓊欝，多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車璩、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠，盡與諸賢，當與我等共相娛樂，設不用我者，當憐念兒子。」 |
All sages, please return here. The most wonderful benefits of bliss are the gardens, bathing pools, places for sitting and sleeping, and lush trees. There are a lot of money, gold and silver, water essence, colored glaze, mani, pearls, jasper, white stones, and cars.璩, coral, amber, agate, tortoiseshell, red stone, spinning beads, all with all the sages, please share the entertainment with me, if you don't use me, you should take pity on your son. |
若彼商人而作是念： |
If that businessman thinks like this: |
「我有男女，我有極樂最妙好處，園觀浴池、坐臥處所、林木蓊欝，我多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車璩、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠。」 |
I have men and women, I have the most wonderful blessings of bliss, gardens and bathing pools, places to sit and lie down, and lush trees. I have a lot of money, gold and silver, water essences, lapis lazuli, mani, pearls, jaspers, white enamels, and chariots. Coral, amber, agate, tortoise shell, red stone, spiral beads. |
者，彼雖騎我正當背中，彼必顛倒，落墮於水，便當為彼婦人所食，當遭逼迫。 |
Even if he rides on my back, he will be turned upside down and fall into the water. He will be eaten by his wife and will be persecuted. |
若食人時，有餘髮毛及爪齒者，彼婦人便當盡取食之。 |
If there are any remaining hairs, claws and teeth when eating people, the woman should eat them all. |
復次，若食人時，有血渧地，彼婦人等便以手爪掘地深四寸，取而食之。 |
Again, if there is blood on the ground during cannibalism, the woman and others will dig into the ground four inches deep with their claws, take it out and eat it. |
若彼商人不作是念： |
If the businessman does not have this thought: |
「我有男女，我有極樂最妙好處，園觀浴池、坐臥處所、林木蓊欝，我多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車璩、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠。」 |
"I have men and women, I have the most wonderful blessings of bliss, gardens and bathing pools, places to sit and lie down, and lush trees. I have a lot of money, gold and silver, water essences, lapis lazuli, mani, pearls, jaspers, white enamels, and chariots. Coral, amber, agate, tortoise shell, red stone, spiral beads.” |
者，彼雖持我身上一毛，彼必安隱度至閻浮洲。』 |
Well, even if he holds a hair from my body, he will surely be able to hide in the Jamfu Island safely. 』 |
」 |
|
於是，世尊告諸比丘： |
Then the World-Honored One told the monks: |
「彼婦人等抱兒子來，而作是語： |
"The woman came with her son in her arms and said this: |
『諸賢！善來還此，此間極樂最妙好處，園觀浴池、坐臥處所、林木蓊欝，多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車璩、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠，盡與諸賢，當與我等共相娛樂。』 |
"All sages!" Good people return here. The most wonderful benefits of bliss are the gardens, bathing pools, sitting and sleeping places, and lush trees. There are many money, gold and silver, water essence, lapis lazuli, mani, pearls, jasper, white keel, car enamel, coral, etc. Tiger amber, agate, tortoiseshell, red stone, and spinning beads are all shared with all the sages, and they should be entertained with us. 』 |
若彼商人而作是念： |
If that businessman thinks like this: |
『我有男女，我有極樂最妙好處，園觀浴池、坐臥處所、林木蓊欝，我多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車璩、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠。』 |
"I have men and women, I have the most wonderful blessings of bliss, gardens and bathing pools, places to sit and lie down, and lush trees. I have a lot of money, gold and silver, water essences, lapis lazuli, mani, pearls, jaspers, white enamels, and chariots. Coral, amber, agate, tortoise shell, red stone, spiral beads. 』 |
者，彼雖得騎［馬＊毛］馬王脊正當背中，彼必顛倒，落墮於水，便當為彼婦人所食，當遭逼迫。 |
Even if he is able to ride a [horse * hair] horse with his back straight, he will be turned upside down and fall into the water, and he will be eaten by his wife and will be persecuted. |
若食人時，有餘髮毛及爪齒者，彼婦人等盡取食之。 |
If there are any remaining hairs, claws and teeth when eating people, the woman will eat them all. |
復次，食彼人時，有血渧地，彼婦人等便以手爪掘地深四寸，取而食之。 |
Again, when the man was eating, there was blood on the ground, and the woman dug four inches deep into the ground with her claws, took it out and ate it. |
若彼商人不作是念： |
If the businessman does not have this thought: |
『我有男女，我有極樂最妙好處，園觀浴池、坐臥處所、林木蓊欝，我多有錢財、金銀、水精、琉璃、摩尼、真珠、碧玉、白珂、車璩、珊瑚、虎珀、馬瑙、玳瑁、赤石、旋珠。』 |
"I have men and women, I have the most wonderful blessings of bliss, gardens and bathing pools, places to sit and lie down, and lush trees. I have a lot of money, gold and silver, water essences, lapis lazuli, mani, pearls, jaspers, white enamels, and chariots. Coral, amber, agate, tortoise shell, red stone, spiral beads. 』 |
者，彼雖持［馬＊毛］馬王一毛者，彼必安隱度至閻浮洲。 |
Even if he holds one hair of the King of Horses, he will surely go to Jamfu Island in safety. |
「諸比丘！我說此喻，欲令知義，此說是義，我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
"Bhikkhus, I say this parable in order to make people understand the meaning of what I say. The meaning of what I say is true. My Dharma is well preached and spread out extremely widely. My good protection has no gaps. It is like bridges and buoys. It spreads all over the place, even to heaven and man. |
如是我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
In this way, the good teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like bridges and floating structures, spreading all over the place, even to heaven and man. |
「若有比丘作如是念： |
"If any bhikkhu thinks like this: |
『眼是我，我有眼，耳、鼻、舌、身、意是我，我有意。』 |
"The eyes are me, I have them; the ears, nose, tongue, body, and mind are me, and I have the will." 』 |
者，彼比丘必被害，猶如商人為羅剎所食。 |
Otherwise, that bhikkhu will be killed, just like a merchant who is eaten by a Rakshasa. |
我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
The teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like the rafters of a bridge, spreading all over the place, even to heaven and man. |
如是我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
In this way, the good teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like bridges and floating structures, spreading all over the place, even to heaven and man. |
若有比丘作如是念： |
If a bhikkhu thinks like this: |
『眼非是我，我無有眼，耳、鼻、舌、身、意非是我，我無有意。』 |
“The eyes are not me, I have no eyes; the ears, nose, tongue, body, and mind are not me, I have no intention. 』 |
者，彼比丘得安隱去，猶如商人乘［馬＊毛］馬王安隱得度。 |
Then, that bhikkhu can escape in peace, just like a merchant riding a [horse*hair] horse king can escape in peace. |
我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
The teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like the rafters of a bridge, spreading all over the place, even to heaven and man. |
如是我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
In this way, the good teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like bridges and floating structures, spreading all over the place, even to heaven and man. |
「若有比丘作如是念： |
"If any bhikkhu thinks like this: |
『色是我，我有色，聲、香、味、觸、法是我，我有法。』 |
"Form is me, I have form; sound, smell, taste, touch, and dharmas are me, and I have dharmas." 』 |
者，彼比丘必被害，猶如商人為羅剎所食。 |
Otherwise, that bhikkhu will be killed, just like a merchant who is eaten by a Rakshasa. |
我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
The teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like the rafters of a bridge, spreading all over the place, even to heaven and man. |
如是我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
In this way, the good teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like bridges and floating structures, spreading all over the place, even to heaven and man. |
若有比丘作如是念： |
If a bhikkhu thinks like this: |
『色非是我，我無有色，聲、香、味、觸、法非是我，我無有法。』 |
"Form is not me, I have no form; sound, smell, taste, touch, and dharmas are not me, and I have no dharma." 』 |
者，彼比丘得安隱去，猶如商人乘［馬＊毛］馬王安隱得度。 |
Then, that bhikkhu can escape in peace, just like a merchant riding a [horse*hair] horse king can escape in peace. |
我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
The teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like the rafters of a bridge, spreading all over the place, even to heaven and man. |
如是我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
In this way, the good teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like bridges and floating structures, spreading all over the place, even to heaven and man. |
「若有比丘作如是念： |
"If any bhikkhu thinks like this: |
『色陰是我，我有色陰，覺、想、行、識陰是我，我有識陰。』 |
"The yin of form is me, and I have the yin of form. The yin of feeling, thinking, action, and consciousness is me, and I have the yin of consciousness." 』 |
者，彼比丘必被害，猶如商人為羅剎所食。 |
Otherwise, that bhikkhu will be killed, just like a merchant who is eaten by a Rakshasa. |
我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
The teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like the rafters of a bridge, spreading all over the place, even to heaven and man. |
如是我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
In this way, the good teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like bridges and floating structures, spreading all over the place, even to heaven and man. |
若有比丘作如是念： |
If a bhikkhu thinks like this: |
『色陰非是我，我無有色陰，覺、想、行、識陰非是我，我無有識陰。』 |
"The yin of form is not me, I have no yin of form. The yin of awareness, thought, action, and consciousness is not me. I have no yin of consciousness." 』 |
者，彼比丘得安隱去，猶如商人乘［馬＊毛］馬王安隱得度。 |
Then, that bhikkhu can escape in peace, just like a merchant riding a [horse*hair] horse king can escape in peace. |
我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
The teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like the rafters of a bridge, spreading all over the place, even to heaven and man. |
如是我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
In this way, the good teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like bridges and floating structures, spreading all over the place, even to heaven and man. |
「若有比丘作如是念： |
"If any bhikkhu thinks like this: |
『地是我，我有地，水、火、風、空、識是我，我有識。』 |
"Earth is me, I have earth; water, fire, wind, space, and consciousness are me, and I have consciousness." 』 |
者，彼比丘必被害，猶如商人為羅剎所食。 |
Otherwise, that bhikkhu will be killed, just like a merchant who is eaten by a Rakshasa. |
我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
The teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like the rafters of a bridge, spreading all over the place, even to heaven and man. |
如是我法善說，發露極廣，善護無有空缺，如橋栰浮具，遍滿流布，乃至天、人。 |
In this way, the good teachings of my Dharma are spread out extremely widely, and there is no gap in my good protection. They are like bridges and floating structures, spreading all over the place, even to heaven and man. |
若有比丘作如是念： |
If a bhikkhu thinks like this: |
『地非是我，我無有地，水、火、風、空、識非是我，我無有識。』 |
"Earth is not me, I have no earth; water, fire, wind, space, and consciousness are not me, I have no consciousness." 』 |
者，彼比丘得安隱去，猶如商人乘［馬＊毛］馬王安隱得度。」 |
Then, that bhikkhu can escape in peace, just like a businessman riding a [horse*hair] horse king can escape in peace. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「若有不信於， 佛說正法律， |
"If anyone doesn't believe in it, the Buddha has spoken the right law. |
彼人必被害， 如為羅剎食。 |
That person will be killed as if he were a Rakshasa. |
若人有信於， 佛說正法律， |
If people have faith in the Buddha's true law, |
彼得安隱度， 如乘［馬＊毛］馬王。」 |
Peter's safety is like riding on the horse king. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
商人求財經第二十竟（四千二百七十三字） |
A businessman seeks the twentieth secret of finance (4,273 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
137. the World（一三七）世間經 |
137. the World（一三七）世经 |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「如來自覺世間，亦為他說，如來知世間。 |
"The Tathagata knows the world and also speaks to others, the Tathagata knows the world. |
如來自覺世間習，亦為他說，如來斷世間習。 |
The Tathagata realizes worldly habits and also speaks to others, Tathagata breaks worldly habits. |
如來自覺世間滅，亦為他說，如來世間滅作證。 |
The Tathagata realizes that the world will cease to exist, and he also says to others that the Tathagata will cease to exist in the world. |
如來自覺世間道跡，亦為他說，如來修世間道跡。 |
The Tathagata realizes the path of the world and also tells others that the Tathagata cultivates the path of the world. |
若有一切盡普正，有彼一切如來知見覺得。 |
If everything is universally righteous, all Tathagatas will know, see, and feel. |
所以者何？ |
So what? |
如來從昔夜覺無上正盡之覺，至于今日夜，於無餘涅槃界，當取滅訖。 |
The Tathagata's supreme enlightenment has ceased since the previous night, and as of today's night, it will be taken away and annihilated in the realm of nirvana without any residue. |
於其中間，若如來口有所言說，有所應對者，彼一切是真諦，不虛不離於如，亦非顛倒，真諦審實，若說師子者，當如說如來。 |
Among them, if the Tathagata speaks something and responds to it, it is the true truth. It is neither empty nor separated from the Tathagata, nor is it an inversion. |
所以者何？ |
So what? |
如來在眾有所講說，謂師子吼，一切世間，天及魔、梵、沙門、梵志，從人至天，如來是梵有，如來至冷有，無煩亦無熱，真諦不虛有。」 |
The Tathagata has spoken to the public, saying that in all the world, gods and demons, Brahman, ascetics, and Brahma minds, from humans to gods, the Tathagata is Brahman, and the Tathagata is cold, without trouble or heat, and the true meaning is not Nothing exists. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「知一切世間， 出一切世間， |
"Knowing all the world, transcending all the world, |
說一切世間， 一切世如真。 |
All worlds are said to be true. |
彼最上尊雄， 能解一切縛， |
He is the most noble one, able to untie all fetters, |
得盡一切業， 生死悉解脫。 |
After completing all your karma, you will be liberated from life and death. |
是天亦是人， 若有歸命佛， |
These gods are also humans. If there is a Buddha who returns life, |
稽首禮如來， 甚深極大海。 |
Paying homage to the Tathagata, the ocean is very deep and vast. |
知已亦修敬， 諸天香音神， |
Knowing that you have already done so, you should also practice respect, Gods of fragrance and music in the heavens, |
彼亦稽首禮， 謂隨於死者。 |
He also performed the first salute and said that he would follow the deceased. |
稽首禮智士， 歸命人之上， |
Jishou pays homage to the wise men, and returns them to those who order them. |
無憂離塵安， 無礙諸解脫。 |
Peaceful and carefree, free from all obstacles to liberation. |
是故當樂禪， 住遠離極定， |
Therefore, you should enjoy Zen and stay far away from ultimate concentration. |
當自作燈明， 無我必失時。 |
When you make your own light, without me you will lose your time. |
失時有憂慼， 謂墮地獄中。」 |
When you lose time and feel sad, it means falling into hell. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
世間經第二十一竟（三百九十六字） |
The Twenty-first Facts of the Worldly Sutra (396 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
138. Meritorious Deeds （一三八）福經 |
138. Meritorious Deeds (138) Blessings |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「莫畏於福，愛樂意所念。 |
"Don't be afraid of blessings, love what you want. |
所以者何？ |
So what? |
福者是說樂。 |
Blessed people are happy. |
畏於福，不愛樂意所念。 |
Afraid of blessings, don't like what you like. |
所以者何？ |
So what? |
非福者，是說苦。 |
What is not a blessing is suffering. |
何以故？ |
Why? |
我憶往昔長夜作福，長夜受報，愛樂意所念。 |
I recall the long nights of doing good deeds, the long nights of receiving retribution, and loving what I wanted to do. |
我往昔時七年行慈，七返成敗，不來此世，世敗壞時，生晃昱天，世成立時，來下生空梵宮殿中，於彼梵中，作大梵天，餘處千返作自在天王，三十六返作天帝釋，復無量返作剎利頂生王。 |
In the past, I performed good deeds for seven years and succeeded or failed seven times. I never came to this life. When the world was corrupted, I was reborn in the Yutian. When the world was established, I was reborn in the palace of Brahma in the sky. In that Brahman, I became the Great Brahma. There are thousands of other places. He will return to the heavenly king of freedom, the thirty-sixth to return to the heavenly emperor Sakyamuni, and the infinite to return to the king of Ksāli. |
「比丘！我作剎利頂生王時，有八萬四千大象，被好乘具，眾寶珓飾，白珠珞覆，于娑賀象王為首。 |
"Bhikkhu! When I was the king of the Ksāriyas, there were eighty-four thousand elephants, well-equipped, decorated with many jewels, and covered with white beads, headed by the Saha Elephant King. |
比丘！我作剎利頂生王時，有八萬四千馬，被好乘具，眾寶嚴飾，金銀交絡，［馬＊毛］馬王為首。 |
Bhikkhu! When I was the king of Ksāriya, there were eighty-four thousand horses, well-equipped, decorated with many treasures, laced with gold and silver, and headed by the [horse * hair] horse king. |
比丘！我作剎利頂生王時，有八萬四千車，四種珓飾，莊以眾好，師子、虎豹斑文之皮織成雜色，種種珓飾，極利疾名樂聲車為首。 |
Bhikkhu! When I was the king of Ksāriya, I had eighty-four thousand chariots, four kinds of ornaments, and many kinds of decorations. The skins of masters, tigers and leopards were woven into various colors, and there were all kinds of ornaments, which were extremely beneficial to disease, fame, and music. The car leads. |
比丘！我作剎利頂生王時，有八萬四千大城，極大富樂，多有人民，拘舍惒提王城為首。 |
Bhikkhu! When I was the king of Ksāli, there were 84,000 large cities with great wealth and many people, and the city of King Koshekati was the leader. |
比丘！我作剎利頂生王時，有八萬四千樓，四種寶樓，金、銀、琉璃及水精，正法殿為首。 |
Bhikkhu! When I was the king of Ksāriya, there were eighty-four thousand towers, four kinds of precious towers, gold, silver, lapis lazuli and water essence, headed by the Dharma Hall. |
「比丘！我作剎利頂生王時，有八萬四千御座，四種寶座，金、銀、琉璃及水精，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有儭體被，兩頭安枕，加陵伽波惒羅、波遮悉哆羅那。 |
"Bhikkhu! When I was the king of Ksriya, there were eighty-four thousand thrones. There were four kinds of thrones, gold, silver, lapis lazuli, and water essence. They were covered with 簍氀, 毾 [blanket-yan+den], and covered with brocade. In Luohu, there is a quilt covering the body, with pillows at both ends, plus Lingga, Pashola, and Pozha, Dorona. |
比丘！我作剎利頂生王時，有八萬四千雙衣，有初摩衣，有錦繒衣，有劫貝衣，有加陵伽波惒羅衣。 |
Bhikkhu! When I was the king of Ksāriya, I had eighty-four thousand pairs of robes, including Chuma robes, brocade silk robes, kalpa shell robes, and Kalinga Bosola robes. |
比丘！我作剎利頂生王時，有八萬四千女，身體光澤，皦潔明淨，美色過人，小不及天，恣容端正，覩者歡悅，眾寶瓔珞嚴飾具足，盡剎利種女，餘族無量。 |
Bhikkhu! When I was the King of Ksāriyas, there were eighty-four thousand women with lustrous bodies, pure and pure faces, extraordinary beauty, not even as small as the sky, with graceful and upright looks, happy faces, well-decorated with jewels and necklaces, full of Ksāṇīs. Seed women, the rest of the family is immeasurable. |
「比丘！我作剎利頂生王時，有八萬四千種食，晝夜常供，為我故設，欲令我食。 |
"Bhikkhu! When I was the king of Ksāriya, there were eighty-four thousand kinds of food available day and night. They were prepared for me so that I could eat them. |
比丘！彼八萬四千種食中，有一種食，極美淨潔，無量種味，是我常所食。 |
Bhikkhu! Among those eighty-four thousand kinds of food, there is one kind of food that is extremely beautiful and pure, with countless flavors, which I always eat. |
比丘！彼八萬四千女中，有一剎利女，最端正姝妙，常奉侍我。 |
Bhikkhu! Among those eighty-four thousand girls, there is one Ksasiriya girl, the most upright and beautiful, who always serves me. |
比丘！彼八萬四千雙衣中，有一雙衣，或初摩衣，或錦繒衣，或劫貝衣，或加陵伽波惒邏衣，是我常所著。 |
Bhikkhu! Among those 84,000 pairs of clothes, there is one pair of clothes, either Chumo clothes, Jin Zeng clothes, Jie Bei clothes, or Jialingga Poseluo clothes, which I always keep. |
比丘！彼八萬四千御座中，有一御座，或金或銀，或琉璃，或水精，敷以氍氀、毾［毯－炎＋登］，覆以錦綺羅縠，有儭體被，兩頭安枕，加陵伽波惒邏、波遮悉哆邏那，是我常所臥。 |
Bhikkhu! Among the eighty-four thousand thrones, there is one throne, which is made of gold, silver, glass, or water essence. It is covered with 氍氀 and 毾 [blanket - Yan + Deng], covered with brocade and silk robes, and has a body quilt with two ends. As a pillow, I always sleep on Kalinga Pochura and Pozshesidolana. |
「比丘！彼八萬四千樓觀中，有一樓觀，或金或銀，或琉璃，或水精，名正法殿，是我常所住。 |
"Bhikkhu! Among the eighty-four thousand towers, there is one tower, which may be gold, silver, glass, or water essence. It is called the Dharma Hall. It is my permanent residence. |
比丘！彼八萬四千大城中，有一城極大富樂，多有人民，名拘舍惒提，是我常所居。 |
Bhikkhu! Among those 84,000 great cities, there is one city that is extremely rich and prosperous, with many people. It is named Koshekhati, and this is where I always reside. |
比丘！彼八萬四千車中而有一車，莊以眾好，師子、虎豹斑文之皮織成雜色，種種莊飾，極利疾名樂聲車，是我常所載，至觀望園觀。 |
Bhikkhu! There is one car among those eighty-four thousand cars. It is decorated with many kinds of cars. The skins of masters, tigers and leopards are woven into variegated colors, and they are decorated with various kinds of decorations. It is a car that brings great benefits to diseases, fame, and music. I always carry it there, and wait and see. Garden view. |
比丘！彼八萬四千馬中而有一馬，體紺青色，頭像如烏，名［馬＊毛］馬王，是我常所騎，至觀望園觀。 |
Bhikkhu! Among the eighty-four thousand horses, there was one horse, with a blue body and a head like a raven, named [horse * hair] Horse King. I often rode him to the Guangwang Garden to watch. |
比丘！彼八萬四千大象中而有一象，舉體極白，七支盡正，名于娑賀象王，是我常所乘，至觀望園觀。 |
Bhikkhu! Among the eighty-four thousand elephants, there is one elephant, whose body is extremely white and whose seven limbs are straight. It is named King Sahe Elephant. I often ride it to the Guanwang Garden. |
「比丘！我作此念： |
"Bhikkhu! I think this: |
『是何業果，為何業報，令我今日有大如意足，有大威德，有大福祐，有大威神？』 |
"What is the fruit of my karma and what is the retribution of my karma that makes me have great satisfaction, great might, great blessing, and great power today?" 』 |
比丘！我復作此念： |
Bhikkhu! I repeat this thought: |
『是三業果，為三業報，令我今日有大如意足，有大威德，有大福祐，有大威神。 |
These are the fruits of the three karma, the retribution of the three karma, which makes me feel great satisfaction, great mighty virtue, great blessing, and great power today. |
一者布施，二者調御，三者守護。』 |
One is to give, the other is to control, and the third is to protect. 』 |
」 |
|
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「觀此福之報， 妙善多饒益， |
"Looking at the rewards of this blessing, there are many wonderful things and benefits. |
比丘我在昔， 七年修慈心。 |
Bhikkhu, I spent seven years cultivating loving-kindness in the past. |
七反成敗劫， 不來還此世， |
Seven anti-successful catastrophes, if I don’t come back to this world, |
世間敗壞時， 生於晃昱天。 |
When the world was in ruins, he was born in Huang Yutian. |
世間轉成時， 生於梵天中， |
When the world was transformed, he was born in Brahma, |
在梵為大梵， 千生自在天。 |
In Brahman, he is the Great Brahman, and thousands of lives are in the heaven. |
三十六為釋， 無量百頂王， |
Thirty-six are releases, countless kings with hundreds of crowns, |
剎利頂生王， 為人之最尊。 |
The king of Ksāli is the most noble among human beings. |
如法非刀杖， 政御於天下， |
Just as the Dharma is not a sword or a staff, it governs the world. |
如法不加抂， 正安樂教授。 |
If the Dharma is not coerced, it will teach peace and happiness. |
如法轉相傳， 遍一切大地， |
As the Dharma is passed down from generation to generation, it spreads throughout all the earth. |
大富多錢財， 生於如是族。 |
Rich and rich, one is born into such a family. |
財穀具足滿， 成就七寶珍， |
The grain of wealth is sufficient, and the seven treasures are achieved, |
因此大福祐， 所生得自在。 |
Therefore, I am blessed with great blessings and I am born with ease. |
諸佛御於世， 彼佛之所說， |
All Buddhas govern the world, and what that Buddha says is: |
知此甚奇特， 見神通不少。 |
I know this is very strange, and I see a lot of supernatural powers. |
誰知而不信， 如是生於冥， |
Who knows but doesn’t believe that he was born in the underworld like this? |
是故當自為， 欲求大福祐， |
Therefore, you should do your own thing and seek great blessings. |
當恭敬於法， 常念佛法律。」 |
You should respect the Dharma and always recite the Buddha's Dharma. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
福經第二十二竟（一千一百五十四字） |
The Twenty-second Book of Happiness (1,154 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
139. the Path （一三九）息止道經 |
139. the Path |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「年少比丘始成就戒，當以數數詣息止道觀相，骨相、青相、腐相、食相、骨鏁相。 |
"When a young bhikkhu attains the precepts, he should take several breaths to observe the signs of the path, including the signs of bones, green signs, decayed signs, eclipsed signs, and bone-green signs. |
彼善受善持此相已，還至住處，澡洗手足，敷尼師檀，在於床上結加趺坐，即念此相，骨相、青相、腐相、食相、骨鏁相。 |
Having received and upheld these signs well, he returned to his residence, washed his hands and feet, applied nun master's sandalwood, and sat down on the bed with his legs crossed, and then he recited these signs: the sign of bone, the sign of green, the sign of decay, the sign of food, and the sign of bones. |
所以者何？ |
So what? |
若彼比丘修習此相，速除心中欲恚之病。」 |
If that bhikkhu practices this sign, he will quickly get rid of the disease of desire and hatred in his heart. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「若年少比丘， 覺未得上意， |
"If you are a young bhikkhu and feel that you are not satisfied, |
當詣息止道， 欲除其婬欲。 |
When you stop the path, you want to get rid of your lustful desires. |
心中無恚諍， 慈愍於眾生， |
There is no hatred or criticism in my heart, I am compassionate towards all living beings, |
遍滿一切方， 往至觀諸身。 |
It pervades all directions, and goes to observe all bodies. |
當觀於青相， 及以爛腐壞， |
You should observe the green phase, and the rotten and decayed phase, |
觀鳥蟲所食， 骨骨節相連。 |
What the bird-watching insects eat is the joints of the bones. |
修習如是相， 還歸至本處， |
If you practice this way, you will return to your original place. |
澡洗於手足， 敷床正基坐。 |
Take a bath and wash your hands and feet, lay on the bed and sit on a straight base. |
當以觀真實， 內身及外身， |
To observe the reality, the inner body and the outer body, |
盛滿大小便， 心腎肝肺等。 |
Filled with urine, feces, heart, kidney, liver, lung, etc. |
若欲分衛食， 到人村邑間， |
If you want to divide the food for the army, go to the villages and towns. |
如將鎧纏絡， 常正念在前。 |
Just like wrapping armor around your skin, always keep your right thoughts in front. |
若見色可愛， 清淨欲相應， |
If you see a lovely color, your pure desires will correspond to it. |
見已觀如真， 正念佛法律。 |
Seeing what has been observed is true, and mindful of the Buddha's law. |
此中無骨筋， 無肉亦無血， |
There is no bone or sinew in it, no flesh or blood, |
無腎心肝肺， 無有涕唾腦。 |
No kidneys, heart, liver and lungs, no tears and brain. |
一切地皆空， 水種亦復然， |
All the earth is empty, and the water species are also there again, |
空一切火種， 風種亦復空。 |
All fire seeds are empty, and wind seeds are also empty. |
若所有諸覺， 清淨欲相應， |
If all the awakenings are accompanied by pure desires, |
彼一切息止， 如慧之所觀。 |
Everything ceases, as seen by wisdom. |
如是行精懃， 常念不淨想， |
If you practice diligently, you will always have impure thoughts. |
永斷婬怒癡， 除一切無明， |
Eternally end lust, anger and delusion, eliminate all ignorance, |
興起清淨明， 比丘得苦邊。」 |
When purity and clarity arise, the bhikkhu is on the verge of suffering. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
息止道經第二十三竟（三百七十二字） |
The 23rd chapter of the Xi Zhi Tao Sutra (372 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
140. Lowliest（一四〇）至邊經 |
140. Lowliest (140) Zhibian Jing |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於生活中下極至邊，謂行乞食。 |
"To go to the extreme extreme in life is called begging. |
世間大諱，謂為禿頭手擎鉢行，彼族姓子為義故受。 |
It is a big taboo in the world that he is a bald man who walks with an alms bowl in his hand, and the sons of that clan accept it out of righteousness. |
所以者何？ |
So what? |
以厭患生老病死、愁慼啼哭、憂苦懊惱，或得此淳具足大苦陰邊，汝等非如是心出家學道耶？」 |
Because you are tired of suffering from birth, old age, sickness and death, crying with sorrow, suffering from sorrow and annoyance, or you have such pure and complete experience of great suffering, are you not so determined to become a monk and learn the Tao? " |
時，諸比丘白曰： |
At that time, the monks said: |
「如是。」 |
That's right. |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「彼愚癡人以如是心出家學道，而行伺欲染著至重，濁纏心中，憎嫉無信，懈怠失正念，無正定，惡慧心狂，調亂諸根，持戒極寬，不修沙門，不增廣行。 |
"That foolish person left home and studied the Tao with such a heart, but his actions are extremely stained by desire, and his heart is entangled in turbidity. He has hatred, jealousy, lack of faith, laziness and lack of right mindfulness. He has no correct concentration, hates wisdom and has a crazy mind, confuses all the faculties, and keeps the precepts very broadly. If you don’t cultivate Samana, you won’t increase your practice. |
猶人以墨浣墨所污，以血除血，以垢除垢，以濁除濁，以廁除廁，但增其穢。 |
People use ink to remove dirt from ink, use blood to remove blood, use dirt to remove dirt, use turbidity to remove turbidity, use toilets to remove toilets, but only increase the filthiness. |
從冥入冥，從闇入闇，我說彼愚癡人持沙門戒亦復如是。 |
From darkness to darkness, from darkness to darkness, I say that the same is true for those foolish people who hold the precepts of ascetics. |
謂彼人伺欲染著至重，濁纏心中，憎嫉無信，懈怠失正念，無正定，惡慧心狂，調亂諸根，持戒極寬，不修沙門，不增廣行。 |
It is said that the person is severely tainted by desire, has turbidity in his heart, has hatred, jealousy and no faith, is slack and loses his right mindfulness, has no correct concentration, has a crazy mind with evil wisdom, disturbs all the faculties, holds the precepts very broadly, does not practice asceticism, and does not increase his conduct. |
猶無事處燒人殘木，彼火燼者，非無事所用，亦非村邑所用，我說彼愚癡人持沙門戒亦復如是。 |
Just like burning people and leaving wood in a place where there is nothing to do, the fire is not used for nothing, nor is it used by the village. I say that the same is true for those foolish people who hold the ascetic precepts. |
謂彼人行伺欲染著至重，濁纏心中，憎嫉無信，懈怠失正念，無正定，惡慧心狂，調亂諸根，持戒極寬，不修沙門，不增廣行。」 |
It is said that the person's conduct is extremely contaminated by desires, entangled in the heart, hates, envy, has no faith, is lazy and loses his right mind, has no correct concentration, has an evil mind and crazy mind, disturbs all the roots, keeps the precepts very broadly, does not practice asceticism, and does not increase his conduct. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「愚癡失欲樂， 復失沙門義， |
"Foolishness has lost the joy of desire, and has lost the righteousness of asceticism. |
俱忘失二邊， 猶燒殘火燼。 |
Both sides have been forgotten, and they are still burning embers. |
猶如無事處， 燒人殘火燼， |
As if there is nothing to do, the fire burns people and remains, |
無事村不用。 |
There is no need for it in Wuxi Village. |
人著欲亦然， |
The same is true for people who are obsessed with desire, |
猶燒殘火燼， 俱忘失二邊。」 |
It's still a burning embers, both sides have been forgotten. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
至邊經第二十四竟（四百二十二字） |
The Twenty-fourth Jing of the Zhibian Sutra (422 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 11 大品 |
Chapter 11 Dàpin |
141. with similes（一四一）喻經 |
141. with similes (141) metaphor |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有無量善法可得，彼一切以不放逸為本，不放逸為習，因不放逸生，不放逸為首； |
"If there are countless good dharma that can be obtained, then all of them should be based on non-relaxation and non-relaxation as a habit, because non-relaxation is born and non-relaxation is the first thing; |
不放逸者，於諸善法為最第一。 |
Those who do not let loose are the first in all good dharma. |
猶作田業，彼一切因地、依地、立地，得作田業。 |
Just like farming, everything depends on the land, depends on the land, and is established on the ground to gain farming. |
如是若有無量善法可得，彼一切以不放逸為本，不放逸為習，因不放逸生，不放逸為首； |
If there are countless good dharma that can be obtained, then all of them should be based on non-relaxation, and non-relaxation should be the habit. |
不放逸者，於諸善法為最第一。 |
Those who do not let loose are the first in all good dharma. |
猶種子，村及與鬼村，百穀藥木得生長養，彼一切因地、依地、立地，得生長養。 |
Just like seeds, villages and ghost villages, hundreds of grains, medicines and trees can grow and be nourished. All these can grow and be nourished according to the ground, according to the ground and the ground. |
「如是，若有無量善法可得，彼一切以不放逸為本，不放逸為習，因不放逸生，不放逸為首； |
"In this way, if there are countless good dharma to be obtained, all of them should be based on non-relaxation, non-relaxation as a habit, because non-relaxation is born, and non-relaxation is the first thing; |
不放逸者，於諸善法為最第一。 |
Those who do not let loose are the first in all good dharma. |
猶諸根香，沈香為第一。 |
Among all incense roots, agarwood is the first. |
猶諸樹香，赤栴檀為第一。 |
Among all the fragrances of trees, red sandalwood is the best. |
猶諸水華，青蓮華為第一。 |
Among all water blooms, the green lotus blooms first. |
猶諸陸華，須摩那華為第一。 |
Among all the Luhuas, Sumanahua is the first. |
猶諸獸跡，彼一切悉入象跡中，象跡盡攝，彼象跡者為最第一，謂廣大故。 |
Just like the traces of animals, everything is absorbed into the traces, and the traces are all captured. The traces are the first, so they are said to be vast. |
如是，若有無量善法可得，彼一切以不放逸為本，不放逸為習，因不放逸生，不放逸為首； |
In this way, if there are countless good dharma to be obtained, all of them should be based on non-relaxation, and non-relaxation should be the habit. |
不放逸者，於諸善法為最第一。 |
Those who do not let loose are the first in all good dharma. |
猶諸獸中，彼師子王為最第一。 |
Among all the beasts, that master-child-king is the greatest. |
猶如列陣共鬪戰時，唯要誓為第一。 |
Just like when we line up to fight together, we must swear to be the first. |
猶樓觀椽，彼一切皆依承椽梁立，承椽梁、承椽梁皆攝持之，承椽梁者為最第一，謂盡攝故。 |
If you look at the rafters in the building, everything is standing on the rafter beams. The rafter beams and the rafter beams are all holding them. The rafter beams are the first, so they are all taken care of. |
「如是，若有無量善法可得，彼一切以不放逸為本，不放逸為習，因不放逸生，不放逸為首； |
"In this way, if there are countless good dharma to be obtained, all of them should be based on non-relaxation, non-relaxation as a habit, because non-relaxation is born, and non-relaxation is the first thing; |
不放逸者，於諸善法為最第一。 |
Those who do not let loose are the first in all good dharma. |
猶如諸山，須彌山王為第一。 |
Just like the mountains, the King of Mount Sumeru is number one. |
猶如諸泉，大泉攝水，大海為第一。 |
Just like the springs, the big spring takes in water, and the sea is the first. |
猶諸大身，阿須羅王為第一。 |
Among all the great bodies, King Asura is the first. |
猶諸瞻侍，魔王為第一。 |
Among all the ministers, the Demon King is the first. |
猶諸行欲，頂生王為第一。 |
Among all the desires, the top-born king is the first. |
猶如諸小王，轉輪王為第一。 |
Like all the little kings, the wheel-turning king is number one. |
猶如虛空諸星，宿月殿為第一。 |
Like the stars in the sky, the Palace of the Moon is number one. |
猶諸綵衣，白練為第一。 |
Just like all the colorful clothes, Bai Lian is the first. |
猶諸光明，慧光明為第一。 |
Among all lights, the light of wisdom is the first. |
猶如諸眾，如來弟子眾第一。 |
Like all others, Tathagata's disciples are number one. |
猶如諸法，有為及無為，愛盡、無欲、滅盡、涅槃為第一。 |
Just like all dharmas, action and inaction, the end of love, non-desire, cessation and nirvana are the first. |
猶諸眾生，無足、二足、四足、多足，色、無色、有想、無想，乃至非有想非無想，如來於彼為極第一，為大為上，為最為勝，為尊為妙。 |
Just like all sentient beings, whether they have no legs, two legs, four legs, or many legs, form or colorless, with thoughts or without thoughts, or even with neither thoughts nor without thoughts, the Tathagata is the supreme first, the greatest, the supreme, the most supreme. Victory is the best thing to respect. |
猶如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精，酥精為第一，為大為上，為最為勝，為尊為妙。 |
Just like the cow has milk, the milk has cheese, the cheese has raw crisp, the raw crisp has cooked crisp, and the cooked crisp has crisp essence, crisp essence is the first, the greatest is the best, the most winning, the respect is the wonderful. . |
如是若有諸眾生，無足、二足、四足、多足，色、無色、有想、無想，乃至非有想非無想，如來於彼為極第一，為大為上，為最為勝，為尊為妙。」 |
If there are living beings who have no legs, two legs, four legs, or many legs, form or colorless, with thoughts or without thoughts, or even with neither thoughts nor without thoughts, the Tathagata will be the supreme first among them, the great and supreme. To be the most victorious, to be respected is to be wonderful. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「若有求財物， 極好轉增多， |
"If you seek wealth, the best will be improved and increased. |
稱譽不放逸， 事無事慧說。 |
Do not indulge in praise and praise, and speak wisely when there is no problem. |
有不放逸者， 必取二俱義， |
Those who do not let loose must take both meanings. |
即此世能獲， 後世亦復得， |
Even if you can get it in this life, you can get it again in the next life. |
雄猛觀諸義， 慧者必解脫。」 |
Vigorously observing all meanings, the wise will be liberated. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
喻經第二十五竟（七百七十一字） |
The Twenty-fifth Jing of the Yu Jing (771 words) |
中阿含經卷第三十四（七千三百八十八字） |
Volume 34 of the Central Agama Sutra (7388 words) |
中阿含經大品第一竟（五萬三百六十九字） |
The first among the great works of the Agama Sutra (50,369 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
142. to Vassakāra （一四二）雨勢經 |
142. to Vassakāra (142) Rain Sutra |
梵志品第二（有一十經）（第三念誦） |
The Second Brahma Book (Ten Sutras) (Third Recitation) |
中阿含經卷第三十五 |
Volume 35 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
雨勢、歌羅、數 瞿默、象跡喻 |
Rain force, songs, numbers, silence, signs and metaphors |
聞德、何苦、欲 欝瘦、阿攝惒 |
Hear virtue, why bother, desire, thinness, ashexi |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在鷲巖山中。 |
At one time, the Buddha was visiting the city of Rajagaha in the Vulture Rock Mountain. |
爾時，摩竭陀王未生怨鞞陀提子，與跋耆相憎，常在眷屬數作是說： |
At that time, King Magadha did not have any grudges against Tatartadizi, but he hated Vaqi. He often said this to his family members: |
「跋耆國人有大如意足，有大威德，有大福祐，有大威神，我當斷滅跋耆人種，破壞跋耆，令跋耆人遭無量厄。」 |
The people of Baqi have great wishful thinking, great mighty virtues, great blessings, and great majestic gods. I will destroy the race of the Baqi people, destroy the Baqi people, and cause the Baqi people to suffer immeasurable misfortunes. |
於是，摩竭陀王未生怨鞞陀提子聞世尊遊王舍城，在鷲巖山中，便告大臣雨勢曰： |
Therefore, King Magadha did not have any grudges, and Tartathiti's son heard that the Lord was visiting the city of Rajagaha and was in the Vulture Rock Mountain. He told his minister Yu Shi: |
「我聞沙門瞿曇遊王舍城，在鷲巖山中。 |
"I heard that the ascetic Qutan was visiting the city of Rajagaha in the Vulture Rock Mountain. |
雨勢！汝往至沙門瞿曇所，汝持我名問訊聖體安快無病，氣力如常耶？ |
The rain is coming! You go to the ascetic Qu Tan's place, and you ask me in my name whether the holy body is well and free from disease, and your strength is as usual? |
當作是語： |
As a saying: |
『瞿曇！摩竭陀王未生怨鞞陀提子問訊聖體安快無病，氣力如常耶？ |
"Qu Tan!" King Magadha did not have any grudges, and Tartathati asked him whether the holy body was well and free from disease, and his strength was as usual. |
瞿曇！摩竭陀王未生怨鞞陀提子與跋耆相憎，常在眷屬數作是說： |
Qu Tan! King Magadha did not have any grudges. Tatartadi and Vaqi hated each other. He often said this to his family members: |
「跋耆國人有大如意足，有大威德，有大福祐，有大威神，我當斷滅跋耆人種，破壞跋耆，令跋耆人遭無量厄。」 |
The people of Baqi have great wishful thinking, great mighty virtues, great blessings, and great majestic gods. I will destroy the race of the Baqi people, destroy the Baqi people, and cause the Baqi people to suffer immeasurable misfortunes. |
沙門瞿曇當何所說？』 |
What should the ascetic Qu Tan say? 』 |
雨勢！若沙門瞿曇有所說者，汝善受持。 |
The rain is coming! If the ascetic Kutan has something to say, you may well accept it and uphold it. |
所以者何？ |
So what? |
如是之人，終不妄說。」 |
Such a person will never speak falsely. " |
大臣雨勢受王教已，乘最好乘，與五百乘俱出王舍城，即便往詣鷲巖山中。 |
Minister Yu Sheng had received the king's teachings and took the best vehicle. He left the city of Wangha together with five hundred people and went to the Jiuyan Mountain. |
登鷲巖山，下車步進，往詣佛所，便與世尊共相問訊，却坐一面，白曰： |
After climbing Mount Jiuyan, he got off his car and walked towards the Buddha's place. Then he and the World-Honored One inquired about each other, but he sat on one side and said: |
「瞿曇！摩竭陀王未生怨鞞陀提子問訊聖體安快無病，氣力如常耶？ |
"Qu Tan! King Magadha has no grudges, and Tutadha Tizi asks that the holy body is safe and sound, and that his strength is as usual? |
瞿曇！摩竭陀王未生怨鞞陀提子與跋耆相憎，常在眷屬數作是說： |
Qu Tan! King Magadha did not have any grudges. Tatartadi and Vaqi hated each other. He often said this to his family members: |
『跋耆國人有大如意足，有大威德，有大福祐，有大威神，我當斷滅跋耆人種，破壞跋耆，令跋耆人遭無量厄。』 |
"The people of Baqi have great wishful thinking, great mighty virtues, great blessings, and great majestic gods. I will destroy the race of the Baqi people, destroy the Baqi people, and cause the Baqi people to suffer immeasurable misfortune." 』 |
沙門瞿曇當何所說？」 |
What should the ascetic Qu Tan say? " |
世尊聞已，告曰： |
The World Honored One heard this and said: |
「雨勢！我昔曾遊於跋耆國，彼國有寺名遮惒邏。 |
"It's raining! I once traveled to the country of Baqi. There was a temple in that country named Zhaxuluo. |
雨勢！爾時我為跋耆國人說七不衰法，跋耆國人則能受行七不衰法。 |
The rain is coming! At that time, I taught the people of the Baqi country the Seven Indestructible Dharma, and the people of the Baqi country were able to accept and practice the Seven Indestructible Dharma. |
雨勢！若跋耆國人行七不衰法而不犯者，跋耆必勝，則為不衰。」 |
The rain is coming! If the people of Baqi practice the Seven Immortal Laws without breaking them, Baqi will definitely win, and they will be immortal. " |
大臣雨勢白世尊曰： |
The minister Yu Shibai said to the World Honored One: |
「沙門瞿曇略說此事，不廣分別，我等不能得解此義，願沙門瞿曇廣分別說，當令我等得知此義。」 |
The recluse Qu Tan briefly said this, but if we don't distinguish it widely, we cannot understand its meaning. May the recluse Qu Tan say it widely, so that we can understand its meaning. |
世尊告曰： |
The World Honored One said: |
「雨勢！諦聽，善思念之，我當為汝廣說此義。」 |
The rain is coming! Listen carefully and remember it well. I will explain this meaning to you. |
大臣雨勢受教而聽。 |
Minister Yu Shi was taught and listened. |
是時，尊者阿難執拂侍佛，世尊迴顧問曰： |
At that time, the Venerable Ananda held a whisk and served the Buddha. The World-Honored One turned back to his advisor and said: |
「阿難！頗聞跋耆數數集會，多聚集耶？」 |
Ananda! I have heard that Baqi counts gatherings. Do you want to gather more? |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！我聞跋耆數數集會，多聚集也。」 |
World Honored One! I have heard that Baqi has gathered several gatherings, and there are many gatherings. |
世尊即告大臣雨勢： |
The World Honored One immediately informed the ministers of the rain: |
「若彼跋耆數數集會，多聚集者，跋耆必勝，則為不衰。」 |
If Baqi assembles several times and gathers more people, Baqi will definitely win, and he will be immortal. |
世尊復問尊者阿難： |
The World-Honored One asked the Venerable Ananda again: |
「頗聞跋耆共俱集會，俱作跋耆事，共俱起耶？」 |
I've heard that all the Baqi gathered together, all did Baqi's work, and all got up together? |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！我聞跋耆共俱集會，俱作跋耆事，共俱起也。」 |
World Honored One! I have heard that all of us are gathering together, we are all doing our work, and we are all getting up. |
世尊復告大臣雨勢： |
The World Honored One replied to the minister about the rain: |
「若彼跋耆共俱集會，俱作跋耆事，共俱起者，跋耆必勝，則為不衰。」 |
If all the bastards gather together, do bastard work, and rise together, the bastards will surely win, and they will not decline. |
世尊復問尊者阿難： |
The World-Honored One asked the Venerable Ananda again: |
「頗聞跋耆未施設者不更施設，本所施設而不改易，舊跋耆法善奉行耶？」 |
I have heard that those who did not apply it did not change it. I did not change it. Is it true that the old Dharma was followed well? |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！我聞跋耆未施設者不更施設，本所施設而不改易，舊跋耆法善奉行也。」 |
World Honored One! I have heard that those who have not given alms to others have not changed their alms. I have not changed the alms that I have already given. This is because the old Dharma was well practiced by the elders. |
世尊復告大臣雨勢： |
The World-Honored One told the minister about the rain: |
「若彼跋耆未施設者不更施設，本所施設而不改易，舊跋耆法善奉行者，跋耆必勝，則為不衰。」 |
If those who have not done it before are not replaced by those who have already done it, and if we do not change what we have done, and those who follow the old Dharma well, then those who have done it will be victorious, and it will not decline. |
世尊復問尊者阿難： |
The World-Honored One asked the Venerable Ananda again: |
「頗聞跋耆不以力勢而犯他婦、他童女耶？」 |
I heard that Ba Qi violated his wife and his virginity without using his power? |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！我聞跋耆不以力勢而犯他婦、他童女也。」 |
World Honored One! I heard that Baqi did not use his power to offend his wife or his virginity. |
世尊復告大臣雨勢： |
The World-Honored One told the minister about the rain: |
「若彼跋耆不以力勢而犯他婦、他童女者跋耆必勝，則為不衰。」 |
If Baqi does not use his strength to attack his wife or his virgin, Baqi will definitely win, and he will not decline. |
世尊復問尊者阿難： |
The World-Honored One asked the Venerable Ananda again: |
「頗聞跋耆有名德尊重者，跋耆悉共宗敬、恭奉、供養，於彼聞教則受耶？」 |
I have heard that Baqi is a famous and virtuous person who respects the people. Baqi all respect, worship and make offerings to the same clan. If he hears the teachings from him, will he accept it? |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！我聞跋耆有名德尊重者，跋耆悉共宗敬、恭奉、供養，於彼聞教則受。」 |
World Honored One! I have heard that there is a famous and virtuous man named Baqi. All Baqi will respect, pay respect to, and make offerings to, and he will accept the teachings he hears. |
世尊復告大臣雨勢： |
The World-Honored One told the minister about the rain: |
「若彼跋耆有名德尊重者，跋耆悉共宗敬、恭奉、供養，於彼聞教則受者，跋耆必勝，則為不衰。」 |
If that Baqi has a good reputation and respects him, and all the Baqi share the same ancestral respect, respect, and support, and if he hears the teachings and accepts them, the Baqi will surely win, and he will not decline. |
世尊復問尊者阿難： |
The World-Honored One asked the Venerable Ananda again: |
「頗聞跋耆所有舊寺，跋耆悉共修飾，遵奉、供養、禮事，本之所施常作不廢，本之所為不減損耶？」 |
I have heard that all the old temples owned by Baqi were renovated by Baqi, and that observances, offerings, and rituals were carried out. What was originally done was never lost, and what was originally done was not diminished. |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！我聞跋耆所有舊寺，跋耆悉共修飾，遵奉、供養、禮事，本之所施常作不廢，本之所為不減損也。」 |
"World Honored One! I have heard that all the old temples owned by Baqi have been renovated by Baqi, and the observances, offerings, and rituals have always been done to the original purpose. |
世尊復告大臣雨勢： |
The World-Honored One told the minister about the rain: |
「若彼跋耆所有舊寺，跋耆悉共修飾，遵奉、供養、禮事，本之所施常作不廢，本之所為不減損者，跋耆必勝，則為不衰。」 |
If the old temple owned by Baqi is fully decorated by Baqi, and the observances, offerings, and rituals are performed, and the original service is always done and does not diminish, and the original purpose is not diminished, then Baqi will definitely win, and it will not decline. |
世尊復問尊者阿難： |
The World-Honored One asked the Venerable Ananda again: |
「頗聞跋耆悉共擁護諸阿羅訶，極大愛敬，常願未來阿羅訶者而欲令來，既已來者樂恒久住，常使不乏衣被、飲食、床榻、湯藥、諸生活具耶？」 |
I have heard that I support all Arahas with great love and respect. I always hope that the future Arahas will come, and those who have come will be happy to stay for a long time. They will always have enough clothes, food, beds, soups, and medicines. All living utensils? |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！我聞跋耆悉共擁護諸阿羅訶，極大愛敬，常願未來阿羅訶者而欲令來，既已來者樂恒久住，常使不乏衣被、飲食、床榻、湯藥、諸生活具。」 |
"World Honored One! I have heard that I support all Arahas with great love and respect. I always hope that the future Arahas will come if they wish. Once they come, they will be happy to stay for a long time, and they will always have no shortage of clothes, food, beds, and beds. Decoctions, medicines, and various living utensils.” |
世尊復告大臣雨勢： |
The World-Honored One told the minister about the rain: |
「若彼跋耆悉共擁護諸阿羅訶，極大愛敬，常願未來阿羅訶者而欲令來，既已來者樂恒久住，常使不乏衣被、飲食、床榻、湯藥、諸生活具者，跋耆必勝，則為不衰。 |
"If he supports all Arahas with great love and respect, he always hopes that the future Arahas will come if they wish, and those who have come will be happy to stay for a long time, and they will always have enough clothes, food, beds, soups and medicines. Those who possess all the means of life will surely win and they will never decline. |
雨勢！跋耆行此七不衰法，諸受持此七不衰法者，跋耆必勝，則為不衰。」 |
Rain! Baqi practices these seven indestructible Dharma. Anyone who accepts and upholds these seven indestructible Dharma will surely win and become immortal. " |
於是，大臣雨勢即從坐起，偏袒著衣，叉手向佛，白曰： |
Then the minister Yu Shi stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「瞿曇！設彼跋耆成就一不衰法者，摩竭陀王未生怨鞞陀提子不能伏彼，況復具七不衰法耶？ |
"Qutan! Suppose that Baqi achieved one immortal dharma, and King Magadha had not resented Tartartha and his son could not defeat him. How much more could he possess the seven immortal dharma? |
瞿曇！我國事多，請退還歸。」 |
Qu Tan! There are many things going on in our country, please return them. " |
世尊報曰： |
The World-Honored One reported: |
「欲去隨意。」 |
Go wherever you want. |
於是，大臣雨勢聞佛所說，則善受持，起繞世尊三匝而去。 |
Then, when the minister Yushi heard what the Buddha said, he accepted and upheld it well and walked around the World Honored One three times. |
大臣雨勢去後不久。 |
Soon after the rain went away, Minister. |
於是，世尊迴顧告曰： |
Then, the World-Honored One looked back and said: |
「阿難！若有比丘依鷲巖山處處住者，宣令一切盡集講堂，一切集已，便來白我。」 |
Ananda! If there is a bhikkhu who lives everywhere in the Eagle Rock Mountain and orders everything to be gathered in the lecture hall, and everything has been gathered, then come and speak to me. |
尊者阿難即受佛教： |
Venerable Ananda accepted Buddhism: |
「唯然。 |
"Wei Ran. |
世尊！」是時，尊者阿難便行宣令： |
World Honored One! ” At that time, Venerable Ananda issued an order: |
「若有比丘依鷲巖山處處住者，今令一切盡集講堂。」 |
If there are any monks who live anywhere in Jiuyan Mountain, I will order everyone to gather in the lecture hall. |
一切集已，還詣佛所，稽首作禮，却住一面，白曰： |
After everything was gathered, he returned to the Buddha's place, bowed his head and performed rites, but stayed on one side and said: |
「世尊！我已宣令： |
"World Honored One! I have decreed: |
『若有比丘依鷲巖山處處住者，悉令一切盡集講堂。』 |
"If there is a bhikkhu who lives anywhere near Jiuyan Mountain, let everyone gather in the lecture hall. 』 |
今皆已集，唯願世尊自知其時。」 |
Now that everything has been gathered, I only hope that the World Honored One will know the time. " |
於是，世尊將尊者阿難往詣講堂，於比丘眾前敷座而坐，告諸比丘： |
Then the World-Honored One sent the Venerable Ananda to the lecture hall, where he sat down in front of the monks and told them: |
「今為汝說七不衰法，汝等諦聽，善思念之。」 |
Now I will teach you the Seven Immortal Dharmas. Listen carefully and meditate on them. |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。」 |
Wei Ran. |
佛言： |
Buddha said: |
「云何為七？ |
"Why is the cloud seven? |
若比丘數數集會，多聚集者，比丘必勝，則法不衰。 |
If the bhikkhus gather together several times, and those who gather in large numbers will win, the bhikkhu will surely win, and the Dharma will not decline. |
若比丘共齊集會，俱作眾事，共俱起者，比丘必勝，則法不衰。 |
If the bhikkhus gather together, do all things together, and rise together, the bhikkhus will definitely win, and the Dharma will not decline. |
若比丘未施設事不更施設，本所施設而不改易，我所說戒善奉行者，比丘必勝，則法不衰。 |
If a bhikkhu does not change the way he has given it, and does not change the way he has given it, and he practices the precepts and virtues I have said, the bhikkhu will surely win, and the Dharma will not decline. |
若比丘此『未來有愛，喜、欲共俱，愛樂彼彼』有起不隨者，比丘必勝，則法不衰。 |
If there is a bhikkhu who does not follow this "love in the future, joy and desire, love for one and the other", the bhikkhu will definitely win, and the Dharma will not decline. |
若比丘有長老上尊俱學梵行，比丘悉共宗敬、恭奉、供養，於彼聞教則受者，比丘必勝，則法不衰。 |
If a bhikkhu has elders and superiors who all learn the holy life, and the bhikkhus all respect, respect, and make offerings to them, and if they hear the teachings and accept them, the bhikkhus will definitely win, and the Dharma will not decline. |
若比丘有無事處山林高巖，閑居靜處，寂無音聲，遠離，無惡，無有人民，隨順宴坐，樂住不離者，比丘必勝，則法不衰。 |
If a bhikkhu has nothing to do, he lives in a quiet place, in the mountains, on high rocks, in a quiet place, without any sound, far away, without evil, without people, and he sits at banquets and stays happily, then the bhikkhu will definitely win, and the Dharma will not decline. |
若比丘悉共擁護諸梵行者，至重愛敬，常願未來諸梵行者而欲令來，既已來者樂恒久住，常使不乏衣被、飲食、床榻、湯藥、諸生活具者，比丘必勝，則法不衰。 |
If the bhikkhu supports all the Brahma practitioners with utmost love and respect, he always hopes that future Brahma practitioners will come if they wish, and those who have come will be happy to stay for a long time, and they will always have enough clothes, food, beds, soups, medicines, and other living utensils. If the bhikkhu will win, the Dharma will not fade. |
若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」 |
If a bhikkhu practices these seven immortal Dharma and upholds them without violating them, the bhikkhu will surely win and the Dharma will never decay. " |
於是，世尊復告諸比丘曰： |
Then the World-Honored One told the monks again: |
「我為汝等更說七不衰法，汝等諦聽，善思念之。」 |
I will teach you the Seven Indestructible Dharma. You should listen carefully and meditate on it. |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。」 |
Wei Ran. |
佛言： |
Buddha said: |
「云何為七？ |
"Why is the cloud seven? |
若比丘尊師，恭敬、極重供養、奉事者，比丘必勝，則法不衰。 |
If a bhikkhu respects his master, respects him, makes offerings to him and serves him with great respect, the bhikkhu will surely win and the Dharma will not decline. |
若比丘法、眾、戒、不放逸、供給、定，恭敬、極重供養、奉事者，比丘必勝，則法不衰。 |
If a bhikkhu observes the Dharma, the assembly, the precepts, does not indulge in laxity, supplies, is steady, respectful, makes offerings and serves with great importance, the bhikkhu will surely win, and the Dharma will not decline. |
若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」 |
If a bhikkhu practices these seven immortal Dharma and upholds them without violating them, the bhikkhu will surely win and the Dharma will never decay. " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「我為汝等更說七不衰法，汝等諦聽，善思念之。」 |
I will teach you the Seven Indestructible Dharma. You should listen carefully and meditate on it. |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。」 |
Wei Ran. |
佛言： |
Buddha said: |
「云何為七？ |
"Why is the cloud seven? |
若比丘不行於業，不樂於業，不習業者，比丘必勝，則法不衰。 |
If a bhikkhu does not practice his karma, does not enjoy his karma, and does not practice his karma, the bhikkhu will definitely win and the Dharma will not decline. |
不行譁說，不樂譁說，不習譁說者； |
Those who are not good at gossiping, are not willing to gossip, and are not used to gossiping; |
不行聚會，不樂聚會，不習聚會者； |
Those who cannot party, are not happy to party, and are not used to partying; |
不行雜合，不樂雜合，不習雜合者； |
Those who cannot mix, do not enjoy mixing, and are not accustomed to mixing; |
不行睡眠，不樂睡眠，不習睡眠者； |
Those who cannot sleep, do not enjoy sleeping, and are not accustomed to sleeping; |
不為利，不為譽，不為他人行梵行者； |
Those who do not perform the holy life for profit, not for honour, or for others; |
不為暫爾，不為德勝，於其中間捨方便，令德勝者； |
Not for the sake of temporary success, not for the victory of virtue, but in order to achieve victory in virtue by sacrificing convenience; |
比丘必勝，則法不衰。 |
If the bhikkhu will win, the Dharma will not fade. |
若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」 |
If a bhikkhu practices these seven immortal Dharma and upholds them without violating them, the bhikkhu will surely win and the Dharma will never decay. " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「我為汝等更說七不衰法，汝等諦聽，善思念之。」 |
I will teach you the Seven Indestructible Dharma. You should listen carefully and meditate on it. |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。」 |
Wei Ran. |
佛言： |
Buddha said: |
「云何為七？ |
"Why is the cloud seven? |
若比丘成就信財、戒財、慚財、愧財、博聞財、施財，成就慧財者，比丘必勝，則法不衰。 |
If a bhikkhu achieves wealth of faith, wealth of discipline, wealth of shame, wealth of shame, wealth of knowledge, wealth of alms, and wealth of wisdom, the bhikkhu will surely win, and the Dharma will not decline. |
若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」 |
If a bhikkhu practices these seven immortal Dharma and upholds them without violating them, the bhikkhu will surely win and the Dharma will never decay. " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「我為汝等更說七不衰法，汝等諦聽，善思念之。」 |
I will teach you the Seven Indestructible Dharma. You should listen carefully and meditate on it. |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。」 |
Wei Ran. |
佛言： |
Buddha said: |
「云何為七？ |
"Why is the cloud seven? |
若比丘成就信力、精進力、慚力、愧力、念力、定力，成就慧力者，比丘必勝，則法不衰。 |
If a bhikkhu develops the power of faith, energy, shame, shame, mindfulness, and concentration, and if he develops the power of wisdom, the bhikkhu will surely win, and the Dharma will not decline. |
若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」 |
If a bhikkhu practices these seven immortal Dharma and upholds them without violating them, the bhikkhu will surely win and the Dharma will never decay. " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「我為汝等更說七不衰法，汝等諦聽，善思念之。」 |
I will teach you the Seven Indestructible Dharma. You should listen carefully and meditate on it. |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。」 |
Wei Ran. |
佛言： |
Buddha said: |
「云何為七？ |
"Why is the cloud seven? |
若比丘修念覺支，依捨離、依無欲、依滅盡，趣向出要，擇法、精進、喜、息、定； |
If a bhikkhu cultivates the enlightenment factors of mindfulness, including renunciation, non-desire, cessation of attachment, the key points of interest, Dharma selection, energy, joy, rest, and concentration; |
修捨覺支，依捨離、依無欲、依滅盡，趣向出要者，比丘必勝，則法不衰。 |
If you cultivate the enlightenment factor of equanimity, rely on equanimity, rely on non-desire, rely on the cessation of attachment, and focus on the key points, the bhikkhu will definitely win, and the Dharma will not decline. |
若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」 |
If a bhikkhu practices these seven immortal Dharma and upholds them without violating them, the bhikkhu will surely win and the Dharma will never decay. " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「我為汝等更說七不衰法，汝等諦聽，善思念之。」 |
I will teach you the Seven Indestructible Dharma. You should listen carefully and meditate on it. |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。」 |
Wei Ran. |
佛言： |
Buddha said: |
「云何為七？ |
"Why is the cloud seven? |
若比丘應與面前律與面前律，應與憶律與憶律，應與不癡律與不癡律，應與自發露與自發露，應與居與居，應與展轉與展轉，眾中起諍，當以如棄糞掃止諍法止之者，比丘必勝，則法不衰。 |
If a bhikkhu should be with the law of front and the law of front, should be with the law of recollection and the law of recollection, should be with the law of non-delusion and the law of non-delusion, should be with spontaneous revelation and spontaneous revelation, should be with abode and abode, should be with zhanzhuan and zhanzhuan, in the assembly When a dispute arises, it should be stopped by sweeping away dung. If the dispute is stopped, the bhikkhu will surely win, and the method will not decline. |
若比丘行此七不衰法，受持不犯者，比丘必勝，則法不衰。」 |
If a bhikkhu practices these seven immortal Dharma and upholds them without violating them, the bhikkhu will surely win and the Dharma will never decay. " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「今為汝等說六慰勞法，汝等諦聽，善思念之。」 |
Now I will teach you the six methods of consolation. You should listen carefully and meditate on them. |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。」 |
Wei Ran. |
佛言： |
Buddha said: |
「云何為六？ |
"Why is the cloud six? |
以慈身業向諸梵行，是慰勞法，愛法樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。 |
Practicing loving kindness towards all Brahma is to comfort the Dharma, to love the Dharma and to enjoy the Dharma, to command love, to obey the command, to respect it, to command the command to practice, to gain recluseship, to gain one mind, to gain energy, and to gain Nirvana. |
如是慈口業、慈意業。 |
Such is the karma of kind words and kind thoughts. |
若有法利，如法得利，自所飯食，至在鉢中，如是利分，布施諸梵行，是慰勞法。 |
If there is benefit from the Dharma, if the benefit is obtained from the Dharma, then from the food you eat, to the alms bowl, and with the benefit distributed in this way, you can donate it to the holy life, this is the method of comfort. |
愛法樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。 |
Love the Dharma and be happy with the Dharma, command love and respect, command reverence, and cultivate the command, and you will gain recluseship, single-mindedness, diligence, and Nirvana. |
若有戒不缺、不穿、無穢、無黑，如地不隨他，聖所稱譽，具善受持，如是戒分，布施諸梵行，是慰勞法。 |
If the precepts are not missing, not worn, not dirty, not black, like the ground that does not follow them, praised in the holy place, and well received and upheld, then such precepts can be given to the holy life, which is a method of comfort. |
愛法樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。 |
Love the Dharma and be happy with the Dharma, command love and respect, command reverence, and cultivate the command, and you will gain recluseship, single-mindedness, diligence, and Nirvana. |
若有見是聖出要，明了深達，能正盡苦，如是見分，布施諸梵行，是慰勞法。 |
If one sees that this sage has come to the fore, has profound understanding, and is able to rectify all suffering, then if one sees this, he can give to the holy life, which is a method of consolation. |
愛法樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。 |
Love the Dharma and be happy with the Dharma, command love and respect, command reverence, and cultivate the command, and you will gain recluseship, single-mindedness, diligence, and Nirvana. |
我向所言六慰勞法者，因此故說。」 |
This is why I say it to those who speak of the six consolations. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
雨勢經第一竟（三千七字） |
The first chapter of the Rain Power Sutra (3,070 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
143. to Saṅgārava （一四三）傷歌邏經 |
143. to Saṅgārava (143) Sad Song Logos Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，傷歌邏摩納中後彷徉，往詣佛所，共相問訊，却坐一面，白曰： |
At that time, Sang Geluo Mana was wandering around and went to the Buddha's place to ask questions. However, he sat on one side and said: |
「瞿曇！我欲有所問，聽乃敢陳。」 |
Qu Tan! If I want to ask something, I dare to tell you. |
世尊告曰： |
The World Honored One said: |
「摩納！若有疑者，恣汝所問。」 |
Mona! If you have any doubts, feel free to ask. |
傷歌邏摩納即便問曰： |
The sad Gelomona even asked: |
「瞿曇！梵志如法行乞財物，或自作齋，或教作齋。 |
"Qu Tan! Brahma Zhi begs for money according to the law, or fasts by himself, or teaches fasting. |
瞿曇！若自作齋，教作齋者，彼一切行無量福跡。 |
Qu Tan! If you fast by yourself or teach others how to fast, they will do immeasurable blessings. |
以因齋故，沙門瞿曇弟子隨族剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，自調御，自息止，自滅訖。 |
Because of fasting, the disciples of the ascetic Qu Tan shaved off their beards and hair, put on cassocks, and reached faith, abandoned their homes, became homeless, and learned the Tao. They adjusted themselves, stopped, and died. |
如是沙門瞿曇弟子隨族行一福跡，不行無量福跡，因學道故。」 |
In this way, the disciples of the ascetic Qu Tan follow the family and perform one deed of blessing, but they cannot perform immeasurable deeds of blessing because they have learned the Tao. " |
爾時，尊者阿難執拂侍佛。 |
At that time, the Venerable Ananda held a whisk and served the Buddha. |
於是，尊者阿難問曰： |
Then the Venerable Ananda asked: |
「摩納！此二道跡，何者最上、最妙、最勝耶？」 |
Mona! Which of these two miracles is the best, the most wonderful, and the most superior? |
傷歌邏摩納語曰： |
The sad song Lomona said: |
「阿難！沙門瞿曇及阿難，我俱恭敬、尊重、奉祠。」 |
Ananda! I respect, respect, and worship the ascetics Qutan and Ananda. |
尊者阿難復語曰： |
Venerable Ananda replied: |
「摩納！我不問汝恭敬、尊重、奉祠誰； |
"Mona! I don't ask you who you respect, honor or worship; |
我但問汝此二道跡，何者最上、最妙、最勝耶？」 |
I just want to ask you, among these two Taoist miracles, which one is the best, the most wonderful, and the most superior? " |
尊者阿難至再三問曰： |
Venerable Ananda asked again and again: |
「摩納！此二道跡，何者最上、最妙、最勝耶？」 |
Mona! Which of these two miracles is the best, the most wonderful, and the most superior? |
傷歌邏摩納亦再三語曰： |
The sad song Lomona also said again and again: |
「阿難！沙門瞿曇及阿難，我俱恭敬、尊重、奉祠。」 |
Ananda! I respect, respect, and worship the ascetics Qutan and Ananda. |
尊者阿難復語曰： |
Venerable Ananda replied: |
「摩納！我不問汝恭敬、尊重、奉祠誰； |
"Mona! I don't ask you who you respect, honor or worship; |
我但問汝此二道跡，何者最上、最妙、最勝耶？」 |
I just want to ask you, among these two Taoist miracles, which one is the best, the most wonderful, and the most superior? " |
於是，世尊便作是念： |
Then the World-Honored One thought as follows: |
「此傷歌邏摩納為阿難所屈，我寧可救彼。」 |
This sorrowful Gelamona was succumbed to Ananda, and I would rather save him. |
世尊知已，告曰： |
The World-Honored One knew this and said: |
「摩納！昔日王及群臣普集大會，共論何事？ |
"Mona! In the past, the king and his ministers gathered together to discuss what matters? |
以何事故共集會耶？」 |
Why do we gather together? " |
傷歌邏摩納答曰： |
The sad Gelomona replied: |
「瞿曇！昔日王及群臣普集大會，共論如此事： |
"Qu Tan! In the past, the king and his ministers gathered together to discuss this matter: |
『何因何緣，昔沙門瞿曇施設少戒，然諸比丘多得道者？ |
Why is it that in the past the ascetic Kutan gave few precepts, but many bhikkhus attained enlightenment? |
何因何緣，今沙門瞿曇施設多戒，然諸比丘少得道耶？』 |
Why and what is the reason that the ascetic Qutan now gives many precepts, but few bhikkhus have attained enlightenment? 』 |
瞿曇！昔日王及群臣普集大會，共論此事，以此事故共集會耳。」 |
Qu Tan! In the past, the king and his ministers gathered together to discuss this matter and gathered together to hear about this incident. " |
爾時，世尊告曰： |
At that time, the World-Honored One said: |
「摩納！我今問汝，隨所解答。 |
"Mona! I'm asking you now, and I'll answer it as you please. |
於意云何？ |
What do you mean? |
若使有一沙門梵志自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
If there is a recluse with a Brahma-like mind who walks on such a path and follows such a path, all the outflows have been eliminated, he has achieved no outflows, his mind is liberated, his wisdom is liberated, he knows himself, he has achieved enlightenment, and his life is over. The holy life has been established, what has been done has been done, and there will be no more feelings, knowing it is true. |
彼為他說，我自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
He said to him, "I have followed such a path and traces on my own. I have followed this path and traces. All the outflows have been eliminated. I have achieved no outflows. My mind is liberated and my wisdom is liberated. I know and realize myself. I have attained enlightenment. Birth has been completed." The holy life has been established, what has been done has been done, and there will be no more feelings, knowing it is true. |
汝等共來亦自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
You all have come together and walked on such a path and traces. After walking on this path and following such traces, all the outflows have been exhausted. You have achieved no outflows. Your mind is liberated and your wisdom is liberated. You know and realize yourself. You have attained enlightenment. Birth has ended. Brahma The action has been established, the action has been done, and there is no more feeling, knowing it is true. |
彼亦自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
He has also walked on such a path and such traces. After walking on this path and following such traces, all the outflows have been eliminated. He has achieved no outflows. His mind is liberated and his wisdom is liberated. He knows and realizes himself. He has attained enlightenment. Birth has been completed and the holy life has been established. , what has been done has been done, and there is no more feeling, knowing it is true. |
彼為他說，他為他說，如是展轉無量百千。 |
He spoke for him, he spoke for him, and so on for countless hundreds and thousands. |
於摩納意云何？ |
What does Yu Mona mean? |
我弟子隨族剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，行一福跡，不行無量福跡，因學道故耶？」 |
My disciples shaved off their beards and hair, put on cassocks and robes, left their homes behind, became homeless, and studied the Tao. They performed one deed of blessing. How could they not perform immeasurable deeds of blessing because they were studying the Dao? " |
傷歌邏摩納答曰： |
The sad Gelomona replied: |
「瞿曇！如我解沙門瞿曇所說義，彼沙門瞿曇弟子隨族剃除鬚髮，著袈裟衣，至信、捨家、無家、學道、行無量福跡，不行一福跡，因學道故。」 |
Qu Tan! Just as I interpret what the recluse Qu Tan means, the disciples of that recluse Qu Tan shaved off their beards and hair, wore cassocks, and were extremely faithful, abandoned their homes, became homeless, studied the Tao, and performed countless blessings. They did not perform a single blessing. , because of learning the Tao. |
世尊復告傷歌邏曰： |
The World-Honored One replied to Shang Geluo and said: |
「有三示現： |
"Three manifestations appeared: |
如意足示現、占念示現、教訓示現。 |
Wishful thinking appears, mindfulness appears, and lessons appear. |
摩納！云何如意足示現？ |
Mona! How can everything be fulfilled? |
有一沙門梵志，有大如意足，有大威德，有大福祐，有大威神，於如意足心得自在，行無量如意足之功德，謂分一為眾，合眾為一，一則住一，有知有見，不礙石壁，猶如行空。 |
There is a Samana Brahma who has great wish-fulfillment, great mighty virtues, great blessings, and great majesty. He is at ease with the wish-fulfillment and performs immeasurable merits. Staying together, knowing and seeing, not obstructing the stone wall, just like walking in the sky. |
沒地如水，履水如地，結加趺坐，上昇虛空，猶如鳥翔。 |
The ground is like water, walking on water is like ground, sitting in knots and squatting, rising into the sky, like a bird flying. |
今此日月有大如意足，有大威德，有大福祐，有大威神，以手捫摸，身至梵天。 |
Today, the sun and moon have great fulfillment, great mighty virtues, great blessings, and great mighty gods. I can touch them with my hands and reach the Brahma Heaven. |
摩納！是謂如意足示現。 |
Mona! This means that everything you wish is fully manifested. |
「摩納！云何占念示現？ |
"Mona! Why did Yun Zhan read the show? |
有一沙門梵志，以他相占他意，有是意、如是意、實有是意，無量占不少占，彼一切真諦而無有虛設。 |
There is a Samana Brahma who uses other aspects to occupy other thoughts. There is such a mind, such a mind, and there is actually such a mind. He has immeasurable and insignificant appropriations. All the true meanings of that are not in vain. |
不以他相占他意者，但以聞天聲及非人聲而占他意，有是意、如是意、實有是意，無量占不少占，彼一切真諦而無有虛設。 |
Those who do not use other appearances to occupy other people's thoughts, but use hearing sounds from heaven and non-human voices to occupy other people's thoughts. There is such a mind, such a mind, and there is such a mind. There is no immeasurable amount of appropriation, and there is no empty space for all the true meanings. |
不以他相占他意，亦不聞天聲及非人聲占他意者，但以他念、他思、他說，聞聲已，占他意，有是意、如是意、實有是意，無量占不少占，彼一切真諦而無有虛設。 |
Don't use other appearances to occupy other people's thoughts, nor do you hear sounds from the sky or non-human voices to occupy other people's thoughts, but use other thoughts, other thoughts, other words, and other people's thoughts to occupy other people's thoughts. Occupy a lot of it, all its true meanings are nothing but falsehoods. |
不以他相占他意，亦不以聞天聲及非人聲占他意，亦不以他念、他思、他說，聞聲已占他意者，但以見他入無覺無觀定，見已，作是念： |
Do not occupy his mind with other appearances, nor occupy his mind with hearing sounds from the sky or non-human voices, nor occupy his mind with other thoughts, thoughts, words, or hearing sounds, but see that he has entered into the concentration of non-awareness and non-contemplation, and see Already, think this: |
『如此賢者不念不思，如意所願。』 |
"Such a sage does not think or think, and his wishes are fulfilled." 』 |
彼賢者從此定寤，如是念。 |
That sage will be determined from then on, thinking like this. |
彼從此定寤即如是如是念，彼亦占過去，亦占未來，亦占現在，久所作、久所說，亦占安靜處、住安靜處，亦占至心、心所有法。 |
From then on, he is still thinking like this. He also occupies the past, he occupies the future, he also occupies the present. He also occupies what he has done and said for a long time. He also occupies a quiet place and dwells in a quiet place. He also occupies the inner mind and all the phenomena in the heart. |
摩納！是謂占念示現。 |
Mona! It’s called preoccupation and manifestation. |
「摩納！云何教訓示現？ |
"Mona! What lesson did you show me? |
有一沙門梵志自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
There is a Samana Brahma who has such a path and traces on his own. He has followed this path and traces. All the outflows have been eliminated. He has achieved no outflows. His mind is liberated and his wisdom is liberated. He knows and realizes himself. He has achieved enlightenment. His life has been completed. He has completed his holy life. It has been established, what has been done has been done, there is no need to experience it anymore, it is known as it is. |
彼為他說： |
He said for him: |
『我自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
"I have walked on such a path and such traces. I have followed this path and traces. All the outflows have been eliminated. I have achieved no outflows. My mind is liberated and my wisdom is liberated. I know and realize myself. I have attained enlightenment. Life is over. The holy life has been established. , what has been done has been done, and there is no more feeling, knowing it is true. |
汝等共來，亦自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。』 |
You all have come together, and you have also walked on such a path and such traces. After walking on this path and following such traces, all the outflows have been eliminated. You have achieved no outflows. Your mind is liberated, your wisdom is liberated. You know and realize yourself. You have achieved enlightenment. Your life is over. The holy life has been established, what has been done has been done, and there will be no more feelings, knowing it is true. 』 |
彼亦自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏心解脫、慧解脫，自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
He has also followed such a path and traces on his own. Having walked this path and traces, all the outflows have been eliminated. He has attained the liberation of the flawless mind and the liberation of wisdom. He has self-knowledge and self-knowledge, has attained enlightenment by himself, has completed his life, and has established the holy life. What has been done has been done, and there is no need to experience it any more, knowing it is true. |
彼為他說，他為他說，如是展轉無量百千。 |
He spoke for him, he spoke for him, and so on for countless hundreds and thousands. |
摩納！是謂教訓示現。 |
Mona! It means the lesson is revealed. |
此三示現，何者示現最上、最妙、最勝耶？」 |
Of these three manifestations, which one is the best, the most wonderful, and the most superior? " |
傷歌邏摩納答曰： |
The sad Gelomona replied: |
「瞿曇！若有沙門、梵志有大如意足，有大威德，有大福祐，有大威神，於如意足心得自在，乃及身至梵天者，瞿曇！此自作自有，自受其報。 |
"Qutan! If there is a recluse or Brahma who has great wishful thinking, great mighty virtues, great blessings, and great majesty, and he is at ease with the wishful thinking, and even reaches the Brahma world, Qutan! This is of its own accord. You will suffer your own consequences. |
瞿曇！於諸示現，此示現大法。 |
Qu Tan! Among all manifestations, this manifestation manifests the Dharma. |
瞿曇！若有沙門、梵志以他相占他意，乃至占心、心所有法者。 |
Qu Tan! If there are any ascetics and Brahma-zhi who use other forms to occupy other minds, or even occupy the mind and all the dharmas in the mind. |
瞿曇！此亦自作自有，自受其報。 |
Qu Tan! This is also self-inflicted and you will receive its own retribution. |
瞿曇！於諸示現，此亦示現大法。 |
Qu Tan! Among all manifestations, this also manifests the Great Dharma. |
瞿曇！若有沙門、梵志自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Qu Tan! If there are any ascetics and Brahma-jīs who have followed such a path and traces on their own, and have followed this path and traces, all the outflows have been exhausted, they have achieved no outflows, their minds are liberated, their wisdom is liberated, they know themselves, they have attained enlightenment, and their lives have been completed. The holy life has been established, what has been done has been done, and there will be no more feelings, knowing it is true. |
彼為他說，他為他說，如是展轉無量百千者。 |
He said it for him, he said it for him, and so it spread to countless hundreds and thousands. |
瞿曇！於三示現，此示現最上、最妙、最勝。」 |
Qu Tan! Among the three manifestations, this manifestation is the highest, the most wonderful, and the most victorious. " |
世尊復問傷歌邏曰： |
The World-Honored One asked Sang Geluo again: |
「於三示現，稱歎何示現？」 |
When it appears three times, how can it be praised and praised? |
傷歌邏摩納答曰： |
The sad Gelomona replied: |
「瞿曇！於三示現，我稱說沙門瞿曇。 |
"Qutan! On the third day, I appeared and called the ascetic Qutan. |
所以者何？ |
So what? |
沙門瞿曇有大如意足，有大威德，有大福祐，有大威神，心得自在，乃及身至梵天； |
The ascetic Qutan has great satisfaction, great mighty virtues, great blessings, and great mighty gods. His mind is at ease, and his body reaches the Brahma Heaven; |
沙門瞿曇以他相占他意，乃至占心、心所有法； |
The ascetic Qutan uses his appearance to occupy other people's thoughts, and even his mind and all the dharmas in his mind; |
沙門瞿曇示現如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
The recluse Qutan showed that such a path and such a trace have appeared. After practicing this path and performing this trace, all the outflows have been eliminated. He has achieved no outflows. His mind is liberated and his wisdom is liberated. He knows and realizes himself. He has achieved enlightenment. Life has ended and he has completed the holy life. It has been established, what has been done has been done, there is no need to experience it anymore, it is known as it is. |
沙門瞿曇為他說，他為他說，如是展轉無量百千。 |
The ascetic Qu Tan spoke for him, and he spoke for him, and so on for countless hundreds of thousands. |
瞿曇！是故於三示現，我稱歎沙門瞿曇！」 |
Qu Tan! Therefore, when the three manifestations appeared, I praised the recluse Qutan! " |
於是，世尊告曰： |
Then the World-Honored One said: |
「摩納！汝善達此論。 |
"Mona! You have reached this conclusion. |
所以者何？ |
So what? |
我有大如意足，有大威德，有大福祐，有大威神，於如意足心得自在，乃及身至梵天。 |
I have great wish-fulfilling feet, great mighty virtues, great blessings, and great mighty gods. I feel at ease with my wish-fulfilling feet, and my body reaches the Brahma Heaven. |
摩納！我以他相占他意，乃至占心、心所有法。 |
Mona! I use his appearance to occupy his mind, and even his mind and all the dharmas in his mind. |
摩納！我自行如是道、如是跡，行此道、行此跡已，諸漏已盡，得無漏，心解脫、慧解脫，自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Mona! I have followed such a path and traces on my own. I have followed this path and traces. All the outflows have been eliminated. I have achieved no outflows. My mind is liberated and my wisdom is liberated. I know and realize myself. I have attained enlightenment. Life is over. The holy life has been established. What has been done has been done, and there is no need to experience it any more, knowing it is true. |
我為他說，他為他說，如是展轉無量百千。 |
I speak for him, he speaks for him, and so on for countless hundreds of thousands. |
摩納！是故汝善達此論，汝當如是善受善持。 |
Mona! Therefore, if you have mastered this theory well, you should receive and uphold it well. |
所以者何？ |
So what? |
此所說義，應當如是。」 |
This is what it means. " |
於是，傷歌邏摩納白曰： |
Therefore, Lamo Nabai said in sorrowful song: |
「世尊！我已知。 |
"World Honored One! I know it. |
善逝！我已解。 |
Good death! I have solved it. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
傷歌邏摩納、尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
Sang Ge Lamo Na, the Venerable Ananda and all the bhikkhus heard what the Buddha said and followed it with joy. |
傷歌邏經第二竟（二千二百五十二字） |
The Second Principle of the Shang Ge Luo Jing (2,252 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
144. to Gaṇaka（一四四）算數目揵連經 |
144. to Gaṇaka (144) Number Counting Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在東園鹿子母堂。 |
At one time, the Buddha was traveling around the country of Shewei, in the Deer Mother Hall in the East Garden. |
爾時，算數梵志目揵連中後彷徉，往詣佛所，共相問訊，却坐一面，白曰： |
At that time, Suishu Brahma's eyes were wandering in the middle and back, and he went to the Buddha's place to ask each other. They sat on one side and said: |
「瞿曇！我欲有所問，聽乃敢陳。」 |
Qu Tan! If I want to ask something, I dare to tell you. |
世尊告曰： |
The World Honored One said: |
「目揵連！恣汝所問，莫自疑難。」 |
Mu Chuilian! Whatever you ask, don't doubt yourself. |
算數目揵連則便問曰： |
After counting the numbers, he asked: |
「瞿曇！此鹿子母堂漸次第作，轉後成訖。 |
"Qu Tan! This Luzimu Hall was built one after another, and then it was completed. |
瞿曇！此鹿子母堂椷梯，初昇一隥，後二、三、四。 |
Qu Tan! The ladder of this Luzimu Hall rises one at the beginning, then two, three, and four at the end. |
瞿曇！如是此鹿子母堂漸次第上。 |
Qu Tan! In this way, the Luzimu Hall gradually ascends. |
瞿曇！此御象者，亦漸次第調御成訖，謂因鈎故。 |
Qu Tan! This person who controls the elephant also gradually adjusts the control to completion, which is said to be due to the hook. |
瞿曇！此御馬者，亦漸次第調御成訖，謂因［革＊玄］故。 |
Qu Tan! This person who controls the horse also gradually adjusts the control to perfection, which is said to be due to [Ge * Xuan]. |
瞿曇！此剎利亦漸次第至成就訖，謂因捉弓箭故。 |
Qu Tan! This moment of enlightenment also gradually came to an end, and it was said that it was because of catching bows and arrows. |
瞿曇！此諸梵志亦漸次第至成就訖，謂因學經書故。 |
Qu Tan! These Brahma aspirations are also gradually achieved, which is said to be due to studying the scriptures. |
瞿曇！我等學算數，以算數存命，亦漸次第至成就訖。 |
Qu Tan! We learn arithmetic, rely on arithmetic to survive, and gradually achieve success. |
若有弟子，或男或女，始教一一數，二、二、三、三、十、百、千、萬，次第至上。 |
If there are disciples, male or female, start by teaching them how to count, two, two, three, three, ten, one hundred, one thousand, ten thousand, in order. |
瞿曇！如是我等學算數，以算數存命，漸次第至成訖。 |
Qu Tan! In this way, we learn arithmetic and survive by arithmetic, gradually reaching perfection. |
沙門瞿曇！此法、律中，云何漸次第作至成就訖？」 |
Samana Qutan! In this law and law, how can it be accomplished step by step? " |
世尊告曰： |
The World Honored One said: |
「目揵連！若有正說漸次第作，乃至成訖。 |
"Mujulian! If there is a correct explanation, it will be written gradually, and it will be completed. |
目揵連！我法、律中謂正說。 |
Eye-catching! Our laws and laws are what we call correct doctrine. |
所以者何？ |
So what? |
目揵連！我於此法、律漸次第作至成就訖。 |
Eye-catching! I gradually worked on this Dharma and Vinaya until I achieved it. |
目揵連！若年少比丘初來學道，始入法、律者，如來先教： |
Eye-catching! If a young bhikkhu comes to study Taoism for the first time and enters into the Dharma and discipline, the Tathagata will first teach: |
『比丘！汝來身護命清淨，口、意護命清淨。』 |
"Bhikkhu!" You come here to protect the purity of your life with your body, and with your speech and mind. 』 |
目揵連！若比丘身護命清淨，口、意護命清淨者，如來復上教： |
Eye-catching! If a bhikkhu protects his life with a pure body, and protects his life with a pure mouth and mind, the Tathagata will teach again: |
『比丘！汝來觀內身如身，至觀覺、心、法如法。』 |
"Bhikkhu!" You come to observe the inner body as the body, and observe the awareness, mind, and dharma as the dharma. 』 |
目揵連！若比丘觀內身如身，至觀覺、心、法如法者，如來復上教： |
Eye-catching! If a bhikkhu contemplates the inner body as if it were the body, and the consciousness, mind, and dharmas are as dharmas, then the Tathagata will teach again: |
『比丘！汝來觀內身如身，莫念欲相應念，至觀覺、心、法如法，莫念非法相應念。』 |
"Bhikkhu!" You come to observe that the inner body is like the body, and don’t think about the corresponding thoughts of desires. Until you observe your awareness, mind, and Dharma as the Dharma, don’t think about the illegal corresponding thoughts. 』 |
「目揵連！若比丘觀內身如身，不念欲相應念，至觀覺、心、法如法，不念非法相應念者，如來復上教： |
"Mokhulana! If a bhikkhu contemplates the inner body as if it were the body, and does not think about the corresponding thoughts of desires, and to the point where he observes his consciousness, mind, and dharmas as being consistent with the Dharma, and does not think of the illegal corresponding thoughts, the Tathagata will teach you again: |
『比丘！汝來守護諸根，常念閉塞，念欲明達，守護念心而得成就，恒起正知，若眼見色，然不受相，亦不味色，謂忿諍故，守護眼根。 |
"Bhikkhu!" You come to guard all the faculties, always block your thoughts, make your thoughts clear, guard your mind and achieve success, and constantly develop clear understanding. If the eyes see form, but do not accept the form, and do not taste the form, it is said that you are angry, so guard the eye faculties. |
心中不生貪伺、憂慼、惡不善法，趣向彼故，守護眼根。 |
Don't let greed, worry, or evil of unwholesome dharma arise in your heart, and focus on that, and protect your eyesight. |
如是耳、鼻、舌、身，若意知法，然不受相，亦不味法，謂忿諍故，守護意根。 |
In this way, if the ears, nose, tongue, and body know the Dharma with the mind, but do not receive the form, and do not taste the Dharma, they are said to be angry and disobedient, so they protect the faculties of the mind. |
心中不生貪伺、憂慼、惡不善法，趣向彼故，守護意根。』 |
Don't have greed, worry, or evil in your heart, and focus on that, and protect your mind. 』 |
「目揵連！若比丘守護諸根，常念閉塞，念欲明達，守護念心而得成就，恒起正知，若眼見色，然不受相，亦不味色，謂忿諍故，守護眼根。 |
"Mujulian! If a bhikkhu protects the faculties and always blocks his thoughts, his thoughts and desires are clear, he guards his mind and achieves success, and he constantly arouses clear understanding, if his eyes see form, but do not accept the form, and do not taste the form, he is said to be angry, so he protects it. Eye roots. |
心中不生貪伺、憂慼、惡不善法，趣向彼故，守護眼根。 |
Don't let greed, worry, or evil of unwholesome dharma arise in your heart, and focus on that, and protect your eyesight. |
如是耳、鼻、舌、身，若意知法，然不受相，亦不味法，謂忿諍故，守護意根。 |
In this way, if the ears, nose, tongue, and body know the Dharma with the mind, but do not receive the form, and do not taste the Dharma, they are said to be angry and disobedient, so they protect the faculties of the mind. |
心中不生貪伺、憂慼、惡不善法，趣向彼故，守護意根者，如來復上教： |
The Tathagata teaches: Those who do not have greed, worry, or evil in their hearts, but are interested in others and guard the faculties of the mind: |
『比丘！汝來正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥、眠寤語默，皆正知之。』 |
"Bhikkhu!" You have a clear understanding of comings and goings, good observation and distinction, bending, stretching, and bowing, keeping your appearance neat and orderly, good at wearing the Sangha pear and various robes and bowls, walking, standing, sitting, lying down, and sleeping silently, all of which you know correctly. 』 |
「目揵連！若比丘正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥、眠寤語默，皆正知者，如來復上教： |
"Mokullana! If a bhikkhu knows exactly how to go in and out, is good at discerning distinctions, bends, stretches, and bows, has an orderly appearance, is good at holding the sangha pear and robes and bowls, walks, stands, sits, lies, sleeps, and speaks silently, all of whom are fully aware, then the Tathagata will return to the Supreme Being. teach: |
『比丘！汝來獨住遠離，在無事處，或至樹下空安靜處、山巖石室、露地穰積，或至林中，或住在塚間。 |
"Bhikkhu!" You come to live alone and far away, in a quiet place under a tree, in a rock house on a mountain, or in the open ground, or in a forest, or among a tomb. |
汝已在無事處，或至樹下空安靜處，敷尼師檀，結加趺坐，正身正願，及念不向，斷除貪伺，心無有諍。 |
You have gone to a quiet place under a tree, put on the nun master's sandalwood, and sat down in a knot, with your body and mind straight, your thoughts not directed, your greed and attachment freed, and your mind free of any objections. |
見他財物、諸生活具，莫起貪伺，欲令我得，汝於貪伺淨除其心。 |
When you see other people's property and daily necessities, don't be greedy and want to let me get them. You can purify your mind of greedy and greedy. |
如是瞋恚、睡眠、調悔、斷疑、度惑，於諸善法無有猶豫，汝於疑惑淨除其心。 |
In this way, anger, sleep, repentance, elimination of doubts, and elimination of doubts, without hesitation in all good dharma, you will purify your mind from doubts. |
汝斷此五蓋、心穢、慧羸、離欲、離惡不善之法，至得第四禪成就遊。』 |
You cut off these five hindrances, the dirty mind, weak wisdom, freedom from desire, freedom from evil and unwholesome dharma, and achieve the fourth jhāna. 』 |
目揵連！若比丘離欲、離惡不善之法，至得第四禪成就遊者，目揵連！如來為諸年少比丘多有所益，謂訓誨教訶。 |
Eye-catching! If a bhikkhu abstains from desires, abstains from evil and unwholesome dharma, and reaches the fourth jhāna, the wanderer will be able to connect his eyes! The Tathagata has been of great benefit to young bhikkhus, saying that he teaches and teaches. |
目揵連！若有比丘、長老、上尊、舊學梵行，如來復上教，謂究竟訖一切漏盡。」 |
Eye-catching! If there are any monks, elders, or superiors who have learned the holy life in the old way, and the Tathagata returns to the teachings, it will be said that all taints have been completely eliminated. " |
算數目揵連即復問曰： |
After counting the number, he asked again: |
「沙門瞿曇！一切弟子如是訓誨，如是教訶，盡得究竟智必涅槃耶？」 |
Sramana Qutan! If all my disciples instruct and teach me like this, they will reach nirvana if they fully attain the ultimate wisdom? |
世尊答曰： |
The World Honored One replied: |
「目揵連！不一向得，或有得者，或不得者。」 |
Mujulian! You don't always get it. Some people get it, and some don't. |
算數目揵連復更問曰： |
After counting the number, he asked again and again: |
「瞿曇！此中何因何緣，有涅槃、有涅槃道？ |
"Qu Tan! What is the reason and condition for this? Is there Nirvana and the path to Nirvana? |
沙門瞿曇現在導師，或有比丘如是訓誨，如是教訶，得究竟涅槃，或復不得耶？」 |
The ascetic Qutan is now a teacher, or there is a bhikkhu who instructs and teaches you in this way. Can you achieve ultimate Nirvana, or will you never be able to do so again? " |
世尊告曰： |
The World Honored One said: |
「目揵連！我還問汝，隨所解答。 |
"Mojulian! I'm still asking you, please answer as you please. |
目揵連！於意云何？ |
Eye-catching! What do you mean? |
汝知王舍城處，諳彼道耶？」 |
Do you know the location of the city of Wangha and are you familiar with the way? " |
算數目揵連答曰： |
He counted the numbers and replied: |
「唯然。 |
"Wei Ran. |
我知王舍城處，亦諳彼道。」 |
I know the location of the city of Rajagaha, and I am also familiar with its path. " |
世尊問曰： |
The World Honored One asked: |
「目揵連！若有人來欲見彼王，至王舍城。 |
"Mokullana! If anyone comes and wants to see the king, come to Rajagaha. |
其人問汝： |
The person asked you: |
『我欲見王，至王舍城，算數目揵連知王舍城處，諳彼道徑，可示語我耶？』 |
"I want to see the king. I go to the city of Rajagaha and count the numbers. I know the location of the city. I know the path. Can you tell me something?" 』 |
汝告彼人曰： |
You tell that person: |
『從此東行至彼某村，從某村去當至某邑，如是展轉至王舍城。 |
"From here we go east to that village, and from that village we go to a certain town, and then we go to the city of Rajagaha. |
若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉盡見盡知。』 |
If there is a good garden outside the city of Wangha, the ground is level and straight, with a tower overlooking a bathing pool, a number of flowering trees, a long flowing river, and clear springs as far as the eye can see. 』 |
彼人聞汝語，受汝教已，從此東行，須臾不久，便捨正道，從惡道還。 |
Hearing your words and accepting your teachings, that person started traveling eastward. After a while, he abandoned the right path and returned to the evil path. |
若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，彼盡不見，亦不知也。 |
If there is a good garden outside the city of Wangha, with a flat ground, a tower overlooking a bathing pool, some beautiful trees, a long flowing river, and a clear spring, you will never see it and you will not know it. |
「復有人來欲見彼王，至王舍城。 |
"Another person came to the city of Rajagaha who wanted to see the king. |
其人問汝： |
The person asked you: |
『我欲見王，至王舍城。 |
I want to see the king and come to Rajagaha. |
算數目揵連知王舍城處，諳彼道徑，可示語我耶？』 |
Counting the numbers, I know the location of the city of Wangha. I am familiar with its path. Can you tell me something? 』 |
汝告彼人曰： |
You tell that person: |
『從此東行至彼某村，從某村去當至某邑，如是展轉至王舍城。 |
"From here we go east to that village, and from that village we go to a certain town, and then we go to the city of Rajagaha. |
若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，盡見盡知。』 |
If there is a good garden outside the city of Wangha, with a flat ground, a tower overlooking a bathing pool, some beautiful trees, a long flowing river, and a clear spring, you can see everything. 』 |
彼人聞汝語，受汝教已，即從此東行至彼某村，從某村去得至某邑，如是展轉至王舍城。 |
That person heard your words and received your teachings, so he went eastward from here to that village, and from that village to a certain town, and so on to the city of Rajagaha. |
若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，盡見盡知。 |
If there is a good garden outside the city of Wangha, with a flat ground, a tower overlooking a bathing pool, some beautiful trees, a long flowing river, and a clear spring, you can see everything. |
「目揵連！此中何因何緣，有彼王舍城，有王舍城道？ |
"Mokuryana! What is the reason for this, why is there such a city and a road to the city of Rajagaha? |
汝現在導師，彼第一人隨受汝教，於後不久，捨平正道，從惡道還。 |
You are now your teacher. The first person to receive your teachings soon gave up the righteous path and returned to the evil path. |
若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，彼盡不見，亦不知耶？ |
If there is a good garden outside the city of Wangha, with a flat ground, a tower overlooking the bathing pool, some beautiful trees, a long flowing river, and a clear spring, how can you not see it at all? |
彼第二人隨受汝教，從平正道展轉得至於王舍城，若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，彼盡見盡知耶？」 |
The second person then accepted your teaching and went to the city of Rajagaha from Pingzhengdao. If there is a good garden outside the city of Rajagaha, the land is flat, there are towers overlooking the bathing pool, some flowering trees, a long flowing river, and a clear spring, he can see it all. Do you know everything? " |
算數目揵連答曰： |
He counted the numbers and replied: |
「瞿曇！我都無事，有彼王舍城，有王舍城道。 |
"Qu Tan! I have nothing to do. There is the city of Wangha and the road to the city. |
我現在導師，彼第一人不隨我教，捨平正道，從惡道還，若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，彼盡不見，亦不知耶？ |
I am now my teacher. The first person who did not follow my teachings abandoned the righteous path and returned to the evil path. If there is a good garden outside the city of Rajagaha, with a flat ground, a tower overlooking the bathing pool, some flowering trees, a long flowing river, and a clear spring, He is completely invisible and does not know him? |
彼第二人隨順我教，從平正道展轉得至於王舍城，若王舍城外有好園林，其地平正，樓觀浴池，若干華樹，俠長流河，又有清泉，彼盡見盡知耶？」 |
The second person followed my teachings and went from the Pingzheng Road to the city of Rajagaha. If there is a good garden outside the city of Rajagaha, the ground is flat, there are towers overlooking the bathing pool, some flowering trees, a long flowing river, and a clear spring, he can see them all. Do you know? " |
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
目揵連！我亦無事，有彼涅槃、有涅槃道。 |
Eye-catching! I have nothing to do. There is Nirvana and the path to Nirvana. |
我為導師，為諸比丘如是訓誨，如是教訶，得究竟涅槃，或有不得。 |
As a teacher, I instruct and teach monks in this way, so that they can achieve ultimate Nirvana, but they may not be able to achieve it. |
目揵連！但各自隨比丘所行。 |
Eye-catching! But each one follows the bhikkhu's path. |
爾時世尊便記彼行，謂究竟漏盡耳。」 |
At that time, the World-Honored One remembered what he had done and said that the final leakage was all over his ears. " |
算數目揵連白曰： |
Counting the numbers, Ju Lianbai said: |
「瞿曇！我已知。 |
"Qu Tan! I already know. |
瞿曇！我已解。 |
Qu Tan! I have solved it. |
瞿曇！猶如良地有娑羅林，彼中有守娑羅林人，明健不懈，諸娑羅根以時鋤掘，平高填下，糞沃溉灌，不失其時。 |
Qu Tan! It is like a good land with a sala forest, and there are people who guard the sala forest in it, who are bright and vigorous, and the sala roots are dug out at the right time, filled in at high levels, and irrigated with dung and fertile, without losing their time. |
若其邊有穢惡草生，盡拔棄之； |
If there are any filthy weeds growing near them, pull them out; |
若有橫曲不調直者，盡［利－禾＋名］治之； |
If there are any horizontal bends that are not straightened, use [利-禋+名] to cure them; |
若有極好中直樹者，便權養護，隨時鋤掘，糞沃溉灌，不失其時。 |
If there is an excellent medium-straight tree, it is necessary to maintain it, hoe it and dig it out at any time, and irrigate it with manure, and it will not be lost at the right time. |
如是良地娑羅樹林轉茂盛好。 |
It would be great if the sala forest in the good land becomes lush. |
瞿曇！如是有人諛諂、欺誑、極不庶幾無信、懈怠、無念、無定、惡慧、心狂、諸根掉亂，持戒寬緩，不廣修沙門。 |
Qu Tan! Such people are flattering, deceitful, extremely dishonest, have no faith, are lazy, have no thoughts, have no concentration, have bad wisdom, have a crazy mind, have their faculties disordered, uphold the precepts, are tolerant, and do not practice ascetics extensively. |
瞿曇！如是之人不能共事。 |
Qu Tan! You cannot work with such people. |
所以者何？ |
So what? |
瞿曇！如是人者，穢污梵行。 |
Qu Tan! Such a person pollutes the holy life. |
瞿曇！若復有人不有諛諂，亦不欺誑，庶幾有信，精進不懈，有念、有定，亦有智慧，極恭敬戒，廣修沙門。 |
Qu Tan! If there is someone who neither flatters nor deceives, but has faith, perseverance, mindfulness, concentration, and wisdom, is extremely respectful and precepts, and practices asceticism extensively. |
瞿曇！如是之人，能共事也。 |
Qu Tan! People like this can work together. |
所以者何？ |
So what? |
瞿曇！如是人者，清淨梵行。 |
Qu Tan! Such a person leads a pure holy life. |
「瞿曇！猶諸根香，沈香為第一。 |
"Qu Tan! Among all incense roots, agarwood is the first. |
所以者何？ |
So what? |
瞿曇！彼沈香者，於諸根香為最上故。 |
Qu Tan! That agarwood is the best incense among all the roots. |
瞿曇！猶諸娑羅樹香，赤栴檀為第一。 |
Qu Tan! Among all the fragrances of the sal trees, the red sandalwood is the most fragrant. |
所以者何？ |
So what? |
瞿曇！赤栴檀者於諸娑羅樹香為最上故。 |
Qu Tan! That’s why red sandalwood has the best fragrance among all the sal trees. |
瞿曇！猶諸水華，青蓮華為第一。 |
Qu Tan! Among all water blooms, the green lotus blooms first. |
所以者何？ |
So what? |
瞿曇！青蓮華者於諸水華為最上故。 |
Qu Tan! The green lotus flower is the most beautiful among all waters. |
瞿曇！猶諸陸華，修摩那花為第一。 |
Qu Tan! Among all the flowers in the land, cultivating the mana flower is the first. |
所以者何？ |
So what? |
瞿曇！修摩那花者於諸陸花為最上故。 |
Qu Tan! Those who cultivate the Mana flower are the best flowers among all the lands. |
瞿曇！猶如世中諸有論士，沙門瞿曇為最第一。 |
Qu Tan! Like all commentators in the world, Samana Qutan is the first. |
所以者何？ |
So what? |
沙門瞿曇論士能伏一切外道異學故。 |
This is why the ascetic Qu Tan was able to conquer all heretics and schools. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
算數目揵連及諸比丘，聞佛所說，歡喜奉行。 |
Counting the number of monks and monks who heard what the Buddha said, they happily followed it. |
算數目揵連經第三竟（二千三百五十四字） |
Counting Numbers and the Third Sutra (Two Thousand Three Hundred and Fifty-four Words) |
中阿含經卷第三十五（七千六百一十三字）（第三念誦） |
The thirty-fifth volume of the Agama Sutra (seven thousand six hundred and thirteen words) (the third recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
145. to Gopaka （一四五）瞿默目揵連經 |
145. to Gopaka (145) Qu Mo Mu Ji Lian Sutra |
中阿含經卷第三十六 |
Book 36 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛般涅槃後不久，尊者阿難遊王舍城。 |
At one time, shortly after the Buddha's parinirvana, the Venerable Ananda visited Rajagaha. |
爾時，摩竭陀大臣雨勢治王舍城，為防跋耆故。 |
At that time, the minister Magadha ordered the rain to control the city of Wangha in order to prevent Ba Qi. |
於是，摩竭陀大臣雨勢遣瞿默目揵連田作人，往至竹林加蘭哆園。 |
So, Minister Mojituo sent Qu Momo to Liantian Zuoren to go to the Jialanduo Garden in the Bamboo Grove. |
爾時，尊者阿難過夜平旦，著衣持鉢，為乞食故，入王舍城。 |
At that time, the Venerable Ananda entered the city of Rajagaha in the evening, wearing clothes and holding an alms bowl, to beg for food. |
於是，尊者阿難作是念： |
Then the Venerable Ananda thought: |
「且置王舍城乞食，我寧可往詣瞿默目揵連田作人所。」 |
If I go to the city of Rajagaha to beg for food, I would rather go to the land of Yiqu Momu and use it as a place for people to live. |
於是，尊者阿難往詣瞿默目揵連田作人所。 |
Then, the Venerable Ananda went to Qumomomu and Liantian to make a place for others. |
梵志瞿默目揵連遙見尊者阿難來，即從坐起，偏袒著衣，叉手向尊者阿難，白曰： |
Fanzhi Qumo saw the Venerable Ananda coming from a distance. He stood up from his seat, opened his clothes, crossed his hands and said to the Venerable Ananda: |
「善來，阿難！久不來此，可坐此座。」 |
Come here, Ananda! If you haven't been here for a long time, please take a seat here. |
尊者阿難即坐彼座。 |
The Venerable Ananda immediately sat on that seat. |
梵志瞿默目揵連與尊者阿難共相問訊，却坐一面，白曰： |
Fanzhi Qu Momujulian and the Venerable Ananda were asking each other, but they sat on one side and said in vain: |
「阿難！欲有所問，聽我問耶？」 |
Ananda! If you want to ask something, can you listen to me? |
尊者阿難報曰： |
Venerable Ananda reported: |
「目揵連！汝便可問，我聞當思。」 |
Mujulian! You can ask, and I will think about it when I hear it. |
則便問曰： |
Then he asked: |
「阿難！頗有一比丘與沙門瞿曇等耶？」 |
Ananda! Is there a bhikkhu and a recluse like Qutan? |
尊者阿難與梵志瞿默目揵連共論此事時，爾時，摩竭陀大臣雨勢慰勞田作人，往詣梵志瞿默目揵連田作人所。 |
The Venerable Ananda was discussing this matter with Brahma Zhi Qumo Mujuolian. At that time, Minister Magadha rained his condolences on Tian Zuoren and went to the place where Fanzhi Qumo Mujuolian Tian Zuoren was. |
摩竭陀大臣雨勢遙見尊者阿難坐在梵志瞿默目揵連田作人中，往詣尊者阿難所，共相問訊，却坐一面，問曰： |
Minister Magadha saw the Venerable Ananda sitting in the field of Brahma Zhi Qumomu Julian Tianzuo in the distance. He went to the Venerable Ananda's place and asked each other. He sat on one side and asked: |
「阿難！與梵志瞿默目揵連共論何事，以何事故共會此耶？」 |
Ananda! What are we discussing together with Brahma-zhi Qu Momomu, and why do we meet here together? |
尊者阿難答曰： |
Venerable Ananda replied: |
「雨勢！梵志瞿默目揵連問我： |
"It's raining! Fanzhi Qumo asked me continuously: |
『阿難！頗有一比丘與沙門瞿曇等耶？』 |
"Ananda!" There is quite a bhikkhu and the ascetic Qutan, etc.? 』 |
」 |
|
摩竭陀大臣雨勢復問曰： |
Minister Magadha Yushi asked again: |
「阿難！云何答彼？」 |
Ananda! Why should I answer him? |
尊者阿難答曰： |
Venerable Ananda replied: |
「雨勢！都無一比丘與世尊等等。」 |
It's raining hard! There's not even a single bhikkhu or Blessed One among them. |
摩竭陀大臣雨勢復問曰： |
Minister Magadha Yushi asked again: |
「唯然，阿難！無一比丘與世尊等等。 |
"Only, Ananda! There is no bhikkhu and the Blessed One and so on. |
頗有一比丘為沙門瞿曇在時所立，此比丘我般涅槃後，為諸比丘所依，謂令汝等今所依耶？」 |
There was quite a bhikkhu who was established by the ascetic Qutan at that time. After my Parinirvana, this bhikkhu became the support of all the bhikkhus. Is that what you are now relying on? " |
尊者阿難答曰： |
Venerable Ananda replied: |
「雨勢！都無一比丘為世尊所知、見，如來、無所著、等正覺在時所立，此比丘我般涅槃後，為諸比丘所依，謂令我等今所依者。」 |
"Rain force! There is not a single bhikkhu known and seen by the World Honored One. The Tathagata, the unattached, and the enlightened ones were established at that time. After my parinirvana, this bhikkhu became the support of all the bhikkhus. It is said that I am the one who we rely on now. .” |
摩竭陀大臣雨勢復問曰： |
Minister Magadha Yushi asked again: |
「阿難！唯然。 |
"Ananda! Weiran. |
無一比丘與沙門瞿曇等等； |
There is no bhikkhu and the ascetic Kutan and so on; |
亦無一比丘為沙門瞿曇在時所立，此比丘我般涅槃後，為諸比丘所依，謂令汝等今所依者。 |
There is also no bhikkhu who was established by the ascetic Qutan at that time. After my parinirvana, this bhikkhu became the support of all the bhikkhus. I call him the one who you are relying on now. |
頗有一比丘與眾共和集拜，此比丘世尊般涅槃後，為諸比丘所依，謂令汝等今所依耶？」 |
There was quite a bhikkhu who gathered together with everyone to worship him. After this bhikkhu, the World-Honored One, passed into parinirvana, he became the support of all the bhikkhus. Is that what you are now relying on? " |
尊者阿難答曰： |
Venerable Ananda replied: |
「雨勢！亦無一比丘與眾共和集拜，此比丘世尊般涅槃後，為諸比丘所依，謂令我等今所依者。」 |
It's raining! There is not a single bhikkhu who gathers to worship with everyone. This bhikkhu, the World-Honored One, became the support of all the bhikkhus after his parinirvana. He is the one who we are relying on now. |
摩竭陀大臣雨勢復問曰： |
Minister Magadha Yushi asked again: |
「阿難！唯然。 |
"Ananda! Weiran. |
無一比丘與沙門瞿曇等等； |
There is no bhikkhu and the ascetic Kutan and so on; |
亦無一比丘為沙門瞿曇在時所立，此比丘我般涅槃後，為諸比丘所依，謂令汝等今所依者； |
There is also no bhikkhu who was established by the ascetic Kutan at that time. After my parinirvana, this bhikkhu became the support of all the bhikkhus. I call him the one who you are relying on now. |
亦無一比丘與眾共和集拜此比丘，世尊般涅槃後，為諸比丘所依，謂令汝等今所依者。 |
There is also no single bhikkhu who gathers together with everyone to worship this bhikkhu. After the Parinirvana of the World-Honored One, he became the support of all the bhikkhus. He is the one you are now relying on. |
阿難！若爾者，汝等無所依，共和合、不諍、安隱，同一一教，合一水乳，快樂遊行，如沙門瞿曇在時耶？」 |
Ananda! If so, you have nothing to rely on, but you are in harmony, non-controversial, peaceful, united in the same religion, united in one water and milk, and parade happily, just like the time of the ascetic Qutan? " |
尊者阿難告曰： |
Venerable Ananda said: |
「雨勢！汝莫作是說，言我等無所依。 |
"The rain is coming! Don't make excuses and say that we have nothing to rely on. |
所以者何？ |
So what? |
我等有所依耳。」 |
I'll wait for something to follow. " |
摩竭陀大臣雨勢白曰： |
Minister Magadha Yushibai said: |
「阿難！前後所說何不相應？ |
"Ananda! Why don't you agree with what you said before? |
阿難向如是說： |
Ananda said: |
『無一比丘與世尊等等； |
“There is no bhikkhu, no Blessed One, etc.; |
亦無一比丘為世尊所知、見，如來、無所著、等正覺在時所立，此比丘我般涅槃後，為諸比丘所依，謂令我等今所依者； |
There is also no single bhikkhu whom the World-Honored One knows or sees as Tathagata, unattached, or fully enlightened at that time. This bhikkhu, after my parinirvana, became the support of all the bhikkhus, and he is the one who we now rely on; |
亦無一比丘與眾共和集拜，此比丘世尊般涅槃後，為諸比丘所依，謂令我等今所依者。』 |
There is also no single bhikkhu who gathers to worship together with the others. This bhikkhu, after the parinirvana of the World-Honored One, became the support of all the bhikkhus, and he is the one whom we all rely on now. 』 |
阿難！何因何緣，今說我有所依耶？」 |
Ananda! Why do you think I have something to rely on now? " |
尊者阿難答曰： |
Venerable Ananda replied: |
「雨勢！我等不依於人而依於法。 |
"Rain force! We don't rely on people but on the law. |
雨勢！我等若依村邑遊行，十五日說從解脫時，集坐一處。 |
Rain! If we parade around the villages, we will sit together in one place on the 15th when we say we will be liberated. |
若有比丘知法者，我等請彼比丘為我等說法。 |
If there is a bhikkhu who knows the Dharma, we will ask that bhikkhu to teach us the Dharma. |
若彼眾清淨者，我等一切歡喜奉行彼比丘所說。 |
If those people are pure, we will happily follow what that bhikkhu says. |
若彼眾不清淨者，隨法所說，我等教作是。」 |
If those who are not pure follow the teachings of the Dharma, we will teach them how to do it. " |
摩竭陀大臣雨勢白曰： |
Minister Magadha Yushibai said: |
「阿難！非汝等教作是，但法教作是。 |
"Ananda! You don't teach me to do it right, but the Dharma teaches me to do it right. |
阿難！如是少法、多法可得久住者，如是阿難等共和合、不諍、安隱，同一一教，合一水乳，快樂遊行，如沙門瞿曇在時。」 |
Ananda! In this way, those who have few dharma and many dharma can achieve a long-term residence. In this way, Ananda and others are united, uncontested, peaceful, united in the same religion, united in one water and milk, and parade happily, just like the ascetic Qutan in the time. " |
摩竭陀大臣雨勢復問曰： |
Minister Magadha Yushi asked again: |
「阿難！頗有可尊敬耶？」 |
Ananda! You are quite respectable, aren't you? |
尊者阿難答曰： |
Venerable Ananda replied: |
「雨勢！有可尊敬。」 |
Yu Shi! You have respect. |
雨勢白曰： |
The rain is white and says: |
「阿難！前後所說何不相應？ |
"Ananda! Why don't you agree with what you said before? |
阿難向如是說： |
Ananda said: |
『無一比丘與世尊共等等； |
“No bhikkhu is equal to the Blessed One; |
亦無一比丘為世尊在時所立，此比丘我般涅槃後，為諸比丘所依，謂令我等今所依者； |
There is also no single bhikkhu whom the World-Honored One established at that time. After my parinirvana, this bhikkhu became the support of all the bhikkhus, and he is the one who we now rely on. |
亦無一比丘與眾共和集拜，此比丘世尊般涅槃後，為諸比丘所依，謂令我等今所依者。』 |
There is also no single bhikkhu who gathers to worship together with the others. This bhikkhu, after the parinirvana of the World-Honored One, became the support of all the bhikkhus, and he is the one whom we all rely on now. 』 |
阿難！汝何因何緣，今說有可尊敬耶？」 |
Ananda! Why do you think you are worthy of respect now? " |
尊者阿難答曰： |
Venerable Ananda replied: |
「雨勢！世尊知、見，如來、無所著、等正覺說有十法而可尊敬，我等若見比丘有此十法者，則共愛敬、尊重、供養、宗奉，禮事於彼比丘。 |
"Rain force! The World Honored One knows and sees that the Tathagata, the Immortal, and other enlightened beings say that there are ten dharmas that are worthy of respect. If we see a bhikkhu with these ten dharmas, we will love, respect, support, worship, and worship them together. It's up to that bhikkhu. |
云何為十？ |
Why is it ten? |
雨勢！比丘修習禁戒，守護從解脫，又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。 |
Rain! A bhikkhu practices the precepts to protect himself from liberation, and regains good command of the etiquette and etiquette. When he sees the slightest sin, he is always in fear, and he accepts and upholds the precepts. |
雨勢！我等若見比丘極行增上戒者，則共愛敬、尊重、供養、宗奉，禮事於彼比丘。 |
Rain! If we see a bhikkhu who has extremely advanced the precepts, we will all love, respect, make offerings to, worship, and serve that bhikkhu. |
「復次，雨勢！比丘廣學多聞，守持不忘，積聚博聞。 |
"Again, the rain is strong! Bhikkhu learns widely, persists in it, and accumulates extensive knowledge. |
所謂法者，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。 |
The so-called Dharma is wonderful in the beginning, wonderful in the middle, and wonderful in the end. It has meaning and writing, is pure and pure, and manifests the holy life. |
如是諸法廣學，多聞誦習至千，意所推觀，明見深遠。 |
If you study these Dharma extensively, listen to it, recite it and practice it a thousand times, your thoughts will be inferred and your insights will be far-reaching. |
雨勢！我等若見比丘極多聞者，則共愛敬、尊重、供養、宗奉，禮事於彼比丘。 |
Rain! If we see a bhikkhu who has heard a lot, we will love, respect, make offerings to, worship, and serve that bhikkhu together. |
「復次，雨勢！比丘作善知識，作善朋友，作善伴黨。 |
"Again, the rain is coming! Bhikshus are good teachers, good friends, and good companions. |
雨勢！我等若見比丘極善知識者，則共愛敬、尊重、供養、宗奉，禮事於彼比丘。 |
Rain! If we see a bhikkhu who is an extremely good and knowledgeable person, we will all love, respect, support, worship, and serve that bhikkhu. |
「復次，雨勢！比丘樂住遠離，成就二遠離，身及心也。 |
"Again, the rain is coming! A bhikkhu is happy to stay at a distance and achieve two kinds of distance, body and mind. |
雨勢！我等若見比丘極樂住遠離者，則共愛敬、尊重、供養、宗奉，禮事於彼比丘。 |
Rain! If we see a bhikkhu living far away from him in bliss, we will all love, respect, make offerings to him, worship him, and treat him with courtesy. |
「復次，雨勢！比丘樂於燕坐，內行正止，亦不離伺，成就於觀，增長空行。 |
"Again, the rain is coming! A bhikkhu is happy to sit in the Yanyan position. He practices upright tranquility within his mind and does not leave his mind. He achieves vipassanā and develops dakinism. |
雨勢！我等若見比丘極樂燕坐者，則共愛敬、尊重、供養、宗奉，禮事於彼比丘。 |
Rain! If we see a bhikkhu sitting in the blissful swallow, we will all love, respect, make offerings to, worship, and serve that bhikkhu. |
「復次，雨勢！比丘知足，衣取覆形，食取充軀，隨所遊至，與衣鉢俱，行無顧戀。 |
"Again, the rain is coming! The bhikkhu is contented with his clothes, covering his body with clothes, and filling his body with food. He wanders wherever he goes, taking his clothes and bowl with him, and walks without caring. |
猶如鷹鳥，與兩翅俱，飛翔空中； |
Like an eagle bird, it has two wings and flies in the air; |
如是比丘知足，衣取覆形，食取充軀，隨所遊至，與衣鉢俱，行無顧戀。 |
Such a bhikkhu is contented, with clothes covering his body, food filling his body, wandering wherever he goes, taking his clothes and bowl with him, and walking without hesitation. |
雨勢！我等若見比丘極知足者，則共愛敬、尊重、供養、宗奉，禮事於彼比丘。 |
Rain! If we see a bhikkhu who is extremely contented, we will love, respect, support, worship, and serve that bhikkhu together. |
「復次，雨勢！比丘常行於念，成就正念，久所曾習，久所曾聞，恒憶不忘。 |
"Again, the rain is coming! Bhikkhu always practices mindfulness and achieves mindfulness. He has practiced it for a long time and heard it for a long time. He will never forget it. |
雨勢！我等若見比丘極有正念者，則共愛敬、尊重、供養、宗奉，禮事於彼比丘。 |
Rain! If we see a bhikkhu who is extremely righteous, we will love, respect, make offerings to, worship, and treat him with courtesy. |
「復次，雨勢！比丘常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便。 |
"Again, it's raining! Bhikkhus, always practice diligently, avoid evil and unwholesome deeds, practice good Dharma, always raise your mind, be single-minded and firm, and never abandon the means of doing good deeds. |
雨勢！我等若見比丘極精懃者，則共愛敬、尊重、供養、宗奉，禮事於彼比丘。 |
Rain! If we see a bhikkhu who is extremely diligent, we will all love, respect, support, worship, and serve that bhikkhu. |
「復次，雨勢！比丘修行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦。 |
"Again, the rain is coming! The bhikkhu practices wisdom and observes the rise and fall of the Dharma. He has gained such wisdom. His holy wisdom is clear and discerning, and he can correct all suffering. |
雨勢！我等若見比丘極行慧者，則共愛敬、尊重、供養、宗奉，禮事於彼比丘。 |
Rain! If we see a bhikkhu who is extremely wise, we will all love, respect, make offerings to, worship, and serve that bhikkhu. |
「復次，雨勢！比丘諸漏已盡，而得無漏，心解脫、慧解脫，自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
"Again, the rain is coming! Bhikkhu, all the outflows have been eliminated, and he has achieved no outflows. His mind is liberated, his wisdom is liberated, he knows himself, he has achieved enlightenment, his life is over, his holy life has been established, what he has done has been done, and there is no more suffering. , know as true. |
雨勢！我等若見比丘諸漏盡者，則共愛敬、尊重、供養、宗奉，禮事於彼比丘。 |
Rain! If we see a bhikkhu who has eliminated all his taints, we will love, respect, support, worship and serve that bhikkhu together. |
「雨勢！世尊知見，如來、無所著、等正覺說此十法而可尊敬。 |
"The rain is coming! The World-Honored One knows and sees that Tathagata, Immortal, and other enlightened beings have spoken these ten dharma and are worthy of respect. |
雨勢！我等若見比丘行此十法者，則共愛敬、尊重、供養、宗奉，禮事於彼比丘。 |
Rain! If we see a bhikkhu practicing these ten dharma, we will all love, respect, make offerings to, worship, and treat that bhikkhu with courtesy. |
於是，彼大眾放高大音聲： |
Then, the crowd raised their voices loudly: |
『可修直道，非不可修，若修直道，非不可修者，隨世中阿羅訶愛敬、尊重、供養、禮事。 |
"It is possible to cultivate a straight path, but it is not impossible to cultivate it. If you cultivate a straight path, it is not impossible to cultivate it. Follow the Araha in the world to love, respect, make offerings, and perform courtesy. |
若諸尊可修直道而能修者，是故世中阿羅訶愛敬、尊重、供養、禮事。』 |
If all the deities can cultivate the straight path and are able to cultivate it, this is the Araha in the old world who loves, respects, makes offerings and performs rituals. 』 |
」 |
|
於是，摩竭陀大臣雨勢及其眷屬問曰： |
Then Magadha's minister Yu Shi and his family asked: |
「阿難！今遊何處？」 |
Ananda! Where are you traveling today? |
尊者阿難答曰： |
Venerable Ananda replied: |
「我今遊行此王舍城竹林加蘭哆園。」 |
I am now marching through the Bamboo Grove and Garam Duo Garden in Rajgir City. |
「阿難！竹林加蘭哆園至可愛樂，政頓可喜，晝不喧閙，夜則靜寂，無有蚊虻，亦無蠅蚤，不寒不熱。 |
"Ananda! The Bamboo Grove and the Landuo Garden are extremely lovely and joyful. The government is joyful. There is no noise during the day and silence at night. There are no mosquitoes or flies or fleas. It is neither cold nor hot. |
阿難！樂住竹林加蘭哆園耶？」 |
Ananda! Would you like to live in the Bamboo Forest and Jialanduo Garden? " |
尊者阿難答曰： |
Venerable Ananda replied: |
「如是。 |
"That's right. |
雨勢！如是。 |
Rain! If so. |
雨勢！竹林加蘭哆園至可愛樂，政頓可喜，晝不喧閙，夜則靜寂，無有蚊虻，亦無蠅蚤，不寒不熱。 |
Rain! The Bamboo Grove and the Landuo Garden are lovely and joyful, and the government is pleasant. There is no noise during the day and silence at night. There are no mosquitoes or flies and fleas, and it is neither cold nor hot. |
雨勢！我樂住竹林加蘭哆園中。 |
Rain! I happily live in the bamboo forest and Jialanduo Garden. |
所以者何？ |
So what? |
以世尊擁護故。」 |
Because the World Honored One supports it. " |
是時，婆難大將在彼眾中。 |
At that time, General Ponan was among them. |
婆難大將白曰： |
General Po Nan said: |
「如是。 |
"That's right. |
雨勢！如是。 |
Rain! If so. |
雨勢！竹林加蘭哆園至可愛樂，政頓可喜，晝不喧閙，夜則靜寂，無有蚊虻，亦無蠅蚤，不寒不熱，彼尊者樂住竹林加蘭哆園。 |
Rain! The Bamboo Grove and the Landuo Garden are very lovely and joyful, and the government is a joy. There is no noise during the day and the night is quiet. There are no mosquitoes or flies and fleas. It is neither cold nor hot. The Venerable Master is happy to live in the Bamboo Grove and the Landuo Garden. |
所以者何？ |
So what? |
此尊者行伺、樂伺故。」 |
This venerable person is willing to serve because he is willing to serve. " |
摩竭陀大臣雨勢聞已，語曰： |
Minister Magadha heard that it was raining and said: |
「婆難大將！沙門瞿曇昔時遊行金鞞羅樂園中，婆難大將！爾時我數往詣彼，見沙門瞿曇。 |
"General Poonanda! In the past, the ascetic Qutan was parading in the paradise of Jintala. General Poonanda! Then I went there several times and saw the ascetic Qutan. |
所以者何？ |
So what? |
沙門瞿曇行伺、樂伺，稱歎一切伺。」 |
The ascetic Qutan performs sermons, enjoys sermons, and praises all sermons. " |
尊者阿難聞已，告曰： |
Venerable Ananda heard this and said: |
「雨勢！莫作是說，沙門瞿曇稱說一切伺。 |
"The rain is coming! Don't make excuses. The ascetic Qutan said everything is in order. |
所以者何？ |
So what? |
世尊或稱說伺，或不稱說。」 |
The World-Honored One may be called Saying Serving, or he may not be called Saying Serving. " |
摩竭陀大臣雨勢復問曰： |
Minister Magadha Yushi asked again: |
「阿難！沙門瞿曇不稱說伺，不稱說何等伺？」 |
Ananda! The ascetic Qu Tan is not called to speak of sermons. How can he not be called to sermons of sermons? |
尊者阿難答曰： |
Venerable Ananda replied: |
「雨勢！或有一貪欲所纏而起貪欲，不知出要如真，彼為貪欲所障礙故，伺、增伺而重伺。 |
Rain force! There may be a desire that arises from being entangled in greed. You don't know how to get out of it. Because of the obstruction of greed, you will wait, increase the wait, and wait again. |
雨勢！是謂第一伺，世尊不稱說。 |
Rain! This is called the first sermon, and the World-Honored One does not address it. |
復次，雨勢！或有一瞋恚所纏而起瞋恚，不知出要如真，彼為瞋恚所障礙故，伺、增伺而重伺。 |
Again, rain! Or there may be a person who is entangled in anger and anger arises, but he does not know how to get out of it as it is. He is obstructed by anger and anger, so he will pay attention, increase his attention, and then pay attention again. |
雨勢！是謂第二伺，世尊不稱說。 |
Rain! This is called the second sermon, and the World-Honored One does not address it. |
復次，雨勢！睡眠所纏而起睡眠，不知出要如真，彼為睡眠所障礙故，伺、增伺而重伺。 |
Again, rain! Sleep arises due to being entangled in sleep. I don’t know how to get out of it. Because it is obstructed by sleep, I will wait, increase the concentration, and repeat it. |
雨勢！是謂第三伺，世尊不稱說。 |
Rain! This is called the third sermon, and the World-Honored One does not address it. |
復次，雨勢！疑惑所纏而起疑惑，不知出要如真，彼為疑惑所障礙故，伺、增伺而重伺。 |
Again, rain! Doubts arise from being entangled in doubts, and you don’t know how to make things true. Therefore, they are obstructed by doubts, so they wait, increase their attention, and repeat their attention. |
雨勢！是謂第四伺，世尊不稱說。 |
Rain! This is called the fourth sermon, and the Blessed One does not say it. |
雨勢！世尊不稱說此四伺。」 |
Rain! The World-Honored One does not speak of these four sermons. " |
摩竭陀大臣雨勢白曰： |
Minister Magadha Yushibai said: |
「阿難！此四伺可增可增處，沙門瞿曇不稱說。 |
"Ananda! These four sermons can be increased or increased. The ascetic Qu Tan cannot explain it. |
所以者何？ |
So what? |
正盡覺故。」 |
It's just that I'm awake. " |
摩竭陀大臣雨勢復問曰： |
Minister Magadha Yushi asked again: |
「阿難！何等伺沙門瞿曇所稱說？」 |
Ananda! How do you think about what the ascetic Qutan said? |
尊者阿難答曰： |
Venerable Ananda replied: |
「雨勢！比丘者，離欲、離惡不善之法，至得第四禪成就遊。 |
"Rain force! Bhikkhu, abstain from desires, abstain from evil and unwholesome dharma, and reach the fourth jhāna. |
雨勢！世尊稱說此四伺。」 |
Rain! The World Honored One spoke of these four sermons. " |
摩竭陀大臣雨勢白曰： |
Minister Magadha Yushibai said: |
「阿難！此四伺可稱可稱處，沙門瞿曇所稱。 |
"Ananda! These four states of mind can be called the place of enlightenment, as they are called by the ascetic Qutan. |
所以者何？ |
So what? |
以正盡覺故。 |
To achieve enlightenment with righteousness. |
阿難！我事煩猥，請退還歸。」 |
Ananda! I'm in trouble, please return it. " |
尊者阿難告曰： |
Venerable Ananda said: |
「欲還隨意。」 |
You still want to do whatever you want. |
於是，摩竭陀大臣雨勢聞尊者阿難所說，善受善持，即從坐起，繞尊者阿難三匝而去。 |
Then, after hearing the words of the Venerable Ananda, Minister Yushi of Magadha, he stood up from his seat and walked around the Venerable Ananda three times. |
是時，梵志瞿默目揵連於摩竭陀大臣雨勢去後不久，白曰： |
At that time, Brahma Zhi Qumomu came to the minister Magadha, and soon after the rain stopped, Bai said: |
「阿難！我所問事，都不答耶？」 |
Ananda! Why don't you answer all my questions? |
尊者阿難告曰： |
Venerable Ananda said: |
「目揵連！我實不答。」 |
Mokuren! I really don't want to answer. |
梵志瞿默目揵連白曰： |
Fanzhi Qumo looked at Bai Lianbai and said: |
「阿難！我更有所問，聽我問耶？」 |
Ananda! I have more questions. Do you want to hear my question? |
尊者阿難答曰： |
Venerable Ananda replied: |
「目揵連！汝便可問，我聞當思。」 |
Mujulian! You can ask, and I will think about it when I hear it. |
梵志瞿默目揵連即問曰： |
Fanzhi Qumo immediately asked: |
「阿難！若如來、無所著、等正覺解脫，及慧解脫、阿羅訶解脫，此三解脫有何差別？ |
"Ananda! If the Tathagata, non-attachment, and other enlightened liberations are liberated, and wisdom is liberated, and Araha is liberated, what is the difference between these three liberations? |
有何勝如？」 |
What's better than that? " |
尊者阿難答曰： |
Venerable Ananda replied: |
「目揵連！若如來、無所著、等正覺解脫，及慧解脫、阿羅訶解脫，此三解脫無有差別，亦無勝如。」 |
Mokullana! If the Tathagata, non-attachment, and other enlightened liberations, as well as the liberation of wisdom, and the liberation of Araha, there is no difference between these three liberations, and there is no superiority. |
梵志瞿默目揵連白曰： |
Fanzhi Qumo looked at Bai Lianbai and said: |
「阿難！可在此食。」 |
Ananda! You can eat here. |
尊者阿難默然而受。 |
The Venerable Ananda accepted it silently. |
梵志瞿默目揵連知默然受已，即從坐起，自行澡水，極美淨妙，種種豐饒食噉含消，自手斟酌，極令飽滿，食訖舉器，行澡水竟，取一小床，別坐聽法。 |
Fan Zhi's eyes were silent and he knew that he had received it silently. Then he stood up and took a bath in the water. The water was extremely beautiful and pure. He ate various rich foods and drank them. He drank them with his own hands and felt full. After eating, he lifted the utensil and took a bath in the water. , take a small bed, don't sit down and listen to the Dharma. |
尊者阿難為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已。 |
The Venerable Ananda preached the Dharma to him, urging him to arouse thirst and achieving joy. Infinite expediency taught him the Dharma, urging him to arouse thirst and arouse joy. |
尊者阿難所說如是。 |
This is what the Venerable Ananda said. |
摩竭陀大臣雨勢眷屬及梵志瞿默目揵連，聞尊者阿難所說，歡喜奉行。 |
The ministers of Magadha, Yushi, and their relatives, as well as Brahma Zhimomu Juilian, heard what the Venerable Ananda said and followed it with joy. |
瞿默目揵連經第四竟（三千一百四十三字） |
The Fourth Principle of Qu Mo Mu Julian Sutra (3143 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
146. on the Simile （一四六）象跡喻經 |
146. on the Simile (146) Signs and Symbols |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，卑盧異學平旦則從舍衛國出，往詣佛所，稽首作禮，却坐一面。 |
At that time, Pingdan, a foreign student from Beilu, came out from the state of Savatthi and went to the Buddha's place. He bowed his head and bowed, but he sat on one side. |
佛為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。 |
The Buddha preached the Dharma to them, urging them to arouse thirst and attaining joy. Countless expedient methods preached the Dharma to them, urging them to arouse thirst and arouse joy. Having achieved joy, they stayed in silence. |
卑盧異學，佛為說法，勸發渴仰，成就歡喜已，即從坐起，稽首佛足，繞三匝而去。 |
In the Beilu sect, the Buddha preached the Dharma, exhorted you to arouse thirst, and achieved joy. He stood up from his seat, bowed his head at the Buddha's feet, and walked around three times. |
爾時，生聞梵志乘極好白乘，與五百弟子俱，以平旦時從舍衛出，至無事處，欲教弟子諷讀經書。 |
At that time, I heard that the Brahma Vehicle was a very good white vehicle, and together with five hundred disciples, I left Savatti on a regular day and went to a quiet place, hoping to teach the disciples how to read the scriptures. |
生聞梵志遙見卑盧異學來，便問： |
When Sheng heard that Fanzhi saw Beilu foreign students coming from afar, he asked: |
「婆蹉！晨起從何處來？」 |
Pocha! Where did the morning wake-up come from? |
卑盧異學答曰： |
Beilu foreign school replied: |
「梵志！我見世尊禮事、供養來。」 |
Brahma Zhi! I see the World Honored One coming to pay homage and make offerings. |
生聞梵志問曰： |
Sheng heard that Brahma asked: |
「婆蹉！頗知沙門瞿曇空安靜處學智慧耶？」 |
Pocha! Do you know that the ascetic Qu Tan Kong learned wisdom in a quiet place? |
卑盧異學答曰： |
Beilu foreign school replied: |
「梵志！何等人可知世尊空安靜處學智慧耶？ |
Brahma! How can anyone know that the Blessed One can learn wisdom in an empty and peaceful place? |
梵志！若知世尊空安靜處學智慧者，亦當如彼。 |
Brahma! Those who know that the World Honored One learns wisdom in an empty and quiet place should also be like that. |
但，梵志！我所讀書有四句義，因四句義，我必信世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。 |
But, Fanzhi! What I read has the meaning of four sentences. Because of the meaning of the four sentences, I will definitely believe in the Buddha, Tathagata, Immortal, and other enlightened beings. |
梵志！譬善象師遊無事處，於樹林間見大象跡，見已，必信彼象極大而有此跡。 |
Brahma! For example, a good elephant master is wandering around in a quiet place and sees signs of an elephant in the woods. When he sees him, he must believe that the elephant is huge and has such signs. |
梵志！我亦如是，我所讀書有四句義，因四句義，我必信世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。 |
Brahma! The same is true for me. What I read has the meaning of four sentences. Because of the meaning of the four sentences, I must believe that the Buddha, Tathagata, Immortal, etc. are fully enlightened. What the Blessed One says is good, and the Tathagata's disciples and saints have a good destiny. |
「云何四句義？ |
"What's the meaning of these four sentences? |
梵志！智慧剎利論士多聞決定，能伏世人，無所不知，則以諸見造作文章，行於世間。 |
Brahma! Wisdom Ksāriya commentators are well-informed and make decisions. They can overwhelm people in the world and know everything. |
彼作是念： |
He thought: |
『我往沙門瞿曇所，問如是如是事，若能答者，當復重問，若不能答，便伏捨去。』 |
"I went to the ascetic Qutan and asked him about such and such matters. If he could answer the question, he should ask again. If he could not answer, he would go away. 』 |
彼聞世尊遊某村邑，便往彼所，見世尊已，尚不敢問，況復能伏？ |
He heard that the World Honored One was visiting a certain village, so he went there. When he saw the World Honored One, he didn't dare to ask, "How can I defeat him?" |
梵志！我所讀書，用得如此第一句義，我因此義，必信世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。 |
Brahma! In my reading, I use the meaning of the first sentence. Therefore, I must believe that the Buddha, the Tathagata, the Immortal, and others are fully enlightened. |
「如是智慧梵志、智慧居士、智慧沙門論士多聞決定，能伏世人，無所不知，則以諸見造作文章，行於世間。 |
"Such a wise Brahma, a wise layman, a wise ascetic and a commentator, who has heard and made many decisions, is able to overwhelm the people of the world and knows everything. Then he writes articles based on his views and walks in the world. |
彼作是念： |
He thought: |
『我往沙門瞿曇所，問如是如是事，若能答者，當復重問，若不能答，便伏捨去。』 |
"I went to the ascetic Qutan and asked him about such and such matters. If he could answer the question, he should ask again. If he could not answer, he would go away. 』 |
彼聞世尊遊某村邑，便往彼所，見世尊已，尚不敢問，況復能伏？ |
He heard that the World Honored One was visiting a certain village, so he went there. When he saw the World Honored One, he didn't dare to ask, "How can I defeat him?" |
梵志！我所讀書，用得如此第四句義，我因此義，必信世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。 |
Brahma! In my reading, the meaning of the fourth sentence is used. Therefore, I must believe that the World Honored One, Tathagata, Immortal, and others are fully enlightened. |
梵志！我所讀書有此四句義，我因此四句義故，必信世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。」 |
Brahma! What I read has the meaning of these four sentences. Because of these four sentences, I must believe that the Buddha, the Tathagata, the Immortal, and others are fully enlightened. " |
生聞梵志語曰： |
I heard the Sanskrit saying: |
「婆蹉！汝大供養沙門瞿曇，所因所緣，歡喜奉行。」 |
Pocha! You have made an offering to the ascetic Qutan, and for that reason, you have performed it with joy. |
卑盧異學答曰： |
Beilu foreign school replied: |
「梵志！如是，如是。 |
"Brahma! So it is, so it is. |
我極供養於彼世尊，亦極稱譽，一切世間亦應供養。」 |
I make offerings to the World Honored One and praise him greatly, and I should make offerings to him in all the worlds. " |
彼時，生聞梵志聞此義已，即從乘下，右膝著地，叉手向於勝林給孤獨園，再三作禮： |
At that time, after hearing this meaning, Shengwen Brahma Zhi got off the chariot, put his right knee on the ground, crossed his hands and faced the lonely garden in Shenglin, and said the salute again and again: |
「南無如來、無所著、等正覺。」 |
Namo Tathagata, without attachment, is waiting for perfect enlightenment. |
如是至三已，還乘極好白乘，往詣勝林給孤獨園。 |
After three days of this, I took a very good white chariot and went to Yishenglin to Guduyuan. |
到彼乘地，即便下乘，步進詣佛，共相問訊，却坐一面。 |
When you arrive at that vehicle, even if you are on the lower vehicle, you will go up to the Buddha and ask questions, but you will sit on one side. |
生聞梵志向與卑盧異學所共論事盡向佛說，世尊聞已，告曰： |
When I heard that Brahma's aspirations were discussed in common with those of the Beilu sect, I spoke to the Buddha. The World-Honored One heard this and said: |
「梵志！卑盧異學說象跡喻，猶不善作，亦不具足，如象跡喻善作具足者，今為汝說，當善聽之。 |
"Brahma Zhi! Beluyi's theory of symbolic metaphors is not good at doing it, and it is not sufficient. Just like those who are good at using symbolic metaphors and have sufficient skills, I will explain it to you now. You should listen carefully to it. |
梵志！譬善象師遊無事處，於樹林間見大象跡，見已，必信彼象極大而有此跡。 |
Brahma! For example, a good elephant master is wandering around in a quiet place and sees signs of an elephant in the woods. When he sees him, he must believe that the elephant is huge and has such signs. |
梵志！彼善象師或不信者，於此林中復有母象，名加梨［少／兔］，身極高大，彼有此跡。 |
Brahma! Those who are good elephant masters may not believe it, but there is another female elephant in this forest, named Jiali [Shao/Rabbit], who is extremely tall, and she has this trace. |
即尋此跡，復見大象跡，見已，必信彼象極大而有此跡。 |
When I look for this trace, I see the trace of the elephant again. When I see it, I must believe that the elephant has this trace because of its huge size. |
「梵志！彼善象師或復不信，於此林中更有母象，名加羅梨，身極高大，彼有此跡。 |
"Brahma! That good elephant master may not believe it anymore. There is a female elephant in this forest, named Garoli, who is very tall. She has this trace. |
即尋此跡，復見大象跡，見已，必信彼象極大而有此跡。 |
When I look for this trace, I see the trace of the elephant again. When I see it, I must believe that the elephant has this trace because of its huge size. |
梵志！彼善象師或復不信，於此林中更有母象，名婆惒［少／兔］，身極高大，彼有此跡。 |
Brahma! That good elephant master may no longer believe it. There is a female elephant in this forest, named Poxi [Shao/Rabbit], who is very tall, and she has this trace. |
即尋此跡，復見大象跡，見已，必信彼象極大而有此跡。 |
When I look for this trace, I see the trace of the elephant again. When I see it, I must believe that the elephant has this trace because of its huge size. |
彼尋此跡已，見大象跡，大象跡方極長極廣，周匝遍著，正深入地，及見彼象，或去或來，或住或走，或立或臥，見彼象已，便作是念： |
After searching for this trace, he saw the trace of an elephant. The trace of the elephant was extremely long and wide. It was all over the place. Going deep into the ground, he saw the image. He came or went, lived or walked, stood or lay down, and saw the image. When Xiang is gone, he thinks like this: |
『若有此跡，必是大象。』 |
"If there is such a sign, it must be an elephant." 』 |
「梵志！如是。 |
"Brahma! That's it. |
若世中出如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼於此世，天及魔、梵、沙門、梵志，乃至天、人，自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
If a Tathagata appears in the world, unattached, fully enlightened, accomplished in enlightened conduct, good at death, understanding of the world, supreme scholar, ruler of the Tao and Dharma, teacher of gods and humans, named Buddha, and blessed by all, then in this world he will be among the gods and demons. , Brahma, ascetics, Brahma aspirations, and even gods and humans, know and realize themselves, realize and attain the journey by themselves, life is over, the Brahma line has been established, what has been done has been done, there is no more feeling, knowing it is true. |
彼說法初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。 |
His teachings are wonderful in the beginning, wonderful in the middle, and wonderful in the end. They have meaning and writing, are pure and pure, and show the holy life. |
彼所說法，或居士、居士子，聞已得信，於如來正法、律彼得信已，便作是念： |
After hearing what he preached, some lay disciples or lay disciples may have believed it. Having believed in the Tathagata's true Dharma and Law, Peter thought as follows: |
『在家至狹，塵勞之處，出家學道，發露曠大。 |
If you live in a cramped place at home and work hard in the world, if you become a monk and learn the Tao, you will discover the vastness. |
我今在家，為鏁所鏁，不得盡形壽淨修梵行，我寧可捨於少財物及多財物，捨少親族及多親族，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。』 |
I am at home now, and because of my love, I will not be able to live a pure and holy life to the end of my physical life. I would rather give up my little or many possessions, my few or many relatives, shave off my beard and hair, put on cassocks, and be sincere, give up my family, and have nothing to do. Family, learning Taoism. 』 |
「彼於後時，捨少財物及多財物，捨少親族及多親族，剃除鬚髮，著袈裟衣，至信捨家、無家、學道。 |
"In the later period, he gave up his little and many possessions, and his few and many relatives. He shaved off his beard and hair, put on cassocks, and went to study the Taoism without a family. |
彼出家已，捨親族相，受比丘要，修習禁戒，守護從解脫。 |
He has become a monk, abandoned his relatives and relatives, accepted the command of a bhikkhu, practiced fasting, and guarded his liberation. |
又復善攝威儀禮節，見纖芥罪，常懷畏怖，受持學戒。 |
He is also good at maintaining dignity and etiquette. He is always fearful when seeing sins, and he accepts and upholds the precepts. |
「彼離殺、斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切，乃至蜫蟲，彼於殺生淨除其心。 |
"He who abstains from killing, stops killing, abandons his sword and stick, has a sense of shame and compassion, has a compassionate heart, and benefits everyone, even insects. He purifies his mind from killing. |
彼離不與取、斷不與取，與而後取，樂於與取，常好布施，歡喜無恡，不望其報，彼於不與取淨除其心。 |
He avoids not giving and taking, breaks off not giving and taking, takes after giving, is happy to give and takes, always likes to give, is joyful without restraint, does not expect retribution, he has purified his mind of not giving and taking. |
彼離非梵行、斷非梵行，懃修梵行，精懃妙行，清淨無穢，離欲斷婬，彼於非梵行淨除其心。 |
He who abandons the non-Brahma life, breaks away from the non-Brahma life, practices the Brahma life diligently, conducts diligently and sublimely, is pure and free of impurities, abandons desires and abstains from sexual immorality, and purifies his mind from the non-Brahma life. |
「彼離妄言、斷妄言，真諦言，樂真諦，住真諦，不移動，一切可信，不欺世間，彼於妄言淨除其心。 |
"He who abstains from lying, puts an end to lying, speaks the truth, rejoices in the truth, abides in the truth, does not move, trusts everything, does not deceive the world, he purifies his mind from lying. |
彼離兩舌、斷於兩舌，行不兩舌，不破壞他，不聞此語彼，欲破壞此，不聞彼語此，欲破壞彼，離者欲合，合者歡喜，不作群黨，不樂群黨，不稱說群黨事，彼於兩舌淨除其心。 |
He separates the two tongues, cuts off the two tongues, does not have two tongues, does not destroy him, does not hear this and speaks that, wants to destroy this, does not hear the other and speaks this, wants to destroy that, those who are separated want to be together, those who are together are happy, and do not join in a group The party does not enjoy the party, and does not talk about the affairs of the party. He will purify his heart with his tongue. |
彼離麤言、斷於麤言。 |
He is free from vulgar words and gives up on vulgar words. |
若有所言，辭氣麤［麩－夫＋黃］，惡聲逆耳，眾所不憙，眾所不愛，使他苦惱，令不得定，斷如是言。 |
If you say something, the words are crude [bran - husband + yellow], the sound is offensive, the person is unhappy with you, the person is disliked by everyone, makes him distressed, and makes you unable to settle down, then you should stop saying this. |
若有所言，清和柔潤，順耳入心，可憙可愛，使他安隱，言聲具了，不使人畏，令他得定，說如是言，彼於麤言淨除其心。 |
If you say something, it is clear and gentle, it is easy on the ear and enters the heart, it is lovely and lovely, it makes him feel at ease, the words are clear and sound, does not scare others, and makes him calm. If he speaks such words, his mind will be purified from rough words. |
彼離綺語、斷於綺語，時說、真說、法說、義說、止息說、樂止息說，事隨時得宜，善教善訶，彼於綺語淨除其心。 |
He abandons the idle talk and breaks away from the idle talk. He talks about the time, the true explanation, the Dharma explanation, the righteous explanation, the cessation explanation, and the joyful cessation explanation. When things are appropriate at any time, he is good at teaching and teaching, and he purifies his mind from the frivolous words. |
「彼離治生、斷於治生、棄捨稱量及斗斛，亦不受貨，不縛束人，不望折斗量，不以小利侵欺於人，彼於治生淨除其心。 |
"He who abandons the management of life, gives up weighing and fighting dendrobium, does not accept goods, does not bind people, does not hope to weigh people, does not use small profits to bully others, he is pure in the management of life. Its heart. |
彼離受寡婦、童女，斷受寡婦、童女。 |
He takes away widows and virgins, and forbids widows and virgins. |
彼於受寡婦、童女淨除其心。 |
He purifies his heart by accepting widows and virgins. |
彼離受奴婢、斷受奴婢，彼於受奴婢淨除其心。 |
He leaves his servitude and ends his servitude, and he purifies his heart from his servitude. |
彼離受象、馬、牛、羊，斷受象、馬、牛、羊，彼於受象、馬、牛、羊淨除其心。 |
He abandons the acceptance of images, horses, oxen, and sheep; he cuts off the acceptance of images, horses, oxen, and sheep; he purifies his mind from the acceptance of images, horses, oxen, and sheep. |
彼離受雞、猪，斷受雞、猪，彼於受雞、猪淨除其心。 |
He avoids receiving chickens and pigs, he quits receiving chickens and pigs, and he purifies his mind from receiving chickens and pigs. |
彼離受田業、店肆，斷受田業、店肆，彼於受田業、店肆淨除其心。 |
He leaves the land and the shop; he quits the land and the shop; he purifies his mind while taking the land and the shop. |
彼離受生稻、麥、豆，斷受生稻、麥、豆，彼於受生稻、麥、豆淨除其心。 |
He is free from receiving raw rice, wheat, and beans; he stops receiving raw rice, wheat, and beans; he purifies his mind from receiving raw rice, wheat, and beans. |
「彼離酒、斷酒，彼於飲酒淨除其心。 |
"He abstains from wine, gives up wine, and purifies his mind by drinking wine. |
彼離高廣大床、斷高廣大床，彼於高廣大床淨除其心。 |
He leaves the high and vast bed, breaks the high and vast bed, and purifies his mind on the high and vast bed. |
彼離華鬘、瓔珞、塗香、脂粉，斷花鬘、瓔珞、塗香、脂粉，彼於華鬘、瓔珞、塗香、脂粉淨除其心。 |
He leaves the flower garlands, necklaces, and anointed with incense and powder; he cuts off the flower garlands and necklaces, and anoints them with incense and powder. |
彼離歌舞、倡妓及往觀聽，斷歌舞、倡妓及往觀聽，彼於歌舞、倡妓及往觀聽淨除其心。 |
He quits singing, dancing, prostitution, and going to watch and listen. He quits singing, dancing, prostitution, and going to watch and listen. He purifies his mind from singing, dancing, prostitution, and going to watch and listen. |
彼離受生色、像寶，斷受生色、像寶，彼於受生色、像寶淨除其心。 |
He is separated from the materiality arising from feelings, which is like a treasure. He cuts off the materiality produced by feelings, like a treasure. He purifies his mind from the materiality produced by feelings, like a treasure. |
彼離過中食，斷過中食，一食、不夜食、學時食，彼於過中食淨除其心。 |
He abstains from eating in the wrong way, abstains from eating in the wrong way, eats once in a while, does not eat at night, and eats at the right time. He purifies his mind by eating in the wrong way. |
「彼已成就此聖戒聚，復行極知足，衣取覆形，食取充軀，隨所遊至，與衣鉢俱，行無顧戀，猶如鷹鳥，與兩翅俱，飛翔空中。 |
"Having accomplished this collection of holy precepts, he once again walks with complete contentment, covering his body with clothes, filling his body with food, swimming wherever he goes, taking his clothes and bowl with him, walking without concern, just like an eagle flying with two wings in the air. |
彼已成就此聖戒聚，及極知足，復守護諸根，常念閉塞，念欲明達，守護念心而得成就，恒起正知。 |
He has accomplished this collection of holy precepts, and is extremely satisfied. He has guarded all the faculties again, always blocks his thoughts, made his thoughts clear, guarded his mind and achieved success, and constantly develops clear understanding. |
若眼見色，然不受想，亦不味色，謂忿諍故，守護眼根。 |
If the eye sees form, but does not think about it, nor does it taste form, it is said to be resentful, so guard the eye faculties. |
心中不生貪伺、憂慼、惡不善法，趣向彼故，守護眼根。 |
Don't let greed, worry, or evil of unwholesome dharma arise in your heart, and focus on that, and protect your eyesight. |
如是耳、鼻、舌、身，若意知法，然不受想，亦不味法，謂忿諍故，守護意根。 |
In this way, if the ears, nose, tongue, and body are consciously aware of the Dharma, but they do not think about it and do not appreciate the Dharma, they are said to be resentful and therefore guard the faculties of the mind. |
心中不生貪伺、憂慼、惡不善法，趣向彼故，守護意根。 |
Don't have greed, worry, or evil in your heart, and focus on that, and protect your mind. |
「彼已成就此聖戒聚，及極知足，守護諸根，復正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥，眠寤語默，皆正知之。 |
"He has accomplished this collection of holy precepts and is extremely contented. He protects his faculties, regains a clear understanding of incoming and outgoing, is good at discerning distinctions, bends, stretches, and bows, has an orderly appearance, is good at holding the sangha pear and robes and bowls, walks, stands, sits and lies down, and sleeps. Silently speaking, everyone knows it correctly. |
彼已成就此聖戒聚，及極知足，守護諸根，正知出入，復獨住遠離，在無事處，或至樹下空安靖處、山巖石室、露地穰積，或至林中，或在塚間。 |
Having accomplished this collection of holy precepts, he becomes extremely contented, guards his faculties, and knows his comings and goings correctly. He once again lives alone and far away, in a quiet place under a tree, in a quiet place under a tree, in a rock house on a mountain, in the open ground, or in a forest. In the middle, or among the tombs. |
彼已在無事處，或至樹下空安靜處，敷尼師檀，結加趺坐，正身正願，返念不向，斷除貪伺，心無有諍，見他財物諸生活具，不起貪伺，欲令我得，彼於貪伺淨除其心。 |
He was already in a quiet place under a tree, sitting on the Buddha's bed, sitting in a knot, with his body upright, his thoughts focused on his thoughts, his thoughts were gone, his greed was gone, his mind was free of any qualms, and he saw his property and other living utensils. Don't be greedy and want to get it for me. He will purify his mind of greed. |
「如是瞋恚、睡眠、調悔、斷疑、度惑，於諸善法，無有猶豫，彼於疑惑淨除其心。 |
"In this way, one who is angry, sleeps, adjusts to regrets, eliminates doubts, and overcomes doubts, has no hesitation in all good dharma, and his mind is purified of doubts. |
彼斷此五蓋、心穢、慧羸，離欲、離惡不善之法，有覺、有觀，離生喜、樂，逮初禪成就遊。 |
He cuts off these five hindrances, his mind is dirty, and his wisdom is weak, he is free from desires, he is free from evil and unwholesome dharmas, he has awareness and insight, he is free from the birth of joy and joy, and he attains the first jhāna. |
梵志！是謂如來所屈，如來所行，如來所服。 |
Brahma! This means that the Tathagata surrenders, the Tathagata does, and the Tathagata submits. |
然彼不以此為訖，世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。 |
However, he does not end with this. The Blessed One, the Tathagata, and others are all enlightened. What the Blessed One says is good, and the disciples of the Tathagata have a good destiny. |
彼覺觀已息，內靖、一心，無覺、無觀，定生喜、樂，逮第二禪成就遊。 |
He feels that the contemplation has ceased. He is calm and single-minded. He has no awareness and no contemplation. Concentration gives rise to joy and joy. He catches the second jhāna and achieves wandering. |
梵志！是謂如來所屈，如來所行，如來所服。 |
Brahma! This means that the Tathagata surrenders, the Tathagata does, and the Tathagata submits. |
然彼不以此為訖，世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。」 |
However, he does not end with this. The Blessed One, the Tathagata, and others are all enlightened. What the Blessed One says is good, and the disciples of the Tathagata have a good destiny. " |
「彼離喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，逮第三禪成就遊。 |
"He is free from pleasure and desire, wanders without seeking, is mindful and wise, and feels happy in his body. As the sage has said, he has given up in the holy place, is mindful, dwells happily, and is empty, and has reached the third jhāna to achieve wandering. |
梵志！是謂如來所屈，如來所行，如來所服。 |
Brahma! This means that the Tathagata surrenders, the Tathagata does, and the Tathagata submits. |
然彼不以此為訖，世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。 |
However, he does not end with this. The Blessed One, the Tathagata, and others are all enlightened. What the Blessed One says is good, and the disciples of the Tathagata have a good destiny. |
彼樂滅、苦滅，喜、憂本已滅，不苦不樂、捨念、清淨，逮第四禪成就遊。 |
The joy and suffering have ceased. Joy and sorrow have already ceased. There is neither suffering nor happiness, equanimity and purity. The fourth jhāna is achieved. |
梵志！是謂如來所屈，如來所行，如來所服。 |
Brahma! This means that the Tathagata surrenders, the Tathagata does, and the Tathagata submits. |
然彼不以此為訖，世尊、如來、無所著、等正覺，世尊所說法善，如來弟子聖眾善趣。」 |
However, he does not end with this. The Blessed One, the Tathagata, and others are all enlightened. What the Blessed One says is good, and the disciples of the Tathagata have a good destiny. " |
「彼已得如是定心，清淨無穢，無煩柔軟，善住得不動心，趣向漏盡智通作證。 |
"He has attained such a calm mind, which is pure and free from impurities, free from troubles and soft, he abides well and has no mind, and he is willing to bear witness to the wisdom and penetration of the cessation of outflows. |
彼知此苦如真，知此苦習，知此苦滅，知此苦滅道如真。 |
He knows that suffering is real, he knows that suffering is a habit, he knows that suffering is eliminated, and he knows that the path to suffering is real. |
知此漏如真，知此漏習，知此漏滅，知此漏滅道如真。 |
Know that this leakage is true, know this leakage habit, know that this leakage is eliminated, know that this leakage path is true. |
彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
He thus knows and sees thus that the mind of desires and outflows is liberated, and the mind of outflows and ignorance is liberated. Once liberated, he knows that he is liberated, that life has been completed, that the holy life has been established, that what he has done has been done, that there is no more feeling, and that he knows it is true. |
梵志！是謂如來所屈，如來所行，如來所服。 |
Brahma! This means that the Tathagata surrenders, the Tathagata does, and the Tathagata submits. |
彼以此為訖，世尊。 |
He ends with this, World Honored One. |
如來。 |
Tathagata. |
無所著。 |
Nothing to gain. |
等正覺，世尊所說法善，如來弟子聖眾善趣。 |
When you are fully enlightened, the Dharma taught by the Blessed One is good, and the Tathagata's disciples and saints are in a good place. |
梵志！於意云何？ |
Brahma! What do you mean? |
如是象跡喻善作具足耶？」 |
Are these signs enough to represent good deeds? " |
生聞梵志答曰： |
Sheng heard Brahma and replied: |
「唯然。 |
"Wei Ran. |
瞿曇！如是象跡喻善作具足。」 |
Qu Tan! Such signs mean good deeds are complete. " |
生聞梵志白曰： |
I heard Fan Zhibai say: |
「世尊！我已知。 |
"World Honored One! I know it. |
善逝！我已解。 |
Good death! I have solved it. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
生聞梵志及卑盧異學，聞佛所說，歡喜奉行。 |
Students who have heard of Brahma's teachings and Belu's teachings, heard what the Buddha said, and followed it with joy. |
象跡喻經第五竟（二千九百八十八字） |
The Fifth Principle of the Sutra of Signs and Metaphors (2988 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
147. virtues （一四七）聞德經 |
147. virtues (147) hearing the virtues classic |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，生聞梵志中後彷徉，往詣佛所，共相問訊，却坐一面，白曰： |
At that time, I heard that Brahma Zhonghou was wandering around and went to the Buddha's place to ask questions. However, he sat on one side and said: |
「瞿曇！我欲有所問，聽乃敢陳。」 |
Qu Tan! If I want to ask something, I dare to tell you. |
世尊告曰： |
The World Honored One said: |
「梵志！恣汝所問。」 |
Brahma Zhi! Ask whatever you want. |
生聞梵志即便問曰： |
When a student heard about Brahma Zhi, he immediately asked: |
「沙門瞿曇弟子或有在家，或有出家學道，以何義故博聞誦習耶？」 |
The disciples of the ascetic Qutan may be at home or become monks to study Taoism. What is the meaning of learning, reciting and practicing extensively? |
世尊答曰： |
The World Honored One replied: |
「梵志！我弟子或有在家，或出家學道，所以博聞誦習，欲自調御，欲自息止，自求滅訖。 |
Brahma Zhi! My disciples may be at home or become monks to study Taoism. Therefore, they are knowledgeable in reading, chanting, and practicing. They want to control themselves, to stop themselves, and to seek cessation. |
梵志！我弟子或有在家，或出家學道，以此義故博聞誦習。」 |
Brahma! My disciples may be at home or become monks to study Taoism, so they can read, recite and practice extensively. " |
生聞梵志復問曰： |
Sheng heard Brahma Zhi and asked again: |
「瞿曇！博聞誦習有差別耶？ |
"Qu Tan! Is there any difference in learning, chanting and practicing? |
博聞誦習有功德耶？」 |
Is there merit in being knowledgeable, chanting and practicing? " |
世尊答曰： |
The World Honored One replied: |
「梵志，博聞誦習而有差別，博聞誦習則有功德。」 |
In Brahma, extensive knowledge, recitation and practice make a difference; extensive knowledge, recitation and practice have merits. |
生聞梵志復問曰： |
Sheng heard Brahma Zhi and asked again: |
「瞿曇！博聞誦習有何差別，有何德耶？」 |
Qu Tan! What's the difference between learning and chanting, and what's the virtue? |
世尊答曰： |
The World Honored One replied: |
「梵志！多聞聖弟子晝日作業，欲得其利，彼所作業敗壞不成，彼所作業敗壞不成已，然不憂慼、愁煩、啼哭，不椎身懊惱，亦不癡狂。 |
"Brahma Zhi! I have heard that the saintly disciples work day and night, hoping to gain their own benefits, but their work is corrupted and failed, and their work is corrupted and failed. However, they are not sad, troubled, crying, not upset, nor crazy. |
梵志！若多聞聖弟子晝日作業，欲得其利，彼所作業敗壞不成，彼所作業敗壞不成已，然不憂慼、愁煩、啼哭，不椎身懊惱，亦不癡狂者，梵志！是謂博聞誦習而有差別，有此功德。 |
Brahma! If I hear that many saintly disciples work day and night, hoping to gain their own benefits, but their work will be corrupted and failed, and their work will be corrupted and failed, they will not be sad, troubled, crying, not upset, nor crazy, Brahma Zhi! This means that being knowledgeable, reciting and practicing makes a difference and has this merit. |
「復次，梵志！多聞聖弟子所有愛念，異無散解，不復相應，與別離已，然不憂慼、愁煩、啼哭，不椎身懊惱，亦不癡狂。 |
"Again, Brahma! All the loving thoughts of the disciples of the Holy One who have heard a lot are not dissipated, no longer corresponding, and separated. However, they are not sad, troubled, crying, not upset, nor crazy. |
梵志！若多聞聖弟子所有愛念，異無散解，不復相應，與別離已，然不憂慼、愁煩、啼哭，不椎身懊惱，亦不癡狂者，梵志！是謂博聞誦習而有差別，有此功德。 |
Brahma! If you have heard all the loving thoughts of the holy disciples, they are no longer dissociated, no longer corresponding, and are separated from each other, but they are not sad, troubled, crying, not upset, and not crazy, what a Brahma! This means that being knowledgeable, reciting and practicing makes a difference and has this merit. |
「復次，梵志！多聞聖弟子知所有財物皆悉無常，念出家學道。 |
"Again, Brahma! Disciples of the saints who have learned a lot know that all property is impermanent, and want to become a monk and learn the Tao. |
梵志！若多聞聖弟子知所有財物皆悉無常，念出家學道者，梵志！是謂博聞誦習而有差別，有此功德。 |
Brahma! If the disciples of the saints know that all wealth is impermanent and want to become a monk and learn the Tao, Brahma will! This means that being knowledgeable, reciting and practicing makes a difference and has this merit. |
復次，梵志！多聞聖弟子知所有財物皆悉無常已，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
Again, Brahma! Disciples of the saintly disciples of Hearing, knowing that all property is impermanent, shave off their beards and hair, put on cassocks, become faithful, abandon their homes, become homeless, and learn the Tao. |
梵志，若多聞聖弟子知所有財物皆悉無常已，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，梵志！是謂博聞誦習而有差別，有此功德。 |
Brahma, if you have heard that the saintly disciples know that all property is impermanent, shave off their beards and hair, wear cassocks, and have faith, abandon their homes, become homeless, and learn the Tao, Brahma! This means that being knowledgeable, reciting and practicing makes a difference and has this merit. |
「復次，梵志！多聞聖弟子能忍飢渴、寒熱、蚊虻、蠅蚤，風日所逼、惡聲捶杖亦能忍之，身遇諸疾，極為苦痛，至命欲絕，諸不可樂皆能堪耐。 |
"Again, Brahma! I have heard that the saintly disciples can endure hunger, thirst, cold and heat, mosquitoes, flies, and fleas. They can also endure the wind and sun, the harsh sound of beating their sticks, and the body suffers from all kinds of diseases, which are extremely painful, even to the point of death. All unpleasant things can be endured. |
梵志！若多聞聖弟子能忍飢渴、寒熱、蚊虻、蠅蚤，風日所逼、惡聲捶杖亦能忍之，身遇諸疾，極為苦痛，至命欲絕，諸不可樂皆能堪耐者，梵志！是謂博聞誦習而有差別，有此功德。 |
Brahma! If I have heard that the disciples of the Holy Spirit can endure hunger, thirst, cold and heat, mosquitoes, flies, and fleas, they can also endure the force of the wind and sun, the harsh sound of beating their sticks, and they can suffer from all kinds of illnesses, extreme pain, death, and all kinds of unpleasant things. Be patient, Fanzhi! This means that being knowledgeable, reciting and practicing makes a difference and has this merit. |
「復次，梵志！多聞聖弟子堪耐不樂，生不樂已，心終不著。 |
"Again, Brahma Zhi! A disciple of the Holy Master who has learned so much cannot bear to be unhappy. He is already unhappy, and his mind will never be settled. |
梵志！若多聞聖弟子堪耐不樂，生不樂已，心終不著者，梵志！是謂博聞誦習而有差別，有此功德。 |
Brahma! If many disciples of the Holy Spirit cannot bear to be unhappy, live without happiness, and end up with no attachment to their hearts, this is Brahma! This means that being knowledgeable, reciting and practicing makes a difference and has this merit. |
「復次，梵志！多聞聖弟子堪耐恐怖，生恐怖已，心終不著。 |
"Again, Brahma Zhi! The disciples of the Holy Master, Tao Wen, can withstand fear. Once they are born with fear, their hearts will never be touched. |
梵志！若多聞聖弟子堪耐恐怖，生恐怖已，心終不著，梵志！是謂博聞誦習而有差別，有此功德。 |
Brahma! If the disciples of the saint who have heard much can endure the fear, and have already experienced the fear, their hearts will not be able to grasp it. Brahma will! This means that being knowledgeable, reciting and practicing makes a difference and has this merit. |
「復次，梵志！多聞聖弟子若生三惡不善之念，欲念、恚念及害念，為此三惡不善念已，心終不著。 |
"Again, Brahma Zhi! If a disciple of the Holy Master of Hearing has the three evil and unwholesome thoughts, thoughts of desire, hatred and harmful thoughts, then the three evil unwholesome thoughts will cease to exist in his mind. |
梵志！若多聞聖弟子若生三惡不善之念，欲念、恚念及害念，為此三惡不善念已，心終不著者，梵志！是謂博聞誦習而有差別，有此功德。 |
Brahma! If I have heard that the disciples of the Holy Spirit have three evil and unwholesome thoughts, thoughts of desire, hatred and harmful thoughts, and because of these three evil and unwholesome thoughts, their hearts will never be attached to them, Brahma aspirations! This means that being knowledgeable, reciting and practicing makes a difference and has this merit. |
「復次，梵志！多聞聖弟子離欲、離惡不善之法，至得第四禪成就遊。 |
"Again, Brahma Zhi! Listen to the teachings of the noble-ones'-disciples to abstain from desire, avoid evil and unwholesome deeds, and reach the fourth jhāna. |
梵志！若多聞聖弟子離欲、離惡不善之法，至得第四禪成就遊者，梵志！是謂博聞誦習而有差別，有此功德。 |
Brahma! If you listen to the holy disciples' methods of abstaining from desire, evil and unwholesome deeds, and achieve the fourth jhāna, you will achieve Brahma! This means that being knowledgeable, reciting and practicing makes a difference and has this merit. |
「復次，梵志！多聞聖弟子三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上、人間七往來已，則得苦邊。 |
"Again, Brahma Zhi! After the disciples of the saintly disciples of Hearing have completed the three knots and achieved sotapanna, they will not fall into the evil dharma, and they will be fully enlightened. After they have experienced the seven existences and the seven comings and goings in heaven and earth, they will reach the edge of suffering. |
梵志！若多聞聖弟子三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上、人間七往來已，則得苦邊者，梵志！是謂博聞誦習而有差別，有此功德。 |
Brahma! If the disciples of the holy disciples of Tao Heng have exhausted the three knots, have attained Sotapanna, have not fallen into evil dharma, have attained the right state of enlightenment, have experienced the seven existences, and have gone back and forth seven times in heaven and earth, then they will have attained the edge of suffering, Brahma Zhi! This means that being knowledgeable, reciting and practicing makes a difference and has this merit. |
「復次，梵志！多聞聖弟子三結已盡，婬、怒、癡薄，得一往來，天上、人間一往來已，則得苦邊。 |
"Again, Brahma Zhi! The disciples of the holy disciples of Hearing have exhausted the three knots. Sexual intercourse, anger, and delusion will cause them to go back and forth. Once they go back and forth between heaven and earth, they will suffer. |
梵志！若多聞聖弟子三結已盡，婬、怒、癡薄，得一往來，天上人間一往來已，則得苦邊者，梵志！是謂博聞誦習而有差別，有此功德。 |
Brahma! If the disciples of the holy disciples who have heard of it have exhausted the three knots of lust, anger, and delusion, and have come and gone, and have gone back and forth between heaven and earth, then they will be on the edge of suffering, Brahma Zhi! This means that having extensive knowledge, reciting and practicing makes a difference and has this merit. |
「復次，梵志！多聞聖弟子五下分結盡，生彼間已，便般涅槃，得不退法，不還此世。 |
"Again, Brahma Zhi! The disciples of the saintly disciples of Hearing and Hearing have completed the five lower parts and have been reborn in that world. They have attained parinirvana and have attained the Dharma of no retreat and will not return to this world. |
梵志！若多聞聖弟子五下分結盡，生彼間已，便般涅槃，得不退法，不還此世者，梵志！是謂博聞誦習而有差別，有此功德。 |
Brahma! If the disciples of the holy disciples who have heard all the five elements of the lower body are completely combined and are reborn in that world, they will reach parinirvana, obtain the Dharma that cannot be retreated, and will not return to this world, Brahma Zhi! This means that having extensive knowledge, reciting and practicing makes a difference and has this merit. |
「復次，梵志！多聞聖弟子有息解脫，離色得無色如其像定，身作證成就遊，慧觀斷漏而知漏。 |
"Again, Brahma Zhi! The saintly disciples who have heard a lot are liberated from rest. They are separated from form and attain formless concentration like its image. They realize the wandering through their own bodies. They have wisdom to stop leaks and know leaks. |
梵志！若多聞聖弟子有息解脫，離色得無色如其像定，身作證成就遊，慧觀斷漏而知漏者，梵志！是謂博聞誦習而有差別，有此功德。 |
Brahma! If the disciples of the saints who have heard a lot are liberated from rest, separated from form and attained formless concentration like their images, attained wandering by witnessing with their own bodies, and cut off leaks with wisdom and insight, then Brahma Zhi! This means that having extensive knowledge, reciting and practicing makes a difference and has this merit. |
「復次，梵志！多聞聖弟子如意足、天耳、他心智、宿命智、生死智，諸漏已盡，得無漏，心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
"Again, Brahma! The saintly disciple who has heard so much is satisfied with his wishes, his divine ears, his mind, the wisdom of destiny, and the wisdom of life and death. All the outflows have been eliminated. He has attained no outflows. He is liberated from the mind and liberated from wisdom. He knows himself in the present Dharma and works by himself. When you have achieved enlightenment, your life is over, your holy life has been established, what you have done has been done, there will be no more feelings, and you know it is true. |
梵志！若多聞聖弟子如意足、天耳、他心智、宿命智、生死智，諸漏已盡，得無漏，心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真者，梵志！是謂博聞誦習而有差別，有此功德。」 |
Brahma! If the saintly disciple who has heard many things is satisfied with his wishes, his heavenly ears, his mind, the wisdom of fate, and the wisdom of life and death, all the outflows have been eliminated, he has attained no outflows, his mind is liberated, and his wisdom is liberated. At the end, the Brahma line has been established, the work has been done, there is no more feeling, and the person who knows the truth is Brahma! This means that being knowledgeable, reciting and practicing makes a difference and has this merit. " |
生聞梵志復問世尊： |
After hearing the Brahma Chronicle, I asked the World Honored One again: |
「此博聞誦習有此差別，有此功德，頗更有差別，更有功德，最上、最妙、最勝耶？」 |
This learned recitation has such a difference, has such merits, is it even more different, has more merits, is it the highest, the most wonderful, and the most superior? |
世尊答曰： |
The World Honored One replied: |
「梵志！此博聞誦習有此差別，有此功德，更無差別，更無功德，最上、最妙、最勝者。」 |
Brahma! This learned and recited practice has such a difference and has such merit. There is no difference and no merit. It is the highest, the most wonderful, and the most victorious. |
生聞梵志白曰： |
I heard Fan Zhibai say: |
「世尊！我已知。 |
"World Honored One! I know it. |
善逝！我已解。 |
Good death! I have solved it. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
生聞梵志聞佛所說，歡喜奉行。 |
When a person hears Brahma and hears what the Buddha says, he follows it with joy. |
聞德經第六竟（一千六百九字） |
The Sixth Truth of the Wen De Jing (1,690 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
148. What Is Suffering （一四八）何苦經 |
148. What Is Suffering (148) He Ku Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，生聞梵志中後彷徉，往詣佛所，共相問訊，却坐一面，白曰： |
At that time, I heard that Brahma Zhonghou was wandering around and went to the Buddha's place to ask questions. However, he sat on one side and said: |
「瞿曇！我欲有所問，聽乃敢陳。」 |
Qu Tan! If I want to ask something, I dare to tell you. |
世尊告曰： |
The World Honored One said: |
「梵志！恣汝所問。」 |
Brahma Zhi! Ask whatever you want. |
生聞梵志即便問曰： |
When a student heard about Brahma Zhi, he immediately asked: |
「瞿曇！在家者有何苦？ |
"Qu Tan! Why are you at home suffering? |
出家學道者有何苦耶？」 |
What is the hardship for those who become monks and learn Taoism? " |
世尊答曰： |
The World Honored One replied: |
「梵志！在家者，以不自在為苦，出家學道者，以自在為苦。」 |
Brahma! Those who are at home suffer from not being at ease; those who become monks and learn Taoism suffer from being at ease. |
生聞梵志復問曰： |
Sheng heard Brahma Zhi and asked again: |
「瞿曇！在家者，云何以不自在為苦？ |
"Qu Tan! Those of you who are at home, why do you suffer from feeling uneasy? |
出家學道者，云何以自在為苦耶？」 |
For those who become monks and learn Taoism, why do they regard being at ease as suffering? " |
世尊答曰： |
The World Honored One replied: |
「梵志！若在家者，錢不增長，金、銀、真珠、琉璃、水精悉不增長，畜牧、穀米及奴婢使亦不增長，爾時，在家憂苦愁慼。 |
"Brahma! If you are at home and your money does not increase, your gold, silver, pearls, lapis lazuli, and water essences do not increase, and your livestock, grain, and servants do not increase, then you will be miserable at home. |
因此故在家者多有憂苦，多懷愁慼。 |
Therefore, those at home often suffer from sorrow and worry. |
梵志！若出家學道者行隨其欲，行隨恚、癡，爾時，出家學道憂苦愁慼。 |
Brahma! If a monk and a Taoist behave according to their own desires, hatred and delusion, then the monks and Taoists will be filled with sorrow and sorrow. |
因此故出家學道者多有憂苦，多懷愁慼。 |
Therefore, those who become monks and learn Taoism often have sorrows and sorrows. |
梵志！如是在家者，以不自在為苦，出家學道者，以自在為苦。」 |
Brahma! For those who are at home, feeling uneasy is suffering; for those who are monks and practicing Taoism, feeling comfortable is suffering. " |
生聞梵志復問曰： |
Sheng heard Brahma Zhi and asked again: |
「瞿曇！在家者有何樂？ |
"Qu Tan! What fun can you have at home? |
出家學道者有何樂耶？」 |
What joy does a monk have to learn Taoism? " |
世尊答曰： |
The World Honored One replied: |
「梵志！在家者，以自在為樂，出家學道者，以不自在為樂。」 |
Brahma! Those who are at home take pleasure in being at ease; those who become monks and learn Taoism take pleasure in being uncomfortable. |
生聞梵志復問曰： |
Sheng heard Brahma Zhi and asked again: |
「瞿曇！在家者，云何以自在為樂？ |
"Qu Tan! How can you feel comfortable at home? |
出家學道者，云何以不自在為樂耶？」 |
For those who become monks and learn Taoism, why do they enjoy being uncomfortable? " |
世尊答曰： |
The World Honored One replied: |
「梵志！若在家者錢得增長，金、銀、真珠、琉璃、水精皆得增長，畜牧、穀米及奴婢使亦得增長，爾時，在家快樂歡喜。 |
"Brahma! If the money of those at home increases, the gold, silver, pearls, lapis lazuli, and water essences all increase, and the livestock, grain, and slaves also increase, then you will be happy at home. |
因此故在家者多快樂歡喜。 |
Therefore, those at home are very happy and joyful. |
梵志！出家學道者行不隨欲，行不隨恚、癡，爾時，出家學道快樂歡喜。 |
Brahma! Those who become monks and learn the Way do not act in accordance with desires, and do not act in accordance with hatred or delusion. At that time, those who become monks and learn the Way are happy and joyful. |
因此故出家學道者多快樂歡喜。 |
Therefore, those who become monks and learn Taoism will be happy and joyful. |
梵志！如是在家者，以自在為樂，出家學道者，以不自在為樂。」 |
Brahma! Those who are at home take pleasure in being at ease; those who become monks and learn the Tao take pleasure in being uncomfortable. " |
生聞梵志復問曰： |
Sheng heard Brahma Zhi and asked again: |
「瞿曇！以何事故，令天及人必無利義？ |
"Qu Tan! What happened that caused heaven and man to be unprofitable and righteous? |
以何事故，令天及人必有利義？」 |
What kind of incident will cause heaven and man to be righteous? " |
世尊答曰： |
The World Honored One replied: |
「梵志！若天及人共諍者，必無利義，若天及人不諍者，必有利義。」 |
Brahma Zhi! If heaven and man disagree, there will be no benefit. If heaven and man do not agree, there will be benefit. |
生聞梵志復問曰： |
Sheng heard Brahma Zhi and asked again: |
「瞿曇！云何天及人共諍者，必無利義？ |
"Qu Tan! How can it be that there is no benefit or righteousness to anyone who disagrees with everyone? |
云何天及人不諍者，必有利義耶？」 |
How can it be said that those who do not quarrel with others must be righteous? " |
世尊答曰： |
The World Honored One replied: |
「梵志！若時天及人鬪諍怨憎者，爾時，天及人憂苦愁慼，因此故天及人多有憂苦，多懷愁慼。 |
"Brahma Zhi! If at that time heaven and man were angry and resentful, then heaven and man would be sad and sorrowful. Therefore, heaven and man would have much sorrow and sorrow. |
梵志！若時天及人不鬪諍、不怨憎者，爾時，天及人快樂歡喜，因此故天及人多快樂、多歡喜。 |
Brahma! If at that time Heaven and man did not quarrel or resent others, then Heaven and man would be happy and rejoicing, so Heaven and man would be much happy and rejoicing. |
梵志！如是天及人共諍者，必無利義，天及人不諍者，必有利義。」 |
Brahma! If heaven and man are in conflict, there will be no benefit and righteousness; if heaven and man are not in conflict, there will be benefit and righteousness. " |
生聞梵志復問曰： |
Sheng heard Brahma Zhi and asked again: |
「瞿曇！以何事故，令天及人必不得饒益，必得其苦？ |
Qu Tan! Why is it that heaven and man will not benefit from anything, and will suffer from it? |
以何事故，令天及人必得饒益，必得其樂？」 |
What kind of accident will bring benefits and happiness to heaven and man? " |
世尊答曰： |
The World Honored One replied: |
「梵志！若天及人行於非法及行惡者，必不得益，必得其苦。 |
"Brahma Zhi! If gods and humans act illegally and do evil, they will not benefit and will suffer. |
若天及人能行如法，不行惡者，必得饒益，必得其樂。」 |
If heaven and man can act according to the law and refrain from doing evil, they will be benefited and happy. " |
生聞梵志復問曰： |
Sheng heard Brahma Zhi and asked again: |
「瞿曇！天及人云何行於非法及行惡者，必不得益，必得其苦？ |
"Qu Tan! Why does heaven and man say that those who do illegal things and do evil will not benefit and will suffer? |
天及人云何行如法，不行惡者，必得饒益，必得其樂？」 |
How can heaven and man say that those who act according to the Dharma and refrain from doing evil will surely gain benefit and happiness? " |
世尊答曰： |
The World Honored One replied: |
「梵志！天及人身行非法及行惡，口、意行非法及行惡者，爾時，天及人必當減損，阿修羅必當興盛。 |
"Brahma! When gods and humans act illegally and do evil, and when their words and minds act illegally and do evil, then gods and humans will surely suffer, and asuras will surely prosper. |
梵志！若天及人身行如法，守護其身，口、意行如法，守護口、意者，爾時，天及人必當興盛，阿修羅必當減損。 |
Brahma! If the gods and human beings act according to the Dharma and protect their bodies, and their speech and mind act according to the Dharma and protect their mouth and mind, then the gods and humans will surely prosper, and the asuras will surely suffer losses. |
梵志！如是天及人行於非法及行惡者，必得不益，必得其苦。 |
Brahma! If heaven and man act illegally and do evil, they will surely gain nothing and suffer. |
梵志！如是天及人能行如法，不行惡者，必得饒益，必得其樂。」 |
Brahma! If heaven and man can act according to the law and refrain from doing evil, they will be benefited and happy. " |
生聞梵志復問曰： |
Sheng heard Brahma Zhi and asked again: |
「瞿曇！云何觀惡知識？」 |
Qu Tan! How can you view evil knowledge? |
世尊答曰： |
The World Honored One replied: |
「梵志！當觀惡知識猶如月也。」 |
Brahma! Behold the knowledge of evil like the moon. |
生聞梵志復問曰： |
Sheng heard Brahma Zhi and asked again: |
「瞿曇！云何當觀惡知識猶如月耶？」 |
Qu Tan! Why should I view the knowledge of evil as the moon? |
世尊答曰： |
The World Honored One replied: |
「梵志！如向盡月，日日稍減，宮殿亦減，光明亦減，形色亦減，日日盡去。 |
"Brahma Zhi! Just as the moon is facing towards the end, the sun is slightly diminished, the palace is also diminished, the light is also diminished, the shapes and colors are also diminished, and the sun is gone. |
梵志！有時月乃至於盡，都不復見。 |
Brahma! Sometimes the moon even ends and is no longer seen. |
梵志！惡知識人於如來正法、律亦得其信，彼得信已，則於後時而不孝順，亦不恭敬，所行不順，不立正智，不趣向法次法，彼便失信，持戒、博聞、庶幾、智慧亦復失之。 |
Brahma! A person with bad knowledge has gained faith in the Tathagata's righteous teachings and laws. If he has already believed, he will not be filial or respectful in the future, his actions will not be obeyed, he will not establish correct wisdom, and he will not follow the Dharma. Then he will lose faith, keep the precepts, Knowledge, concubine, and wisdom are also lost. |
梵志！有時此惡知識教滅善法，猶如月盡。 |
Brahma! Sometimes this evil knowledge teaches and destroys good dharma, just like the end of the moon. |
梵志！如是當觀惡知識猶如月也。」 |
Brahma! In this way, the knowledge of evil should be viewed like the moon. " |
生聞梵志復問曰： |
Sheng heard Brahma Zhi and asked again: |
「瞿曇！云何觀善知識？」 |
Qu Tan! Why do you think of a good teacher? |
世尊答曰： |
The World Honored One replied: |
「梵志！當觀善知識猶如月也。」 |
Brahma! You should look upon the virtuous teacher as being like the moon. |
生聞梵志復問曰： |
Sheng heard Brahma Zhi and asked again: |
「瞿曇！云何當觀善知識猶如月耶？」 |
Qu Tan! Why should we look upon a good teacher as the moon? |
世尊答曰： |
The World Honored One replied: |
「梵志！猶如月初生，少壯明淨，日日增長。 |
"Brahma! Just like the birth of the moon, young and bright, growing day by day. |
梵志！或時月十五日，其殿豐滿。 |
Brahma! Or on the fifteenth day of the month, the palace was full. |
梵志！如是善知識於如來正法、律得信，彼得信已，而於後時孝順恭敬，所行隨順，立於正智，趣向法次法，彼增長信，持戒、博聞、庶幾、智慧亦復增長。 |
Brahma! Such a good teacher has faith in the Tathagata's true Dharma and laws. He has already believed in it, and in the future he will be filial and respectful, obey everything he does, stand in the right wisdom, and be interested in the Dharma. His faith will increase, he will keep the precepts, become knowledgeable, and his wisdom will be restored. increase. |
梵志！有時彼善知識善法具足，如十五日月。 |
Brahma! Sometimes that good knowledge and good Dharma are abundant, like the fifteenth day and the moon. |
梵志！如是當觀善知識猶如月也。」 |
Brahma! In this way, you should observe that a good teacher is like the moon. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「譬如月無垢， 遊於虛空界， |
"For example, the moon is innocent, swimming in the realm of space, |
一切世星宿， 悉翳其光明。 |
All the stars in this world have obscured their brightness. |
如是信博聞， 庶幾無慳貪， |
If you have such faith and knowledge, you will never be greedy. |
世間一切慳， 悉翳施光明。 |
Everything in the world is frugal, all of which provide light. |
猶如有大龍， 興起雲雷電， |
Just like a great dragon, raising up clouds of thunder and lightning, |
雨下極滂沛， 充滿一切地。 |
The rain fell in heavy torrents, filling everything. |
如是信博聞， 庶幾無慳貪， |
If you have such faith and knowledge, you will never be greedy. |
施飲食豐足， 樂勸增廣施。 |
Give people plenty of food and drink, and be happy to encourage them to give more and more. |
如是極雷震， 如天降時雨， |
Such thunderous earthquakes are like rain falling from the sky, |
彼福雨廣大， 施主之所雨。 |
The rain of blessings is vast, and it is the rain of the benefactor. |
錢財多名譽， 得生於善處， |
If you have more money and reputation, you will be born in a good place. |
彼當受於福， 死已生天上。」 |
He should be blessed, he died and was reborn in heaven. " |
佛說如是。 |
Buddha said so. |
生聞梵志聞佛所說，歡喜奉行。 |
When a person hears Brahma and hears what the Buddha says, he follows it with joy. |
何苦經第七竟（一千四百二十五字） |
The Seventh Principle of the He Ku Sutra (1,425 words) |
中阿含經卷第三十六（九千一百六十五字） |
Volume 36 of the Central Agama Sutra (9165 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
149. What One Desires （一四九）何欲經 |
149. What One Desires (149) What One Desires |
中阿含經卷第三十七 |
Volume 37 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，生聞梵志中後彷徉，往詣佛所，共相問訊，却坐一面，白曰： |
At that time, I heard that Brahma Zhonghou was wandering around and went to the Buddha's place to ask questions. However, he sat on one side and said: |
「瞿曇！欲有所問，聽乃敢陳。」 |
Qu Tan! If you want to ask something, just listen and dare to tell me. |
世尊告曰： |
The World Honored One said: |
「恣汝所問。」 |
Ask whatever you want. |
梵志即便問曰： |
Fan Zhi even asked: |
「瞿曇！剎利何欲、何行、何立、何依、何訖耶？」 |
Qu Tan! What does Ksāri desire, do, establish, rely on, and end? |
世尊答曰： |
The World Honored One replied: |
「剎利者，欲得財物，行於智慧，所立以刀，依於人民，以自在為訖。」 |
A Ksāri, if he desires to gain wealth, acts wisely, he sets up a sword, relies on the people, and ends with freedom. |
生聞梵志問曰： |
Sheng heard that Brahma asked: |
「瞿曇！居士何欲、何行、何立、何依、何訖耶？」 |
Qu Tan! What do you want, do, stand, rely on, and end? |
世尊答曰： |
The World Honored One replied: |
「居士者，欲得財物，行於智慧，立以技術，依於作業，以作業竟為訖。」 |
A householder, if he wishes to gain wealth, he should practice wisdom, establish his skills, and rely on his work, and he will end up with his work. |
生聞梵志問曰： |
Sheng heard that Brahma asked: |
「瞿曇！婦人何欲、何行、何立、何依、何訖耶？」 |
Qu Tan! What does a woman want, do, stand, rely on, and end? |
世尊答曰： |
The World Honored One replied: |
「婦人者，欲得男子，行於嚴飾，立以兒子，依於無對，以自在為訖。」 |
A woman who desires a man should be well-groomed, establish a son, rely on no pairing, and end with being at ease. |
生聞梵志問曰： |
Sheng heard that Brahma asked: |
「瞿曇！偷劫何欲、何行、何立、何依、何訖耶？」 |
Qu Tan! Why do you want to commit robbery, why do you do it, how do you establish it, how do you rely on it, and how do you end it? |
世尊答曰： |
The World Honored One replied: |
「偷劫者，欲不與取，行隱藏處，所立以刀，依於闇冥，以不見為訖。」 |
Those who steal, if they don't want to take it, go to a hidden place, set up a knife, rely on the darkness, and end up not seeing it. |
生聞梵志問曰： |
Sheng heard that Brahma asked: |
「瞿曇！梵志何欲、何行、何立、何依、何訖耶？」 |
Qu Tan! Where do you want to pursue Brahma's aspirations? Where do you pursue them? Where do you establish them? Where do you rely on them? Where do you end them? |
世尊答曰： |
The World Honored One replied: |
「梵志者，欲得財物，行於智慧，立以經書，依於齋戒，以梵天為訖。」 |
Those who aspire to Brahma wish to gain wealth, practice wisdom, establish scriptures, adhere to fasting, and end with Brahma. |
生聞梵志問曰： |
Sheng heard that Brahma asked: |
「瞿曇！沙門何欲、何行、何立、何依、何訖耶？」 |
Qutan! What does the ascetic want, do, stand, rely on, and end? |
世尊答曰： |
The World Honored One replied: |
「沙門者，欲得真諦，行於智慧，所立以戒，依於無處，以涅槃為訖。」 |
Ascetics, in order to obtain the true meaning, practice wisdom, establish precepts, rely on nowhere, and end with Nirvana. |
生聞梵志白曰： |
I heard Fan Zhibai say: |
「世尊！我已知。 |
"World Honored One! I know it. |
善逝！我已解。 |
Good death! I have solved it. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
生聞梵志聞佛所說，歡喜奉行。 |
When a person hears Brahma and hears what the Buddha says, he follows it with joy. |
何欲經第八竟（四百二十二字） |
The Eighth End of the He Yu Sutra (422 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
150. to Esukārī（一五〇）欝瘦歌邏經 |
150. to Esukārī (150) 欝shougeluojing |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林加蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Garam Duo Garden in the Bamboo Grove. |
爾時，欝瘦歌邏梵志中後彷徉，往詣佛所，共相問訊，却坐一面，白曰： |
At that time, Nie Shou Guluo Fanzhi was wandering around and went to the Buddha's place to ask questions. He sat on one side and said: |
「瞿曇！欲有所問，聽乃敢陳。」 |
Qu Tan! If you want to ask something, just listen and dare to tell me. |
世尊告曰： |
The World Honored One said: |
「恣汝所問。」 |
Ask whatever you want. |
欝瘦歌邏梵志即便問曰： |
Ning Shou Guluo Fanzhi even asked: |
「瞿曇！梵志為四種姓施設四種奉事，為梵志施設奉事，為剎利、居士、工師施設奉事。 |
"Qutan! Brahma offers four types of services to the four castes. Brahma offers services to Brahma and offers services to Ksāriyas, lay people, and engineers. |
瞿曇！梵志為梵志施設奉事，梵志應奉事梵志，剎利、居士、工師亦應奉事梵志。 |
Qu Tan! The Brahma Chi provides services to the Brahma Chi, the Brahma Chi should serve the Brahma Chi, and the Kshatriyas, lay people, and engineers should also serve the Brahma Chi. |
瞿曇！此四種姓應奉事梵志。 |
Qu Tan! These four castes should serve Brahma. |
瞿曇！梵志為剎利施設奉事，剎利應奉事剎利，居士、工師亦應奉事剎利。 |
Qu Tan! The Brahma zodiac provides alms and services for the Ksārakīs, the Ksārakīs should serve the Ksārakīs, and the lay people and craftsmen should also serve the Ksārakīs. |
瞿曇！此三種姓應奉事剎利。 |
Qu Tan! These three castes should serve the Kshatriyas. |
瞿曇！梵志為居士施設奉事，居士應奉事居士，工師亦應奉事居士。 |
Qu Tan! Fanzhi provides facilities and services for lay people. Lay people should serve lay people, and engineers should also serve lay people. |
瞿曇！此二種姓應奉事居士。 |
Qu Tan! These two castes should serve lay people. |
瞿曇！梵志為工師施設奉事，工師應奉事工師，誰復下賤，應施設奉事工師，唯工師奉事工師。」 |
Qu Tan! The Brahma will provide services to the master of work, and the master of work should serve the master of service. Whoever becomes humble should provide services to the master of service, and only the master of service should serve the master of service. " |
世尊問曰： |
The World Honored One asked: |
「梵志！諸梵志頗自知為四種姓施設四種奉事，為梵志施設奉事，為剎利、居士、工師施設奉事耶？」 |
Brahma! Do you know that the Brahma's provide four kinds of services for the four castes? They provide services for the Brahma and Ksāriyas, lay people, and engineers? |
欝瘦歌邏梵志答曰： |
Gao Shou Guluo Fanzhi replied: |
「不知也。 |
"I don't know. |
瞿曇！但諸梵志自作是說，我於此世，天及魔、梵、沙門、梵志，從人至天，梵志不自知為四種姓施設四種奉事，為梵志施設奉事，為剎利、居士、工師施設奉事。」 |
Qu Tan! But the Brahmās themselves say, in this world, gods, demons, Brahmas, ascetics, and Brahmas, from humans to gods, the Brahmas do not know that they offer four kinds of services to the four castes and offer offerings to the Brahmas. To do things, to provide facilities and services for Kshatriyas, lay people, and engineers. " |
世尊告曰： |
The World Honored One said: |
「梵志！猶如有人，強與他肉，而作是說： |
"Brahma! It's like someone trying to force someone else's flesh to say: |
『士夫可食，當與我直。』 |
"Scholars can eat, but they should be honest with me." 』 |
梵志！汝為諸梵志說亦復如是。 |
Brahma! This is also true for you to say for all the Brahma-zhi. |
所以者何？ |
So what? |
梵志不自知為四種姓施設四種奉事，為梵志施設奉事，為剎利、居士、工師施設奉事。」 |
The Brahma does not know that he provides four types of services to the four castes. He provides services to the Brahma and provides services to the Kshatriyas, lay people, and engineers. " |
世尊問曰： |
The World Honored One asked: |
「梵志！云何奉事？ |
Fanzhi! Why do you want to serve? |
若有奉事，因奉事故，有如無勝者，為是奉事耶？ |
If there is a service, due to accidents in service, it is as if there is no winner. Is this a service? |
若有奉事，因奉事故，有勝無如者，為是奉事耶？ |
If there is a service, and due to accidents in service, there is no one who is better than others, is this a service? |
梵志！若奉事梵志，因奉事故，有如無勝者，為是奉事耶？ |
Brahma! If you serve Brahma, you will be like a victor due to accidents. Is this how you serve? |
奉事剎利、居士、工師，因奉事故，有如無勝者，為是奉事耶？ |
Serving the Ksāriyas, lay people, and engineers, due to accidents, it is like being without a winner. Is this how you serve? |
梵志！若奉事梵志，因奉事故，有勝無如者，為是奉事耶？ |
Brahma! If you are serving the Brahma, and due to accidents, you will be better than others, is this serving you? |
奉事剎利、居士、工師，因奉事故，有勝無如者，為是奉事耶？」 |
Serving Ksāriyas, lay people, and engineers, if due to accidents, you are victorious and incompetent, is this what you are doing? " |
欝瘦歌邏梵志答曰： |
Gao Shou Guluo Fanzhi replied: |
「瞿曇！若我奉事，因奉事故，有如無勝者，我不應奉事彼。 |
"Qu Tan! If I serve someone who is unlucky because of an accident, I should not serve him. |
若我奉事，因奉事故，有勝無如者，我應奉事彼。 |
If I serve someone who is better than me because of an accident, I should serve him. |
瞿曇！若奉事梵志，因奉事故，有如無勝者，我不應奉事彼。 |
Qu Tan! If I serve the Brahma, it will be like having no victor due to accidents, and I should not serve that person. |
奉事剎利、居士、工師，因奉事故，有如無勝者，我不應奉事彼。 |
Serving Ksāriyas, lay people, and engineers, because of accidents, is like being without a winner, and I should not serve them. |
瞿曇！若奉事梵志，因奉事故，有勝無如者，我應奉事彼。 |
Qu Tan! If I serve the Brahma, and due to accidents, I am better than others, I should serve that person. |
奉事剎利、居士、工師，因奉事故，有勝無如者，我應奉事彼。」 |
When serving Ksāriyas, lay people, or engineers, I should serve those who are victorious and incompetent due to accidents. " |
世尊告曰： |
The World Honored One said: |
「梵志！若更有梵志來，非愚非癡，亦非顛倒，心無顛倒，自由自在，我問彼梵志： |
"Brahma Zhi! If there is another Brahma Zhi coming, he is neither stupid nor delusional, nor perverted. His mind is not perverted and he is free. I will ask that Brahma Zhi: |
『於意云何？ |
What do you mean? |
若有奉事，因奉事故，有如無勝者，為是奉事耶？ |
If there is a service, due to accidents in service, it is as if there is no winner. Is this a service? |
若有奉事，因奉事故，有勝無如者，為是奉事耶？ |
If there is a service, and due to accidents in service, there is no one who is better than others, is this a service? |
梵志！若奉事梵志，因奉事故，有如無勝者，為是奉事耶？ |
Brahma! If you serve Brahma, you will be like a victor due to accidents. Is this how you serve? |
奉事剎利、居士、工師，因奉事故，有如無勝者，為是奉事耶？ |
Serving the Ksāriyas, lay people, and engineers, due to accidents, it is like being without a winner. Is this how you serve? |
梵志！若奉事梵志，因奉事故，有勝無如者，為是奉事耶？ |
Brahma! If you are serving the Brahma, and due to accidents, you will be better than others, is this serving you? |
奉事剎利、居士、工師，因奉事故，有勝無如者，為是奉事耶？』 |
Serving Ksāriyas, lay people, and engineers, if due to accidents, you are victorious and incompetent, is this what you are doing? 』 |
「梵志！彼梵志非愚非癡，亦非顛倒，心無顛倒，自由自在，答我曰： |
"Brahma Zhi! Brahma Zhi is neither foolish nor delusional, nor perverted. His mind is not perverted, he is free and at ease. He answered me: |
『瞿曇！若我奉事，因奉事故，有如無勝者，我不應奉事彼。 |
"Qu Tan!" If I serve someone who is unconquerable due to accidents, I should not serve him. |
若我奉事，因奉事故，有勝無如者，我應奉事彼。 |
If I serve someone who is better than me because of an accident, I should serve him. |
瞿曇！若奉事梵志，因奉事故，有如無勝者，我不應奉事彼。 |
Qu Tan! If I serve the Brahma, it will be like having no victor due to accidents, and I should not serve that person. |
奉事剎利、居士、工師，因奉事故，有如無勝者，我不應奉事彼。 |
Serving Ksāriyas, lay people, and engineers, because of accidents, is like being without a winner, and I should not serve them. |
瞿曇！若奉事梵志，因奉事故，有勝無如者，我應奉事彼。 |
Qu Tan! If I serve the Brahma, and due to accidents, I am better than others, I should serve that person. |
奉事剎利、居士、工師，因奉事故，有勝無如者，我應奉事彼。』 |
When serving Ksāriyas, lay people, or engineers, I should serve those who are victorious and incompetent due to accidents. 』 |
」 |
|
世尊問曰： |
The World Honored One asked: |
「梵志！於意云何？ |
"Banzhi! What do you mean? |
若有奉事，因奉事故，失信、戒、博聞、庶幾、智慧者，為是奉事耶？ |
If there is a person who is serving, and due to an accident in serving, one loses faith, precepts, knowledge, concubines, and wisdom, is this considered serving? |
若有奉事，因奉事故，增益信、戒、博聞、庶幾、智慧者，為是奉事耶？ |
If there is a service, and due to the accident of service, one gains faith, discipline, erudition, concubine, and wisdom, is this service? |
梵志！若奉事梵志，因奉事故，失信、戒、博聞、庶幾、智慧者，為是奉事耶？ |
Brahma! If one serves the Brahma and, due to an accident, one loses faith, precepts, knowledge, concubines, and wisdom, is this what one is serving? |
奉事剎利、居士、工師，因奉事故，失信、戒、博聞、庶幾、智慧者，為是奉事耶？ |
If you serve a Ksāriya, a layman, or an engineer, and because of an accident, you break your trust, precepts, knowledge, concubine, or wisdom, is this how you serve? |
梵志！若奉事梵志，因奉事故，增益信、戒、博聞、庶幾、智慧者，為是奉事耶？ |
Brahma! If you serve the Brahma and gain faith, moral integrity, erudition, concubine status, and wisdom due to the incident of serving, is that considered serving? |
奉事剎利、居士、工師，因奉事故，增益信、戒、博聞、庶幾、智慧者，為是奉事耶？」 |
Serving the Ksāriyas, lay people, and engineers, who gain increased faith, precepts, erudition, concubines, and wisdom due to accidents, is this considered service? " |
欝瘦歌邏梵志答曰： |
Gao Shou Guluo Fanzhi replied: |
「瞿曇！若我奉事，因奉事故，失信、戒、博聞、庶幾、智慧者，我不應奉事彼。 |
"Qutan! If I serve someone who, because of an accident, breaks my trust, precepts, knowledge, concubine, or wisdom, I should not serve him. |
若我奉事，因奉事故，增益信、戒、博聞、庶幾、智慧者，我應奉事彼。 |
If I serve someone who, by virtue of my service, gains faith, discipline, erudition, concubine status, and wisdom, then I should serve him. |
瞿曇！若奉事梵志，因奉事故，失信、戒、博聞、庶幾、智慧者，我不應奉事彼。 |
Qu Tan! If I serve the Brahma, if I lose my faith, precepts, knowledge, concubine, or wisdom due to accidents, I should not serve him. |
奉事剎利、居士、工師，因奉事故，失信、戒、博聞、庶幾、智慧者，我不應奉事彼。 |
I should not serve those who serve Kṛṣṇīs, lay people, or engineers, and if, due to accidents, they lose their trust, precepts, knowledge, concubines, or wisdom, I should not serve them. |
瞿曇！若奉事梵志，因奉事故，增益信、戒、博聞、庶幾、智慧者，我應奉事彼。 |
Qu Tan! If I serve the Brahma and gain faith, discipline, erudition, concubine, and wisdom due to my service, I should serve him. |
奉事剎利、居士、工師，因奉事故，增益信、戒、博聞、庶幾、智慧者，我應奉事彼。」 |
I should serve those who serve the Ksāriyas, lay people, and engineers, and who, through their service, have gained faith, discipline, erudition, concubines, and wisdom through accidents. " |
世尊告曰： |
The World Honored One said: |
「梵志！若更有梵志來，非愚非癡，亦非顛倒，心無顛倒，自由自在，我問彼梵志： |
"Brahma Zhi! If there is another Brahma Zhi coming, he is neither stupid nor delusional, nor perverted. His mind is not perverted and he is free. I will ask that Brahma Zhi: |
『於意云何？ |
What do you mean? |
若有奉事，因奉事故，失信、戒、博聞、庶幾、智慧者，為是奉事耶？ |
If there is a person who is serving, and due to an accident in serving, one loses faith, precepts, knowledge, concubines, and wisdom, is this considered serving? |
若有奉事，因奉事故，增益信、戒、博聞、庶幾、智慧者，為是奉事耶？ |
If there is a service, and due to the accident of service, one gains faith, discipline, erudition, concubine, and wisdom, is this service? |
梵志！若奉事梵志，因奉事故，失信、戒、博聞、庶幾、智慧者，為是奉事耶？ |
Brahma! If one serves the Brahma and, due to an accident, one loses faith, precepts, knowledge, concubines, and wisdom, is this what one is serving? |
奉事剎利、居士、工師，因奉事故，失信、戒、博聞、庶幾、智慧者，為是奉事耶？ |
If you serve a Ksāriya, a layman, or an engineer, and because of an accident, you break your trust, precepts, knowledge, concubine, or wisdom, is this how you serve? |
梵志！若奉事梵志，因奉事故，增益信、戒、博聞、庶幾、智慧者，為是奉事耶？ |
Brahma! If you serve the Brahma and gain faith, moral integrity, erudition, concubine status, and wisdom due to the incident of serving, is that considered serving? |
奉事剎利、居士、工師，因奉事故，增益信、戒、博聞、庶幾、智慧者，為是奉事耶？』 |
Serving the Ksāriyas, lay people, and engineers, who gain increased faith, precepts, erudition, concubines, and wisdom due to accidents, is this considered service? 』 |
「梵志！彼梵志非愚非癡，亦非顛倒，心無顛倒，自由自在，亦如是答我曰： |
"Brahma Zhi! Brahma Zhi is neither foolish nor delusional, nor perverted. His mind is not perverted, he is free and at ease. He also answered me in the same way: |
『瞿曇！若我奉事，因奉事故，失信、戒、博聞、庶幾、智慧者，我不應奉事彼。 |
"Qu Tan!" If I serve someone who, because of an accident, breaks my trust, precepts, knowledge, concubine, or wisdom, I should not serve him. |
若我奉事，因奉事故，增益信、戒、博聞、庶幾、智慧者，我應奉事彼。 |
If I serve someone who, by virtue of my service, gains faith, discipline, erudition, concubine status, and wisdom, then I should serve him. |
瞿曇！若奉事梵志，因奉事故，失信、戒、博聞、庶幾、智慧者，我不應奉事彼。 |
Qu Tan! If I serve the Brahma, if I lose my faith, precepts, knowledge, concubine, or wisdom due to accidents, I should not serve him. |
奉事剎利、居士、工師，因奉事故，失信、戒、博聞、庶幾、智慧者，我不應奉事彼。 |
I should not serve those who serve Kṛṣṇīs, lay people, or engineers, and if, due to accidents, they lose their trust, precepts, knowledge, concubines, or wisdom, I should not serve them. |
瞿曇！若奉事梵志，因奉事故，增益信、戒、博聞、庶幾、智慧者，我應奉事彼。 |
Qu Tan! If I serve the Brahma and gain faith, discipline, erudition, concubine, and wisdom due to my service, I should serve him. |
奉事剎利、居士、工師，因奉事故，增益信、戒、博聞、庶幾、智慧者，我應奉事彼。』 |
I should serve those who serve the Ksāriyas, lay people, and engineers, and who, through their service, have gained faith, discipline, erudition, concubines, and wisdom through accidents. 』 |
」 |
|
欝瘦歌邏梵志白曰： |
Jishou Guluofanzhibai said: |
「瞿曇！梵志為四種姓施設四種自有財物，為梵志施設自有財物，為剎利、居士、工師施設自有財物。 |
"Qutan! The Brahma-Zhi provides four kinds of self-owned property for the four castes. The Brahma-Zhi provides his own property, and the Brahma-Zhi provides his own property for the Kshatriyas, lay people, and engineers. |
瞿曇！梵志為梵志施設自有財物者，瞿曇！梵志為梵志施設乞求自有財物，若梵志輕慢乞求者，則便輕慢自有財物，輕慢自有財物已，則便失利。 |
Qu Tan! Those who provide their own property for Brahma Zhi, Qu Tan! Brahma Chi begs for his own property for Brahma Chi's charity. If Brahma Chi despises the beggar, he will be despising his own property. If he despises his own property, he will fail. |
猶如放牛人不能看牛者，則便失利。 |
Just like a cowherd who cannot watch his cows, he will fail. |
如是，瞿曇！梵志為梵志施設乞求自有財物，若梵志輕慢乞求者，則便輕慢自有財物，輕慢自有財物已，則便失利。 |
If so, Qu Tan! Brahma Chi begs for his own property for Brahma Chi's charity. If Brahma Chi despises the beggar, he will be despising his own property. If he despises his own property, he will fail. |
「瞿曇！梵志為剎利施設自有財物者，瞿曇！梵志為剎利施設弓箭自有財物，若剎利輕慢弓箭者，則便輕慢自有財物，輕慢自有財物已，則便失利。 |
"Qutan! The Brahman who gives bows and arrows to the Ksāriya, Qutan! The Brahma gives bows and arrows to the Ksāriya. If the Ksāriya despises the bows and arrows, then he will be despising his own property. He will be despising his own property. , then it will fail. |
猶如放牛人不能看牛者，則便失利。 |
Just like a cowherd who cannot watch his cows, he will fail. |
如是，瞿曇！梵志為剎利施設弓箭自有財物，若剎利輕慢弓箭者，則便輕慢自有財物，輕慢自有財物已，則便失利。 |
If so, Qu Tan! Brahma Zhi provides bows and arrows for Kshatriyas and has their own property. If Kshatriya despises the bows and arrows, he will be despising his own property. If he despises his own property, he will fail. |
「瞿曇！梵志為居士施設自有財物者，瞿曇！梵志為居士施設田作自有財物，若居士輕慢田作者，則便輕慢自有財物，輕慢自有財物已，則便失利。 |
"Qu Tan! The Brahma Chi helps the lay people with their own property, Qu Tan! The Brahma Chi provides the land for the lay people with their own property. If the lay people despise the owner of the field, he will despise his own property. If he despises his own property, then Then fail. |
猶如放牛人不能看牛者，則便失利。 |
Just like a cowherd who cannot watch his cows, he will fail. |
如是，瞿曇！梵志為居士施設田作自有財物，若居士輕慢田作者，則便輕慢自有財物，輕慢自有財物已，則便失利。 |
If so, Qu Tan! The Brahma will build fields for lay people to use for their own property. If a lay person despises the owner of the field, he will despise his own property. If he despises his own property, he will fail. |
「瞿曇！梵志為工師施設自有財物者，瞿曇！梵志為工師施設麻自有財物，若工師輕慢麻者，則便輕慢自有財物，輕慢自有財物已，則便失利。 |
"Qu Tan! If the Brahma is to use his own property to help the engineer, Qu Tan! The Brahma is to use his own property to help the engineer. If the engineer despises the person who has hemp, he will be despising his own property. He will be despising his own property." , then it will fail. |
猶如放牛人不能看牛者，則便失利。 |
Just like a cowherd who cannot watch his cows, he will fail. |
如是，瞿曇！梵志為工師施設麻自有財物，若工師輕慢麻者，則便輕慢自有財物，輕慢自有財物已，則便失利。」 |
If so, Qu Tan! Brahma has his own property when he plants hemp for the workers. If the worker despises hemp, he will be despising his own property. If he despises his own property, he will fail. " |
世尊問曰： |
The World Honored One asked: |
「梵志！諸梵志頗自知為四種姓施設四種自有財物，為梵志施設自有財物，為剎利、居士、工師施設自有財物耶？」 |
Brahma! Do you know that all Brahma's know how to provide the four castes with their own property? They should provide their own property for the Brahma, and they should provide their own property for the Kshatriyas, lay people, and engineers? |
欝瘦歌邏梵志答曰： |
Gao Shou Guluo Fanzhi replied: |
「不知也。 |
"I don't know. |
瞿曇！但諸梵志自說，我於此世，天及魔、梵、沙門、梵志，從人至天，不自知為四種姓施設四種自有財物，為梵志施設自有財物，為剎利、居士、工師施設自有財物。」 |
Qu Tan! But all the Brahmas say, in this world, gods, demons, Brahmas, ascetics, and Brahmas, from humans to gods, I do not know that I am giving away the four kinds of self-owned property to the four castes, and I am giving away my own property to the Brahma. , Provide your own property for Kshatriyas, lay people, and engineers. " |
世尊告曰： |
The World Honored One said: |
「梵志！猶如有人，強與他肉，而作是說： |
"Brahma! It's like someone trying to force someone else's flesh to say: |
『士夫可食，當與我直。』 |
"Scholars can eat, but they should be honest with me." 』 |
梵志！汝為諸梵志說亦復如是。 |
Brahma! This is also true for you to say for all the Brahma-zhi. |
所以者何？ |
So what? |
梵志不自知為四種姓施設四種自有財物，為梵志施設自有財物，為剎利、居士、工師施設自有財物。 |
The Brahma does not know that he has given the four kinds of his own property to the four castes, he has given his own property to the Brahma, and he has given his own property to the Ksāriyas, lay people, and engineers. |
如是，梵志！我自善解、善知諸法，為人施設息止法、滅訖法、覺道法、善趣法，施設自有財物。」 |
So, Brahma! I myself am good at understanding and knowing all dharmas, and I provide others with the cessation dharma, the cessation dharma, the enlightenment dharma, and the good destiny dharma, and I also offer my own property. " |
世尊問曰： |
The World Honored One asked: |
「梵志！於意云何？ |
"Banzhi! What do you mean? |
頗有梵志於此虛空不著、不縛、不觸、不礙，剎利、居士、工師不然耶？」 |
There are many Brahma-like people who are not attached to, bound to, touched or hindered by this void. This is not the case for Ksriyas, lay people and engineers. " |
欝瘦歌邏梵志答曰： |
Gao Shou Guluo Fanzhi replied: |
「瞿曇！梵志於此虛空不著、不縛、不觸、不礙，剎利、居士、工師亦然如是。」 |
Qu Tan! Brahma's will is not attached to, bound to, touched or hindered by this void. The same is true for Ksriyas, lay people, and craftsmen. |
「梵志！我自善解、善知諸法，為人施設息止法、滅訖法、覺道法、善趣法，施設自有財物。」 |
Brahma Zhi! I am good at understanding and understanding all dharmas. I provide the Dharma of cessation, cessation, cessation, enlightenment, and good destination for others. I also provide my own property. |
世尊問曰： |
The World Honored One asked: |
「梵志！於意云何？ |
"Banzhi! What do you mean? |
頗有梵志能行慈心，無結、無怨、無恚、無諍，剎利、居士、工師不然耶？」 |
There are quite a number of Brahma people who can practice loving-kindness and have no knots, no grudges, no hatred, and no arguments. How can this not be the case for Ksriyas, lay people, and engineers? " |
欝瘦歌邏梵志答曰： |
Gao Shou Guluo Fanzhi replied: |
「瞿曇！梵志能行慈心，無結、無怨、無恚、無諍，剎利、居士、工師亦然如是。」 |
Qutan! The Brahma can practice loving-kindness without knots, resentments, hatred, and arguments. The same is true for Ksriyas, lay people, and engineers. |
「梵志！我自善解、善知諸法，為人施設息止法、滅訖法、覺道法、善趣法，施設自有財物。」 |
Brahma Zhi! I am good at understanding and understanding all dharmas. I provide the Dharma of cessation, cessation, cessation, enlightenment, and good destination for others. I also provide my own property. |
世尊問曰： |
The World Honored One asked: |
「梵志！於意云何？ |
"Banzhi! What do you mean? |
若百種人來，或有一人而語彼曰： |
If hundreds of people come, one of them may say to him: |
『汝等共來！若有生剎利族、梵志族者，唯彼能持澡豆至水洗浴，去垢極淨。』 |
"Come together!" If there is a person born in the Ksāriya or Brahma clan, only he can take bath beans and bathe in water, and the dirt will be removed extremely cleanly. 』 |
梵志！於意云何？ |
Brahma! What do you mean? |
為剎利族、梵志族者，彼能持澡豆至水洗浴，去垢極淨耶？ |
As a Ksriya or Brahma clan, who can take bath beans and bathe in water to remove dirt and become extremely clean? |
為居士族、工師族者，彼不能持澡豆至水洗浴，去垢極淨耶？ |
As a layman or a craftsman, he can't take a bath with a bath bean and wash it with water to remove dirt and make it extremely clean? |
為一切百種人皆能持澡豆至水洗浴，去垢極淨耶？」 |
Is it possible for all kinds of people to take bath beans and bathe in water, which will remove dirt and make them extremely clean? " |
欝瘦歌邏梵志答曰： |
Gao Shou Guluo Fanzhi replied: |
「瞿曇！彼一切百種人皆能持澡豆至水洗浴，去垢極淨。」 |
Qu Tan! All kinds of people can bathe in the water with bath beans, and they will be extremely clean. |
「如是。 |
"That's right. |
梵志！我自善解、善知諸法，為人施設息止法、滅訖法、覺道法、善趣法，施設自有財物。」 |
Brahma! I myself am good at understanding and knowing all dharmas, and I provide others with the cessation dharma, the cessation dharma, the enlightenment dharma, and the good destiny dharma, and I also offer my own property. " |
世尊問曰： |
The World Honored One asked: |
「梵志！於意云何？ |
"Banzhi! What do you mean? |
若百種人來，或有一人而語彼曰： |
If hundreds of people come, one of them may say to him: |
『汝等共來！若生剎利族、梵志族者，唯彼能以極燥娑羅及栴檀木用作火母，以鑽鑽之，生火長養。』 |
"Come together!" If a person is born in the Ksāriya or Brahma clan, only he can use sarsaparilla and sandalwood as the mother of fire, and drill them to make fire and nourish it. 』 |
梵志！於意云何？ |
Brahma! What do you mean? |
為剎利族、梵志族者，彼能以極燥娑羅及栴檀木用作火母，以鑽鑽之，生火長養耶？ |
If you are a Ksriya or Brahma clan, can you use sarsaparilla and sandalwood as the mother of fire, and drill them into them to make fire and nourish it? |
為居士族、工師族者，彼當以燥猪狗槽、伊蘭檀木及餘弊木用作火母，以鑽鑽之，生火長養耶？ |
If you are a layman or a craftsman, you should use pig troughs, ylang-ylang sandalwood, and residual wood as fire mothers, and drill them to make fire and keep it long? |
為一切百種人皆能以若干種木用作火母，以鑽鑽之，生火長養耶？」 |
Why can all hundreds of kinds of people use certain kinds of wood as fire mothers and drill them to make fire and grow it? " |
欝瘦歌邏梵志答曰： |
Gao Shou Guluo Fanzhi replied: |
「瞿曇！彼一切百種人皆能以若干種木用作火母，以鑽鑽之，生火長養。」 |
Qu Tan! All the hundreds of kinds of people can use certain kinds of wood as fire mothers, drill them into holes, make fire and nourish it. |
「如是。 |
"That's right. |
梵志！我自善解、善知諸法，為人施設息止法、滅訖法、覺道法、善趣法，施設自有財物。」 |
Brahma! I myself am good at understanding and knowing all dharmas, and I provide others with the cessation dharma, the cessation dharma, the enlightenment dharma, and the good destiny dharma, and I also offer my own property. " |
世尊問曰： |
The World Honored One asked: |
「梵志！於意云何？ |
"Banzhi! What do you mean? |
若彼百種人皆以若干種木用作火母，以鑽鑽之，生火長養，彼一切火皆有［火＊僉］、有色、有熱、有光，皆能作火事，為彼火獨有［火＊僉］、有色、有熱、有光，能作火事耶？ |
If those hundreds of kinds of people use certain kinds of wood as fire mothers, drill them with drills, make fires and grow them, then all fires have [fire*佥], have color, have heat, have light, and can do fire things, for them Fire has its own [fire*佥], color, heat, and light. Can it do things with fire? |
為彼火獨無［火＊僉］、無色、無熱、無光，不能作火事耶？ |
Why is it that fire has no [fire*佥], is colorless, heatless, and lightless, so it cannot do anything with fire? |
為彼一切火皆有［火＊僉］、有色、有熱、有光，皆能作火事耶？」 |
Why is it that all fires have [fire*佥], have color, have heat, have light, and can all do fire things? " |
欝瘦歌邏梵志答曰： |
Gao Shou Guluo Fanzhi replied: |
「瞿曇！若百種人皆以若干種木用作火母，以鑽鑽之，生火長養者，彼一切火皆有［火＊僉］、有色、有熱、有光，皆能作火事。 |
"Qu Tan! If hundreds of people use certain kinds of wood as fire mothers, drill them into holes, make fire and nourish it, then all fires will have [fire*佥], have color, have heat, have light, and they can all be made. Fire incident. |
若彼火獨有［火＊僉］、有色、有熱、有光，能為火事者，終無是處。 |
If the fire only has [fire*佥], has color, heat, and light, and can be used as fire, it will ultimately be useless. |
若彼火獨無［火＊僉］、無色、無熱、無光，不能為火事者，亦無是處。 |
If the fire alone has no [fire*佥], is colorless, heatless, and lightless, and cannot be used as fire, it is useless. |
但，瞿曇！彼一切火皆有［火＊僉］、有色、有熱、有光，皆能作火事。」 |
But, Qu Tan! All fires have [fire*佥], have color, have heat, have light, and can do fire things. " |
「如是。 |
"That's right. |
梵志！我自善解、善知諸法，為人施設息止法、滅訖法、覺道法、善趣法，施設自有財物。」 |
Brahma! I myself am good at understanding and knowing all dharmas, and I provide others with the cessation dharma, the cessation dharma, the enlightenment dharma, and the good destiny dharma, and I also offer my own property. " |
世尊問曰： |
The World Honored One asked: |
「梵志！於意云何？ |
"Banzhi! What do you mean? |
若彼百種人皆以若干種木用作火母，以鑽鑽之，生火長養，彼或有人以燥草木著其火中，生［火＊僉］、生色、生熱、生烟，頗有［火＊僉］、色、熱、烟，［火＊僉］、色、熱烟而差別耶？」 |
If those hundreds of people all use certain kinds of wood as fire mothers, drill them into them, and make fires that will grow and grow, then there may be people who put dry grass and trees in their fires, and they will produce [fire*佥], color, heat, and smoke. , there are quite a lot of [fire*佥], color, heat, and smoke, but there is a difference between [fire*佥], color, and hot smoke? " |
欝瘦歌邏梵志答曰： |
Gao Shou Guluo Fanzhi replied: |
「瞿曇！若彼百種人皆以若干種木用作火母，以鑽鑽之，生火長養，彼若有人以燥草木著其火中，生［火＊僉］、生色、生熱、生烟，我於彼火［火＊僉］、色、熱、烟，［火＊僉］、色、熱、烟，不能施設有差別也。」 |
Qu Tan! If those hundreds of people all use certain kinds of wood as fire mothers, drill them into holes, and make fires that will grow and grow, then if there are people who put dry grass and trees in their fires, [fire*佥] will be produced, color will be produced, and fire will be produced. Heat produces smoke, and I cannot make any distinction between fire [fire*佥], color, heat, and smoke, [fire*佥], color, heat, and smoke. |
世尊告曰： |
The World Honored One said: |
「梵志！如是我所得火，所得不放逸，能滅放逸及貢高慢，我於此火，火亦不能施設有差別也。」 |
Brahma Zhi! The fire I have obtained does not let go, and it can extinguish the lethargy and arrogance. I have this fire, and the fire cannot make any difference. |
欝瘦歌邏梵志白曰： |
Jishou Guluofanzhibai said: |
「世尊！我已知。 |
"World Honored One! I know it. |
善逝！我已解。 |
Good death! I have solved it. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
欝瘦歌邏梵志聞佛所說，歡喜奉行。 |
When the Buddha heard what the Buddha said, he happily followed it. |
欝瘦歌邏經第九竟（三千五百八十五字） |
The Ninth Chapter of the Logos Classic of Niao Shou Ge (3,585 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
151. to Assalāyana（一五一）中阿含梵志阿攝惒經第十（第三念誦） |
151. To Assalāyana (151), the tenth (third recitation) of the Agama Brahma Zhi Ashe Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，眾多梵志於拘薩羅，集在學堂，共論此事： |
At that time, many Brahma sages gathered in the school in Kosala to discuss this matter: |
「梵志種勝，餘者不如； |
“The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化，而沙門瞿曇說四種姓皆悉清淨，施設顯示。」 |
Brahma, the son of Brahma, was born from his mouth and transformed into Brahma. The ascetic Qutan said that all the four castes are pure, and the facilities show it. " |
彼作是念： |
He thought: |
「諸賢！為誰有力能至沙門瞿曇所，則以此事如法難詰？」 |
All sages! Who has the strength to go to the ascetic Qutan and find it difficult to question this matter according to the law? |
彼復作是念： |
He thought again: |
「阿攝惒邏延多那摩納為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡，博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。 |
"Ashesoloyandanamana was chosen by his parents, and he was born pure. His parents have not eliminated the race for seven generations. He is born without evil. He is knowledgeable and upholds it. He has recited the four sutras and has a deep understanding of causes, conditions, righteousness, and Five sentences about literature and drama. |
阿攝惒邏延多那摩納有力能至沙門瞿曇所，則以此事如法難詰。」 |
Ashesoloyandanamana had the strength to go to the ascetic Qutan, so it was difficult to question him on the basis of the Dharma. " |
「諸賢！可共詣阿攝惒邏延多那摩納所，向說此事，隨阿攝惒邏延多那摩納所說，我等當受。」 |
All sages, please go to the place of Ashesoloyandanamana and tell them about this matter. We should accept what Ashesoloyandanamana says. |
於是，拘薩羅眾多梵志即詣阿攝惒邏延多那摩納所，共相問訊，却坐一面，語曰： |
Therefore, many Brahma sages in Kosala went to Ashesolo Yantama Namana to inquire about each other, but they sat on one side and said: |
「摩納！我等眾多梵志於拘薩羅，集在學堂，共論此事： |
"Mana! We and many other Brahmaputra gathered in the school in Kosala to discuss this matter: |
『梵志種勝，餘者不如； |
"The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化，而沙門瞿曇說四種姓皆悉清淨，施設顯示。』 |
Brahma, the son of Brahma, was born from his mouth and transformed into Brahma. The ascetic Qutan said that all the four castes are pure, and the facilities show it. 』 |
我等作是念： |
What I am thinking is: |
『諸賢！為誰有力能至沙門瞿曇所，則以此事如法難詰？』 |
"All sages!" Who has the strength to go to the ascetic Qutan, and it is difficult to question whether this matter is done according to the law? 』 |
我等復作是念： |
What I’m waiting for is: |
『阿攝惒邏延多那摩納為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。 |
"Ashesoloyandanamana was chosen by his parents. He was born pure. His parents have not eliminated his race for seven generations. He was born without evil. He has learned and upheld everything. He has recited the four sutras and has a deep understanding of causes, conditions, righteousness, and culture. , the play is said in five sentences. |
阿攝惒邏延多那摩納有力能至沙門瞿曇所，則以此事如法難詰。』 |
Ashesoloyandanamana had the strength to go to the ascetic Qutan, so it was difficult to question him on the basis of the Dharma. 』 |
願阿攝惒邏延多那摩納往詣沙門瞿曇所，則以此事如法難詰。」 |
I wish Ashesoloyandanamana to go to the residence of Samana Qutan, and it will be difficult to question this matter as it is according to the Dharma. " |
阿攝惒邏延多那摩納語諸梵志曰： |
Ashesoloyanda Namana spoke to the Brahma Chronicles and said: |
「諸賢！沙門瞿曇如法說法，若如法說法者，不可難詰也。」 |
All sages! The ascetic Qu Tan expounds the Dharma according to the Dharma. If he expounds the Dharma according to the Dharma, it is not difficult to question him. |
拘薩羅眾多梵志語曰： |
Many Sanskrit sayings in Kosala say: |
「摩納！汝未有屈事，未可豫自伏。 |
"Mona! You have not done anything wrong, and you cannot hesitate to surrender. |
所以者何？ |
So what? |
阿攝惒邏延多那摩納為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡，博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。 |
Ashesoloyandanamana was chosen by his parents, and he was born pure. His parents did not end the race for seven generations. He was born without evil. He was knowledgeable and upheld. He had recited the four sutras and had a deep understanding of causes, conditions, righteousness, and culture. , the play is said in five sentences. |
阿攝惒邏延多那摩納有力能至沙門瞿曇所，則以此事如法難詰。 |
Ashesoloyandanamana had the strength to go to the ascetic Qutan, so it was difficult to question him on the basis of the Dharma. |
願阿攝惒邏延多那摩納往詣沙門瞿曇所，則以此事如法難詰。」 |
I wish Ashesoloyandanamana to go to the residence of Samana Qutan, and it will be difficult to question this matter as it is according to the Dharma. " |
阿攝惒邏延多那摩納為拘薩羅眾多梵志默然而受。 |
Aṣṭṭhāra Yāṇḍāṇa is accepted silently by many Brahmaputra in Kosala. |
於是，阿攝惒邏延多那摩納與彼拘薩羅眾多梵志往詣佛所，共相問訊，却坐一面，白曰： |
Then, Ashitarayandanamana and many other Brahma aspirants in Bikosala went to the Buddha's place to inquire about each other. They sat on one side and said: |
「瞿曇！欲有所問，聽我問耶？」 |
Qu Tan! If you want to ask something, can you listen to me? |
世尊告曰： |
The World Honored One said: |
「摩納！恣汝所問。」 |
Mona! Ask whatever you want. |
阿攝惒邏延多那便問曰： |
Ashesoloyandona then asked: |
「瞿曇！諸梵志等作如是說： |
"Qu Tan! The Brahma Chronicles and other works said this: |
『梵志種勝，餘者不如； |
"The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化。』 |
Brahma, the Son of Brahma, was born from that mouth and transformed into Brahma Brahma. 』 |
未知沙門瞿曇當云何說？」 |
What does the unknown ascetic Qutan say? " |
世尊告曰： |
The World Honored One said: |
「我今問汝，隨所解答。 |
"I'm asking you now, and I'll answer it as you please. |
摩納！頗聞餘尼及劒浮國有二種姓，大家及奴，大家作奴，奴作大家耶？」 |
Mona! I have heard that there are two castes in the Yuni and Chaofu countries, the master and the slave, the slave is the master, and the slave is the master? " |
阿攝惒邏延多那摩納答曰： |
Ashesoloyandanamana replied: |
「瞿曇！我聞餘尼及劒浮國有二種姓，大家及奴，大家作奴，奴作大家也。」 |
Qu Tan! I heard that there are two castes in the country of Yuni and Xiofu. Everyone is a slave, and everyone is a slave, and slaves are a everyone. |
「如是。 |
"That's right. |
摩納！梵志若正趣者，彼得善解，自知如法； |
Mona! If one has a correct interest in Brahma, Peter will be able to understand it well and know how to follow the Dharma; |
剎利、居士、工師若正趣者，亦得善解，自知如法。」 |
If a Ksriya, a layman, or a master of engineering is of the right interest, he will also have a good understanding and know that he is in accordance with the Dharma. " |
阿攝惒邏延多那摩納白曰： |
Ashesoloyandanamanabai said: |
「瞿曇！甚奇！甚特！快說此喻。 |
"Qu Tan! Very strange! Very special! Please tell me this metaphor. |
但諸梵志作如是說： |
But the Brahma Chronicles say this: |
『梵志種勝，餘者不如； |
"The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化。』 |
Brahma, the son of Brahma, was born from that mouth and transformed into Brahma. 』 |
」 |
|
世尊問曰： |
The World Honored One asked: |
「摩納！於意云何？ |
"Mona! What do you mean? |
頗獨有梵志於此虛空不著不縛，不觸不礙； |
It is quite unique that Brahma's will is not attached to or bound in this void, nor is it touched or hindered; |
剎利、居士、工師為不然耶？」 |
Is this not the case for Kshatriyas, lay people, and engineers? " |
阿攝惒邏延多那摩納答曰： |
Ashesoloyandanamana replied: |
「瞿曇！梵志於此虛空不著不縛，不觸不礙； |
"Qu Tan! Brahma's will is not attached to or bound in this void, nor is it touched or hindered; |
剎利、居士、工師亦然。」 |
The same goes for Kshatriyas, lay people, and engineers. " |
「如是，摩納！梵志若正趣者，彼得善解，自知如法； |
"So, Mona! If the Brahma ambition is in the right direction, Peter will be able to understand it well and know that it is in accordance with the Dharma; |
剎利、居士、工師若正趣者，亦得善解，自知如法。」 |
If a Ksriya, a layman, or a master of engineering is of the right interest, he will also have a good understanding and know that he is in accordance with the Dharma. " |
阿攝惒邏延多那摩納白曰： |
Ashesoloyandanamanabai said: |
「瞿曇！甚奇！甚特！快說此喻。 |
"Qu Tan! Very strange! Very special! Please tell me this metaphor. |
但諸梵志作如是說： |
But the Brahma Chronicles say this: |
『梵志種勝，餘者不如； |
"The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化。』 |
Brahma, the Son of Brahma, was born from that mouth and transformed into Brahma Brahma. 』 |
」 |
|
世尊問曰： |
The World Honored One asked: |
「摩納！於意云何？ |
"Mona! What do you mean? |
頗獨有梵志能行慈心，無結無怨，無恚無諍； |
It is quite unique that Brahma can practice loving-kindness, without any knots or resentments, without any hatred or criticism; |
剎利、居士、工師不然耶？」 |
Isn’t this the case for Kshatriyas, lay people, and engineers? " |
阿攝惒邏延多那摩納答曰： |
Ashesoloyandanamana replied: |
「瞿曇！梵志能行慈心，無結無怨，無恚無諍； |
"Qutan! Brahma can practice compassion, have no knots or resentments, no hatred and no criticism; |
剎利、居士、工師亦然。」 |
The same goes for Kshatriyas, lay people, and engineers. " |
「如是。 |
"That's right. |
摩納！梵志若正趣者，彼得善解，自知如法； |
Mona! If one has a correct interest in Brahma, Peter will be able to understand it well and know how to follow the Dharma; |
剎利、居士、工師若正趣者，亦得善解，自知如法。」 |
If a Ksriya, a layman, or a master of engineering is of the right interest, he will also have a good understanding and know that he is in accordance with the Dharma. " |
阿攝惒邏延多那摩納白曰： |
Ashesoloyandanamanabai said: |
「瞿曇！甚奇！甚特！快說此喻。 |
"Qu Tan! Very strange! Very special! Please tell me this metaphor. |
但諸梵志作如是說： |
But the Brahma Chronicles say this: |
『梵志種勝，餘者不如； |
"The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化。』 |
Brahma, the son of Brahma, was born from that mouth and transformed into Brahma. 』 |
」 |
|
世尊問曰： |
The World Honored One asked: |
「摩納！於意云何？ |
"Mona! What do you mean? |
若百種人來，或有一人而語彼曰： |
If hundreds of people come, one of them may say to him: |
『汝等共來！若生剎利族梵志族者，唯彼能持澡豆至水洗浴，去垢極淨。』 |
"Come together!" If one is born in the Brahma clan of the Ksāriya clan, he is the only one who can take bath beans and bathe in water, and the dirt will be removed extremely cleanly. 』 |
摩納！於意云何？ |
Mona! What do you mean? |
為剎利族、梵志族者，彼能持澡豆至水洗浴，去垢極淨耶？ |
As a Ksriya or Brahma clan, who can take bath beans and bathe in water to remove dirt and become extremely clean? |
為居士族、工師族者，彼不能持澡豆至水洗浴，去垢極淨耶？ |
As a layman or a craftsman, he can't take a bath with a bath bean and wash it with water to remove dirt and make it extremely clean? |
為一切百種人皆能持澡豆至水洗浴，去垢極淨耶？」 |
Is it possible for all kinds of people to take bath beans and bathe in water, which will remove dirt and make them extremely clean? " |
阿攝惒邏延多那摩納答曰： |
Ashesoloyandanamana replied: |
「瞿曇！彼一切百種人皆能持澡豆至水洗浴，去垢極淨。」 |
Qu Tan! All kinds of people can bathe in the water with bath beans, and they will be extremely clean. |
「如是。 |
"That's right. |
摩納！梵志若正趣者，彼得善解，自知如法； |
Mona! If one has a correct interest in Brahma, Peter will be able to understand it well and know how to follow the Dharma; |
剎利、居士、工師若正趣者，亦得善解，自知如法。」 |
If a Ksriya, a layman, or a master of engineering is of the right interest, he will also have a good understanding and know that he is in accordance with the Dharma. " |
阿攝惒邏延多那摩納白曰： |
Ashesoloyandanamanabai said: |
「瞿曇！甚奇！甚特！快說此喻。 |
"Qu Tan! Very strange! Very special! Please tell me this metaphor. |
但諸梵志作如是說： |
But the Brahma Chronicles say this: |
『梵志種勝，餘者不如； |
"The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化。』 |
Brahma, the son of Brahma, was born from that mouth and transformed into Brahma. 』 |
」 |
|
世尊問曰： |
The World Honored One asked: |
「摩納！於意云何？ |
"Mona! What do you mean? |
若百種人來，或有一人而語彼曰： |
If hundreds of people come, one of them may say to him: |
『汝等共來！若生剎利族、梵志族者，唯彼能以極燥娑羅及栴檀木用作火母，以鑽鑽之，生火長養。』 |
"Come together!" If a person is born in the Ksāriya or Brahma clan, only he can use sarsaparilla and sandalwood as the mother of fire, and drill them to make fire and nourish it. 』 |
摩納！於意云何？ |
Mona! What do you mean? |
為剎利族、梵志族者，彼能以極燥娑羅及栴檀木用作火母，以鑽鑽之，生火長養耶？ |
If you are a Ksriya or Brahma clan, can you use sarsaparilla and sandalwood as the mother of fire, and drill them into them to make fire and nourish it? |
為居士族、工師族者，彼當以燥猪狗槽及伊蘭檀木及餘弊木用作火母，以鑽鑽之，生火長養耶？ |
If you are a layman or a craftsman, you should use a pig trough, ylang-yellow sandalwood, and residual wood as fire mother, and drill them to make a fire and keep it long? |
為一切百種人皆能以若干種木用作火母，以鑽鑽之，生火長養耶？」 |
Why can all hundreds of kinds of people use certain kinds of wood as fire mothers and drill them to make fire and grow it? " |
阿攝惒邏延多那摩納答曰： |
Ashesoloyandanamana replied: |
「瞿曇！彼一切百種人皆能以若干種木用作火母，以鑽鑽之，生火長養。」 |
Qu Tan! All the hundreds of kinds of people can use certain kinds of wood as fire mothers, drill them into holes, make fire and nourish it. |
「如是。 |
"That's right. |
摩納！梵志若正趣者，彼得善解，自知如法； |
Mona! If one has a correct interest in Brahma, Peter will be able to understand it well and know how to follow the Dharma; |
剎利、居士、工師若正趣者，亦得善解，自知如法。」 |
If a Ksriya, a layman, or a master of engineering is of the right interest, he will also have a good understanding and know that he is in accordance with the Dharma. " |
阿攝惒邏延多那摩納白曰： |
Ashesoloyandanamanabai said: |
「瞿曇！甚奇！甚特！快說此喻。 |
"Qu Tan! Very strange! Very special! Please tell me this metaphor. |
但諸梵志作如是說： |
But the Brahma Chronicles say this: |
『梵志種勝，餘者不如； |
"The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化。』 |
Brahma, the son of Brahma, was born from that mouth and was transformed by Brahma. 』 |
」 |
|
世尊問曰： |
The World Honored One asked: |
「摩納！於意云何？ |
"Mona! What do you mean? |
若彼百種人皆以若干種木用作火母，以鑽鑽之，生火長養。 |
Suppose those hundreds of kinds of people all use certain kinds of wood as fire mothers, and drill them into them to make fire and grow it. |
彼一切火皆有［火＊僉］、有色、有熱、有光，皆能作火事。 |
All fires have [fire*佥], have color, have heat, have light, and can do fire things. |
為彼火獨有［火＊僉］、有色、有熱、有光，能作火事耶？ |
Because fire is unique [fire*佥], has color, heat, and light, so it can do fire things? |
為彼火獨無［火＊僉］、無色、無熱、無光，不能作火事耶？ |
Why is it that fire has no [fire*佥], is colorless, heatless, and lightless, so it cannot do anything with fire? |
為彼一切火皆有［火＊僉］、有色、有熱、有光，皆能作火事耶？」 |
Why is it that all fires have [fire*佥], have color, have heat, have light, and can all do fire things? " |
阿攝惒邏延多那摩納白曰： |
Ashesoloyandanamanabai said: |
「瞿曇！若彼百種人皆以若干種木用作火母，以鑽鑽之，生火長養者。 |
"Qu Tan! If those hundred kinds of people all use certain kinds of wood as fire mothers, drill them into holes, make fire and nourish it. |
彼一切火皆有［火＊僉］、有色、有熱、有光，皆能作火事。 |
All fires have [fire*佥], have color, have heat, have light, and can do fire things. |
若彼火獨有［火＊僉］、有色、有熱、有光，能為火事者，終無是處。 |
If the fire only has [fire*佥], has color, heat, and light, and can be used as fire, it will ultimately be useless. |
若彼火獨無［火＊僉］、無色、無熱、無光，不能為火事者，亦無是處。 |
If the fire alone has no [fire*佥], is colorless, heatless, and lightless, and cannot be used as fire, it is useless. |
瞿曇！但彼一切火皆有［火＊僉］、有色、有熱、有光，皆能作火事。」 |
Qu Tan! But all fires have [fire*佥], have color, have heat, have light, and can do fire things. " |
「如是。 |
"That's right. |
摩納！梵志若正趣者，彼得善解，自知如法； |
Mona! If one has a correct interest in Brahma, Peter will be able to understand it well and know how to follow the Dharma; |
剎利、居士、工師若正趣者，亦得善解，自知如法。」 |
If a Ksriya, a layman, or a master of engineering is of the right interest, he will also have a good understanding and know that he is in accordance with the Dharma. " |
阿攝惒邏延多那摩納白曰： |
Ashesoloyandanamanabai said: |
「瞿曇！甚奇！甚特！快說此喻。 |
"Qu Tan! Very strange! Very special! Please tell me this metaphor. |
但諸梵志作如是說： |
But the Brahma Chronicles say this: |
『梵志種勝，餘者不如； |
"The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化。』 |
Brahma, the son of Brahma, was born from that mouth and transformed into Brahma. 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「摩納！若此身隨所生者，即彼之數。 |
"Mona! If this body is born according to that, it is the number of that one. |
若生梵志族者，即梵志族數； |
If a person is born into the Brahmo family, that is the number of the Brahma family; |
若生剎利、居士、工師族者，即工師族數。 |
If a person is born in the Ksāriya, layman, or Gongshi clan, that is the number of the Gongshi clan. |
摩納！猶若如火，隨所生者，即彼之數； |
Mona! Just like fire, whatever is born is that number; |
若因木生者，即木火數； |
If it is born from wood, it is the number of wood fire; |
若因草糞薪生者，即薪火數。 |
If it is born from grass dung, it is the number of firewood. |
如是，摩納！此身隨所生者，即彼之數。 |
So, Mona! This body is the number of whatever is born. |
若生梵志族者，即梵志族數； |
If a person is born into the Brahmo family, that is the number of the Brahma family; |
若生剎利，居士、工師族者，即工師族數。」 |
If a person is born in Ksāriya, and belongs to the layman or Gongshi clan, that is the number of the Gongshi clan. " |
世尊問曰： |
The World Honored One asked: |
「摩納！於意云何？ |
"Mona! What do you mean? |
若剎利女與梵志男共合會者，彼因合會，後便生子，或似父，或似母，或不似父母，汝云何說？ |
If a Ksārī daughter and a Brahma man unite, and they unite, they will give birth to a son, who may be like the father, or like the mother, or not like the parents, what do you say? |
彼為剎利，為梵志耶？」 |
Is he a Ksriya or a Brahma? " |
阿攝惒邏延多那摩納答曰： |
Ashesoloyandanamana replied: |
「瞿曇！剎利女與梵志男共合會者，彼因合會，後便生子，或似父，或似母，或不似父母，我不說彼剎利，亦不說梵志。 |
"Qutan! When a Ksāli woman and a Brahma man unite, they will give birth to a son, who may be like his father, or his mother, or not like his parents. I am not talking about the Ksāli, nor the Brahma. . |
瞿曇！我但說彼他身。」 |
Qu Tan! I'm just talking about him. " |
「如是。 |
"That's right. |
摩納！此身隨所生者，即彼之數。 |
Mona! This body is the number of whatever is born. |
若生梵志族者，即梵志族數； |
If a person is born into the Brahmo family, that is the number of the Brahma family; |
若生剎利、居士、工師族者，即工師族數。」 |
If a person is born in the Ksāriya, layman, or Gongshi clan, that is the number of the Gongshi clan. " |
世尊問曰： |
The World Honored One asked: |
「摩納！若梵志女與剎利男共合會者，彼因合會，後便生子，或似父，或似母，或不似父母，汝云何說？ |
"Mona! If a Brahma woman and a Ksriya man come together, and they come together, they will give birth to a son, who may be like the father, or like the mother, or not like the parents, what do you say? |
彼為梵志，為剎利耶？」 |
Is he a Brahma or a Ksriya? " |
阿攝惒邏延多那摩納答曰： |
Ashesoloyandanamana replied: |
「瞿曇！梵志女與剎利男共合會者，彼因合會，後便生子，或似父，或似母，或不似父母，我不說彼梵志，亦不說剎利。 |
"Qu Tan! When a Brahma girl and a Ksāriya man come together, they will give birth to a son, who may be like his father, or his mother, or not like his parents. I am not talking about that Brahma, nor am I talking about Ksāriya. |
瞿曇！我但說彼他身。」 |
Qu Tan! I'm just talking about him. " |
「如是，摩納！此身隨所生者，即彼之數。 |
"So, Mona! Whatever is born in this body is the number of that. |
若生梵志族者，即梵志族數； |
If a person is born into the Brahmo family, that is the number of the Brahma family; |
若生剎利、居士、工師族者，即工師族數。」 |
If a person is born in the Ksāriya, layman, or Gongshi clan, that is the number of the Gongshi clan. " |
世尊問曰： |
The World Honored One asked: |
「摩納！於意云何？ |
"Mona! What do you mean? |
若人有眾多草馬，放一父驢，於中一草馬與父驢共合會，彼因合會，後便生駒，汝云何說？ |
If a man has many hay horses and herds a father donkey, and one of the hay horses joins the father donkey, and they join together, they will give birth to foals, what do you say? |
彼為驢，為馬耶？」 |
Is he a donkey or a horse? " |
阿攝惒邏延多那摩納答曰： |
Ashesoloyandanamana replied: |
「瞿曇！若有馬與驢共合會，彼因合會，後便生駒，我不說彼驢，亦不說馬，瞿曇！我但說彼騾也。」 |
Qu Tan! If a horse and a donkey get together, and they get together, they will give birth to a foal. I don't talk about the donkey, and I don't talk about the horse, Qu Tan! I just talk about the mule. |
「如是，摩納！若此身隨所生者，即彼之數。 |
"So, Mona! If this body is born according to that, it is the number of that one. |
若生梵志族者，即梵志族數； |
If a person is born into the Brahmo family, that is the number of the Brahma family; |
若生剎利、居士、工師族者，即工師族數。」 |
If a person is born in the Ksāriya, layman, or Gongshi clan, that is the number of the Gongshi clan. " |
世尊告曰： |
The World Honored One said: |
「摩納！乃往昔時有眾多仙人共住無事高處，生如是惡見： |
"Mona! In the past, there were many immortals who lived together in a peaceful place, and they had such evil views: |
『梵志種勝，餘者不如； |
"The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化。』 |
Brahma, the son of Brahma, was born from that mouth and transformed into Brahma. 』 |
於是，阿私羅仙人提鞞邏聞眾多仙人共住無事高處，生如是惡見已，著袈裟衣，以袈裟巾裹頭，拄杖持繖，著白衣變，不從門入，至仙人住處靜室經行。 |
Therefore, Asilao Immortal Titaluo heard that many immortals lived together in a high place without incident, and they had such evil views. They wore cassocks, wrapped their heads with cassock scarves, held up umbrellas with sticks, and wore white clothes. They did not enter through the door. The immortal lives in a quiet room and meditates. |
「於是，共住無事高處有一仙人，見阿私羅仙人提鞞邏著袈裟衣，以袈裟巾裹頭，拄杖持繖，著白衣變，不從門入，至仙人住處靜室經行。 |
"Thereupon, there was an immortal living in a quiet high place together. He saw the Asila Immortal carrying a cassock, wrapping his head with a cassock scarf, leaning on a staff and holding an umbrella. He was dressed in white clothes. He did not enter through the door and went to the quiet room where the immortal lived to pray. OK. |
見已，往詣共住無事高處眾多仙人所，便作是語： |
Seeing that he had gone to live with many immortals in a high place where nothing happened, he said this: |
『諸賢！今有一人著袈裟衣，以袈裟巾裹頭，拄杖持繖，著白衣變，不從門入，至仙人住處靜室經行，我等寧可共往呪之： |
"All sages!" Now there is a man wearing a cassock, a cassock scarf wrapped around his head, leaning on a stick and holding an umbrella, wearing white clothes. Instead of entering through the door, he goes to the celestial being's quiet room to meditate. We would rather go there together: |
「汝作灰汝作灰耶？」 |
Are you ashes? Are you ashes? |
』 |
』 |
「於是，共住無事高處眾多仙人即往詣彼阿私羅仙人提鞞邏所，到已，共呪： |
"Thereupon, many sages who lived together in a high place without incident went to the place where the sage Titaluo was staying at Ashira. When they arrived, they all said: |
『汝作灰，汝作灰。』 |
"You are ashes, you are ashes." 』 |
如其呪法呪之，汝作灰汝作灰者，如是如是，光顏益好，身體悅澤。 |
Just like the Dharma, you make ashes and you make ashes. In this way, your appearance will be better and your body will be more radiant. |
彼眾多仙人便作是念： |
The many immortals then thought: |
『我等本呪汝作灰汝作灰者，彼即作灰。 |
We, I, will make you ashes. If you make ashes, he will become ashes. |
我今呪此人汝作灰汝作灰，我等如其呪法呪此人，此人光顏益好，身體悅澤，我寧可問。』 |
Now I am looking at this person, you are making ashes, you are making ashes, I am like this person, this person is beautiful and beautiful, his body is radiant, I would rather ask. 』 |
即便問之： |
Even if asked: |
『汝為是誰？』 |
"Who are you?" 』 |
阿私羅仙人提鞞邏答曰： |
Ashiro Immortal Titaluo replied: |
『諸賢！汝等頗聞有阿私羅仙人提鞞邏耶？』 |
"All sages!" Have you heard that there is an Asuruo sage named Taluo? 』 |
答曰： |
Answer: |
『聞有阿私羅仙人提鞞邏。』 |
"I heard that the Immortal Ashira mentioned Taluo. 』 |
復語曰： |
The answer is: |
『我即是也。』 |
"I am." 』 |
彼眾多仙人即共辭謝阿私羅仙人提鞞邏曰： |
Many of the immortals then thanked Asilao Immortal and said: |
『願為忍恕，我等不知尊是阿私羅仙人提鞞邏耳。』 |
"For the sake of forbearance, we don't know that this is the Asara sage Titaluo'er. 』 |
「於是，阿私羅仙人提鞞邏語諸仙人曰： |
"Thereupon, the Immortal Ashira said to all the Immortals: |
『我已相恕。 |
"I have forgiven you. |
汝等實生惡見： |
You have actually developed evil views: |
「梵志種勝，餘者不如； |
“The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化。」 |
Brahma, the son of Brahma, was born from that mouth and transformed into Brahma. " |
』彼諸仙人答曰： |
’ The immortals replied: |
『如是。』 |
"That's right. 』 |
阿私羅復問諸仙人曰： |
Ashira asked the immortals again: |
『汝等為自知己父耶？』 |
"Do you know your own father?" 』 |
彼諸仙人答曰： |
The immortals replied: |
『知也。 |
Know. |
彼梵志取梵志婦，非非梵志，彼父復父，乃至七世父，彼梵志取梵志婦，非非梵志。』 |
That Brahma Zhi takes a Brahma Zhi wife, which is not Feifei Brahma Zhi. His father returns to his father, and even his father in the seventh life, that Brahma Zhi takes a Brahma Zhi wife, is not Fei Fei Brahma Zhi. 』 |
阿私羅復問諸仙人曰： |
Ashira asked the immortals again: |
『汝等為自知己母耶？』 |
"You know your own mother?" 』 |
彼諸仙人答曰： |
The immortals replied: |
『知也。 |
Know. |
彼梵志取梵志夫，非非梵志，彼母復母，乃至七世母，彼梵志取梵志夫，非非梵志。』 |
That Brahma Zhi takes a Brahma Zhi husband, which is not Feifei Brahma Zhi. His mother returns to his mother, and even the mother of the seventh life. That Brahma Zhi takes a Brahma Zhi husband, but it is not Feifei Brahma Zhi. 』 |
阿私羅復問諸仙人曰： |
Ashira asked the immortals again: |
『汝等頗自知受胎耶？』 |
"You are quite aware that you are pregnant?" 』 |
彼諸仙人答曰： |
The immortals replied: |
『知也。 |
Know. |
以三事等合會受胎，父母合會，無滿堪耐，香陰已至。 |
When the three things are combined to conceive the child, the parents are united, it is unbearable, and the fragrance has arrived. |
阿私羅！此事等會，入於母胎。』 |
Ashiro! This matter will wait until it enters the mother's womb. 』 |
「阿私羅復問諸仙人曰： |
"Asila asked the immortals again: |
『頗知受生為男？ |
"Do you know that you were born a male? |
為女？ |
A woman? |
知所從來？ |
Know what you know? |
為從剎利族來？ |
Why are you from the Kshatriya tribe? |
梵志、居士、工師族來耶？ |
Are the Brahmins, Lay Buddhists, and Gongshi clans coming? |
為從東方、南方、西方、北方來耶？』 |
Why come from the east, south, west, or north? 』 |
彼諸仙人答曰： |
The immortals replied: |
『不知。』 |
"I don't know. 』 |
阿私羅復語彼仙人曰： |
Ashira replied to the sage and said: |
『諸賢！不見不知此者，汝等不知受胎，誰從何處來？ |
"All sages!" If you don’t know this, you don’t know how to conceive, where does it come from? |
為男為女？ |
For men or women? |
為從剎利來？ |
Why come from Kshatriya? |
梵志、居士、工師來？ |
Brahmins, laymen, and engineers are coming? |
為從東方、南方、西方、北方來？ |
Why come from the east, south, west, north? |
然作是說： |
Ran Zuo said: |
「梵志種勝，餘者不如； |
“The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化。」 |
Brahma, the son of Brahma, was born from that mouth and transformed into Brahma. " |
』摩納！彼住無事高處眾多仙人為阿私羅仙人提鞞邏如是善教善訶，不能施設清淨梵志，況汝師徒著皮草衣？」 |
』Mona! There are many immortals who live in a high place where there is nothing to do. They are so good at teaching and teaching for Ashira, but they are unable to cultivate pure Brahma. How about your master and disciple wearing fur clothes? " |
於是，阿攝惒邏延多那摩納為世尊面訶詰嘖，內懷愁慼，低頭默然，失辯無言。 |
Then Ashesoloyandanamana stood in front of the World Honored One and interrogated him. With sadness in his heart, he bowed his head in silence and was speechless. |
「於是，世尊面訶詰嘖阿攝惒邏延多那摩納已，復令歡悅，即便告曰： |
"Thereupon, the World-Honored One looked in front of him and asked Ashesilao Yantama Namana, and he was delighted again, and even said: |
『摩納！有一梵志作齋行施，彼有四兒，二好學問，二不學問。 |
"Mona!" There was a Brahma who was fasting and doing alms. He had four sons, two of whom were good at learning and the other who were not learned. |
於摩納意云何？ |
What does Yu Mona mean? |
彼梵志為先施誰第一座、第一澡水、第一食耶？』 |
To whom did the Brahma Zhi first give the first seat, the first bath water, and the first food? 』 |
」 |
|
阿攝惒邏延多那摩納答曰： |
Ashesoloyandanamana replied: |
「瞿曇！若彼梵志其有二兒，好學問者，必先施彼第一座、第一澡水、第一食也。」 |
Qu Tan! If Brahma Zhi has two sons who are good at learning, he will give him the first throne, the first bath water, and the first food. |
世尊復問曰： |
The World-Honored One asked again: |
「摩納！復有一梵志作齋行施，彼有四兒，二好學問，然不精進，喜行惡法，二不學問，然好精進，喜行妙法。 |
"Mona! There is a Brahma who fasts and performs alms. He has four sons. The two are good at learning, but not diligent, and like to practice evil Dharma. The second are not learned, but are diligent, and like to practice wonderful Dharma. |
於摩納意云何？ |
What does Yu Mona mean? |
彼梵志為先施誰第一座、第一澡水、第一食耶？」 |
To whom did the Brahma Zhi first give the first seat, the first bath water, and the first food? " |
阿攝惒邏延多那摩納答曰： |
Ashesoloyandanamana replied: |
「瞿曇！若彼梵志其有二兒，雖不學問，而好精進，喜行妙法者，必先施彼第一座、第一澡水、第一食也。」 |
Qutan! If Brahma Zhi has two sons, who, although not learned, are eager to make progress and practice wonderful Dharma, he will be given the first throne, the first bath water, and the first food. |
世尊告曰： |
The World Honored One said: |
「摩納！汝先稱歎學問，後稱歎持戒。 |
"Mona! You praise knowledge first, and then praise discipline. |
摩納！我說四種姓皆悉清淨施設顯示，汝亦說四種姓皆悉清淨施設顯示。」 |
Mona! I said that all four castes are aware of the manifestations of pure facilities, and you also said that all four castes are aware of the manifestations of pure facilities. " |
於是，阿攝惒邏延多那摩納即從坐起，欲稽首佛足。 |
Then Ashesoloyandanamana stood up from his seat and wanted to look at the Buddha's feet. |
爾時，彼大眾唱高大音聲： |
At that time, the crowd sang loudly: |
「沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。 |
"The recluse Qu Tan is very strange! What a special person! He has great satisfaction, great mighty virtue, great blessing, and great power. |
所以者何？ |
So what? |
如沙門瞿曇說，四種姓皆悉清淨施設顯示，令阿攝惒邏延多那摩納，亦說四種姓皆悉清淨。」 |
As the ascetic Qu Tan said, all the four castes are aware of the purity of facilities, so Ashe Suluoyan Donamana also said that the four castes are all aware of the purity. " |
爾時，世尊知彼大眾心之所念，告曰： |
At that time, the World-Honored One knew what was in the minds of all those people and said: |
「止！止！阿攝惒邏延多那！但心喜足，可還復坐，我當為汝說法。」 |
Stop! Stop! Ashesoloyandana! I am happy, but you can sit down again. I will teach you the Dharma. |
阿攝惒邏延多那摩納稽首佛足，却坐一面，世尊為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。 |
Ashesoloyandanamana bowed his head at the Buddha's feet and sat on one side. The World Honored One preached the Dharma to him, urging him to arouse thirst and achieving joy. Infinite expediency taught him the Dharma, exhorting him to arouse thirst and arouse joy. Having achieved joy, he remained in silence. |
於是，阿攝惒邏延多那摩納，佛為說法，勸發渴仰，成就歡喜已，即從坐起，稽首佛足，繞三匝而去。 |
Then, at Ashesoloyandanamana, the Buddha preached the Dharma, exhorted people to be thirsty, and achieved joy. He stood up from his seat, looked at the Buddha's feet, and walked around three times. |
是時，拘薩羅眾多梵志還去不遠，種種言語責數阿攝惒邏延多那： |
At that time, many Brahmaputra from Kosala were not far away, and various words were used to accuse Ashasarayandana: |
「欲何等作？ |
"What do you want to do? |
欲伏沙門瞿曇，而反為沙門瞿曇所降伏還。 |
He wanted to subjugate the ascetic Qutan, but he was surrendered by the recluse Qutan. |
猶如有人，為眼入林中，而反失眼還。 |
It is like a man who went into the forest for the sake of his eyesight and returned without his eyesight. |
阿攝惒邏延多那！汝亦如是，欲伏沙門瞿曇，而反為沙門瞿曇所降伏還。 |
Ashesarayandana! In the same way, you tried to subjugate the ascetic Qutan, but instead you were subdued by the ascetic Qutan. |
猶如有人，為飲入池，而反渴還。 |
It is like a person who goes into a pond to drink and then returns thirsty. |
阿攝惒邏延多那！汝亦如是，欲伏沙門瞿曇，而反為沙門瞿曇所降伏還。 |
Ashesarayandana! In the same way, you tried to subjugate the ascetic Qutan, but instead you were subdued by the ascetic Qutan. |
阿攝惒邏延多那！欲何等作？」 |
Ashesarayandana! What do you want to do? " |
於是，阿攝惒邏延多那摩納語拘薩羅眾多梵志曰： |
Then Ashesarayandanamana spoke to the many Brahma-jūras of Kosala and said: |
「諸賢！我前已說： |
"Sages! I have said before: |
『沙門瞿曇如法說法，若如法說法者，不可難詰也。』 |
"The recluse Qutan preaches the Dharma according to the Dharma. If he preaches the Dharma according to the Dharma, it should not be difficult to question him." 』 |
」 |
|
佛說如是。 |
Buddha said so. |
阿攝惒邏延多那摩納聞佛所說，歡喜奉行。 |
After hearing what the Buddha said, Ashesoloyandanamana happily followed it. |
阿攝惒經第十竟（四千四百一十三字） |
The Tenth Principle of the Ashexu Sutra (4,413 words) |
中阿含經卷第三十七（八千四百二十字） |
The thirty-seventh volume of the Central Agama Sutra (8,420 words) |
中阿含經梵志品第二竟（二萬五千一百九十八字） |
The Second Brahma Book of the Agama Sutra (25,198 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
152. Suka（一五二）鸚鵡經 |
152. Suka (152) Parrot Sutra |
梵志品第一（有十經）（第四一日誦名分 別）（有三品半合有三十五經） |
The first grade of the Brahma Chronicle (there are ten sutras) (the names are recited on the fourth day) (there are three grades and half a combination of thirty-five sutras) |
中阿含經卷第三十八 |
Book 38 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
鸚鵡、鬚閑提 婆羅婆遊堂 |
Parrot, Xu Xianti |
須達、梵波羅 黃蘆園、頭那 |
Xuda, Fanpala, Huangluyuan, Tuna |
阿伽羅訶那 阿園那、梵摩 |
Agarahana, Ayana, Brahma |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林加蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Garam Duo Garden in the Bamboo Grove. |
爾時，鸚鵡摩納都題子少有所為，往至王舍城，寄宿居士家。 |
At that time, Parrot Monadu, who had little to do, went to the city of Rajagaha and stayed in the house of a layman. |
於是，鸚鵡摩納都題子問所寄宿居士曰： |
Then, Parrot Monadu asked the layman where he stayed: |
「頗有沙門、梵志宗主眾師，統領大眾，為人所尊，令我隨時往見奉敬，儻能因此敬奉之時，得歡喜耶？」 |
There are many ascetics and masters of the Brahma Sect who lead the masses and are respected by others. They ask me to come and pay homage to them at any time. How can I be happy when I pay homage to them? |
居士答曰： |
The layman replied: |
「有也。 |
"Yes. |
天愛！沙門瞿曇釋種子捨釋宗族，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，覺無上正盡覺。 |
God love! The ascetic Qutan released his seed and gave up his clan, shaved off his beard and hair, put on cassock, reached the highest level of faith, gave up his family, became homeless, studied the Tao, and felt the supreme enlightenment. |
天愛！自可隨時往見，詣彼奉敬，或能因此奉敬之時，心得歡喜。」 |
God love! You can go see him at any time and pay homage to him, or you will feel happy when you can do homage to him. " |
鸚鵡摩納即復問曰： |
Parrot Mona then asked again: |
「沙門瞿曇今在何處？ |
"Where is the ascetic Qutan now? |
我欲見之。」 |
I want to see it. " |
居士答曰： |
The layman replied: |
「沙門瞿曇在此王舍城竹林加蘭哆園，便可往見。」 |
You can meet the ascetic Qutan at the Bamboo Grove and Kalamduo Garden in the city of Rajagaha. |
於是，鸚鵡摩納從所寄宿居士家出，往詣竹林加蘭哆園。 |
So Parrot Mona left the home of the layman where he was staying and went to the Bamboo Grove and Jialanduo Garden. |
鸚鵡摩納遙見世尊在樹林間，端政姝好，猶星中月，光耀煒曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默。 |
Parrot Mona saw the World Honored One in the woods in the distance, governing the trees. He was like the moon among the stars, shining brightly, shining like a golden mountain. The heart is silent. |
見已，便前往詣佛所，共相問訊，却坐一面，白曰： |
Seeing this, he went to the Buddha's place and asked each other, but he sat on one side and said: |
「瞿曇！欲有所問，聽乃敢陳？」 |
Qu Tan! If you want to ask something, do you dare to tell me? |
世尊告曰： |
The World Honored One said: |
「恣汝所問。」 |
Ask whatever you want. |
鸚鵡摩納問曰： |
Parrot Mona asked: |
「瞿曇！如我所聞，若在家者，便得善解，則知如法，出家學道者，則不然也。 |
"Qu Tan! As I have heard, if you are at home, you will have a good understanding and know how to follow the Dharma. This is not the case for those who become monks and learn the Tao. |
我問瞿曇此事云何？」 |
I asked Qu Tan what this meant? " |
世尊告曰： |
The World Honored One said: |
「此事不定。」 |
This matter is uncertain. |
鸚鵡摩納白曰： |
Parrot Monabai said: |
「瞿曇！願今為我分別此事。」 |
Qu Tan! Please resolve this matter for me now. |
世尊告曰： |
The World Honored One said: |
「摩納！諦聽，善思念之，我當為汝具分別說。」 |
Mona! Listen carefully and think carefully about it. I will explain it to you with distinction. |
鸚鵡摩納受教而聽。 |
Parrot Mona is taught and listens. |
佛言： |
Buddha said: |
「摩納！若有在家及出家學道行邪行者，我不稱彼。 |
"Mona! If there are those who are practicing Taoism and practicing evil at home or as a monk, I will not call them that. |
所以者何？ |
So what? |
若有在家及出家學道行邪行者，不得善解，不知如法。 |
If there are people who are practicing Taoism and doing evil things at home or as a monk, they will not be able to understand them well and will not know how to follow the Dharma. |
是故，摩納！若有在家及出家學道行邪行者，我不稱彼。 |
That’s why, Mona! If there are those who are practicing Taoism and practicing evil at home or as a monk, I will not call them that. |
摩納！若有在家及出家學道行正行者，我稱說彼。 |
Mona! If there is anyone who is a layperson or a monk who studies the Tao and practices righteousness, I will speak of him. |
所以者何？ |
So what? |
若有在家及出家學道行正行者，必得善解，則知如法。 |
If there are those who study the Tao and practice righteousness at home and as monks, they will surely gain good understanding and know how to follow the Dharma. |
是故，摩納！若有在家及出家學道行正行者，我稱說彼。 |
That’s why, Mona! If there is anyone who is a layperson or a monk who studies the Tao and practices righteousness, I will speak of him. |
摩納！我如是說，說此二法，如是分別，如是顯示。 |
Mona! This is how I say, how these two methods are distinguished, how they are manifested. |
若有沙門梵志有力堅固深入，一向專著，而說此為真諦，餘者虛妄。」 |
If there are some ascetics whose Brahma aspirations are powerful, solid and profound, and they always write monographs and say that this is the true truth, the rest are false. " |
鸚鵡摩納白曰： |
Parrot Monabai said: |
「瞿曇！如我所聞，若在家者，便有大利，有大功德，出家學道者，則不然也。 |
"Qu Tan! As I heard, if you stay at home, you will have great benefits and great merits. This is not the case for those who become monks and learn Taoism. |
我問瞿曇此事云何？」 |
I asked Qu Tan what this meant? " |
世尊告曰： |
The World Honored One said: |
「此事不定。」 |
This matter is uncertain. |
鸚鵡摩納白曰： |
Parrot Monabai said: |
「瞿曇！願復為我分別此事。」 |
Qu Tan! I am willing to resolve this matter for me again. |
世尊告曰： |
The World Honored One said: |
「摩納！諦聽，善思念之，我當為汝具分別說。」 |
Mona! Listen carefully and think carefully about it. I will explain it to you with distinction. |
鸚鵡摩納受教而聽。 |
Parrot Mona is taught and listens. |
佛言： |
Buddha said: |
「摩納！若在家者，有大災患，有大鬪諍，有大怨憎，行邪行者，不得大果，無大功德。 |
"Mona! If you are at home, there will be great disasters, great quarrels, great resentments, and evil deeds, you will not get great results and have no great merits. |
猶如田作，有大災患，有大鬪諍，有大怨憎，行邪行者，不得大果，無大功德。 |
Just like working in the field, there will be great disasters, great quarrels, and great resentments. Those who do evil will not achieve great results and have no great merits. |
如是，摩納！若在家者亦復如是。 |
So, Mona! The same goes for those who are at home. |
摩納！出家學道少有災患，少有鬪諍，少有怨憎，行邪行者，不得大果，無大功德。 |
Mona! There are few disasters, few quarrels, and few resentments when you become a monk and learn Taoism. Those who practice evil will not achieve great results and have no great merits. |
猶如治生，少有災患，少有鬪諍，少有怨憎，行邪行者，不得大果，無大功德。 |
Just like managing life, there are few disasters, few quarrels, and few resentments. Those who practice evil will not achieve great results and have no great merits. |
如是，摩納！出家學道亦復如是。 |
So, Mona! The same goes for becoming a monk and learning Taoism. |
「摩納！若在家者，有大災患，有大鬪諍，有大怨憎，行正行者，得大果報，有大功德。 |
"Mona! If you are at home and there are great disasters, great quarrels, great resentments and hatreds, if you do the right thing, you will get great rewards and great merits. |
猶如田作，有大災患，有大鬪諍，有大怨憎，行正行者，得大果報，有大功德。 |
Just like working in the field, there will be great disasters, great quarrels, and great resentments. Those who do the right thing will get great rewards and great merits. |
如是，摩納！若在家者亦復如是。 |
So, Mona! The same goes for those who are at home. |
摩納！出家學道少有災患，少有鬪諍，少有怨憎，行正行者，得大果報，有大功德。 |
Mona! There are few disasters, few quarrels, and few resentments when you become a monk and learn Taoism. Those who practice righteous deeds will receive great rewards and great merits. |
猶如治生，少有災患，少有鬪諍，少有怨憎，行正行者，得大果報，有大功德。 |
Just like managing life, there are few disasters, few quarrels, and few resentments. Those who do the right thing will get great rewards and great merits. |
如是，摩納！出家學道亦復如是。 |
So, Mona! The same goes for becoming a monk and learning Taoism. |
摩納！我如是說，說此二法，如是分別，如是顯示。 |
Mona! This is how I say, how these two methods are distinguished, how they are manifested. |
若有沙門、梵志有力堅固深入，一向專著，而說此為真諦，餘者虛妄。」 |
If there are some ascetics and brahmans who have strong, strong and profound aspirations and always write monographs and say that this is the true truth, the rest are false. " |
鸚鵡摩納白曰： |
Parrot Monabai said: |
「瞿曇！彼諸梵志施設五法，有大果報，有大功德，作福得善。」 |
Qutan! Those Brahma aspirants who apply the five methods will have great results and great merits, and they will achieve good fortune and good deeds. |
世尊告曰： |
The World Honored One said: |
「若諸梵志施設五法，有大果報，有大功德，作福得善。 |
"If all the Brahmas implement the five methods, there will be great results, great merits, and good deeds. |
汝在此眾，今可說耶？」 |
You are here in this crowd, what can you say now? " |
鸚鵡摩納白曰： |
Parrot Monabai said: |
「瞿曇！我無不可。 |
"Qu Tan! I can do anything. |
所以者何？ |
So what? |
瞿曇！於今現坐此眾。」 |
Qu Tan! Here we are sitting now. " |
世尊告曰： |
The World Honored One said: |
「汝便可說。」 |
You can tell me. |
鸚鵡摩納白曰： |
Parrot Monabai said: |
「瞿曇！善聽。 |
"Qu Tan! Listen well. |
瞿曇！梵志施設第一真諦法，有大果報，有大功德，作福得善； |
Qu Tan! Brahma Zhi applies the Dharma of the first truth, which has great results and great merits, and good deeds can be achieved; |
第二誦習，第三熱行，第四苦行。 |
The second is chanting, the third is hot practice, and the fourth is asceticism. |
瞿曇！梵志施設第五梵行，有大果報，有大功德作福得善。」 |
Qu Tan! Brahma aspiration to implement the fifth Brahma life will have great retribution, great merit and good deeds. " |
世尊告曰： |
The World Honored One said: |
「若有梵志施設五法，有大果報，有大功德，作福得善。 |
"If there is a Brahma who implements the five methods, there will be great results, great merits, and good deeds. |
彼梵志中頗有一梵志作如是說： |
One of the Brahma Chronicles said this: |
『我此五法，於現法中自知自覺，自作證已，施設果耶？』 |
"These five dharma of mine are self-aware and self-conscious in the present dharma, and they are self-evident and provide the results?" 』 |
」 |
|
鸚鵡摩納白世尊曰： |
Parrot Monabai said to the Lord: |
「無也。 |
"Nothing. |
瞿曇！」 |
Qu Tan! " |
世尊告曰： |
The World Honored One said: |
「頗有師及祖師，至七世父母，作如是說： |
"There are quite a number of teachers and ancestors who have been parents for the seventh generation and have said this: |
『我此五法，於現法中自知自覺，自作證已，施設果耶？』 |
"These five dharma of mine are self-aware and self-conscious in the present dharma, and they are self-evident and provide the results?" 』 |
」 |
|
鸚鵡摩納白世尊曰： |
Parrot Monabai said to the Lord: |
「無也。 |
"Nothing. |
瞿曇！」 |
Qu Tan! " |
爾時，世尊問曰： |
At that time, the World-Honored One asked: |
「摩納！若昔有梵志壽終命過，誦持經書，流布經書，誦習典經： |
"Mona! If in the past there was a Brahma who passed away, recited and upheld the sutras, circulated the sutras, and recited the sutras: |
一曰夜吒，二曰婆摩，三曰婆摩提婆，四曰毗奢蜜哆羅，五曰夜婆陀揵尼，六曰應疑羅婆，七曰婆私吒，八曰迦葉，九曰婆羅婆，十曰婆惒。 |
The first is Yezha, the second is Bama, the third is Bamadhiva, the fourth is Visamidora, the fifth is Yevadaojuni, the sixth is Yingyi Luopo, the seventh is Basiza, and the eighth is Kassapa. The ninth one is called Po Luo Po, and the tenth one is called Po Luo Po. |
謂今諸梵志即彼具經誦習持學，彼頗作是說： |
It is said that all the Brahma records today are those who have the sutras, chants, practices and upholds. He said this: |
『我此五法，於現法中自知自覺，自作證已，施設果耶？』 |
"These five dharma of mine are self-aware and self-conscious in the present dharma, and they are self-evident and provide the results?" 』 |
」 |
|
鸚鵡摩納白世尊曰： |
Parrot Monabai said to the Lord: |
「無也。 |
"Nothing. |
瞿曇！但諸梵志因信受持。」 |
Qu Tan! But all Brahma-zhi accept and uphold it because of their faith. " |
世尊告曰： |
The World Honored One said: |
「若於諸梵志，無一梵志而作是說： |
"Among the Brahma aspirations, none of them says this: |
『我此五法，於現法中自知自覺，自作證已，施設果報。』 |
"These five dharma of mine are self-aware and self-conscious in the present dharma, and they are self-evident and provide the results." 』 |
亦無師及祖師，乃至七世父母，而作是說： |
There are no teachers, ancestors, or even parents of seven generations, but this is what he said: |
『我此五法，於現法中自知自覺，自作證已，施設果報。』 |
"These five dharma of mine are self-aware and self-conscious in the present dharma, and they are self-evident and provide the results." 』 |
若昔有梵志壽終命過，誦持經書，流布經書，誦習典經： |
If in the past there was a Brahma who passed away his life, recited and upheld the sutras, circulated the sutras, and recited the sutras: |
一曰夜吒，二曰婆摩，三曰婆摩提婆，四曰毗奢蜜哆邏，五曰夜婆陀揵尼，六曰應疑羅婆，七曰婆私吒，八曰迦葉，九曰婆羅婆，十曰婆惒。 |
The first is called Ye Zha, the second is called Bama, the third is called Bama Deva, the fourth is called Visami Doral, the fifth is said to be Ye Batu Chou Ni, the sixth is Ying Yi Luo Po, the seventh is called Pasi Zha, and the eighth is called Kasyapa. The ninth one is called Po Luo Po, and the tenth one is called Po Luo Po. |
謂今諸梵志即彼具經誦習持學，彼無作是說： |
It is said that all the Brahma records today are those who have the ability to recite, recite, practice and study sutras, but they have nothing to do. This is said: |
『我此五法，於現法中自知自覺，自作證已，施設果報。』 |
"These five dharma of mine are self-aware and self-conscious in the present dharma, and they are self-evident and provide the results." 』 |
摩納！彼諸梵志不以此故，於信向中無根本耶？」 |
Mona! If these Brahma aspirations are not based on this, then they have no foundation in faith? " |
鸚鵡摩納白曰： |
Parrot Monabai said: |
「瞿曇！實無根本，但諸梵志聞已受持。」 |
Qu Tan! There is really no foundation, but the Brahmas have heard and upheld it. |
世尊告曰： |
The World Honored One said: |
「猶眾盲兒各相扶持，彼在前者，不見於後，亦不見中。 |
"Like all the blind children supporting each other, he is in the front, not behind, not in the middle. |
彼在中者，不見於前，亦不見後。 |
He who is in the middle cannot be seen in front or behind. |
彼在後者，不見於中，亦不見前。 |
He is in the latter, neither in the middle nor in the front. |
摩納！所說諸梵志輩亦復如是。 |
Mona! The same is true for all the Brahma sages mentioned above. |
摩納！前說信而後復說聞。」 |
Mona! Say it first and then say it again. " |
鸚鵡摩納瞋恚世尊，憎嫉不悅，誹謗世尊，指擿世尊，罵詈世尊： |
Parrot Mona was angry with the Blessed One, resentful and displeased, slandered the Blessed One, pointed fingers at the Blessed One, and cursed the Blessed One: |
「應誹謗瞿曇！應指瞿曇！應墮瞿曇！」語世尊曰： |
"Qu Tan should be slandered! Qu Tan should be pointed out! Qu Tan should be cast down!" said the Blessed One: |
「有一梵志，名弗袈裟裟羅，姓直清淨化，彼作是說： |
"There is a Brahma, whose name is Buddha Kasayasora, whose surname is Zhiqingjingjing. He wrote this: |
『若有沙門、梵志，於人上法有知有見，現我得者。 |
If there are any ascetics and Brahma-jīs who have knowledge and insight into the Dharma for people, I will be able to obtain it. |
我聞是已，便大笑之，意不相可，虛妄不真，亦不如法。 |
When I heard this, I laughed out loud. It was inconsistent with the meaning, false and untrue, and not as good as the Dharma. |
云何人生人中，自說得人上法？ |
How can one live among human beings and claim that they can follow the Dharma? |
若於人上法言我知我見者，此事不然。』 |
If the Dharma says to others that I know and see, this is not the case. 』 |
」 |
|
於是，世尊便作是念： |
Then the World-Honored One thought as follows: |
「鸚鵡摩納都題子瞋恚於我，憎嫉不悅，誹謗於我，指擿於我，罵詈於我： |
"Parrot Monatus is angry at me, hates me, slanders me, accuses me, and curses me: |
『應誹謗，瞿曇！應指，瞿曇！應墮，瞿曇！』而語我曰： |
"You should be slandered, Qu Tan!" It should be pointed out that Qu Tan! You should fall, Qu Tan! ’ And he said to me: |
『瞿曇！有梵志名弗袈裟裟羅，姓直清淨化，彼作是說： |
"Qu Tan!" There is a Brahma scholar whose name is Buddha Kasayasora and whose surname is Zhiqingjing. He wrote this: |
「若有沙門、梵志，於人上法有知有見，現我得者。 |
"If there are any ascetics and Brahma-jīs who have knowledge and insight into the Dharma for people, I will find it. |
我聞是已，便大笑之，意不相可，虛妄不真，亦不如法。 |
When I heard this, I laughed out loud. It was inconsistent with the meaning, false and untrue, and not as good as the Dharma. |
云何人生人中，自說得人上法？ |
How can one live among human beings and claim that they can follow the Dharma? |
若於人上法言我知我見者，此事不然。」 |
If the Dharma says to others that I know and see, this is not the case. " |
』」 |
』』 |
世尊知已，告曰： |
The World-Honored One knew this and said: |
「摩納！梵志弗袈裟裟羅，姓直清淨化，彼知一切沙門、梵志心之所念，然後作是說： |
"Mona! The Buddha of Brahma is in cassock and has a pure and pure surname. He knows the thoughts of all ascetics and Brahma, and then he said: |
『若有沙門、梵志，於人上法有知有見，現我得者。 |
If there are any ascetics and Brahma-jīs who have knowledge and insight into the Dharma for people, I will be able to obtain it. |
我聞是已，便大笑之，意不相可，虛妄不真，亦不如法。 |
When I heard this, I laughed out loud. It was inconsistent with the meaning, false and untrue, and not as good as the Dharma. |
云何人生人中，自說得人上法？ |
How can one live among human beings and claim that they can follow the Dharma? |
若於人上法言我知我見者，此事不然耶？』 |
If I know and see what the Dharma says to others, isn't this the case? 』 |
」 |
|
鸚鵡摩納答曰： |
Parrot Mona replied: |
「瞿曇！梵志弗袈裟裟羅，姓直清淨化，自有一婢，名曰不尼，尚不能知心之所念，況復欲知一切沙門、梵志心之所念耶？ |
"Qu Tan! Brahma Zhi Buddha, whose surname is Zhi Qing Jing, has a maid named Buni. She still cannot understand the thoughts of her heart. How much more can she want to know the thoughts of all the ascetics and Brahma Zhi? |
若使知者，終無是處。」 |
If you let those who know it, they will be useless in the end. " |
世尊告曰： |
The World Honored One said: |
「猶人生盲，彼作是說： |
"Jews are blind, and this is what he said: |
『無黑白色，亦無見黑白色者。 |
“There is no black and white, and no one can see black and white. |
無好惡色，亦無見好惡色。 |
There are no likes and dislikes, and no likes or dislikes can be seen. |
無長短色，亦無見長短色。 |
There is no long or short color, and no long or short color can be seen. |
無近遠色，亦無見近遠色。 |
There is no color near or far, nor can we see the color near or far. |
無麤細色，亦無見麤細色。 |
There is no thick and thin color, and no thick and thin color can be seen. |
我初不見不知，是故無色。』 |
I didn't know it when I first saw it, so it was colorless. 』 |
彼生盲人作如是說，為真實耶？」 |
Is it true that a blind man said this? " |
鸚鵡摩納答世尊曰： |
Parrot Mona answered the Lord: |
「不也。 |
"No. |
瞿曇！所以者何？ |
Qu Tan! So what? |
有黑白色，亦有見黑白色者。 |
There are black and white, and there are also those who see black and white. |
有好惡色，亦有見好惡色。 |
There are likes and dislikes, and there are also likes and dislikes. |
有長短色，亦有見長短色。 |
There are long and short colors, and there are also long and short colors. |
有近遠色，亦有見近遠色。 |
There are near and far colors, and there are also near and far colors. |
有麤細色，亦有見麤細色。 |
There are thick and thin colors, and there are also thick and thin colors. |
若言我初不見不知，是故無色。 |
If I don't know it when I first see it, it means it has no color. |
彼生盲人作是說者，為不真實。」 |
It is untrue for a blind man to speak this way. " |
「摩納！梵志弗袈裟裟羅，姓直清淨化，彼所說者，非如生盲無目人耶？」 |
Mona! Brahma Buddha's cassock and surname are pure and pure. What he said is not like a person born blind and sightless? |
鸚鵡摩納答世尊曰： |
Parrot Mona answered the Lord: |
「如盲。 |
"Like blindness. |
瞿曇！」 |
Qu Tan! " |
世尊告曰： |
The World Honored One said: |
「摩納！於意云何？ |
"Mona! What do you mean? |
若昔有梵志壽終命過，誦持經書，流布經書，誦習典經，謂商伽梵志、生聞梵志、弗袈裟裟羅梵志及汝父都題，若彼所說，可不可、有真無真、有高有下耶？」 |
If there was a Brahma in the past who passed away his life, recited and upheld the sutras, circulated the sutras, and recited the sutras, he said that Shanga Brahma, Shengwen Brahma, Buddha Kasaya Brahma, and your father all mentioned it, if he said it, Is it possible that there is truth and there is no truth, there is high and there is low? " |
鸚鵡摩納答世尊曰： |
Parrot Mona answered the Lord: |
「若昔有梵志壽終命過，誦持經書，流布經書，誦習典經，謂商伽梵志、生聞梵志、弗袈裟裟羅梵志及我父都題。 |
"If there was a Brahma in the past who passed away his life, recited and upheld the sutras, circulated the sutras, and recited the sutras, it would be said that Shanga Brahma, Shengwen Brahma, Buddha Kasaya Brahma, and my father all mentioned it. |
彼所說者，於我意者，欲令可，莫令不可，欲令真，莫令不真，欲令高，莫令下。」 |
What he said is in my opinion. If you want to make it possible, don't make it impossible. If you want to make it true, don't make it untrue. If you want to make it high, don't make it low. " |
彼時，世尊問曰： |
At that time, the World-Honored One asked: |
「摩納！梵志弗袈裟裟羅，姓直清淨化，彼所說者，非為不可、無有可耶？ |
Mona! Brahma Buddha's cassock and cassock, his surname is pure and pure, what he said is absolutely necessary and impossible? |
非為不真、無有真耶？ |
If it is not true, then there is no truth? |
非為至下、無有高耶？」 |
If it’s not the lowest, there’s nothing high? " |
鸚鵡摩納答世尊曰： |
Parrot Mona answered the Lord: |
「實爾。 |
"Sure. |
瞿曇！」 |
Qu Tan! " |
「復次，摩納！有五法作障礙，作覆蓋，作盲無目，能滅智慧，唐自疲勞，不得涅槃。 |
"Again, Mona! There are five dharmas that act as obstacles, as coverings, as blindness, which can destroy wisdom. If you are tired, you will not be able to reach Nirvana. |
云何為五？ |
Why is the cloud five? |
摩納！欲第一法作障礙，作覆蓋，作盲無目，能滅智慧，唐自疲勞，不得涅槃。 |
Mona! Desire is an obstacle, a covering, and blindness, which can destroy wisdom, make you tired, and prevent you from Nirvana. |
摩納！恚、身見、戒取，疑第五法作障礙，作覆蓋，作盲無目，能滅智慧，唐自疲勞，不得涅槃。 |
Mona! Jealousy, body view, precepts, and doubts about the fifth dharma act as obstacles, cover, and blindness, which can destroy wisdom, cause self-fatigue, and prevent Nirvana. |
摩納！於意云何？ |
Mona! What do you mean? |
為此五法之所障礙、覆蓋、陰纏，彼若欲觀自義，觀他義，觀俱義，及知一切沙門、梵志心之所念者，終無是處。 |
Because of these five dharmas, if one wants to contemplate his own righteousness, the righteousness of others, or the righteousness of all, and understand the thoughts of all recluses and brahmans, he will end up in vain. |
摩納！梵志弗袈裟裟羅，姓直清淨化，為欲所染，欲所穢染，欲觸欲猗，著於欲，入於欲中，不見災患，不知出要而行於欲。 |
Mona! The Buddhist cassock of Brahma is pure and pure, stained by desire, stained by desire, touched by desire, attached to desire, entered into desire, does not see disaster, does not know the key points and acts on desire. |
彼為此五法之所障礙、覆蓋、陰纏，彼若欲觀自義，觀他義，觀俱義，及知一切沙門、梵志心之所念者，終無是處。 |
Those who are obstructed, covered, and entangled by these five dharmas, if they want to contemplate their own righteousness, the righteousness of others, or the righteousness of all, and understand the thoughts of all recluses and brahmans, they will end up in vain. |
「復次，摩納！有五欲功德，愛念意樂，彼有愛色欲相應，甚可於樂。 |
"Again, Mona! There are merits and virtues of the five desires, thoughts of love and joy, and the corresponding love, lust, and desire are extremely happy. |
云何為五？ |
Why is the cloud five? |
目知色，耳知聲，鼻知香，舌知味，身知觸。 |
The eyes know color, the ears know sound, the nose knows smell, the tongue knows taste, and the body knows touch. |
摩納！於意云何？ |
Mona! What do you mean? |
眾生因此五欲功德故，生樂生喜，不復是過耶？」 |
Because of the merits of the five desires, all living beings are happy and rejoicing. Isn’t it wrong? " |
鸚鵡摩納白世尊曰： |
Parrot Monabai said to the Lord: |
「如是。 |
"That's right. |
瞿曇！」 |
Qu Tan! " |
世尊問曰： |
The World Honored One asked: |
「摩納！於意云何？ |
"Mona! What do you mean? |
若因草木而然火，及離草木而然火，何者光［火＊僉］最上、最妙、最勝耶？」 |
If fire occurs due to vegetation, and if fire occurs apart from vegetation, which light [fire*佥] is the highest, most wonderful, and most superior? " |
鸚鵡摩納白曰： |
Parrot Monabai said: |
「瞿曇！若離草木而然火者，終無是處，唯有如意足力。 |
"Qu Tan! If a fire breaks out from the grass and trees, it will be useless. It can only be fulfilled if you wish. |
瞿曇！若離草木而然火者，彼光［火＊僉］最上、最妙、最勝。」 |
Qu Tan! If fire arises from vegetation, that light [fire*佥] is the highest, most wonderful, and most powerful. " |
世尊告曰： |
The World Honored One said: |
「如是，如是。 |
"So, so. |
摩納！若離草木而然火者，終無是處，唯有如意足力。 |
Mona! If a fire breaks out from the grass and trees, it will be useless. |
若離草木而然火者，彼光［火＊僉］最上、最妙、最勝，我今假說。 |
If fire arises from grass and trees, that light [fire*佥] is the highest, most wonderful, and most powerful. I am hypothesizing now. |
摩納！如因草木而然火者，如是眾生所生喜樂，謂因欲、惡不善之法，不得捨樂及於止息。 |
Mona! Just like the fire that comes from grass and trees, the joy that arises from all living beings, it is said that it is caused by desire and evil and unwholesome dharma, and the joy cannot be given up and cease. |
摩納！如離草木而然火者，如是眾生所生捨樂，謂因離欲，從諸善法而得捨樂及於止息。」 |
Mona! Just like the fire that breaks out from grass and trees, this is the joy of equanimity that arises in all living beings. It is said that the joy of equanimity is obtained from all good dharma and ceases because of freedom from desire. " |
世尊告曰： |
The World Honored One said: |
「摩納！於意云何？ |
"Mona! What do you mean? |
有一梵志作齋行施，或從東方有剎利童子來，彼作是說： |
There was a Brahma who was fasting and performing alms, or a Ksriya boy came from the east, and he said: |
『我於其中得第一座、第一澡水、第一飲食。』 |
"I had the first seat, the first bath water, and the first food and drink in it. 』 |
彼於其中不得第一座、第一澡水、第一飲食，便生怨恨而懷憎嫉。 |
He was not allowed to have the first seat, the first bath water, or the first food and drink there, so he became resentful and harbored hatred and jealousy. |
或從南方有梵志童子來，彼作是說： |
Perhaps a Brahma boy came from the south and said: |
『我於其中得淨妙食。』 |
"I found pure and wonderful food in it." 』 |
彼於其中不得淨妙食，便生怨恨而懷憎嫉。 |
He cannot get pure and wonderful food there, so he becomes resentful and harbors hatred and jealousy. |
或從西方有居士童子來，彼作是說： |
Perhaps a lay boy came from the west and said: |
『我於其中得豐饒食。』 |
"I have abundant food therein." 』 |
彼於其中不得豐饒食，便生怨恨而懷憎嫉。 |
He could not find abundant food in it, so he became resentful and harbored hatred and jealousy. |
或從北方有工師童子來，彼作是說： |
Perhaps a boy craftsman came from the north and said: |
『我於其中得豐足食。』 |
"I have abundant food in it." 』 |
彼於其中不得豐足食，便生怨恨而懷憎嫉。 |
He could not get enough food there, so he became resentful and envious. |
摩納！彼諸梵志行如是施，施設何等報耶？」 |
Mona! If those Brahma-minded people perform such charity, what kind of reward will they receive from their charity? " |
鸚鵡摩納白曰： |
Parrot Monabai said: |
「瞿曇！梵志不如是心行於布施，使他生怨恨而懷憎嫉。 |
"Qu Tan! Brahma's mind is not as good as giving, which makes him resentful and jealous. |
瞿曇！當知梵志以愍傷心而行於施，以愍傷心而行施已，便得大福。」 |
Qu Tan! You should know that the Brahma will practice charity out of sympathy for sorrow, and practice charity out of sympathy for sorrow, and you will receive great blessings. " |
世尊告曰： |
The World Honored One said: |
「摩納！梵志非為施設第六法，有大果報，有大功德，作福得善耶？」 |
Mona! Isn't Brahma Zhi just for giving the Sixth Dharma, which has great consequences, great merits, and good deeds? |
鸚鵡摩納答世尊曰： |
Parrot Mona answered the Lord: |
「如是。 |
"That's right. |
瞿曇！」 |
Qu Tan! " |
世尊問曰： |
The World Honored One asked: |
「摩納！若有梵志施設五法，有大果報，有大功德，作福得善，汝見此法多在何處，為在家耶？ |
"Mona! If there is a Brahma who performs the five dharma and has great results, great merits, blessings and good deeds, where do you see many of these dharma, are they at home? |
為出家學道耶？」 |
To become a monk and learn Taoism? " |
鸚鵡摩納答曰： |
Parrot Mona replied: |
「瞿曇！若有梵志施設五法，有大果報，有大功德，作福得善，我見此法多在出家學道，非在家也。 |
"Qu Tan! If there are Brahma Zhi who implements the five methods and have great results, great merits, and good fortune, I see that this method is mostly practiced by monks, not at home. |
所以者何？ |
So what? |
在家者多事，多有所作，多有結恨，多有憎諍，彼不能得守護誠諦。 |
Those who are at home are busy with many things, have many things to do, have many hatreds, and have many hatreds and quarrels. They cannot protect the true meaning. |
瞿曇！出家學道者少事，少有所作，少有結恨，少有憎諍，彼必能得守護誠諦。 |
Qu Tan! Those who become monks and learn Taoism have few affairs, few accomplishments, few enmities, and few hatreds and arguments. They will surely be able to protect the truth. |
瞿曇！彼誠諦者，我見多在出家學道，非在家也。 |
Qu Tan! I see that most of those who are sincere and true are studying Taoism as monks, not at home. |
所以者何？ |
So what? |
在家者多事，多有所作，多有結恨，多有憎諍，彼不得行施，不得誦習，不得行苦行，不得行梵行。 |
Those who are at home are busy with many things, have many things to do, have many hatreds, and have many hatreds and quarrels. They cannot do alms, chant, practice asceticism, or practice the holy life. |
瞿曇！出家學道者少事，少有所作，少有結恨，少有憎諍，彼得行施，彼得誦習，得行苦行，得行梵行。 |
Qu Tan! Those who become monks and learn Taoism have few affairs, few accomplishments, few enmities, and few hatreds and quarrels. They practice alms and chant, practice asceticism, and practice holy life. |
瞿曇！行梵行者，我見此法多在出家學道，非在家也。」 |
Qu Tan! Those who practice the holy life, I see that this method is mostly learned in monks, not at home. " |
世尊告曰： |
The World Honored One said: |
「摩納！若有梵志施設五法，有大果報，有大功德，作福得善者，我說是從心起。 |
"Mona! If there is a Brahma who implements the five dharma, has great results, has great merits, and achieves blessings and good deeds, I say it starts from the heart. |
云何為心？ |
What is the heart? |
若心無結、無怨、無恚、無諍，為修彼故。 |
If the mind has no knots, no resentments, no hatred, and no quarrels, it is for the sake of cultivating that. |
摩納！於意云何？ |
Mona! What do you mean? |
若有比丘守護誠諦者，彼因守護誠諦故，得喜得悅。 |
If there is a bhikkhu who protects the true truth, he will be happy because he protects the true truth. |
摩納！若有喜及悅，善善相應，我說是從心起。 |
Mona! If there is joy and joy, and goodness and goodness are corresponding, I say it starts from the heart. |
云何為心？ |
What is the heart? |
若心無結、無怨、無恚、無諍，為修彼故，如是彼得行施，彼得誦習，得行苦行，得行梵行。 |
If the heart has no knots, no grudges, no hatred, and no quarrels, and for the sake of cultivating others, if one performs charity like this and recites it, he will be able to practice asceticism and practice the holy life. |
彼因行梵行故，得喜得悅。 |
Because of his holy life, he attains joy and pleasure. |
摩納！若有喜及悅，善善相應，我說是從心起。 |
Mona! If there is joy and joy, and goodness and goodness are corresponding, I say it starts from the heart. |
云何為心？ |
What is the heart? |
若心無結、無怨、無恚、無諍，彼心與慈俱，遍滿一方成就遊。 |
If the mind has no knots, no resentments, no hatred, and no quarrels, then the mind will be filled with compassion and will be full of success. |
如是二三四方、四維上下，普周一切，心與慈俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such two, three, four directions, four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the worldly achievements. |
如是悲、喜心與捨俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of compassion, joy and equanimity has no knots, no resentments, no hatred, and no quarrels. It is extremely broad and great. It has immeasurable good practices and pervades the entire world. |
「摩納！猶如有人善吹於螺，彼若有方未曾聞者，彼於夜半而登高山，極力吹螺，出微妙聲，遍滿四方。 |
"Mona! It's like someone who is good at blowing on a conch. If someone has never heard of it, he climbs a high mountain in the middle of the night and blows on the conch with all his strength. A subtle sound fills the four directions. |
如是，比丘心與慈俱，遍滿一方成就遊。 |
In this way, the bhikkhu's mind and compassion are all over the place and he has achieved success. |
如是二三四方、四維上下，普周一切，心與慈俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such two, three, four directions, four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the worldly achievements. |
如是悲、喜心與捨俱，無結、無怨、無恚、無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of compassion, joy and equanimity has no knots, no resentments, no hatred, and no quarrels. It is extremely broad and great. It has immeasurable good practices and pervades the entire world. |
摩納！於意云何？ |
Mona! What do you mean? |
若有求天，要求天上故，便行貪伺相應心，令我作天及餘天。 |
If you want to seek heaven and ask for heaven, then you will have the corresponding mind of greed and service, and let me be the heaven and the rest of the world. |
若有求天，要求天上故，便無結、無怨、無恚、無諍，無量極廣善修，心定意解，遍滿成就遊，令我作天及餘天。 |
If you seek heaven and ask for heaven, then you will have no knots, no grudges, no hatred, and no arguments. You will practice immeasurably and extensively and be good at it. Your mind will be concentrated and your mind will be clear. You will be filled with achievements, and you will be able to live in heaven and the rest of the world. |
汝觀於彼，誰得作天及餘天耶？」 |
When you look at it, who can conquer the heaven and the rest of the heaven? " |
鸚鵡摩納答曰： |
Parrot Mona replied: |
「瞿曇！若此求天，要求天上故，便無結、無怨、無恚、無諍，無量極廣善修，心定意解，遍滿成就遊者，我觀於彼必得作天或餘天也。」 |
Qu Tan! If you pray to heaven and ask for heaven, you will have no knots, no resentments, no hatred, and no arguments. You will practice immeasurably and extensively and be good at it. Your heart will be concentrated and your mind will understand. If you are a wanderer of perfection, I will look at it and you will become a heaven." Or Yu Tian. |
世尊問曰： |
The World Honored One asked: |
「摩納！於意云何？ |
"Mona! What do you mean? |
若有求梵天，要求梵天上故，便行貪伺相應心，令我作梵天及餘梵天。 |
If I seek Brahma and ask for Brahma to ascend to me, then I will have the mind of greed and attachment to become Brahma and Yu-Brahma. |
若有求梵天，要求梵天上故，便無結、無怨、無恚、無諍，無量極廣善修，心定意解，遍滿成就遊，令我作梵天及餘梵天。 |
If I seek Brahma, I will seek the Brahma, so I will have no knots, no grudges, no hatred, no arguments, immeasurably wide and good cultivation, my mind will be concentrated and my understanding will be complete, and I will become the Brahma and the remaining Brahma. |
汝觀於彼，誰得作梵天及餘梵天耶？」 |
When you look at them, who can be Brahma and Yu-Brahma? " |
鸚鵡摩納答曰： |
Parrot Mona replied: |
「瞿曇！若此求梵天，要求梵天上故，便無結、無怨、無恚、無諍，無量極廣善修，心定意解，遍滿成就遊者，我觀於彼得作梵天或餘梵天。」 |
Qu Tan! If you pray to Brahma and pray to Brahma, you will have no knots, no grudges, no hatred, and no arguments. You will practice immeasurably and extensively, be good at cultivation, have a concentrated mind and understanding, and will be a wanderer of perfections. I see Peter as Brahma. Or Yu Brahma. |
鸚鵡摩納問曰： |
Parrot Mona asked: |
「瞿曇！知梵道跡耶？」 |
Qu Tan! Do you know the traces of Brahma? |
世尊告曰： |
The World Honored One said: |
「摩納！我今問汝，隨所解答。 |
"Mona! I'm asking you now, and I'll answer it as you please. |
摩納！於意云何？ |
Mona! What do you mean? |
那羅歌邏村去此眾不遠耶？」 |
Isn't Luo Geluo Village not far from here? " |
鸚鵡摩納答曰： |
Parrot Mona replied: |
「不遠。」 |
Not far. |
世尊告曰： |
The World Honored One said: |
「摩納！於意云何？ |
"Mona! What do you mean? |
汝於此眾告一人曰： |
You tell one person in this group: |
『汝往至彼那羅歌邏村，到便即還。』 |
"You go to the village of Pinaragolo and return as soon as you arrive." 』 |
彼受汝教，速疾往至那羅歌邏村，到便即還。 |
After receiving your instruction, he hurried to Naluo Geluo Village and returned as soon as he arrived. |
彼往返已，汝問道路，謂於那羅歌邏村往返出入事。 |
After he had gone back and forth, you asked about the road, and he said that he was going to and from Naluo Geluo village. |
彼人寧住不能答耶？」 |
That person would rather stay and not answer? " |
鸚鵡摩納答世尊曰： |
Parrot Mona answered the Lord: |
「不也。 |
"No. |
瞿曇！」 |
Qu Tan! " |
世尊告曰： |
The World Honored One said: |
「摩納！彼人往返於那羅歌邏村，問道路事，乃可得住而不能答。 |
"Mona! That man goes back and forth to the village of Narogolo, asking questions about the road, but he can stay but cannot answer. |
若問如來、無所著、等正覺梵道跡者，終不暫住而不能答。」 |
If you ask the Tathagata about the traces of the enlightened Brahma Path without any attachments, you will not be able to answer for a while. " |
鸚鵡摩納白世尊曰： |
Parrot Monabai said to the Lord: |
「沙門瞿曇！無著天祠，此事具足，謂問梵道跡能速答故。 |
"Recluse Qutan! Asuka Temple, this is enough, it means that if you ask about the traces of the Brahma path, you can answer it quickly. |
世尊！我已知。 |
World Honored One! I already know. |
善逝！我已解。 |
Good death! I have solved it. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
鸚鵡摩納聞佛所說，歡喜奉行。 |
Parrot Mona heard what the Buddha said and followed it with joy. |
鸚鵡經第一竟（四千五百六十一字） |
The First Principle of the Parrot Sutra (4561 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
153. to Māgandiya（一五三）鬚閑提經 |
153. to Māgandiya (153) Xianti Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊拘樓瘦，在婆羅婆第一靜室，坐於草座。 |
At one time, the Buddha wandered around Kulou and was thin, sitting on a straw seat in the first quiet room of Brahma. |
爾時，世尊過夜平旦，著衣持鉢，入釰摩瑟曇次第乞食。 |
At that time, the World-Honored One spent the night on Pingdan, dressed in robes and holding an alms bowl, and went to the Mosel Temple to beg for food. |
食訖，中後還舉衣鉢，澡洗手足，以尼師檀著於肩上，往詣一林，至晝行處。 |
After eating, he held up his robe and bowl, took a bath, washed his hands and feet, put the nun's sandalwood on his shoulders, and went to a forest until he was walking in the daytime. |
爾時，世尊入於彼林，至一樹下，敷尼師檀，結加趺坐。 |
At that time, the World-Honored One entered the forest and went to the foot of a tree, where he sat down in a knot with the nun Master Tan. |
於是，鬚閑提異學中後彷徉，往詣婆羅婆第一靜室，鬚閑提異學遙見婆羅婆第一靜室有布草座一脇臥處，似師子臥，似沙門臥，似梵行臥，鬚閑提異學見已，問曰： |
So, I wandered around in the middle and back of the foreign school, and went to the first quiet room of Balabo. I saw the first quiet room of Balabo in the distance. There was a cloth seat and a sleeping place, which looked like a master's disciple sleeping, like a recluse Lying down, it's like lying down in the holy life. I have to talk about the hereditary opinions and ask: |
「婆羅婆第一靜室，誰有此草座一脇臥處，似師子臥，似沙門臥，似梵行臥？」 |
The first quiet room of the Brahma, who has this straw seat and a place to lie down, like a master lying down, a recluse lying down, or a brahma sleeping? |
婆羅婆梵志答曰： |
Brahma Brahma replied: |
「鬚閑提！有沙門瞿曇釋種子，捨釋宗族，剃除鬚髮，著袈裟衣，至信，捨家、無家、學道，覺無上正盡覺。 |
"I have no time to mention! There was a recluse, Qutan, who released seeds, gave up his clan, shaved off his beard and hair, wore cassocks, was extremely faithful, gave up his home, became homeless, and studied the Way. He felt supremely enlightened. |
彼第一靜室有此草座一脇臥處，似師子臥，似沙門臥，似梵行臥。」 |
In the first quiet room there is this straw seat and a sleeping place, which looks like a master sleeping, a recluse sleeping, or a brahma sleeping. " |
鬚閑提異學語曰： |
Xu Xian mentioned the heterodox saying: |
「婆羅婆！我今不可見見，不可聞聞，謂我見沙門瞿曇臥處。 |
"Barabha! I can't see or hear you now, so I saw the recluse Qutan's sleeping place. |
所以者何？ |
So what? |
彼沙門瞿曇壞敗地，壞敗地者，無可用也。」 |
That ascetic Qu Tan corrupted the earth, and he who corrupted the earth was useless. " |
婆羅婆語曰： |
Brahma said: |
「鬚閑提！汝不應以此事罵彼沙門瞿曇。 |
"No need to mention it! You should not scold that ascetic Qutan for this matter. |
所以者何？ |
So what? |
彼沙門瞿曇多有慧，剎利慧、梵志慧、居士慧、沙門慧，若說慧者皆得聖智。 |
That ascetic Kutan was very wise, Ksāriya wisdom, Brahma wisdom, layman's wisdom, and ascetics' wisdom. Anyone who speaks wisdom can all obtain the holy wisdom. |
鬚閑提！我欲以此義向彼沙門瞿曇說，為可爾不？」 |
Need to mention! I want to express this meaning to that ascetic Qutan, is that okay? " |
鬚閑提語曰： |
Xu Xianti said: |
「婆羅婆！若欲說者，則隨汝意，我無所違。 |
Baraha! If you want to tell me, then you can do whatever you want. I won't do anything against you. |
婆羅婆！若見沙門瞿曇者，我亦說此義。 |
Brahma! If I see the ascetic Qutan, I will also say this. |
所以者何？ |
So what? |
彼沙門瞿曇敗壞地，敗壞地者，無可用也。」 |
That ascetic, Qutan, has corrupted the land. He who has corrupted the land has no use for it. " |
爾時，世尊在晝行處，以淨天耳出過於人，聞婆羅婆梵志與鬚閑提異學共論此事。 |
At that time, the World-Honored One was walking in the daytime, and with his pure heavenly ears, he went out to pass over people. He heard the Brahma Chronicles of Brahma and discussed this matter with Xuanti's sect. |
世尊聞已，則於晡時從燕坐起，往詣婆羅婆梵志第一靜室，於草座上敷尼師檀，結加趺坐。 |
When the World-Honored One heard this, he got up from his seat in the afternoon and went to the first quiet room of the Brahmāzhi. He spread nun master's sandalwood on the straw seat and sat down in a knot. |
婆羅婆梵志遙見世尊在樹林間，端政姝好，猶星中月，光耀煒曄，晃若金山，相好具足，威神巍巍，諸根寂定，無有蔽礙，成就調御，息心靜默。 |
Brahma Zhi saw the World Honored One in the forest in the distance, governing the trees. He was like a star in the middle of the moon, shining brightly, shining like a golden mountain. Rest in silence. |
見已，進前往詣佛所，共相問訊，却坐一面。 |
Seeing him, he went to the Buddha's place and asked each other, but they sat on one side. |
世尊問曰： |
The World Honored One asked: |
「婆羅婆！與鬚閑提異學共論此草坐處耶？」 |
Balapo! Shall we discuss with Xuanti the heretics about where to sit on this grass? |
婆羅婆梵志答世尊曰： |
Brahma Brahma replied to the World Honored One: |
「如是。 |
"That's right. |
瞿曇！我亦欲以此事向沙門瞿曇說，然沙門瞿曇未說已自知。 |
Qu Tan! I also wanted to tell the ascetic Qu Tan about this matter, but the ascetic Qu Tan knew it before he said it. |
所以者何？ |
So what? |
以如來、無所著、等正覺故。」 |
Because the Tathagata has nothing to hold on to, he is fully enlightened. " |
世尊與婆羅婆梵志共論此事。 |
The World Honored One discussed this matter with Brahma-brahma. |
鬚閑提異學於後彷徉，往詣婆羅婆第一靜室。 |
I have to wander back to talk about my foreign knowledge and go to the first quiet room of Bala Po. |
世尊遙見鬚閑提異學來已，而作是說： |
The World-Honored One saw from afar that Xu had mentioned the heresy, and he said this: |
「鬚閑提！不調御眼根，不密守護而不修者，必受苦報。 |
"It's important to mention! Those who don't regulate the eye root, don't protect it secretly, and don't cultivate it, will surely suffer retribution. |
彼於沙門瞿曇善自調御，善密守護而善修者，必得樂報。 |
Those who are good at regulating themselves, guarding the secrets well and cultivating well in the recluse Qutan will surely be rewarded with happiness. |
鬚閑提！汝因此故，說沙門瞿曇敗壞地，敗壞地者，無可用耶？」 |
Need to mention! For this reason, you say that the ascetic Qutan has corrupted the earth, and that he who corrupts the earth is useless? " |
鬚閑提異學答世尊曰： |
Xu Xian mentioned the different teachings and replied to the World Honored One: |
「如是。 |
"That's right. |
瞿曇！」 |
Qu Tan! " |
「鬚閑提！如是耳、鼻、舌、身根，不調御意根，不密守護而不修者，必受苦報。 |
"It's important to mention! If the ears, nose, tongue, and body faculties are not regulated and controlled by the faculties of the mind, and are not guarded secretly and cultivated, they will suffer retribution. |
彼於沙門瞿曇善自調御，善密守護而善修者，必得樂報。 |
Those who are good at regulating themselves, guarding the secrets well and cultivating well in the recluse Qutan will surely be rewarded with happiness. |
鬚閑提！汝因此故，說沙門瞿曇敗壞地，敗壞地者，無可用耶？」 |
Need to mention! For this reason, you say that the ascetic Qutan has corrupted the earth, and that he who corrupts the earth is useless? " |
鬚閑提異學答世尊曰： |
Xu Xian mentioned the different teachings and replied to the World Honored One: |
「如是。 |
"That's right. |
瞿曇！」 |
Qu Tan! " |
世尊問曰： |
The World Honored One asked: |
「鬚閑提！於意云何？ |
"No need to mention! What do you mean? |
若人本未出家學道，彼眼知色，愛念意樂，可欲相應。 |
If a person has not become a monk and studied Taoism, his eyes will know colors, his thoughts will be filled with love, and his mind will be happy, and he will be able to respond accordingly. |
彼於後時捨眼知色，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
Later, he gave up his eyes to see colors, shaved off his beard and hair, put on cassock clothes, reached the level of faith, left home, became homeless, and studied the Tao. |
彼眼知色，習、滅、味、患、出要見如真，內息心遊行。 |
His eyes know form, habits, cessation, taste, trouble, and appearance. The key to seeing is as it is, and the inner mind is calm and wandering. |
彼若見人未離色欲，為色愛所食，為色熱所熱。 |
If he sees a person who is not free from sexual desire, is fed by sexual love, and is heated by sexual heat. |
彼眼知色，愛念意樂，可欲相應，行時見已，不稱彼、不樂彼。 |
His eyes perceive form, he loves, thinks, and feels happy, and his desires correspond to that. When he is walking, he sees it, and he does not praise it or enjoy it. |
鬚閑提！於意云何？ |
Need to mention! What do you mean? |
若有此樂，因愛因色，樂此樂時，薄賤故不稱彼，薄賤故不樂彼。 |
If there is such happiness, because of love and color, when you enjoy this happiness, you will not appreciate it because it is base and base, and you will not enjoy it because it is base and base. |
鬚閑提！寧可於彼有所說耶？」 |
Need to mention! Would you rather say something to him? " |
答世尊曰： |
The World Honored One replied: |
「不也。 |
"No. |
瞿曇！」 |
Qu Tan! " |
「鬚閑提！於意云何？ |
"No need to mention! What do you mean? |
若人本未出家學道，如是耳知聲，鼻知香，舌知味，身知觸，愛念意樂，可欲相應。 |
If a person has not become a monk and studied Taoism, his ears will know sound, his nose will know fragrance, his tongue will know taste, his body will know touch, his thoughts, thoughts, and thoughts will be happy, and he will be able to respond accordingly. |
彼於後時，捨身知觸，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
Later, he gave up his body and knowledge, shaved off his beard and hair, put on cassock, reached the highest level of faith, left his home, became homeless, and studied the Tao. |
彼身知觸，習、滅、味、患、出要，見如真，內息心遊行。 |
The body knows touch, habit, cessation, taste, trouble, and key points, sees the truth, and stops the wandering mind within. |
彼若見人未離觸欲，為觸愛所食，為觸熱所熱。 |
If he sees a person who has not given up the desire for touch, is fed by the love of touch, and is heated by the heat of touch. |
彼身知觸，愛念意樂，可欲相應，行時見已，不稱彼、不樂彼。 |
His body is aware of contact, his love, thoughts, and thoughts are joyful, and his desires correspond to that. When he is walking, he sees it, and he does not praise him or enjoy him. |
鬚閑提！於意云何？ |
Need to mention! What do you mean? |
若有見此樂，因愛因觸，樂此樂時，薄賤故不稱彼，薄賤故不樂彼。 |
If someone sees this happiness and enjoys it because of love and contact, he will not appreciate it because he is humble and humble, and he will not enjoy it because he is humble and humble. |
鬚閑提！寧可於彼有所說耶？」 |
Need to mention! Would you rather say something to him? " |
答世尊曰： |
The World Honored One replied: |
「不也。 |
"No. |
瞿曇！」 |
Qu Tan! " |
世尊問曰： |
The World Honored One asked: |
「鬚閑提！於意云何？ |
"No need to mention! What do you mean? |
若人本未出家學道，五欲功德愛念意樂，可欲相應。 |
If a person has not become a monk and studied Taoism, the five desires, merits, love, thoughts, and joys can be expected to correspond. |
彼於後時，捨五欲功德，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
Later, he gave up the merits of the five desires, shaved off his beard and hair, put on cassock, reached the highest level of faith, left home, became homeless, and studied the Tao. |
彼五欲功德，習、滅、味、患、出要，見如真，內息心遊行。 |
The merits and virtues of the five desires, habituation, cessation, taste, trouble, and key points, see the truth, and stop the wandering mind within. |
彼若見人未離欲，為欲愛所食，為欲熱所熱，五欲功德愛念意樂，可欲相應，行時見已，不稱彼、不樂彼。 |
If he sees a person who has not given up desire, who is fed by desire, who is heated by desire, who has five desires, merits, love, thoughts, and joy, but who desires correspondingly, he will see it when he is doing it, and he will not praise him or enjoy him. |
鬚閑提！於意云何？ |
Need to mention! What do you mean? |
若有此樂，因欲因欲愛，樂此樂時，薄賤故不稱彼，薄賤故不樂彼。 |
If there is such happiness, when you enjoy this happiness due to desire and love, you will not appreciate it because it is base and base, and you will not enjoy it because it is base and base. |
鬚閑提！寧可於彼有所說耶？」 |
Need to mention! Would you rather say something to him? " |
答世尊曰： |
The World Honored One replied: |
「不也。 |
"No. |
瞿曇！」 |
Qu Tan! " |
「鬚閑提！我本未出家學道時，得五欲功德，易不難得，愛念意樂，可欲相應。 |
"Excuse me! Before I became a monk and studied Taoism, I obtained the merits and virtues of the five desires. They are easy and hard to come by. Love, thought, and joy can be matched by my desires. |
我於後時，捨五欲功德，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
In the later period, I gave up the merits of my five desires, shaved off my beard and hair, put on cassock, reached the highest level of faith, left my home, became homeless, and studied the Tao. |
彼五欲功德，習、滅、味、患、出要，見如真，內息心遊行。 |
The merits and virtues of the five desires, habituation, cessation, taste, trouble, and key points, see the truth, and stop the wandering mind within. |
我見人未離欲，為欲愛所食，為欲熱所熱，五欲功德，愛念意樂，可欲相應，行時見已，我不稱彼，我不樂彼。 |
I see people who are not free from desire, who are fed by desire and love, who are heated by desire and heat, who have merits and virtues in the five desires, who have thoughts of love and pleasure, and whose desire corresponds to them. When I see them in action, I do not call them that, and I do not enjoy them. |
鬚閑提！於意云何？ |
Need to mention! What do you mean? |
若有此樂，因欲因欲愛，樂此樂時，薄賤故我不稱彼，薄賤故我不樂彼。 |
If there is such happiness, because of desire and love, when I enjoy this happiness, I will not appreciate it because it is base and base, and I will not enjoy it because it is base and base. |
鬚閑提！寧可於我有所說耶？」 |
Need to mention! Would you rather say something to me? " |
答世尊曰： |
The World Honored One replied: |
「不也。 |
"No. |
瞿曇！」 |
Qu Tan! " |
世尊告曰： |
The World Honored One said: |
「鬚閑提！猶如居士、居士子，極大富樂，資財無量，多諸畜牧、封戶、食邑，諸生活具種種豐饒，彼得五欲，易不難得。 |
"I have no time to mention! Just like a layman or a layman's son, who is extremely wealthy and happy, has immeasurable wealth, has many livestock, households, and food, and has all kinds of abundance in his life. Peter's five desires are easy to find. |
彼成就身妙行，口、意妙行，臨死之時，不樂捨五欲功德，身壞命終，後昇善處，得生天上，具足行五欲功德。 |
He has accomplished wonderful deeds with his body, speech and mind. When he is about to die, he will not be happy to give up the merits of the five desires. His body will be destroyed and he will die. Later, he will ascend to a good place and be reborn in heaven, having fulfilled the merits of performing the five desires. |
鬚閑提！此天及天子寧當捨天五欲功德，樂人間欲，歡喜念耶？」 |
Need to mention! Would this heaven and the emperor rather give up the merits of the five heavenly desires, enjoy the desires of the world, and recite them happily? " |
答世尊曰： |
The World Honored One replied: |
「不也。 |
"No. |
瞿曇！所以者何？ |
Qu Tan! So what? |
人間欲者，臭處不淨，意甚穢惡而不可向，憎諍極苦。 |
Those who have desires in the human world have a stinking place that is not pure, their thoughts are extremely filthy and evil, and they cannot be directed toward them, and their hatred and criticism are extremely painful. |
瞿曇！於人間欲，天欲最上、最妙、最勝。 |
Qu Tan! Among human desires, heavenly desires are the highest, most wonderful, and most victorious. |
若彼天及天子捨於天上五欲功德，樂人間欲，歡喜念者，終無是處。」 |
If those heavens and their sons give up the merits of the five desires in heaven, enjoy the desires of the world, and think happily, they will end up nowhere. " |
「如是。 |
"That's right. |
鬚閑提！我斷人間欲，度於天欲，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
Need to mention! I cut off human desires and gave way to heavenly desires. I shaved off my beard and hair, put on cassock, reached the highest level of faith, left home, became homeless, and learned the Tao. |
彼五欲功德，習、滅、味、患、出要，見如真，內息心遊行。 |
The merits and virtues of the five desires, habituation, cessation, taste, trouble, and key points, see the truth, and stop the wandering mind within. |
我見人未離欲，為欲愛所食，為欲熱所熱，五欲功德愛念意樂，可欲相應，行時見已，我不稱彼，我不樂彼。 |
I see people who are not free from desire, who are fed by desire and love, who are heated by desire and heat, whose merits, virtues, love, thoughts, thoughts and pleasures correspond to desire. |
鬚閑提！於意云何？ |
Need to mention! What do you mean? |
若有此樂，因欲因欲愛，樂此樂時，薄賤故我不稱彼，薄賤故我不樂彼。 |
If there is such happiness, because of desire and love, when I enjoy this happiness, I will not appreciate it because it is base and base, and I will not enjoy it because it is base and base. |
鬚閑提！寧可於我有所說耶？」 |
Need to mention! Would you rather say something to me? " |
答世尊曰： |
The World Honored One replied: |
「不也。 |
"No. |
瞿曇！」 |
Qu Tan! " |
世尊告曰： |
The World Honored One said: |
「鬚閑提！猶人病癩，身體爛熟，為蟲所食，爪擿瘡開，臨火坑炙。 |
"I have no time to mention! There are still people who are leprous, their bodies are overripe, eaten by insects, their claws are sore, and they are burned in pits of fire. |
鬚閑提！於意云何？ |
Need to mention! What do you mean? |
若病癩人身體爛熟，為蟲所食，爪擿瘡開，臨火坑炙。 |
If a leper person's body is overripe and eaten by insects, sores will appear on his claws and he will be burned in a pit of fire. |
如是寧得除病有力，不壞諸根，為脫癩病，身體完健，平復如故，還本所耶？」 |
Would it be better to have the power to cure the disease, not to damage the roots, to get rid of the leprosy, and to have the body be healthy and calm as before, and return to the original place? " |
答世尊曰： |
The World Honored One replied: |
「不也。 |
"No. |
瞿曇！所以者何？ |
Qu Tan! So what? |
若病癩人身體爛熟，為蟲所食，爪擿瘡開，臨火坑炙。 |
If a leper person's body is overripe and eaten by insects, sores will appear on his claws and he will be burned in a pit of fire. |
如是更生瘡轉增多，本瘡轉大，然彼反以癩瘡為樂。」 |
If the regenerated sores increase in number and the original sores become larger, they will take pleasure in leprosy. " |
「鬚閑提！如病癩人身體爛熟，為蟲所食爪擿瘡開，臨火坑炙。 |
"No need to mention it! It's like a leprosy person whose body is overripe and eaten by insects, sores on his claws, and burned in a pit of fire. |
如是更生瘡轉增多，本瘡轉大，然彼反以癩瘡為樂。 |
If the regenerated sores increase in number and the original sores become larger, they will take pleasure in leprosy. |
鬚閑提！如是眾生未離欲，為欲愛所食，為欲熱所熱而行於欲。 |
Need to mention! Such beings are not free from desire, are fed by desire, are heated by desire, and act on desire. |
鬚閑提！如是眾生未離欲，為欲愛所食，為欲熱所熱而行於欲，如是欲轉增多，欲愛轉廣，然彼反以欲愛為樂。 |
Need to mention! Such beings are not free from desire, they are fed by desire, they are heated by desire and act on desire, then desire increases and desire expands, but they take pleasure in desire. |
彼若不斷欲，不離欲愛，內息心，已行、當行、今行者，終無是處。 |
If he continues to desire, does not leave desire and love, and rests his mind within himself, what he has already done, what he should do, and what he is doing now, he will end up nowhere. |
所以者何？ |
So what? |
此非道理，斷欲、離欲愛，謂行於欲。」 |
This is unreasonable. Cutting off desire and abandoning desire and love means acting on desire. " |
世尊告曰： |
The World Honored One said: |
「鬚閑提！猶王及大臣，得五所欲，易不難得。 |
"I have no time to mention! It is easy for the king and his ministers to obtain the five things they desire. |
彼若不斷欲，不離欲愛，內息心，已行、當行、今行者，終無是處。 |
If he continues to desire, does not leave desire and love, and rests his mind within himself, what he has already done, what he should do, and what he is doing now, he will end up nowhere. |
所以者何？ |
So what? |
此非道理，斷欲、離欲愛，謂行於欲。 |
This is unreasonable. Cutting off desire and abandoning desire and love means acting on desire. |
如是，鬚閑提！眾生未離欲，為欲愛所食，為欲熱所熱而行於欲。 |
If so, feel free to mention it! Living beings are not free from desire, they are fed by desire and love, they are heated by desire and act on desire. |
鬚閑提！若眾生未離欲，為欲愛所食，為欲熱所熱而行欲者，如是欲轉增多，欲愛轉廣，然彼反以欲愛為樂。 |
Need to mention! If living beings have not given up desire, are fed by desire, and are heated by desire and engage in desire, then desire will increase and desire will become more widespread, but they will instead take pleasure in desire. |
彼若不斷欲，不離欲愛，內息心，已行、當行、今行者，終無是處。 |
If he continues to desire, does not leave desire and love, and rests his mind within himself, what he has already done, what he should do, and what he is doing now, he will end up nowhere. |
所以者何？ |
So what? |
此非道理，斷欲、離欲愛，謂行於欲。 |
This is unreasonable. Cutting off desire and abandoning desire and love means acting on desire. |
「鬚閑提！猶病癩人身體爛熟，為蟲所食，爪擿瘡開，臨火坑炙。 |
"I have no time to mention! It's like a leprosy person whose body is overripe and eaten by insects. His claws are sore and are burned in pits of fire. |
有人為彼憐念愍傷，求利及饒益，求安隱快樂，與如其像好藥，與如其像好藥已，除病得力，不壞諸根，已脫癩病，身體完健，平復如故，更還本所。 |
Some people feel pity for him, seek benefit and benefit, and seek peace and happiness. It is like a good medicine. It is like a good medicine. It can cure diseases effectively, does not destroy the roots, has got rid of leprosy, and is in good health. Recover as before and return to the original place. |
彼若見人有癩病者，身體爛熟，為蟲所食，以爪擿瘡開，臨火坑炙。 |
If he sees a person suffering from leprosy, his body is overripe and eaten by insects, he will use his claws to open the sores, and he will be burned in a pit of fire. |
鬚閑提！彼人見已，寧復意樂稱譽喜耶？」 |
Need to mention! When that person sees you, would you rather be happy to praise him? " |
答世尊曰： |
The World Honored One replied: |
「不也。 |
"No. |
瞿曇！所以者何？ |
Qu Tan! So what? |
有病須藥，無病不須。」 |
If you are sick, you need medicine; if you are not sick, you don’t need medicine. " |
「鬚閑提！於意云何？ |
"No need to mention! What do you mean? |
若彼癩人除病得力，不壞諸根，已脫癩病，身體完健，平復如故，更還本所，有二力士，強捉彼人臨火坑炙。 |
If the leper is cured effectively, his roots are not destroyed, his leprosy is gone, his body is healthy and as normal as before, and he returns to his original place, two strong men will capture him by force and burn him in the fire pit. |
彼於其中慞惶迴避，身生重熱。 |
He avoided it in fear and became very hot. |
鬚閑提！於意云何？ |
Need to mention! What do you mean? |
此火坑者，於今更熱，大苦可患，甚於本耶？」 |
This pit of fire is even hotter now and can cause great suffering. Is it even worse than before? " |
答世尊曰： |
The World Honored One replied: |
「不也。 |
"No. |
瞿曇！其本病癩，身體爛熟，為蟲所食，爪擿瘡開，臨火坑炙。 |
Qu Tan! The basic disease is leprosy, the body is overripe and eaten by insects, and the claws are sore and burned when exposed to fire pits. |
彼於苦大樂更樂想，其心迷亂，有顛倒想。 |
He thinks more about suffering than happiness, but his mind is confused and he has upside-down thoughts. |
瞿曇！彼人於今除病得力，不壞諸根，已脫癩病，身體完健，平復如故，更還本所，彼於苦大苦更樂想，其心泰然，無顛倒想。」 |
Qu Tan! That person has now been able to cure his illness, his roots are not damaged, he has been freed from leprosy, his body is healthy, he is as normal as ever, and he has returned to his original state. He thinks more happily despite great suffering, his mind is calm, and he has no distorted thoughts. " |
「鬚閑提！如病癩人身體爛熟，為蟲所食，爪擿瘡開，臨火坑炙。 |
"No need to mention it! It's like a leprosy person whose body is overripe and eaten by insects. His claws are sore and are burned in a pit of fire. |
彼於苦大樂更樂想，其心迷亂，有顛倒想。 |
He thinks more about suffering than happiness, but his mind is confused and he has upside-down thoughts. |
如是，鬚閑提！眾生不離欲，為欲愛所食，為欲熱所熱而行於欲。 |
If so, feel free to mention it! All living beings are not separated from desire, are fed by desire, are heated by desire and act on desire. |
彼於苦欲有樂欲想，其心迷亂，有顛倒想。 |
He has thoughts of pleasure and pain, his mind is confused and he has upside-down thoughts. |
鬚閑提！猶如彼人除病得力，不壞諸根，已脫癩病，身體完健，平復如故，更還本所。 |
Need to mention! Just like that person who has been able to cure his illness, his roots are not damaged, he has got rid of leprosy, his body is completely healthy, he is as normal as before, and he has returned to his original state. |
彼於苦大苦更樂想，其心泰然，無顛倒想。 |
When suffering great suffering, he thinks more happily, his mind is calm, and he has no distorted thoughts. |
如是，鬚閑提！我於苦欲有苦欲想，得如真實，無顛倒想。 |
If so, feel free to mention it! When I have painful desires, I have them as real and have no distorted thoughts. |
所以者何？ |
So what? |
鬚閑提！過去時欲不淨臭處，意甚穢惡而不可向，憎諍苦更觸，未來、現在欲亦不淨臭處，意甚穢惡而不可向，憎諍苦更觸。 |
Need to mention! Desire in the past has not purified the stinky place, the intention is extremely filthy and evil, but cannot be directed towards it, and hatred and criticism are more painful. Desires in the future and present will not purify the stinky place, and the intention is extremely filthy and evil, but cannot be directed towards it, and hatred and criticism are more painful. |
鬚閑提！如來、無所著、等正覺說無病第一利，涅槃第一樂。」 |
Need to mention! The Tathagata, non-attachment, and other enlightened beings say that freedom from disease is the first benefit, and Nirvana is the first happiness. " |
鬚閑提異學白世尊曰： |
Xu Xian mentioned the heresy and Bai Shizun said: |
「瞿曇！我亦曾從耆舊尊德長老久學梵行所，聞無病第一利，涅槃第一樂。」 |
Qu Tan! I have also studied the Buddhist practice for a long time from the venerable elders. I have heard that freedom from disease is the first benefit and Nirvana is the first happiness. |
世尊問曰： |
The World Honored One asked: |
「鬚閑提！若汝曾從耆舊尊德長老久學梵行所，聞無病第一利，涅槃第一樂。 |
"Excuse me! If you have studied the holy practice for a long time from the elders and respected elders, you have heard that freedom from disease is the first benefit and Nirvana is the first happiness. |
鬚閑提！何者無病？ |
Need to mention! Who is disease-free? |
何者涅槃耶？」 |
What is nirvana? " |
於是，鬚閑提異學身即是病、是癰、是箭、是蛇、是無常、是苦、是空、是非神，以兩手抆摸而作是說： |
Therefore, it is necessary to mention that the hereditary body is a disease, a carbuncle, an arrow, a snake, an impermanence, a suffering, an emptiness, and not a god. It is said by touching it with both hands: |
「瞿曇！此是無病，此是涅槃。」 |
Qu Tan! This is disease-free, this is Nirvana. |
世尊語曰： |
The World-Honored One said: |
「鬚閑提！猶如生盲，從有目人聞其所說： |
"No need to mention it! It's like being born blind and hearing what someone with eyesight said: |
『白淨無垢，白淨無垢。』 |
"White and without dirt, white and without dirt." 』 |
彼聞此已，便求白淨。 |
When he heard this, he asked for purity. |
有諂誑人而不為彼求利及饒益，求安隱快樂，則以垢膩不淨之衣，持往語曰： |
If someone flatters and deceives others but does not seek benefit and benefit for them, seek peace and happiness, then he will wear dirty, greasy and unclean clothes and hold on to the past saying: |
『汝當知之，此是白淨無垢之衣，汝以兩手敬受被身。』 |
"You should know that this is a white and unsullied garment. You should accept it with both hands." 』 |
彼盲子喜，即以兩手敬受被身而作是說： |
The blind man was so happy that he held the quilt with both hands and said: |
『白淨無垢，白淨無垢。』 |
"White and without dirt, white and without dirt." 』 |
鬚閑提！彼人為自知說，為不知說？ |
Need to mention! Does that person say he knows himself, or does he say he doesn’t know? |
為自見說，為不見說？」 |
Do you say it because you see it, or say it if you don’t see it? " |
鬚閑提異學答曰： |
Xu Xian mentioned the heterogeneous learning and replied: |
「瞿曇！如是說者，實不知見。」 |
Qu Tan! Those who say this really don't know. |
世尊語曰： |
The World-Honored One said: |
「如是。 |
"That's right. |
鬚閑提！如盲無目，身即是病、是癰、是箭、是蛇、是無常、是苦、是空、是非神，以兩手抆摸而作是說： |
Need to mention! If you are blind and have no eyes, your body is a disease, a carbuncle, an arrow, a snake, impermanence, suffering, emptiness, and non-spirit. You can touch it with both hands and say: |
『瞿曇！此是無病，此是涅槃。』 |
"Qu Tan!" This is diseaselessness, this is Nirvana. 』 |
鬚閑提！汝尚不識於無病，何況知見於涅槃耶？ |
Need to mention! You don't know the absence of disease, how much more do you know the nirvana? |
言知見者，終無是處。 |
Those who talk about knowing and seeing are ultimately useless. |
鬚閑提！如來、無所著、等正覺說： |
Need to mention! The Tathagata, the Immortal, and the Enlightened One, said: |
「無病第一利， 涅槃第一樂， |
"No disease is the first benefit, Nirvana is the first happiness, |
諸道八正道， 住安隱甘露。 |
The eightfold path of all the paths, abiding in the nectar of peace and tranquility. |
「彼眾多人並共聞之，眾多異學聞此偈已，展轉相傳，不能知義。 |
"Many people have heard it together, and many heretics have heard this verse and passed it on from generation to generation without knowing its meaning. |
彼既聞已，而欲求教，彼並愚癡，還相欺誑。 |
After hearing this, they wanted to ask for advice, but they were stupid and deceived each other. |
彼自現身四大之種，從父母生，飲食所長，常覆按摩澡浴，強忍、破壞、磨滅，離散之法。 |
He manifests himself as one of the four major species, born from his parents, good at eating and drinking, often bathed in massages, endured, destroyed, wiped out, and separated. |
然見神受神，緣受則有，緣有則生，緣生則老死，緣老死則愁慼啼哭、憂苦懊惱，如是此生純大苦陰。」 |
However, if you see gods and receive gods, if you are conditioned to feel, you will be born. If you are conditioned to be, you will be born. If you are conditioned to be born, you will grow old and die. If you are conditioned to grow old and die, you will be sad, crying, miserable and upset. In this way, this life is pure suffering. " |
於是，鬚閑提異學即從坐起，偏袒著衣，叉手向佛，白曰： |
So, Xu Xian mentioned the heresy, stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「瞿曇！我今極信沙門瞿曇！唯願瞿曇善為說法，令我得知此是無病，此是涅槃。」 |
Qu Tan! I now have great faith in the ascetic Qu Tan! I only hope that Qu Tan can teach the Dharma well so that I can know that this is disease-free and this is Nirvana. |
世尊告曰： |
The World Honored One said: |
「鬚閑提！若汝聖慧眼未淨者，我為汝說無病、涅槃，終不能知，唐煩勞我。 |
"I have no time to mention! If your holy wisdom eyes are not clear, I will tell you that there is no disease and nirvana, but you will never know it. Don't bother me. |
鬚閑提！猶生盲人，因他往語： |
Need to mention! There is still a blind man, because he used to say: |
『汝當知之，此是青色，黃、赤、白色。』 |
"You should know that these are cyan, yellow, red and white. 』 |
鬚閑提！彼生盲人頗因他說，知是青色、黃、赤、白色耶？」 |
Need to mention! The man who was born blind probably said, "Do you know which color is cyan, yellow, red, or white?" " |
答世尊曰： |
The World Honored One replied: |
「不也。 |
"No. |
瞿曇！」 |
Qu Tan! " |
「如是。 |
"That's right. |
鬚閑提！若汝聖慧眼未淨者，我為汝說無病、涅槃，終不能知，唐煩勞我。 |
Need to mention! If your holy wisdom eyes are not clear, I will tell you that there is no disease and nirvana, but you will never know it, so don’t trouble me. |
鬚閑提！我為汝說如其像妙藥，令未淨聖慧眼而得清淨。 |
Need to mention! I tell you that it is like a wonderful medicine that can purify the eyes of the saints who have not yet purified them. |
鬚閑提！若汝聖慧眼得清淨者，汝便自知此是無病，此是涅槃。 |
Need to mention! If your holy wisdom eyes are pure, you will know that there is no disease and that this is nirvana. |
鬚閑提！猶生盲人，有諸親親為彼慈愍，求利及饒益，求安隱快樂故，為求眼醫，彼眼醫者與種種治，或吐或下，或灌於鼻，或復灌下，或刺其脉，或令淚出。 |
Need to mention! Just like a blind person, there are relatives who are sympathetic to him, seeking benefit and benefit, peace and happiness, and seek medical treatment for his eyes. The eye doctor will give various treatments, either vomiting, inhaling, pouring into the nose, or pouring again. , or prick its veins, or cause tears to flow out. |
鬚閑提！儻有此處，得淨兩眼。 |
Need to mention! If you have this place, you can clear your eyes. |
鬚閑提！若彼兩眼得清淨者，則便自見此是青色，黃、赤、白色，見彼垢膩不淨之衣，便作是念： |
Need to mention! If his eyes are pure, he will see that these are blue, yellow, red, and white. When he sees the dirty, greasy and unclean clothes, he will think: |
『彼即怨家，長夜則以垢膩之衣欺誑於我。』 |
"He is a grudge against my family, and he deceives me with dirty and greasy clothes all night long." 』 |
便有憎心。 |
There will be hatred. |
鬚閑提！此人儻能殺害於彼。 |
Need to mention! This person can kill him. |
如是，鬚閑提！我為汝說如其像妙藥，令未淨聖慧眼而得清淨。 |
If so, feel free to mention it! I tell you that it is like a wonderful medicine that can purify the eyes of the saints who have not yet purified them. |
鬚閑提！若汝聖慧眼得淨者，汝便自知此是無病，此是涅槃。 |
Need to mention! If your holy wisdom eyes are pure, you will know for yourself that this is no disease and this is Nirvana. |
「鬚閑提！有四種法，未淨聖慧眼而得清淨。 |
"I have no time to mention! There are four methods that can be purified without purifying the eyes of the Holy Wisdom. |
云何為四？ |
Why is the cloud four? |
親近善知識，恭敬、承事，聞善法，善思惟，趣向法次法。 |
Get close to good teachers, respect and accept the good deeds, listen to the good Dharma, think well about it, and be interested in following the Dharma. |
鬚閑提！汝當如是學，親近善知識，恭敬、承事，聞善法，善思惟，趣向法次法。 |
Need to mention! You should learn in this way, get close to good teachers, respect and accept things, listen to good Dharma, think well about it, and be interested in following the Dharma. |
鬚閑提！當學如是。 |
Need to mention! Learn like this. |
鬚閑提！汝親近善知識，恭敬、承事已，便聞善法，聞善法已，便善思惟，善思惟已便趣向法次法，趣向法次法已，便知此苦如真，知此苦習、知此苦滅、知此苦滅道如真。 |
Need to mention! If you get close to a good teacher, respect and accept the service, then you will hear the good Dharma. After hearing the good Dharma, you will be able to meditate on it well. If you are good at thinking about the Dharma, you will be interested in the Dharma. If you are interested in the Dharma, you will know that this suffering is real. You will know this suffering. Practice and know that this suffering is eliminated, and know that this path of suffering and suffering is true. |
「云何知苦如真？ |
"How do you know that suffering is real? |
謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦，如是知苦如真。 |
It is said that birth is suffering, old age is suffering, illness is suffering, death is suffering, the meeting of resentment and hatred is suffering, the separation from love is suffering, the suffering of not getting what you want is suffering, and the suffering of the five overflowing yin, this is how we know that suffering is real. |
云何知苦習如真？ |
How do you know that hard work is true? |
謂此愛當受未來有，與喜欲俱，願彼彼有，如是知苦習如真。 |
It is said that this love should be received in the future, and it is combined with joy and desire. I wish that there will be that other. This way, I know that the practice of suffering is true. |
云何知苦滅如真？ |
How do you know that the end of suffering is real? |
謂此愛當受未來有，與喜欲俱，願彼彼有滅、無餘、斷、捨、吐、盡、無欲、沒、息止，如是知苦滅如真。 |
It is said that this love should be received in the future, along with joy and desire, and I wish that there will be cessation, no remainder, cessation, abandonment, vomiting, exhaustion, no desire, cessation, and cessation. In this way, you know that the cessation of suffering is true. |
云何知苦滅道如真？ |
How do you know that the Kuru Tao is true? |
謂八支聖道，正見乃至正定，是謂為八，如是知苦滅道如真。」 |
It is said that there are eight branches of the noble path, right view and even right concentration. It is said that there are eight, so that the path of knowing suffering and suffering is true. " |
說此法已，鬚閑提異學遠塵離垢，諸法法眼生。 |
Now that I have said this Dharma, I need to mention that foreign schools are far away from dust and stains, and all Dharmas are born before my eyes. |
於是，鬚閑提異學見法得法，覺白淨法，斷疑度惑，更無餘尊，不復從他，無有猶豫，已住果證，於世尊法得無所畏。 |
Therefore, it is necessary to mention the different schools, see the Dharma, and obtain the Dharma, realize the pure Dharma, eliminate doubts and doubts, and have no remaining honor, no longer follow him, have no hesitation, have attained the fruit of enlightenment, and have no fear in the Blessed One's Dharma. |
即從座起，稽首佛足，白曰： |
Then he stood up from his seat, looked at the Buddha's feet, and said: |
「世尊！願令我得出家學道，受具足，得比丘。」 |
World Honored One, please help me to leave home and learn the Tao, to become a bhikkhu with sufficient education. |
世尊告曰： |
The World Honored One said: |
「善來比丘！修行梵行。」 |
Bhikkhu Shanlai! Practice the holy life. |
鬚閑提異學即是出家學道，受具足，得比丘。 |
It should be mentioned here that heterosexuality means becoming a monk and learning the Tao, having sufficient training and qualifications, and becoming a bhikkhu. |
鬚閑提出家學道，受具足，知法已，至得阿羅訶。 |
It is necessary to take time to study the Tao at home, have enough experience, and know the Dharma, and then you can achieve Arahā. |
佛說如是。 |
Buddha said so. |
尊者鬚閑提聞佛所說，歡喜奉行。 |
The venerable one must listen to what the Buddha said and follow it with joy. |
鬚閑提經第二竟（四千一百二十一字） |
Xu Xian Ti Sutra The Second Principle (4121 words) |
中阿含經卷第三十八（八千六百六十二字） |
Volume 38 of the Central Agama Sutra (8,662 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
154. to Vāseṭṭha at the Hall [of Migāra’s Mother] （一五四）婆羅婆堂經 |
154. to Vāseṭṭha at the Hall [of Migāra’s Mother] (154) Brahma Hall Sutra |
中阿含經卷第三十九 |
Volume 39 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在東園鹿子母堂。 |
At one time, the Buddha was traveling around the country of Shewei, in the Deer Mother Hall in the East Garden. |
爾時，有二人婆私吒及婆羅婆梵志族，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
At that time, there were two people from the Brahma family, the Brahma clan, the Brahma clan, who shaved off their beards and hair, wore cassocks, and left their homes to study the Tao. |
諸梵志見已，極訶責數，甚急至苦，而語之曰： |
When all the Brahma Zhi saw this, they were extremely agitated and anxious, even suffering, and said: |
「梵志種勝，餘者不如； |
“The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化。 |
Brahma, the son of Brahma, was born from that mouth and transformed into Brahma. |
汝等捨勝從不如，捨白從黑，彼禿沙門為黑所縛，斷種無子。 |
If you give up victory and follow blackness, and give up whiteness and follow blackness, that bald ascetic will be bound by blackness, and his seed will be cut off and he will have no children. |
是故汝等所作大惡，極犯大過。」 |
This is why you have done great evil and committed great transgressions. " |
爾時，世尊則於晡時從燕坐起，堂上來下，於堂影中露地經行，為諸比丘說甚深微妙法。 |
At that time, the World-Honored One rose from his seat in the afternoon, went up and down the hall, walked on the open ground in the shadow of the hall, and preached very profound and subtle Dharma to the monks. |
尊者婆私吒遙見世尊則於晡時從燕坐起，堂上來下，於堂影中露地經行，為諸比丘說甚深微妙法。 |
The Venerable Posita saw the World-Honored One sitting up from his seat in the afternoon, walking up and down the hall, meditating in the shadow of the hall, and preaching very profound and subtle Dharma to the monks. |
尊者婆私吒見已，語曰： |
Venerable Positha saw him and said: |
「賢者婆羅婆！當知世尊則於晡時從燕坐起，堂上來下，於堂影中露地經行，為諸比丘說甚深微妙法。 |
"Wise Brahma! You should know that the World-Honored One rose from his seat in the afternoon, went up and down the hall, meditated on the ground in the shadow of the hall, and preached very profound and subtle Dharma to the monks. |
賢者婆羅婆！可共詣佛，或能因此從佛聞法。」 |
Sage Brahma! You can reach the Buddha together, or you can learn the Dharma from the Buddha. " |
於是，婆私吒及婆羅婆即詣佛所，稽首作禮，從後經行。 |
Thereupon, Positha and Poluopo went to the Buddha's place, bowed their heads, performed rites, and walked from behind. |
世尊迴顧，告彼二人： |
The World-Honored One looked back and told the two of them: |
「婆私吒！汝等二梵志捨梵志族，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，諸梵志見已，不大責數耶？」 |
Positha! You two Brahma aspirants have given up their lives to the Brahma clan, shaved off their beards and hair, put on cassocks, Zhixin, left their families, become homeless, and studied the Tao. When all the Brahma clans see you, you won't be held accountable? |
彼即答曰： |
He immediately replied: |
「唯然。 |
"Wei Ran. |
世尊！諸梵志見已，極訶責數，甚急至苦。」 |
World Honored One! When all the Brahma zodiacs see this, they are extremely hesitant and extremely anxious, even suffering. " |
世尊問曰： |
The World Honored One asked: |
「婆私吒！諸梵志見已，云何極訶責數，甚急至苦耶？」 |
Positha! When all the Brahma zodiacs have seen this, how can you say that it is extremely difficult to rebuke someone, even to the point of suffering? |
答曰： |
Answer: |
「世尊！諸梵志見我等已，而作是說： |
"World Honored One! The Brahma zodiacs saw us and said this: |
『梵志種勝，餘者不如； |
"The seed of Brahma is worse than the rest; |
梵志種白，餘者皆黑； |
The Brahma species are white, and the rest are all black; |
梵志得清淨，非梵志不得清淨； |
Brahma aspirations can be purified, but non-Brahma aspirations cannot be purified; |
梵志梵天子，從彼口生，梵梵所化。 |
Brahma, the son of Brahma, was born from that mouth and transformed into Brahma. |
汝等捨勝從不如，捨白從黑，彼禿沙門為黑所縛，斷種無子。 |
If you give up victory and follow blackness, and give up whiteness and follow blackness, that bald ascetic will be bound by blackness, and his seed will be cut off and he will have no children. |
是故汝等所作大惡，極犯大過。』 |
This is why you have done great evil and committed great transgressions. 』 |
世尊！諸梵志見我等已，如是極訶責數，甚急至苦。」 |
World Honored One! Brahma zodiacs, when they see us, are so extremely embarrassed and anxious, even suffering. " |
世尊告曰： |
The World Honored One said: |
「婆私吒！彼諸梵志所說至惡，極自無賴。 |
"Positha! Those brahma books say the most evil things, and they are extremely scoundrels. |
所以者何？ |
So what? |
謂彼愚癡，不善曉解，不識良田，不能自知，作如是說： |
He is said to be stupid, not good at understanding, ignorant of fertile land, and unable to know himself, so he says: |
『我等梵志是梵天子，從彼口生，梵梵所化。』 |
"We, Brahma, are the sons of Brahma, born from His mouth and transformed by Brahma. 』 |
所以者何？ |
So what? |
婆私吒！我此無上明、行、作證，不說生勝，不說種姓，不說憍慢： |
Possizha! My supreme knowledge, conduct, and testimony do not speak of victory in life, nor of caste, nor of conceit: |
『彼可我意，不可我意，因坐因水，所學經書。』 |
"He can do what I want, but he can't do what I want. He sits on the water and studies the scriptures." 』 |
婆私吒！若有婚姻者，彼應說生，應說種姓，應說憍慢： |
Possizha! If there is a marriage, he should talk about birth, caste, and pride: |
『彼可我意，不可我意，因坐因水，所學經書。』 |
"He can do what I want, but he can't do what I want. He sits on the water and studies the scriptures." 』 |
婆私吒！若有計生、計姓、計慢者，彼極遠離於我無上明、行、作證。 |
Possizha! If there are those who are concerned about their lives, their family name, or their arrogance, they are extremely far away from my supreme understanding, conduct, and testimony. |
婆私吒！說生、說姓、說慢： |
Possizha! Talk about birth, name, and slowness: |
『彼可我意，不可我意，因坐因水，所學經書』者，於我無上明、行、作證別。 |
"He can do what I want, but he cannot do what I want, because he sits on the water and studies the scriptures." He is the one who has the highest knowledge, practice, and testimony to me. |
復次，婆私吒！謂有三種，令非一切人人共諍，雜善不善法，彼則為聖所稱不稱。 |
Again, Posizha! It is said that there are three kinds of things, which everyone agrees on. If there is a mixture of good and unwholesome dharmas, then they are not called holy places. |
云何為三？ |
Why is the cloud three? |
剎利種、梵志種、居士種。 |
Kshatriya, Brahma, and lay people. |
婆私吒！於意云何？ |
Possizha! What do you mean? |
剎利殺生，不與取、行邪婬、妄言乃至邪見，居士亦然； |
A Ksriya kills, does not take, engages in sexual immorality, lies, and even has wrong views, and the same goes for lay people; |
非梵志耶？」 |
Not Brahma? " |
答曰： |
Answer: |
「世尊！剎利亦可殺生、不與取、行邪婬、妄言，乃至邪見，梵志、居士亦復如是。」 |
World Honored One! A Ksriya can also kill, refuse to take, engage in sexual immorality, speak lies, and even have wrong views. The same can be said for Brahma and lay people. |
世尊問曰： |
The World Honored One asked: |
「婆私吒！於意云何？ |
Posizha! What is Yu Yiyun saying? |
梵志離殺、斷殺、不與取、行邪婬、妄言，乃至離邪見，得正見； |
Brahma Zhi abstains from killing, abstains from killing, does not give and take, engages in sexual immorality, lies, and even abstains from wrong views and attains right views; |
剎利、居士為不然耶？」 |
Kshatriyas and lay people, why not? " |
答曰： |
Answer: |
「世尊！梵志亦可離殺、斷殺、不與取、行邪婬、妄言，乃至離邪見得正見； |
"World Honored One! Brahma can also abstain from killing, abstain from killing, refuse to give and take, engage in sexual immorality, lie, and even abstain from wrong views and attain right views; |
剎利、居士亦復如是。」 |
The same goes for Kshatriyas and lay people. " |
世尊問曰： |
The World Honored One asked: |
「婆私吒！於意云何？ |
Posizha! What is Yu Yiyun saying? |
若有無量惡不善法，是剎利、居士所行； |
If there are immeasurable evil and unwholesome dharma, they are performed by Ksriyas and lay people; |
非梵志耶？ |
Not Brahma? |
若有無量善法，是梵志所行； |
If there are immeasurable good deeds, they are performed by Brahma Zhi; |
非剎利、居士耶？」 |
Not a Kshatriya or a layman? " |
答曰： |
Answer: |
「世尊！若有無量惡不善法，彼剎利、居士亦可行，梵志亦復如是。 |
"World-Honored One, if there are countless evil and unwholesome dharma, the Ksāriya and the layman can do it, and the Brahma will do the same. |
若有無量善法，彼梵志亦可行，剎利、居士亦復如是。」 |
If there are immeasurable good dharma, the Brahma aspirations can also be achieved, and the same can be said for Kshayriyas and lay people. " |
「婆私吒！若有無量惡不善法，一向剎利、居士行，非梵志者。 |
"Posita! If there are countless evil and unwholesome dharma, which are practiced by Ksriyas and lay people, they are not those with Brahma aspirations. |
若有無量善法，一向梵志行，非剎利、居士者。 |
If there are immeasurable good dharma, and they are always carried out in the direction of Brahma, they are not Ksāriyas or lay people. |
彼諸梵志可作是說： |
The Brahma Chronicles can say this: |
『我等梵志是梵天子，從彼口生，梵梵所化。』 |
"We, Brahma, are the sons of Brahma, born from His mouth and transformed by Brahma. 』 |
所以者何？ |
So what? |
婆私吒！見梵志女始婚姻時，婚姻已後，見懷妊身時，懷妊身已後，見產生時，或童男，或童女。 |
Possizha! When I see a Brahma girl getting married, she is already married, when I see her pregnant, I see her pregnant, I see her giving birth to a virgin, or a virgin. |
婆私吒！如是諸梵志亦如世法，隨產道生，然彼妄言［言＊（一／（人*人）／工）］謗梵天而作是說： |
Possizha! Such Brahma aspirations are also like the laws of the world, arising according to the path of birth. However, they falsely slander Brahma and say: |
『我等梵志是梵天子，從彼口生，梵梵所化。』 |
"We, Brahma, are the sons of Brahma, born from His mouth and transformed by Brahma. 』 |
「婆私吒！若族姓子、若干種姓、若干種名，捨若干族，剃除鬚髮，著袈裟衣，至信、捨家、無家，從我學道，應作是說： |
"Posizha! If you have a family name, a certain caste, a certain name, a certain clan, shave off your beard and hair, wear a cassock, a true believer, a family, a homeless person, and learn the Tao from me, you should say this: |
『我等梵志是梵天子，從彼口生，梵梵所化。』 |
"We, Brahma, are the sons of Brahma, born from His mouth and transformed by Brahma. 』 |
所以者何？ |
So what? |
婆私吒！彼族姓子入我正法、律中，受我正法、律，得至彼岸，斷疑度惑，無有猶豫，於世尊法得無所畏。 |
Possizha! The sons of that clan enter my righteous Dharma and laws, accept my righteous Dharma and laws, and reach the other shore. They can eliminate doubts and doubts, have no hesitation, and have no fear in the Buddha's Dharma. |
是故彼應作是說： |
Therefore he should say: |
『我等梵志是梵天子，從彼口生，梵梵所化。』 |
"We, Brahma, are the sons of Brahma, born from His mouth and transformed by Brahma. 』 |
婆私吒！彼梵天者，是說如來、無所著、等正覺，梵是如來，冷是如來，無煩無熱，不離如者，是如來也。 |
Possizha! The Brahma is the Tathagata who is unattached and fully enlightened. Brahma is the Tathagata, cold is the Tathagata, has no troubles and no heat, and is inseparable from the Tathagata. |
婆私吒！於意云何？ |
Possizha! What do you mean? |
諸釋下意愛敬至重，供養奉事於波斯匿拘娑羅王耶？」 |
Do all the interpretations mean that you have the utmost love and respect, and that you should support and serve King Nikusara of Persia? " |
彼則答曰： |
He then replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊問曰： |
The World Honored One asked: |
「婆私吒！於意云何？ |
Posizha! What is Yu Yiyun saying? |
若諸釋下意愛敬至重，供養奉事於波斯匿拘娑羅王，如是波斯匿拘娑羅王則於我身下意愛敬至重，供養奉事我耶？」 |
If all the ministers express their love and respect to the king of Persia with the utmost respect, and make offerings and services to the king of Persia, Nakushāra, then the king of Nīkusara of Persia wishes to love and respect me with the utmost respect, and make offerings and serve me? " |
答世尊曰： |
The World Honored One replied: |
「諸釋下意愛敬至重，供養奉事於波斯匿拘娑羅王者，此無奇特。 |
"The explanations below express great love and respect, and there is nothing strange about supporting and serving the king of Nakushara in Persia. |
若波斯匿拘娑羅王下意愛敬至重，供養奉事於世尊者，此甚奇特。」 |
It would be very strange if King Nakushara of Persia decided to love and respect the Lord the most, to make offerings to and serve the World Honored One. " |
世尊告曰： |
The World Honored One said: |
「婆私吒！波斯匿拘娑羅王不如是意，而於我身下意愛敬至重，供養奉事於我： |
"Positha! The King of Persia, Nikosara, did not agree with this, but he loved and respected me most, and offered and served me: |
『沙門瞿曇種族極高，我種族下。 |
"Sramana Qutan's race is extremely high, and my race is inferior. |
沙門瞿曇財寶甚多，我財寶少。 |
The ascetic Qutan has many treasures, but I have few. |
沙門瞿曇形色至妙，我色不妙。 |
The form and color of the ascetic Qutan are wonderful, but my color is not wonderful. |
沙門瞿曇有大威神，我威神小。 |
The ascetic Qu Tan has great power, but I have little power. |
沙門瞿曇有善智慧，我有惡智。』 |
The ascetic Kutan has good wisdom, but I have evil wisdom. 』 |
婆私吒！但波斯匿拘娑羅王愛敬於法，至重供養，為奉事故，而於我身下意愛敬至重，供養奉事於我。」 |
Possizha! But the king of Persia, Nikusala, loves and respects the Dharma and makes offerings to me most seriously. In order to pay tribute to the incident, he loves and respects me most and makes offerings and services to me. " |
爾時，世尊告比丘曰： |
At that time, the World-Honored One told the bhikkhu: |
「婆私吒！有時此世皆悉敗壞。 |
"Possizha! Sometimes everything in this world is corrupted. |
此世壞時，若有眾生生晃昱天，彼於其中妙色意生，一切支節諸根具足，以喜為食，自身光明，昇於虛空，淨色久住。 |
In the bad time of this world, if there are sentient beings who are wandering in the sky, wonderful colors and thoughts arise in them, all branches and roots are sufficient, they feed on joy, their own light rises into the sky, and their pure color remains for a long time. |
婆私吒！有時此大地滿其中水，彼大水上以風吹攪，結搆為精，合聚和合，猶如熟酪，以抨抨乳，結搆為精，合聚和合。 |
Possizha! Sometimes the earth is filled with water, and the water is stirred by the wind, and the structure is fine, and it gathers and blends together, just like ripe cheese, which is made of milk. |
如是，婆私吒！有時此大地滿其中水，彼大水上以風吹攪，結搆為精，合聚和合，從是生地味，有色香味。 |
If so, Posizha! Sometimes this earth is filled with water, and the water in that great water is stirred by the wind, and the structure becomes essence, gathering and combining, and from this comes the taste of the earth, color and fragrance. |
云何為色？ |
Why are clouds color? |
猶如生酥及熟酥色。 |
Like raw crispy and cooked crispy color. |
云何為味？ |
What is the flavor? |
如蜜丸味。 |
It tastes like honey pills. |
「婆私吒！有時此世還復成時，若有眾生生晃昱天，壽盡、業盡、福盡命終，生此為人，生此間已，妙色意生，一切支節諸根具足，以喜為食，自身光明，昇於虛空，淨色久住。 |
"Posita! Sometimes when this world comes back to life, if there are sentient beings living in the sky, their lifespan, karma, and blessings will be exhausted, and they will be born here as a human being, they will be born here, and wonderful colors and thoughts will be born, and all branches and roots will be born. It is sufficient, feeds on joy, its own light rises into the sky, and its pure color remains for a long time. |
婆私吒！爾時，世中無有日月，亦無星宿，無有晝夜，無月、半月，無時無歲。 |
Possizha! At that time, there was no sun or moon in the world, no stars, no day or night, no moon or half-moon, no hour or year. |
婆私吒！當爾之時，無父無母，無男無女，又無大家，復無奴婢，唯等眾生。 |
Possizha! At that time, there were no fathers or mothers, no boys or girls, no family, no slaves and maids, only sentient beings. |
於是，有一眾生貪餮不廉，便作是念： |
Then, there was a sentient being who was greedy and dishonest, so he thought: |
『云何地味？ |
Where is the flavor? |
我寧可以指抄此地味嘗。』 |
I would rather point out the taste of this place. 』 |
彼時，眾生便以指抄此地味嘗。 |
At that time, sentient beings would use their fingers to taste the taste of this place. |
如是，眾生既知地味，復欲得食。 |
In this way, now that all living beings know the taste of the earth, they will again desire to eat. |
彼時，眾生復作是念： |
At that time, all sentient beings thought again: |
『何故以指食此地味，用自疲勞？ |
Why do you use your finger to eat the flavor of this place and use it to make yourself tired? |
我今寧可以手撮此地味食之。』 |
I would rather eat the flavor of this place with my hands. 』 |
彼時，眾生便以手撮此地味食。 |
At that time, all sentient beings picked up the food from this place with their hands. |
於彼眾生中復有眾生，見彼眾生各以手撮此地味食，便作是念： |
There are living beings among those living beings. When I see those living beings picking up the food here with their hands, I think this: |
『此實為善，此實為快，我等寧可亦以手撮此地味食。』 |
"This is actually good, this is really fast. We would rather eat the taste of this place with our hands." 』 |
時，彼眾生即以手撮此地味食。 |
At that time, those sentient beings picked up the food from this place with their hands. |
若彼眾生以手撮此地味食已，如是如是，身生轉厚、轉重、轉堅，若彼本時有清淨色，於是便滅，自然生闇。 |
If those living beings pick up the food from this place with their hands, then their bodies will become thicker, heavier, and firmer. If they originally had pure color, they will disappear and darkness will naturally arise. |
婆私吒！世間之法，自然有是，若生闇者，必生日月，生日月已，便生星宿，生星宿已，便成晝夜，成晝夜已，便有月、半月，有時、有歲。 |
Possizha! The laws of the world are naturally like this. If darkness arises, the birth month will be born. When the birth month is over, stars will be born. When the stars are born, they will become day and night. When day and night are formed, there will be months and half-months. Sometimes, there will be years. |
彼食地味，住世久遠。 |
He eats the local flavor and lives for a long time. |
「婆私吒！若有眾生食地味多者，便生惡色，食地味少者，便有妙色，從是知色有勝有如，因色勝如故，眾生眾生共相輕慢言： |
"Posita! If there are living beings who eat a lot of ground flavor, they will have bad colors. If they eat a little ground flavor, they will have wonderful colors. From this, we know that colors are superior to likeness. Because color is superior to likeness, all living beings are despised and said to each other: |
『我色勝，汝色不如。』 |
"My color is worse than yours." 』 |
因色勝如而生輕慢及惡法故，地味便滅。 |
Because of the superiority of form, arrogance and evil will arise, and the taste of the earth will disappear. |
地味滅已，彼眾生等便共聚集，極悲啼泣而作是語： |
When the taste of the earth was gone, all living beings gathered together, wept with great sorrow and said these words: |
『奈何地味？ |
What's the taste? |
奈何地味？』 |
What's the taste? 』 |
猶如今人含消美物，不說本字，雖受持而不知義，此說觀義亦復如是。 |
Just like today's people confuse beautiful things and do not say the original word. Although they accept and uphold it but do not know the meaning, the same is true of the connotation and meaning of this saying. |
婆私吒！地味滅後，彼眾生生地肥，有色香味。 |
Possizha! After the taste of the earth disappears, those living beings will be born in the fertile earth, with color and fragrance. |
云何為色？ |
Why are clouds color? |
猶如生酥及熟酥色。 |
Like raw crispy and cooked crispy color. |
云何為味？ |
What is the flavor? |
如蜜丸味。 |
It tastes like honey pills. |
彼食此地肥，住世久遠。 |
He eats the fat of this land and lives for a long time. |
「婆私吒！若有眾生食地肥多者，便生惡色，食地肥少者，便有妙色，從是知色有勝有如，因色勝如故，眾生眾生共相輕慢言： |
"Posita! If there are sentient beings who eat a lot of fat on the ground, they will have bad colors. If they eat a little fat on the ground, they will have wonderful colors. From this, we know that colors are better than and like. Because colors are better than like, all sentient beings are despised and said to each other: |
『我色勝，汝色不如。』 |
"My color is worse than yours." 』 |
因色勝如而生輕慢及惡法故，地肥便滅。 |
Because of the superiority of form, contempt and evil will arise, and the fertility of the earth will be destroyed. |
地肥滅已，彼眾生等便共聚集，極悲啼泣而作是語： |
When the fertility of the earth was gone, all the sentient beings gathered together, wept with great sorrow and said these words: |
『奈何地肥？ |
How fertile is the land? |
奈何地肥？』 |
How can the land be fertile? 』 |
猶如今人為他所嘖，不說本字，雖受持而不知義，此說觀義亦復如是。 |
Just like today when people say it, they don't say the original word, and although they accept and uphold it but don't know the meaning, the same is true for the meaning of this saying. |
婆私吒！地肥滅後，彼眾生生婆羅，有色香味。 |
Possizha! After the earth's fertilizer is extinguished, those living beings will be reborn as Brahmas with color and fragrance. |
云何為色？ |
Why are clouds color? |
猶加曇華色。 |
Even more colorful. |
云何為味？ |
What is the flavor? |
如淖蜜丸味。 |
It tastes like honey pills. |
彼食此婆羅，住世久遠。 |
He ate this Boluo and lived for a long time. |
「婆私吒！若有眾生食婆羅多者，便生惡色，食婆羅少者，便有妙色，從是知色有勝有如，因色勝如故，眾生眾生共相輕慢言： |
"Posita! If a living being eats a lot of Bāra, he or she will have an evil color. If a living being eats a little Bāra, he or she will have a wonderful color. From this, we know that the color is superior to the like. Because the color is superior to the like, all sentient beings will look down upon each other and say: |
『我色勝，汝色不如。』 |
"My color is worse than yours." 』 |
因色勝如而生輕慢及惡法故，婆羅便滅。 |
Because of the superiority of color and the birth of arrogance and evil, Brahma will be destroyed. |
婆羅滅已，彼眾生等便共聚集，極悲啼泣而作是語： |
After Brahma died, all those living beings gathered together, wept with great sorrow and said this: |
『奈何婆羅？ |
Nai He Boluo? |
奈何婆羅？』 |
Naihe Boluo? 』 |
猶如今人苦法所觸，不說本字，雖受持而不知義，此說觀義亦復如是。 |
Just like today's people who are touched by the Dharma and do not speak the original word. Although they accept and uphold it but do not know its meaning, the same is true of the connotation and meaning of this saying. |
「婆私吒！婆羅滅後，彼眾生生自然粳米，白淨無皮，亦無有［麩－夫＋黃］［葶－丁＋呆］，長四寸，朝刈暮生，暮刈朝生，熟有鹽味，無有生氣。 |
"Positha! After the death of Poluo, those living beings will be born with natural japonica rice, white and without skin, without any [bran-husband + yellow] or [葶-ding + dull], four inches long. It will grow when mowing in the morning, and it will grow when mowing in the evening. It tastes salty when cooked, but lifeless. |
眾生食此自然粳米，如彼眾生食此自然粳米已，彼眾生等便生若干形，或有眾生而生男形，或有眾生而生女形。 |
When sentient beings eat this natural japonica rice, if they eat this natural japonica rice, then those living beings will be born in certain shapes, some living beings will be born in male form, and some living beings will be born in female form. |
若彼眾生生男女形者，彼相見已，便作是語： |
If those living beings take the form of men and women, when they see each other, they will say this: |
『惡眾生生，惡眾生生。』 |
“Evil beings are born, evil beings are born. 』 |
「婆私吒！惡眾生生者，謂說婦人也。 |
"Posita! Those who are evil sentient beings are called women. |
若彼眾生生於男形及女形者，彼眾生等則更相伺，更相伺已，眼更相視，更相視已，則更相染，更相染已，便有煩熱，有煩熱已，便相愛著，相愛著已，便行於欲。 |
If those living beings are born in male and female forms, then they will look after each other, look at each other, and become infected with each other. If you are already in love with each other, if you are in love with each other, you will act on your desires. |
若見行欲時，便以木石，或以杖塊而打擲之，便作是語： |
If you see someone wanting to do something, and you throw it with wood, stone, or stick, you will say this: |
『咄！弊惡眾生作非法事。』 |
"Duh!" Harmful sentient beings do illegal things. 』 |
云何眾生共作是耶？ |
How can all sentient beings do this together? |
猶如今人迎新婦時，則以襆華散，或以華鬘垂，作如是言： |
Just like today, when people welcome a bride, they scatter flowers or hang flowers in garlands, saying this: |
『新婦安隱，新婦安隱。』 |
“The bride is in peace, the bride is in peace. 』 |
本所可憎，今所可愛。 |
What was once abominable is now lovable. |
婆私吒！若有眾生惡不淨法，憎惡羞恥，懷慚愧者，彼便離眾一日、二日，至六、七日，半月、一月，乃至一歲。 |
Possizha! If there are sentient beings who hate impure dharma, hate shame, and are ashamed, they will stay away from the community for a day, two days, six or seven days, half a month, a month, or even a year. |
婆私吒！若有眾生欲得行此不淨行者，彼便作家而作是說： |
Possizha! If there are sentient beings who wish to practice this impure practice, they will write this: |
『此中作惡，此中作惡。』 |
"Here is evil, here is evil." 』 |
婆私吒！是謂初因初緣世中起家法，舊第一智，如法、非不如法，如法人尊。 |
Possizha! This means that the Dharma that originated in the world of the first cause and origin, the old first wisdom, is like the Dharma, not inferior to the Dharma, and is like the Dharma. |
「於中有一事懶惰眾生，便作是念： |
"When there is something happening among all the lazy beings, think this: |
『我今何為日日常取自然粳米，我寧可并取一日食直耶？』 |
"Why should I eat natural Japonica rice every day now? I would rather eat it as a daily meal?" 』 |
彼便并取一日食米。 |
He then took a day's worth of rice. |
於是，有一眾生語彼眾生曰： |
Then, one sentient being spoke to another sentient being: |
『眾生！汝來共行取米耶？』 |
"All living beings!" Are you here to take Miye together? 』 |
彼則答曰： |
He then replied: |
『我已并取，汝自取去。』 |
"I have taken them together, you can take them yourself." 』 |
彼眾生聞已，便作是念： |
When those sentient beings heard this, they thought: |
『此實為善，此實為快，我亦寧可并取明日所食米耶？』 |
"This is really good, this is really fast, I would rather take the rice I will eat tomorrow?" 』 |
彼便并取明日米來。 |
He then brought tomorrow's rice. |
復有一眾生語彼眾生曰： |
Another sentient being said to another sentient being: |
『眾生！汝來共行取米耶？』 |
"All living beings!" Are you here to take Miye together? 』 |
彼則答曰： |
He then replied: |
『我已并取明日米來，汝自取去。』 |
"I have brought tomorrow's rice. You can take it yourself." 』 |
彼眾生聞已，便作是念： |
When those sentient beings heard this, they thought: |
『此實為善，此實為快，我今寧可并取七日食米來耶？』 |
"This is actually good, this is really fast. I would rather take seven days' worth of rice at the same time." 』 |
時，彼眾生即便并取七日米來。 |
At that time, all those living beings came together to take rice for seven days. |
如彼眾生自然粳米極取積聚，彼宿粳米便生皮［麩－夫＋黃］，刈至七日亦生皮［麩－夫＋黃］，隨所刈處，即不復生。 |
For example, those sentient beings naturally collect and accumulate japonica rice. If the japonica rice stays there, it will grow skin [bran - husband + yellow]. After cutting it for seven days, it will also grow skin [bran - husband + yellow]. Wherever it is cut, it will no longer be reborn. |
「於是，彼眾生便共聚集，極悲啼泣，作如是語： |
"Then all those living beings gathered together, weeping with great sorrow, and said this: |
『我等生惡不善之法，謂我曹等儲畜宿米。 |
The way in which we produce evil and unwholesome deeds is to say that we, Cao and others, store livestock and rice. |
所以者何？ |
So what? |
我等本有妙色意生，一切支節諸根具足，以喜為食，自身光明，昇於虛空，淨色久住，我等生地味，有色香味。 |
We originally have wonderful colors and thoughts, all branches and roots are well-equipped, feed on joy, our own light rises in the sky, pure color stays for a long time, we are born with earthly tastes, with color and fragrance. |
云何為色？ |
Why are clouds color? |
猶如生酥及熟酥色。 |
Like raw crispy and cooked crispy color. |
云何為味？ |
What is the flavor? |
如蜜丸味。 |
It tastes like honey pills. |
我等食地味，住世久遠。 |
I will eat the taste of the land and live for a long time. |
我等若食地味多者，便生惡色，食地味少者，彼有妙色，從是知色有勝有如，因色勝如故，我等各各共相輕慢言： |
If we eat something with a lot of ground flavor, we will have a bad color. If we eat something with a little ground flavor, we will have a wonderful color. From this we know that the color is better than the same. Because the color is better than the same, we all talk arrogantly to each other: |
「我色勝，汝色不如。」 |
My color is worse than yours. |
因色勝如而生輕慢及惡法故，地味便滅，地味滅後，我等生地肥，有色香味。 |
Because of the superiority of form, contempt and evil dharmas arise, the earthly flavor disappears. After the earthly flavor disappears, we are born with earthly fertilization, color, fragrance and fragrance. |
云何為色？ |
Why are clouds color? |
猶如生酥及熟酥色。 |
Like raw crispy and cooked crispy color. |
云何為味？ |
What is the flavor? |
如蜜丸味。 |
It tastes like honey pills. |
我等食地肥，住世久遠。 |
I will feed the land and live for a long time. |
我等若食地肥多者，便生惡色，食地肥少者，便有妙色，從是知色有勝有如，因色勝如故，我等各各共相輕慢言： |
If we eat a lot of fat on the ground, we will have a bad color. If we eat a little fat on the ground, we will have a wonderful color. From this we know that the color is superior and the same. Because the color is superior and the same, we all talk to each other with contempt and arrogance: |
「我色勝，汝色不如。」 |
My color is worse than yours. |
因色勝如而生輕慢及惡法故，地肥便滅。 |
Because of the superiority of form, contempt and evil will arise, and the fertility of the earth will be destroyed. |
地肥滅後，我等生婆羅，有色香味。 |
After the earth's fertilizer is gone, we will give birth to a brahma, with color and fragrance. |
云何為色？ |
Why are clouds color? |
猶加曇華色。 |
Even more colorful. |
云何為味？ |
What is the flavor? |
如淖蜜丸味。 |
It tastes like honey pills. |
我等食婆羅，住世久遠。 |
I, Shiboluo, have lived in this world for a long time. |
我等若食婆羅多者，便生惡色，食婆羅少者，便有妙色，從是知色有勝有如，因色勝如故，我等各各共相輕慢言： |
If we eat a lot of Bāra, we will have a bad color, and if we eat a little Bāra, we will have a wonderful color. From this we know that the color is better than the same. |
「我色勝，汝色不如。」 |
My color is worse than yours. |
因色勝如而生輕慢及惡法故，婆羅便滅。 |
Because of the superiority of color and the birth of arrogance and evil, Brahma will be destroyed. |
婆羅滅後，我等生自然粳米，白淨無皮，亦無有［麩－夫＋黃］［葶－丁＋呆］，長四寸，朝刈暮生，暮刈朝生，熟有鹽味，無有生氣，我等食彼自然粳米，如我等自然粳米，極取積聚，彼宿粳米便生皮［麩－夫＋黃］，刈至七日，亦生皮［麩－夫＋黃］，隨所刈處，即不復生，我等寧可造作田種，立標牓耶？』 |
After the death of Brahma, we will grow natural japonica rice, which is white and skinless, and has no [bran-husband+yellow] or [葶-ding+dull]. It is four inches long. It is harvested in the morning and grows in the evening. It is harvested in the evening and has a salty taste. If there is no vitality, we eat the natural japonica rice. If we eat the natural japonica rice, it will be accumulated. If the japonica rice is left there, the skin will grow [bran - husband + yellow]. After cutting it for seven days, the skin will also grow [bran - husband + yellow]. The place where we mow it will not come back to life. We would rather cultivate the fields and set up a mark? 』 |
「於是，眾生等造作田種，竪立標牓。 |
"Therefore, sentient beings cultivated fields and erected signs. |
於中有一眾生自有稻穀，而入他田竊取他稻，其主見已，便作是語： |
There was a sentient being who had rice of his own, but went into other people's fields to steal other people's rice. Having made up his mind, he said this: |
『咄！咄！弊惡眾生，云何作是？ |
"Duh!" Duh! What should we do if we harm all sentient beings? |
汝自有稻，而入他田竊取他稻。 |
You have rice yourself, but you go into other people's fields and steal other people's rice. |
汝今可去，後莫復作。』 |
You can go now, but don't do it again later. 』 |
然彼眾生復至再三竊取他稻，其主亦至再三見已，便以拳扠牽詣眾所，語彼眾曰： |
However, those sentient beings stole his rice again and again, and the owner also saw him again and again, so he used his fists and forks to lead everyone around, and said to them: |
『此一眾生自有稻穀，而入我田竊取我稻。』 |
"This sentient being has his own rice, but he enters my field and steals my rice." 』 |
然彼一眾生亦語眾曰： |
However, that sentient being also said to everyone: |
『此一眾生以拳扠我牽來詣眾。』 |
"This sentient being used his fist to fork me to lead me to worship." 』 |
「於是，彼諸眾生共聚集會，極悲啼泣而作是語： |
"Thereupon, all those sentient beings gathered together, wept with great sorrow and said these words: |
『我等生惡不善之法，謂守田也。 |
"The way we do evil and unwholesome things is called guarding the fields. |
所以者何？ |
So what? |
因守田故，便共諍訟，有失有盡，有相道說，有拳相扠。 |
Because they were guarding the land, they started to fight and sue together, and there were some losses and some losses. There were talks and fists crossing each other. |
我等寧可於其眾中舉一端正形色，極妙最第一者，立為田主，若可訶者，當令彼訶，若可擯者，當令彼擯，若我曹等所得稻穀，當以如法輸送與彼。』 |
We would rather select one of them, who is the most excellent and the most excellent, and make him the owner of the land. If he can be picked up, he should be asked to pick it up. If he can be rejected, he should be asked to reject it. If we can get what we have, The rice should be delivered to him according to the law. 』 |
於是，彼眾生中，若有端正形色，極妙最第一者，眾便共舉，立為田主，若可訶者，彼便訶嘖，若可擯者，彼便擯棄，若有稻者，便以如法輸送與彼是田主。 |
Therefore, among all living beings, if there is one who has the correct appearance and is the most wonderful, they will all lift him up and make him the owner of the land. If the rice is harvested, it will be delivered to the owner of the field according to the law. |
是田主謂之剎利也，令如法樂眾生，守護行戒是王，是王謂之王也。 |
This is the land owner who calls him Ksāri. He makes all living beings happy as he is and protects and conducts precepts. He is the king. This is what the king calls the king. |
婆私吒！是謂初因初緣世中剎利種，舊第一智，如法、非不如法，如法人尊。 |
Possizha! This means that the seed of Ksāriya in the first-cause and first-condition world, the old first wisdom, is like the Dharma, not inferior to the Dharma, and is like the Dharma. |
「於是，彼異眾生以守為病，以守為癰，以守為箭刺，便棄捨守，依於無事，作草葉屋而學禪也。 |
"Thus, those different living beings who regard defense as a disease, as a carbuncle as a carbuncle, as a prick of an arrow, abandon it, rely on nothing to do, build a house of grass and leaves, and learn Zen. |
彼從無事，朝朝平旦入村邑王城而行乞食，彼多眾生見便施與，恭敬尊重，而作是語： |
He had nothing to do, but he went to the village, town, and royal city to beg for food. When he saw many sentient beings, he gave alms to them, showed respect and respect, and said this: |
『此異眾生以守為病，以守為癰，以守為箭刺，便棄捨守，依於無事，作草葉屋而學禪也。 |
These different living beings regard defense as a disease, they regard defense as a carbuncle, and they regard defense as a prick of an arrow, so they abandon it, rely on nothing to do, build a house of grass and leaves, and learn Zen. |
此諸尊捨害、惡不善法是梵志，是梵志謂之梵志也。』 |
These deities give up harm and do evil and unwholesome dharmas, which is the Brahma ambition, and this Brahma ambition is also called the Brahma ambition. 』 |
「彼眾生學禪不得禪，學苦行不得苦行，學遠離不得遠離，學一心不得一心，學精進不得精進，便捨無事，還村邑王城，作四柱屋，造立經書。 |
"Those sentient beings learn Zen but cannot meditate, learn asceticism but cannot practice asceticism, learn to stay away but cannot stay away, learn to be single-minded but cannot be single-minded, learn to be diligent but cannot be diligent, so they give up nothing, return to their villages, towns, and royal cities, build houses with four pillars, and erect scriptures. |
彼多眾生見如是已，便不復施與、恭敬、尊重，而作是語： |
When many sentient beings see this, they no longer give, show respect and respect, but say this: |
『此異眾生本以守為病，以守為癰，以守為箭刺，便棄捨守，依於無事，作草葉屋，而學於禪不能得禪，學苦行不得苦行，學遠離不得遠離，學一心不得一心，學精進不得精進，便捨無事，還村邑王城，作四柱屋，造立經書。 |
"These different living beings originally regard holding on as a disease, taking holding on as a carbuncle, and taking holding on as a prick of an arrow, so they give up holding on to nothing, and build a house of grass and leaves. They learn Zen but cannot achieve Zen, learn asceticism but cannot practice asceticism. If you stay away but cannot stay far away, if you study with one mind but cannot concentrate on it, if you study diligently but cannot advance diligently, then you will give up and have nothing to do, return to the village, the city, the king's city, build a four-pillar house, and erect scriptures. |
此諸尊等更學博聞，不復學禪是博聞，是博聞謂之博聞。』 |
These venerables have learned more about erudition, and no longer learn about Zen, which is erudition, but erudition is called erudition. 』 |
婆私吒！是謂初因初緣世中有梵志種，舊第一智，如法、非不如法，如法人尊。 |
Possizha! This means that in the first cause and the first condition, there is the seed of Brahma, the old first wisdom, which is like the Dharma, not inferior to the Dharma, and like the Dharma. |
「於是，彼異眾生各各詣諸方而作田業，是各各諸方而作田業，是各各諸方而作田業，謂之鞞舍。 |
"Therefore, those different living beings go to various directions to work on the fields, and these living beings go to various directions to work on the fields. They are called Tashas. |
婆私吒！是謂初因初緣世中有鞞舍種，舊第一智，如法、非不如法，如法人尊。 |
Possizha! This means that in the first cause and the first condition, there is the seed of Tao She, the old first wisdom, which is like the Dharma, but not inferior to the Dharma, and is like the Dharma. |
「婆私吒，世中起此三種姓已，便知有第四沙門種也。 |
"Posita, now that these three castes have arisen in the world, we know that there is a fourth caste of ascetics. |
云何世中有此三種姓已，便知有第四沙門種耶？ |
How can we know that there is a fourth ascetic caste when there are these three castes in this world? |
於剎利族族姓之子，能自訶嘖惡不善法，自厭憎惡惡不善法，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，而作是念： |
A son of the Ksārī clan who is capable of self-absorbing the unwholesome dharma, self-loathing and abhorring the unwholesome dharma, shaves off his beard and hair, puts on cassock, has the utmost faith, abandons his home, becomes homeless, and learns the Way, and thinks as follows: |
『我當作沙門，行於梵行。』 |
"As a recluse, I walk in the holy life. 』 |
便作沙門行於梵行。 |
Then he became a Samana and practiced the holy life. |
如是，梵志種族、鞞舍種族族姓之子，亦自訶嘖惡不善法，自厭憎惡惡不善法，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，亦作是念： |
In this way, the sons of the Brahma family and the Tongsa family also self-absorb the unwholesome dharma, hate the unwholesome dharma, shave off their beards and hair, wear cassocks, have great faith, abandon their homes, become homeless, and study the Tao. It means: |
『我當作沙門，行於梵行。』 |
"As a recluse, I walk in the holy life. 』 |
便作沙門行於梵行。 |
Then he became a Samana and practiced the holy life. |
婆私吒！如是世中起此三種姓已，便知有第四沙門種也。 |
Possizha! If these three castes have arisen in this world, we will know that there is a fourth caste of ascetics. |
「婆私吒！我今廣說此三種姓。 |
"Posizha! I am now talking about these three castes. |
云何廣有此三種耶？ |
Why are there these three types in Guangzhou? |
剎利種族族姓之子，身行不善法，口、意行不善法，彼身壞命終，一向受苦。 |
A son of the Ksāriya clan who performs unwholesome actions with his body and with his speech and mind will end up suffering from the destruction of his body and his life. |
如是，梵志種族、鞞舍種族族姓之子，身行不善法，口、意行不善法，彼身壞命終，一向受苦。 |
In this way, if a son of the Brahma family or the Tasha family performs unwholesome dharma with his body, and performs unwholesome dharma with his speech or mind, his body will be destroyed and his life will end, and he will suffer all the time. |
婆私吒！剎利種族族姓之子，身行善法，口、意行善法，彼身壞命終，一向受樂。 |
Possizha! A son of the Ksāriya clan performs good deeds with his body and performs good deeds with his speech and mind. When his body is destroyed and his life is over, he always enjoys happiness. |
如是，梵志種族、鞞舍種族族姓之子，身行善法，口、意行善法，彼身壞命終，一向受樂。 |
In this way, if a son of the Brahma family or the Tasha family performs good deeds with his body, and performs good deeds with his speech and mind, he will always enjoy happiness when his body is destroyed and his life is over. |
婆私吒！剎利種族族姓之子，身行二行及與護行，口、意行二行及與護行，彼身壞命終，受於苦樂。 |
Possizha! A son of the Ksāriya clan performs the two conducts and protective deeds with his body, and performs the two conducts and protective deeds with his speech and mind. His body will be destroyed and his life will be ended, and he will experience pain and happiness. |
如是，梵志種族、鞞舍種族族姓之子，身行二行及與護行，口、意行二行及與護行，彼身壞命終，受於苦樂。 |
In this way, a son of the Brahma family or the Tasha family performs the two conducts and protective conduct with his body, and performs the two conducts and protective conduct with his speech and mind. His body will be destroyed and his life will be ended, and he will experience pain and happiness. |
「婆私吒！剎利種族族姓之子，修七覺法，善思善觀，彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
"Basitra! A son of the Ksriya clan who cultivates the Seven Enlightenment Dharma and is good at contemplation and insight. He knows and sees like this, that the mind of desires and outflows is liberated, and the mind with outflows and ignorance is liberated. Once he is liberated, he will know that he is liberated. Life is over, the holy life has been established, what has been done has been done, there is no more feeling, knowing it is true. |
如是，梵志種族、鞞舍種族族姓之子，修七覺法，善思善觀，彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
In this way, the sons of the Brahma family and the Tasha family who cultivate the Seven Enlightenment Dharma and are good at thinking and contemplating will know and see like this, and will be liberated from the desire for outflows, and will be liberated from the outflows from ignorance and ignorance. Once they are liberated, they will know that they are liberated. , life has ended, the holy life has been established, what has been done has been done, there is no more feeling, knowing it is true. |
婆私吒！如是此三種廣分別也。 |
Possizha! Such are the three broad distinctions. |
梵天帝主說此偈曰： |
Lord Brahma said this verse: |
「『剎利二足尊， 謂有種族姓， |
"'The Two-legged Lord Ksāli is said to have a racial surname. |
求學明及行， 彼為天人稱。』 |
Seeking knowledge and practice, he is called by heaven and man. 』 |
「婆私吒！梵天帝主善說此偈，非不善也。 |
"Posita! Brahma Emperor said this verse well, it is not unkind. |
善歌諷誦，非不善也。 |
Being good at singing and reciting songs is not bad. |
善詠語言，非不善也。 |
Being good at reciting language is not bad. |
謂如是說： |
It is said that: |
「『剎利二足尊， 謂有種族姓， |
"'The Two-legged Lord Ksāli is said to have a racial surname. |
求學明及行， 彼為天人稱。』 |
Seeking knowledge and practice, he is called by heaven and man. 』 |
「所以者何？ |
"So what? |
我亦如是說： |
I also said: |
「『剎利二足尊， 謂有種族姓， |
"'The Two-legged Lord Ksāli is said to have a racial surname. |
求學明及行， 彼為天人稱。』 |
Seeking knowledge and practice, he is called by heaven and man. 』 |
」 |
|
佛說如是。 |
Buddha said so. |
尊者婆私吒、婆羅婆等，及諸比丘聞佛所說，歡喜奉行。 |
The Venerable Posita, Parava, and other bhikkhus heard what the Buddha said and followed it with joy. |
婆羅婆堂經第三竟（五千六十八字） |
The Third Principle of the Brahma Hall Sutra (5,668 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
155. about Velāma（一五五）須達哆經 |
155. about Velāma (155) Sutra Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，須達哆居士往詣佛所，稽首作禮，却坐一面。 |
At that time, the layman Xu Daduo went to the Buddha's place, bowed his head and bowed, but he sat on one side. |
世尊問曰： |
The World Honored One asked: |
「居士家頗行施耶？」 |
Do you, a layman, do a lot of charity? |
須達哆居士答曰： |
The layman Sudarduo replied: |
「唯然。 |
"Wei Ran. |
世尊！家行布施，但為至麤，不能好也。 |
World Honored One! The family is good at giving, but it is extremely rough and cannot be good. |
糠飯麻羹，薑菜一片。」 |
Bran rice mochi soup, a piece of ginger and vegetables. " |
世尊告曰： |
The World Honored One said: |
「居士！若施麤食及施妙食，俱得報耳。 |
"Householder! If you give coarse food and good food, you will be rewarded. |
居士！若行麤施，不信施、不故施、不自手施、不自往施、不思惟施、不由信施、不觀業果報施者，當觀如是受報。 |
Layman! If you give carelessly, without giving with faith, without giving on purpose, without giving with your own hands, without giving by yourself, without thinking about giving, without giving out of faith, without observing the consequences of your karma, you should observe the retribution you will receive. |
心不欲得好家，不欲得好乘，不欲得好衣被，不欲得好飲食，不欲得好五欲功德。 |
The heart does not desire to have a good home, a good vehicle, good clothes and quilts, good food and drink, or good qualities of the five desires. |
所以者何？ |
So what? |
以不至心故行施也。 |
It’s just that you don’t give sincerely. |
居士！當知受報如是。 |
Layman! You should know that this is how you will be rewarded. |
居士！若行麤施，信施、故施、自手施、自往施、思惟施、由信施、觀業果報施者，當觀如是受報。 |
Layman! If you practice rough giving, give with faith, give with reason, give with your own hands, give from time to time, give with thought, give with faith, and observe the consequences of your karma, you should observe how you will receive the reward. |
心欲得好家，欲得好乘，欲得好衣被，欲得好飲食，欲得好五欲功德。 |
The heart desires a good home, a good vehicle, good clothes and quilts, good food and drink, and good five desires. |
所以者何？ |
So what? |
以其至心故行施也。 |
Give with your sincerity. |
居士！當知受報如是。 |
Layman! You should know that this is how you will be rewarded. |
「居士！若行妙施，不信施、不故施、不自手施、不自往施、不思惟施、不由信施、不觀業果報施者，當觀如是受報。 |
"Householder, if you practice wonderful charity but don't give with faith, don't give on purpose, don't give with your own hands, don't give by yourself, don't think about giving, don't give with faith, and don't observe the consequences of your karma, you should observe how you will receive the reward. |
心不欲得好家，不欲得好乘，不欲得好衣被，不欲得好飲食，不欲得好五欲功德。 |
The heart does not desire to have a good home, a good vehicle, good clothes and quilts, good food and drink, or good qualities of the five desires. |
所以者何？ |
So what? |
以不至心故行施也。 |
It’s just that you don’t give sincerely. |
居士！當知受報如是。 |
Layman! You should know that this is how you will be rewarded. |
居士！若行妙施，信施、故施、自手施、自往施、思惟施、由信施、觀業果報施者，當觀如是受報。 |
Layman! If you practice wonderful giving, give with faith, give with reason, give with your own hands, give from time to time, think about giving, give with faith, and observe the consequences of your karma, you should observe how you will receive the reward. |
心欲得好家，欲得好乘，欲得好衣被，欲得好飲食，欲得好五欲功德。 |
The heart desires a good home, a good vehicle, good clothes and quilts, good food and drink, and good five desires. |
所以者何？ |
So what? |
以其至心故行施也。 |
Give with your sincerity. |
居士！當知受報如是。 |
Layman! You should know that this is how you will be rewarded. |
「居士！昔過去時有梵志大長者，名曰隨藍，極大富樂，資財無量，封戶食邑多諸珍寶，畜牧產業不可稱計。 |
"Householder! In the past there was a great elder of Brahma Zhi, named Sui Lan. He was extremely wealthy and had immeasurable wealth. He had a house, a house, a town, many treasures, and an incalculable livestock industry. |
彼行布施其像如是，八萬四千金鉢盛滿碎銀，行如是大施。 |
He gave like this: eighty-four thousand gold bowls were filled with broken silver, and he gave like this. |
八萬四千銀鉢盛滿碎金，行如是大施。 |
Eighty-four thousand silver bowls were filled with broken gold, and he performed such a great charity. |
八萬四千金鉢盛滿碎金，行如是大施。 |
Eighty-four thousand gold bowls were filled with broken gold, and he performed such a great charity. |
八萬四千銀鉢盛滿碎銀，行如是大施。 |
The eighty-four thousand silver bowls were filled with broken silver, and they performed such a great charity. |
八萬四千象，莊珓嚴飾，白絡覆上，行如是大施。 |
Eighty-four thousand elephants, decorated with Zhuang decoration and covered with white stripes, perform such great charity. |
八萬四千馬，莊嚴珓飾，白絡金合霏那，行如是大施。 |
Eighty-four thousand horses, solemnly decorated, white-coloured gold and fine, perform such a great charity. |
八萬四千牛，衣繩衣覆，［（殼－一）／牛］之皆得一斛乳汁，行如是大施。 |
Eighty-four thousand cows, covered with clothes and ropes, [(shell-1)/cow] each received a handful of milk, so they performed such a generous donation. |
八萬四千女，姿容端正，覩者歡悅，眾寶瓔珞，嚴飾具足，行如是大施。 |
Eighty-four thousand women, with upright appearance and joyful appearance, adorned with jewels and necklaces, well-decorated, performing such great charity. |
況復其餘食噉含消？ |
How about eating the rest of the food and swallowing it? |
「居士！若梵志隨藍行如是大施，若復有施滿閻浮場凡夫食者，此於彼施為最勝也。 |
"Householder! If the Brahma Zhi follows the blue line and gives such a great gift, and if there is another charity that fills the Jambudur Hall with ordinary people eating, this charity to them will be the best. |
居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，若復有施一須陀洹食者，此於彼施最為勝也。 |
Layman! If Brahma Zhi follows Lan Xing with such a great gift, and gives food to ordinary people in Jambudvipa, and if there is another person who gives a sotapanna to eat, this charity to that person is the most superior. |
居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹食，若復有施一斯陀含食者，此於彼施為最勝也。 |
Layman! If Brahma Zhi follows Lam and performs such a great charity, and gives food to ordinary people in Jambudvipa, and gives food to hundreds of sotapannas, and if there is another person who gives a single sotapanna with food, this donation to that person is the best. |
居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含食，若復有施一阿那含食者，此於彼施為最勝也。 |
Layman! If Brahma Zhi follows the blue line and gives such a great gift, and gives food to ordinary people in Jambudvipa, and gives a hundred sotapannas and a hundred stupas of food, and if there is another person who gives an anagami food, this donation to that person is the best. also. |
居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含食，若復有施一阿羅訶食者，此於彼施為最勝也。 |
Layman! If Brahma Zhi follows Lam and performs such a great donation, and supplies food to ordinary people in Jambudvipa, and gives food to a hundred Sotapannas, a hundred stokhams, and a hundred Anagami, and if there is another person who gives food to an Araha, this will be He who gives is the best. |
「居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含、百阿羅訶食，若復有施一辟支佛食者，此於彼施為最勝也。 |
"Householder! If Brahma Zhi follows the blue line and gives such a great gift, and fills the Jambudur with food for ordinary people, and gives a hundred sotapannas, a hundred stokhams, a hundred anagami, and a hundred arahas, and if there is one more gift, For those who eat from Pratyekabuddhas, this is the best thing to give to others. |
居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含、百阿羅訶、百辟支佛食，若復有施一如來、無所著、等正覺食者，此於彼施為最勝也。 |
Layman! If Brahma Zhi follows the blue line and gives such a great gift, and gives food to ordinary people in Jambudvipa, and gives food to hundreds of Sotapannas, hundreds of Situagami, hundreds of Anagami, hundreds of Arahas, and hundreds of Pratyeka Buddhas, what if there are more Giving to the Tathagata, who has nothing to hold on to, and other enlightened eaters, this is the best thing to give to others. |
居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含、百阿羅訶、百辟支佛食，若有作房舍，施四方比丘眾者，此於彼施為最勝也。 |
Layman! If Brahma Zhi follows Lan Xing and gives such a great gift, and gives food to ordinary people in Jambudvipa, and gives food to hundreds of Sotapannas, hundreds of Traghams, hundreds of Anagami, hundreds of Arahas, and hundreds of Pratyeka Buddhas, if there is any If you give houses and houses to the monks in all directions, it is the best to give them to others. |
「居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含、百阿羅訶、百辟支佛食，作房舍施四方比丘眾，若有歡喜心歸命三尊佛、法、比丘眾及受戒者，此於彼施為最勝也。 |
"Householder! If Brahma Zhi follows Lama and performs such a great donation, and gives food to ordinary people in Jambudvipa, and gives food to a hundred Sotapannas, a hundred Situagami, a hundred Anagami, a hundred Arahas, and a hundred Pratyeka Buddhas, If you make a house and give it to the bhikkhus in the four directions, if you have a joyful heart to surrender to the three Buddhas, the Dharma, the bhikkhus and those who have received the ordination, this is the best thing to do to them. |
居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含、百阿羅訶、百辟支佛食，作房舍施四方比丘眾，歡喜心歸命三尊佛、法、比丘眾及受戒，若有為彼一切眾生行於慈心，乃至［（殼－一）／牛］牛頃者，此於彼施為最勝也。 |
Layman! If the Brahma Zhi follows Lama and performs such a great donation, and fills the Jambudur with food for ordinary people, and gives food for a hundred Sotapannas, a hundred Situagami, a hundred Anagami, a hundred Arahas, and a hundred Pratyekabuddhas, to build a house Give alms to the Bhikkhus in the four directions, joyfully surrender to the three Buddhas, the Dharma, and the Bhikkhus, and receive the precepts. If there is anyone who acts with loving-kindness for all living beings, even to the extent of [(shell-1)/oxen], give to them. The most victorious. |
「居士！若梵志隨藍行如是大施，及施滿閻浮場凡夫人食，施百須陀洹、百斯陀含、百阿那含、百阿羅訶、百辟支佛食，作房舍施四方比丘眾，歡喜心歸命三尊佛、法、比丘眾及受戒，為一切眾生行於慈心，乃至［（殼－一）／牛］牛頃，若有能觀一切諸法無常、苦、空及非神者，此於彼施為最勝也。 |
"Householder! If Brahma Zhi follows Lama and performs such a great donation, and gives food to ordinary people in Jambudvipa, and gives food to a hundred Sotapannas, a hundred Situagami, a hundred Anagami, a hundred Arahas, and a hundred Pratyeka Buddhas, Build a house and give it to the Bhikkhus in the four directions, joyfully surrender to the three Buddhas, Dharma, and Bhikkhus, and receive the precepts, and act with compassion for all sentient beings, even to the [(shell-1)/ox] oxen. If anyone can observe all Dharma is impermanent, painful, empty, and non-divine. This is the best thing to give to others. |
「於居士意云何？ |
"What does this mean to lay people? |
昔時梵志大長者名隨藍者，謂異人耶？ |
In the past, the great elder of Brahma Zhi, whose name was Sui Lan, was called a stranger? |
莫作斯念。 |
Don't think about it. |
所以者何？ |
So what? |
當知即是我也。 |
You should know that it is me. |
我昔為梵志大長者，名曰隨藍。 |
I used to be a great elder of Brahma Zhi, and my name was Sui Lan. |
居士！我於爾時為自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。 |
Layman! At that time, I benefited myself, benefited others, and benefited many people. I felt sorry for the world, seeking justice and benefit for God and people, and seeking peace and happiness. |
爾時說法不至究竟，不究竟白淨、不究竟梵行、不究竟梵行訖。 |
At that time, the Dharma will not reach the ultimate, it will not be ultimately pure, it will not be the ultimate holy life, and it will not be the end of the ultimate holy life. |
爾時，不離生老病死、啼哭憂慼，亦未能得脫一切苦。 |
At that time, despite birth, old age, sickness and death, crying and sorrow, there is still no escape from all suffering. |
「居士！我今出世如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
"Householder! I have now emerged from the world as a Tathagata, unattached, fully enlightened, accomplished in clear conduct, good at passing away, understanding of the world, supreme scholar, ruler of Tao and Dharma, teacher of gods and humans, named Buddha, blessed by all. |
我今自饒益，亦饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。 |
Now I am benefiting myself, benefiting others, and benefiting many people. I am sorry for the world, seeking justice and benefit for God and people, and seeking peace and happiness. |
我今說法得至究竟，究竟白淨、究竟梵行、究竟梵行訖。 |
Now I have reached the ultimate level of Dharma, the ultimate purity, the ultimate Brahma life, and the end of the ultimate Brahma life. |
我今已離生老病死、啼哭憂慼，我今已得脫一切苦。」 |
I am now free from birth, old age, sickness and death, from crying and sorrow. I am now free from all suffering. " |
佛說如是。 |
Buddha said so. |
須達哆居士及諸比丘。 |
The layman Xu Daduo and the monks. |
聞佛所說，歡喜奉行。 |
After hearing what the Buddha said, follow it with joy. |
須達哆經第四竟（一千五百八十九字） |
The Fourth Principle of Sutra Sutra (1,589 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
156. to the Pārāyana Brahmins （一五六）梵波羅延經 |
156. to the Pārāyana Brahmins (156) Brahma Prayana Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，拘娑羅國眾多梵志中後彷徉，往詣佛所，共相問訊，却坐一面，白曰： |
At that time, many Brahmas from Kosala Kingdom were wandering around and went to the Buddha's place to inquire about each other. They sat on one side and said: |
「瞿曇！欲有所問，聽我問耶？」 |
Qu Tan! If you want to ask something, can you listen to me? |
世尊告曰： |
The World Honored One said: |
「恣汝所問。」 |
Ask whatever you want. |
時，諸梵志問曰： |
At that time, the Brahma-zhi asked: |
「瞿曇！頗今有梵志學故梵志法，為越故梵志法耶？」 |
Qu Tan! Nowadays, there are Brahma Zhi students who study the old Brahma Zhi method. Why should they surpass the old Brahma Zhi method? |
世尊答曰： |
The World Honored One replied: |
「今無梵志學故梵志法，梵志久已越故梵志法。」 |
No one today is studying the old Brahma Zhi method. Brahma Zhi has surpassed the old Brahma Zhi method for a long time. |
時，諸梵志問曰： |
At that time, the Brahma-zhi asked: |
「瞿曇！云何今無梵志學故梵志法，諸梵志等越故梵志法來為幾時耶？」 |
Qu Tan! How come there is no Brahma Zhi who studies the old Brahma Zhi Dharma? How long will it take for all the Brahma Zhi and others to surpass the old Brahma Zhi Dharma? |
彼時，世尊以偈答曰： |
At that time, the World-Honored One replied with a verse: |
「所謂昔時有， 自調御熱行， |
"It is said that in the past, there was self-regulation to control the heat. |
捨五欲功德， 行清淨梵行。 |
Give up the merits of the five desires and conduct a pure holy life. |
梵行及戒行， 率至柔軟性， |
Brahmacharya and moral conduct lead to softness, |
恕亮無害心， 忍辱護其意。 |
Forgive me for not having any bad intentions, but endure humiliation to protect my intentions. |
昔時有此法， 梵志不護此， |
In the past, this method existed, but Brahma Chi did not protect it. |
梵志不守護， 所有錢財穀。 |
If Brahma does not protect you, all the money will be lost. |
誦習錢財穀， 梵志守此藏， |
Recite the Valley of Money, Brahma will guard this treasure, |
衣色若干種， 屋舍及床榻。 |
There are several colors of clothing, houses and beds. |
豐城及諸國， 梵志學如是， |
In Fengcheng and other countries, Brahma studies are like this. |
此梵志莫害， 率守護諸法。 |
This Brahma will do no harm, and will protect all dharma. |
往到於他門， 無有拘制彼， |
When you go to their door, there is no restraint on them. |
發家乞求法， 隨其食時到。 |
Make a fortune and beg for Dharma, and follow the time for food. |
梵志住在家， 見者欲為施， |
Fanzhi lives at home, and when he sees someone he wants to give, |
滿四十八年， 行清淨梵行。 |
At the age of forty-eight years, he practiced a pure holy life. |
求索明行成， 昔時梵志行， |
Seeking enlightenment and doing it successfully, in the past, the Brahma aspiration was carried out, |
彼不偷財物， 亦無有恐怖。 |
He does not steal property and has no fear. |
愛愛攝相應， 當以共和合， |
Love and love correspond to each other, and they should be united in harmony. |
不為煩惱故， 怨婬相應法。 |
Not because of worries, resentment and adultery correspond to the method. |
諸有梵志者， 無能行如是， |
Those who have the aspiration of Brahma are unable to do this. |
若有第一行， 梵志極堅求。 |
If there is a first line, Brahma Zhi is very determined to pursue it. |
彼諸婬欲法， 不行乃至夢， |
Those lustful dharma, if they don’t work, they will become dreams. |
彼因此梵行， 自稱梵我梵。 |
Because of this, he lives a holy life and calls himself Brahman, my Brahman. |
知彼有此行， 慧者當知彼， |
Knowing that he has this behavior, the wise should know him, |
床薄衣極單， 食酥乳命存。 |
The bed is thin and the clothes are very thin, and you can live by eating crispy milk. |
乞求皆如法， 立齋行布施， |
Begging is done according to the law, fasting and giving alms, |
齋時無異乞， 自於己乞求。 |
When you are fasting, it is no different than begging, you beg by yourself. |
立齋行施時， 彼不有殺牛， |
When he fasts and performs alms, he does not kill the cow; |
如父母兄弟， 及餘有親親。 |
Such as parents, brothers, and others. |
人牛亦如是， 彼因是生樂， |
The same is true for humans and cows, because they are happy, |
飲食體有力， 乘者安隱樂。 |
Food and drink make the body strong, and the rider will be at ease and happy. |
知有此義理， 莫樂殺於牛， |
Knowing this truth, don’t be happy to kill the ox. |
柔軟身極大， 精色名稱譽。 |
The soft body is huge, and the exquisite color is famous. |
慇懃自求利， 昔時梵志行， |
Diligently seeking self-interest, in the past, Brahma's aspiration was carried out, |
梵志為自利， 專事及非事。 |
Brahma is self-interested, specializing in things and not doing things. |
彼當來此世， 必度脫此世， |
When he comes to this world, he will surely escape from this world. |
彼月過於月， 見意趣向彼。 |
That month is over the moon, and I see that my interest is that way. |
遊戲於夜中， 嚴飾諸婦人， |
Playing in the night, dressing up the women, |
吉牛圍繞前， 婦女極端正。 |
When surrounded by auspicious cows, women are extremely upright. |
人間微妙欲， 梵志之常願， |
The subtle desires of the human world, the constant wishes of Brahma, |
具足車乘具， 善作縫治好。 |
He is well-equipped with carriage tools and is good at sewing and healing. |
家居及婚姻， 梵志之常願， |
Home and marriage are the constant wishes of Brahma. |
彼造作此縛， 我等從彼來。 |
He created this bondage, and we came from there. |
大王齋行施， 莫失其財利， |
Don’t lose your financial benefits when doing alms in Dawangzhai. |
饒財物米穀， 若有餘錢財。 |
Spare your property, rice and grain, if you have more money. |
大王相應此， 梵志及車乘， |
Your Majesty, in response to this, the Brahma and chariots, |
象齋及馬齋， 馬齋不障門。 |
The elephant house and the horse house, the horse house does not block the door. |
聚集作齋施， 財物施梵志， |
Gather together for fasting and alms, and donate your wealth to Brahma. |
彼從此得利， 愛樂惜財物。 |
He will benefit from this, love happiness and cherish his property. |
彼以起為欲， 數數增長愛， |
He takes it as desire, and his love increases with each passing day. |
猶如廣池水， 及無量財物。 |
Like a vast pool of water, with immeasurable wealth. |
如是人有牛， 於生生活具， |
If a person has an ox, he will have utensils for life. |
彼造作此縛， 我等從彼來。 |
He created this bondage, and we came from there. |
大王齋行施， 莫失其財利， |
Don’t lose your financial benefits when doing alms in Dawangzhai. |
饒財物米穀， 若汝多有牛。 |
Spare your property, rice and grain, if you have many cattle. |
大王相應此， 梵志及車乘， |
Your Majesty, in response to this, the Brahma and chariots, |
無量百千牛， 因為齋故殺。 |
Countless hundreds and thousands of cattle were killed because of fasting. |
頭角無所嬈， 牛猪昔時等， |
There is no lust in the head and horns, the cows and pigs were waiting in the past, |
往至捉牛角， 持利刀殺牛。 |
Go to catch the horns of the cow and kill the cow with a sharp knife. |
喚牛及於父， 羅剎名曰香， |
Calling the cow to his father, the Rakshasa named him Xiang. |
彼喚呼非法， 以刀刺牛時。 |
He shouted illegally and stabbed the cow with his knife. |
此法行於齋， 越過最在前， |
This method is practiced in fasting, passing the most advanced, |
無有事而殺， 遠離衰退法。 |
Kill for no reason, stay away from the law of decline. |
昔時有三病， 欲不用食者， |
In the past, there were three diseases, and those who wanted to eat no more, |
以憎嫉於牛， 起病九十八。 |
Hatred and jealousy of cattle will lead to ninety-eight illnesses. |
如是此增諍， 故為智所惡， |
This increases the quarrel, and is therefore hated by wisdom. |
若人見如是， 誰不有憎者。 |
If people see this, no one will hate it. |
如是此世行， 無智最下賤， |
In this world, the most despicable thing is to be ignorant. |
各各為欲憎， 若婦誹謗夫。 |
Each one has his own desires and hatreds, like a wife slandering her husband. |
剎利梵志女， 及守護於姓， |
The daughter of Ksāli Brahma, and the guardian of the surname, |
若犯於生法， 自在由於欲。 |
If you violate the law of life, you will be free due to desire. |
「如是。 |
"That's right. |
梵志！今無梵志學故梵志法，梵志越故梵志法來爾許時也。」 |
Brahma! Nowadays, there is no Brahma Zhi school and the Brahma Zhi method. The Brahma Zhi is better than the Brahma Zhi method. " |
於是，拘娑羅國眾多梵志白曰： |
Therefore, many Brahma-zhi of Kosala Kingdom said: |
「世尊！我已知。 |
"World Honored One! I know it. |
善逝！我已解。 |
Good death! I have solved it. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
彼拘娑羅國眾多梵志及諸比丘，聞佛所說，歡喜奉行。 |
Many Brahma aspirants and monks in the Kusala Kingdom heard what the Buddha said and followed it with joy. |
梵波羅延經第五竟（九百五十九字） |
The fifth chapter of the Brahmapalayan Sutra (959 words) |
中阿含經卷第三十九（十千六百九字）（第四分別誦） |
Volume 39 of the Agama Sutra (Ten Thousand Six Hundred and Nine Words) (Fourth Separate Recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
157. in the Yellow Reed Park （一五七）黃蘆園經 |
157. in the Yellow Reed Park (157) Yellow Reed Park Sutra |
中阿含經卷第四十 |
Volume 40 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊鞞蘭若，在黃蘆園中。 |
At one time, the Buddha was wandering around in the Yellow Reed Garden. |
爾時，鞞蘭若梵志年耆宿老，壽將欲過，命埀至盡，年百二十，拄杖而行。 |
At that time, Tonglanruo Fanzhi was an old man, and his life was about to expire. His life was about to end, and he was one hundred and twenty years old. He walked with a stick. |
中後彷徉，往詣佛所，共相問訊，當在佛前倚杖而立，白曰： |
Afterwards, he wandered around and went to the Buddha's place to ask questions. He stood in front of the Buddha, leaning on his stick, and said: |
「瞿曇！我聞沙門瞿曇年幼極少，新出家學。 |
"Qu Tan! I heard that the ascetic Qu Tan is very young and has just become a monk. |
若有名德沙門梵志親自來詣，而不禮敬，亦不尊重，不從坐起，不請令坐。 |
If a well-known ascetic comes to worship in person, he does not bow to him, does not respect him, does not stand up from his seat, and does not ask for permission to sit down. |
瞿曇！此事大為不可。」 |
Qu Tan! This matter is extremely unacceptable. " |
世尊告曰： |
The World Honored One said: |
「梵志！我初不見天及魔、梵、沙門、梵志，從人至天，謂自來詣，能令如來禮敬尊重，而從坐起，請令坐者。 |
"Brahma! I have never seen gods, demons, Brahmas, ascetics, and Brahma, from humans to gods. They say that they have attained to themselves and can make the Tathagata bow and respect them. If they rise from a seat, please ask them to sit down. |
梵志！若有來詣，欲令如來禮敬尊重，而從坐起，請令坐者，彼人必當頭破七分。」 |
Brahma! If there is someone who wishes to have the Tathagata bow and respect him, and he rises from his seat, please ask him to sit down, and that person's head will be broken seven points. " |
梵志復白： |
Fanzhi's restoration: |
「瞿曇無味。」 |
Qu Tan is tasteless. |
世尊告曰： |
The World Honored One said: |
「梵志！有事令我無味，然不如汝言。 |
"Fanzhi! There is something that makes me feel bored, but it's not as good as your words. |
若有色味、聲味、香味、觸味者，彼如來斷智絕滅拔根終不復生，是謂有事令我無味，然不如汝言。」 |
If there are tastes, sounds, smells, and tactile sensations, the Tathagata's wisdom will be extinguished, his roots will be uprooted, and he will never be reborn. This means that there is something that makes me tasteless, but it is not as good as your words. " |
梵志復白： |
Fanzhi's restoration: |
「瞿曇無恐怖。」 |
Qu Tan has no fear. |
世尊告曰： |
The World Honored One said: |
「梵志！有事令我無恐怖，然不如汝言。 |
"Fanzhi! If something happens, I won't be afraid, but it's not as good as your words. |
若有色恐怖，聲、香、味、觸恐怖者，彼如來斷智絕滅拔根終不復生，是謂有事令我無恐怖，然不如汝言。」 |
If the form is frightening, the sound, smell, taste, or touch are frightening, then the Tathagata's knowledge will be extinguished and his wisdom will be eradicated and he will be uprooted and will never be reborn. This means that there is something that makes me not frightened, but it is not as good as what you say. " |
梵志復白： |
Fanzhi's restoration: |
「瞿曇不入胎。」 |
Qu Tan did not enter the womb. |
世尊告曰： |
The World Honored One said: |
「梵志！有事令我不入胎，然不如汝言。 |
"Brahma Zhi! There is something that prevents me from getting pregnant, but it's not as good as your words. |
若有沙門、梵志當來胎床，斷智絕滅拔根終不復生者，我說彼不入胎，如來當來胎床，斷智絕滅拔根終不復生，是故令我不入胎。 |
If there is a recluse or Brahma who comes to the womb, eradicates wisdom and uproots his roots, and never comes back to life, I say that he will not enter the womb. The Tathagata will come to the womb, eradicates his knowledge, uproots his roots, and never comes back to life. Therefore, I do not say that he will not enter the womb. Enter the fetus. |
是謂有事令我不入胎，然不如汝言。 |
It means that something happened to prevent me from getting pregnant, but it's not as good as what you said. |
「梵志！我於此眾生無明來，無明樂，無明覆，無明卵之所裹，我先觀法，我於眾生為最第一。 |
"Brahma Zhi! I am here for all living beings to come from ignorance, enjoy the joy of ignorance, cover it with ignorance, and wrap it up in the egg of ignorance. I first meditate on the Dharma. I am the first among all living beings. |
猶鷄生卵，或十或十二，隨時念，隨時覆，隨時暖，隨時擁護。 |
Just like a chicken laying eggs, ten or twelve, they can be read at any time, covered at any time, warmed at any time, and supported at any time. |
彼於其後，鷄設放逸，於中有鷄子，或以口嘴，或以足爪，啄破其卵，安隱自出，彼於鷄子為最第一。 |
After that, a chicken was set loose, and there was a chicken in it. Either with his mouth or with his paws, he pecked open the eggs, and then came out safely. He was the first among the chickens. |
我亦如是，於此眾生無明來，無明樂、無明覆，無明卵之所裹，我先觀法，我於眾生為最第一。 |
In the same way, I am the one who comes from ignorance, enjoys the joy of ignorance, covers it with ignorance, and is wrapped in the eggs of ignorance. I contemplate the Dharma first, and I am the first among all living beings. |
「梵志！我持蒿草往詣覺樹，布草樹下，敷尼師檀，結加趺坐，不破正坐，要至漏盡，我不破正坐，要至漏盡。 |
"Brahma Zhi! I will hold the mugwort to the Jijue tree. Under the cloth tree, I will spread the nun master's sandalwood. I will sit in knots and squats. I will not break the upright posture until the leakage is gone. I will not break the upright posture until the leakage is gone. |
我正坐已，離欲、離惡不善之法，有覺、有觀，離生喜、樂，逮初禪成就遊，是謂我爾時獲第一增上心，即於現法得安樂居，易不難得，樂住無怖，安隱快樂，令昇涅槃。 |
I am sitting right now, free from desires, evil and unwholesome dharmas, aware and contemplative, free from the birth of joy and happiness, and have achieved the first jhāna. This means that I have gained the first improvement of mind at that time, that is, I have found peace and happiness in the present dharma. Living in it is easy but not difficult, living happily without fear, peaceful and happy, leading to Nirvana. |
「復次，梵志！我覺、觀已息，內靜、一心，無覺、無觀，定生喜、樂，逮第二禪成就遊，是謂我爾時獲第二增上心，即於現法得安樂居，易不難得，樂住無怖，安隱快樂，令昇涅槃。 |
"Again, Brahma Zhi! I have ceased my awareness and contemplation. I am still and single-minded. I have no awareness or contemplation. Concentration gives rise to joy and joy. I have caught the second jhāna and achieved the wandering. This means that I have obtained the second enhanced mind at that time. That is to say, you can live in peace and happiness in the present Dharma, which is easy and not difficult to find. You can live happily without fear, be peaceful and happy, and achieve Nirvana. |
「復次，梵志！我離於喜欲捨無求遊，正念正智而身覺樂，謂聖所說，聖所捨、念、樂住、空，逮第三禪成就遊，是謂我爾時獲第三增上心，即於現法得安樂居，易不難得，樂住無怖，安隱快樂，令昇涅槃。 |
"Again, Brahma! I am free from joy and desire and wander without pursuit. I am mindful and wise and my body feels happy. As the sage has said, the holy place of abandonment, mindfulness, joyful abiding, and emptiness. When I catch the third jhāna and achieve wandering, it is said that I At that time, when you gain the third level of enlightenment, you will find peace and happiness in the present Dharma. It will be easy and not hard to find. You will live happily without fear. You will be peaceful and happy, and you will ascend to Nirvana. |
復次，梵志！我樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，逮第四禪成就遊，是謂我爾時獲第四增上心，即於現法得安樂居，易不難得，樂住無怖，安隱快樂，令昇涅槃。 |
Again, Brahma! My joy and suffering have ceased. Joy and sorrow have already ceased. I am neither suffering nor happy, and I have equanimity, mindfulness, and purity. I have achieved the fourth jhāna. This means that I have gained the fourth enhanced mind at that time, and I have found peace and happiness in the present dharma. Living in it is easy but not difficult, living happily without fear, peaceful and happy, leading to Nirvana. |
「復次，梵志！我已得如是定心清淨，無穢無煩，柔軟善住，得不動心，覺憶宿命智通作證。 |
"Again, Brahma! I have attained such a calm and pure mind, free from impurities and troubles, soft and good at dwelling, with an immovable mind, and have witnessed the wisdom and understanding of my destiny. |
我有行有相貌，憶本無量昔所經歷，謂一生、二生、百生、千生、成劫、敗劫、無量成敗劫，彼眾生名某，彼昔更歷，我曾生彼，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖，此死生彼，彼死生此，我生在此，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖，是謂我爾時初夜得此第一明達。 |
I have actions and appearance, and I recall my countless past experiences, including one life, two lives, a hundred lives, a thousand lives, successes, failures, countless successes and failures. The name of that living being is a certain person. I have experienced that in the past. I was born in that life. Such a name, such a word, such a life, such a name, such a word, such a life, such a life, such a long life, such a long life, such a life end, this death is the other, that death is here, I am born here, such a name, such a word, such a life, such a diet , Such suffering and joy, such long life, such long residence, such end of life, it is said that I have obtained this first enlightenment on the first night of this time. |
以本無放逸，樂住遠離，修行精懃，謂無智滅而智生，闇壞而明成，無明滅而明生，謂憶宿命智作證明達。 |
Because there is no letting go, happy to stay far away, and diligent practice, it is said that wisdom is destroyed and wisdom is born, darkness is destroyed and brightness is created, ignorance is destroyed and brightness is born, it is said that the wisdom of recalling fate is used to prove it. |
「復次，梵志！我已得如是定心清淨，無穢無煩，柔軟善住，得不動心，學於生死智通作證，我以清淨天眼出過於人，見此眾生死時生時，好色惡色，妙與不妙，往來善處及不善處，隨此眾生之所作業，見其如真。 |
"Again, Brahma! I have attained such a calm and pure mind, free from impurities and troubles, soft and good at dwelling, with an immovable mind. I have learned to know the wisdom of life and death and bear witness. With my pure heavenly eyes, I can see these living beings when they die and when they are alive. Likes and dislikes, good and bad, going to and from good places and bad places, follow the actions of living beings and see them as they are. |
若此眾生成就身惡行，口、意惡行，誹謗聖人，邪見，成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。 |
If these sentient beings commit evil deeds with their bodies, do evil things with their words and thoughts, slander saints, have wrong views, and achieve wrong views, due to this, their bodies will be destroyed and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若此眾生成就身妙行，口、意妙行，不誹謗聖人，正見，成就正見業，彼因緣此，身壞命終，必昇善處，上生天中。 |
If these sentient beings achieve wonderful deeds of body, speech and mind, do not slander saints, have right views, and achieve right views, then due to this, their body will be destroyed and their life will end, and they will surely ascend to a good place and be reborn in heaven. |
是謂我爾時中夜得此第二明達。 |
This means that I gained this second enlightenment in the middle of the night. |
以本無放逸，樂住遠離，修行精勤，謂無智滅而智生，闇壞而明成，無明滅而明生，謂生死智作證明達。 |
Because there is no lethargy in nature, you stay far away happily, and you practice diligently, it is said that wisdom is destroyed and wisdom is born, darkness is destroyed and brightness is created, ignorance is destroyed and brightness is born, it is said that the wisdom of life and death is proved and achieved. |
「復次，梵志！我已得如是定心清淨，無穢無煩，柔軟善住，得不動心，學於漏盡智通作證，我知此苦如真，知此苦習、知此苦滅，知此苦滅道如真。 |
"Again, Brahma! I have attained such a calm and pure mind, free from impurities and troubles, soft and good in dwelling, and attained an unmoved mind. I have learned to testify through the knowledge and wisdom of eliminating outflows. I know that this suffering is real, I know this bitter practice, and I know this suffering. When it is destroyed, you will know that this path of suffering is true. |
知此漏如真，知此漏習、知此漏滅，知此漏滅道如真。 |
Know that the leakage is true, know the habit of the leakage, know that the leakage is eliminated, know that the path of leakage is true. |
我如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
I know and see thus, the mind of desires and outflows is liberated, and the mind of outflows and ignorance is liberated. Once liberated, I know that I am liberated. Life is over, the holy life has been established, what I have done has been done, and there is no more feeling. I know it is true. |
是謂我爾時後夜得此第三明達。 |
This means that I obtained this third enlightenment the next night. |
以本無放逸，樂住遠離，修行精勤，謂無智滅而智生，闇壞而明成，無明滅而明生，謂漏盡智作證明達。 |
Because there is no lethargy in nature, you stay far away happily, and you practice diligently, it is said that wisdom is destroyed when ignorance is destroyed, brightness is created when darkness is destroyed, and wisdom is destroyed when ignorance is destroyed. |
「復次，梵志！若有正說而說不癡法，眾生生世，一切眾生最勝，不為苦樂所覆，當知正說者即是我也。 |
"Again, Brahma Zhi! If there is a right explanation and the Dharma of non-delusion is said, all sentient beings are born in this world, and all sentient beings are the most successful and are not overwhelmed by pain and happiness. You should know that I am the one who speaks the right explanation. |
所以者何？ |
So what? |
我說不癡法，眾生生世，一切眾生最勝，不為苦樂所覆。」 |
I say the Dharma of non-delusion, all living beings are born in this world, and all sentient beings are the most victorious, not overwhelmed by pain and happiness. " |
於是，鞞蘭若梵志即便捨杖，稽首佛足，白世尊曰： |
Then, Teng Lan Ruo Brahma Zhi gave up his staff, looked at the Buddha's feet, and said to the World Honored One: |
「世尊為第一，世尊為大，世尊為最，世尊為勝，世尊為等，世尊為不等，世尊無與等等，世尊無障，世尊無障人。 |
"The World-Honored One is the first, the World-Honored One is the great, the World-Honored One is the most, the World-Honored One is the victor, the World-Honored One is equal, the World-Honored One is unequal, the World-Honored One has no equals, etc., the World-Honored One has no obstacles, and the World Honored One has no obstacles. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
鞞蘭若梵志及諸比丘，聞佛所說，歡喜奉行。 |
When Brahma Zhiyuan and other bhikkhus heard what the Buddha said, they happily followed it. |
黃蘆園經第六竟（千六百二字） |
The Sixth Principle of Huangluyuan Sutra (1,620 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
158. to Doṇa（一五八）頭那經 |
158. to Doṇa (158) Tuna Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，頭那梵志中後彷徉，往詣佛所，共相問訊，却坐一面，世尊問曰： |
At that time, Tou Na Brahma Zhi was wandering around and went to the Buddha's place to ask questions. However, they sat on one side and the World-Honored One asked: |
「頭那！若有問汝是梵志耶？ |
"Tou Na! If anyone asks, are you Brahma? |
汝梵志汝自稱說。」 |
Ru Fanzhi says what you call yourself. " |
梵志頭那答曰： |
Fanzhi Touna replied: |
「瞿曇！若有正稱說梵志者，為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡，博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。 |
"Qutan! If there is a person who has the right title of Brahma, he was raised by his parents, he was born pure, and his parents will not end the race for seven generations. He is born without evil, has extensive knowledge and upholds it, has recited the four sutras, and has a deep understanding of causes and conditions. Five sentences: , Zheng, Wen and Drama. |
瞿曇！正稱說梵志者，即是我也。 |
Qu Tan! The one who speaks of Brahma is me. |
所以者何？ |
So what? |
我為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡，博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。」 |
I was raised by my parents, I was reborn pure, my parents have maintained my race for seven generations, I am born without evil, I am knowledgeable and uphold it, I have recited the four sutras, and I have a profound understanding of the five lines of cause, fate, righteousness, text, and drama. " |
世尊告曰： |
The World Honored One said: |
「頭那！我今問汝，隨所解答。 |
"Tou Na! I'm asking you now, and I'll answer it as you please. |
頭那！於意云何？ |
Head there! What do you mean? |
若昔有梵志壽終命過，誦持經書，流布經書，誦習典經，所謂夜吒、婆摩、婆摩提婆、毗奢蜜哆邏、夜陀揵尼、應疑羅娑、婆私吒、迦葉、婆羅婆、婆和，謂此施設五種梵志，有梵志猶如梵，有梵志似如天，有梵志不越界，有梵志越界，有梵志旃茶羅第五。 |
If in the past there was a Brahma who passed away his life, recited and upheld the sutras, circulated the sutras, and recited the sutras, the so-called Yezha, Bama, Bhāmādīva, Viṣṭṭhāra, Yādāpāṇī, Yīṣṭṭhāna, and Bāmāṇī There are five kinds of Brahma aspirations, such as Satha, Kassapa, Bala and Pohe. Some Brahma aspirations are like Brahma, some Brahma aspirations are like heaven, some Brahma aspirations do not cross the boundary, some Brahma aspirations cross the boundary, and some Brahma aspirations drink tea. Luo fifth. |
頭那！此五種梵志，汝為似誰？」 |
Head there! Of these five kinds of Brahma aspirations, who do you resemble? " |
頭那白曰： |
Nabai said: |
「瞿曇略說此義，不廣分別，我不能知。 |
"Qu Tanlue said this meaning, but if he doesn't make a wide distinction, I can't understand it. |
唯願沙門瞿曇善說，令我知義。」 |
I only wish that the ascetic Qutan could speak well and help me understand the meaning. " |
世尊告曰： |
The World Honored One said: |
「頭那！諦聽，善思念之，我當為汝廣分別說。」 |
Tou Na! Listen carefully and meditate on it carefully. I will tell you the difference for you. |
頭那白曰： |
Nabai said: |
「唯然。 |
"Wei Ran. |
瞿曇！」頭那梵志受教而聽。 |
Qu Tan! ”Tuna Brahman was taught and listened. |
佛言： |
Buddha said: |
「頭那！云何梵志猶如梵耶？ |
"Tou Na! How can Fanzhi be like Fanye? |
若有梵志為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡，彼四十八年行童子梵行，欲得經書，誦習典經。 |
If a Brahma aspirant is raised by his parents, and his rebirth is pure, his parents will not destroy his race for seven generations, and he will be born without evil, he will spend forty-eight years as a boy practicing Brahma, hoping to obtain scriptures and recite and study sutras. |
彼得經書，誦習典經已，為供養師求乞財物，如法，非不如法。 |
Peter's Sutra: After reciting the Sutra, I beg for money and property for my teacher, as per the Dharma. |
云何不如法？ |
Why don't you follow the law? |
非田作，非治生，非書，非算，非數，非印，非手筆，非文章，非經，非詩，非以刀杖，非王從事。 |
It is not a field work, it is not a life management, it is not a book, it is not arithmetic, it is not a number, it is not a seal, it is not a handwriting, it is not an article, it is not a scripture, it is not a poem, it is not a sword or stick, it is not a king's work. |
如法求乞，求乞財物供養於師，布施財物已，心與慈俱，遍滿一方成就遊。 |
Beg like the Dharma, ask for money and provide it to the teacher, and after giving away the money, your heart will be filled with compassion, and you will be able to achieve success all over the place. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. |
頭那！如是梵志猶如梵也。 |
Head there! In this way, Brahma's aspirations are like Brahman. |
「頭那！云何梵志似如天耶？ |
"Tou Na! Isn't it true that Fan Zhi is like the sky? |
若有梵志為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡。 |
If a Brahma is raised by his parents, he will be born pure, and his parents will not destroy his race for seven generations, and he will be born without evil. |
彼四十八年行童子梵行，欲得經書，誦習典經，彼得經書，誦習典經已，為供養師求乞財物，如法，非不如法。 |
He had been practicing the holy life as a boy for forty-eight years. In order to obtain scriptures, he recited and studied the Sutras of Peter. After reciting and studying the Sutras of Peter, he begged and begged for the teacher. It was just like the Dharma. It was not inferior to the Dharma. |
云何不如法？ |
Why don't you follow the law? |
非田作，非治生，非書，非算，非數，非印，非手筆，非文章，非經，非詩，非以刀杖，非王從事。 |
It is not a field work, it is not a life management, it is not a book, it is not arithmetic, it is not a number, it is not a seal, it is not a handwriting, it is not an article, it is not a scripture, it is not a poem, it is not a sword or stick, it is not a king's work. |
如法求乞，求乞財物供養於師，布施財物已，行身妙行，口、意妙行，行身妙行，口、意妙行已，彼因緣此，身壞命終，必昇善處，上生天中。 |
Beg like the Dharma, ask for money and offer it to the teacher, give money to the teacher, practice the wonderful deeds of body, speak and think well, perform the wonderful deeds of body, speak and think well, for this reason, the body will be destroyed and the life will be destroyed, and you will be promoted to a good place. Born in heaven. |
頭那！如是梵志似如天也。 |
Head there! In this way, Brahma's will is like heaven. |
「頭那！云何梵志不越界耶？ |
"Tou Na! Yunhe Fanzhi didn't cross the line? |
若有梵志為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡，彼四十八年行童子梵行，欲得經書，誦習典經。 |
If a Brahma aspirant is raised by his parents, and his rebirth is pure, his parents will not destroy his race for seven generations, and he will be born without evil, he will spend forty-eight years as a boy practicing Brahma, hoping to obtain scriptures and recite and study sutras. |
彼得經書，誦習典經已，為供養師求乞財物，如法，非不如法。 |
Peter's Sutra: After reciting the Sutra, I beg for money and property for my teacher, as per the Dharma. |
云何不如法？ |
Why don't you follow the law? |
非田作，非治生，非書，非算，非數，非印，非手筆，非文章，非經，非詩，非以刀杖，非王從事。 |
It is not a field work, it is not a life management, it is not a book, it is not arithmetic, it is not a number, it is not a seal, it is not a handwriting, it is not an article, it is not a scripture, it is not a poem, it is not a sword or stick, it is not a king's work. |
如法求乞，求乞財物供養於師，布施財物已，為自求妻，如法，非不如法。 |
Beg like the Dharma, ask for money and provide it to the teacher, give away the money, and then ask for a wife for yourself, just like the Dharma, it is not inferior to the Dharma. |
云何不如法？ |
Why don't you follow the law? |
梵志不如是，意向梵志女，令更相愛，相攝合會，彼趣梵志女，非不梵志女，亦非剎利女，不懷姙，不產生。 |
Brahma is not as good as this. He intends to love a Brahma girl, and they are attracted to each other. The Brahma girl is not a non-Brahma girl, nor is she a Ksriya girl. She will not be pregnant and will not give birth. |
頭那！以何等故梵志非趣懷姙？ |
Head there! Why is it that Brahma Zhi is not interested in getting pregnant? |
莫令彼男及以女人名不淨婬，是故梵志非趣懷姙。 |
Do not cause that man to use the name of a woman to become impure and impure, because this is not the way for the Brahma to become pregnant. |
頭那！以何等故梵志非趣產生？ |
Head there! Why does Brahma Zhi non-interest arise? |
莫令彼男及以女人名不淨恚，是故梵志不趣產生。 |
Don't make the man or the woman's name impure and hateful. This is why the unhappiness of Brahma will arise. |
頭那！彼所趣向，不為財物，不為憍慠，不為莊嚴，不為珓餝，但為子故。 |
Head there! His interest is not for wealth, not for embarrassment, not for dignity, not for wealth, but for his children. |
彼生子已，若有故梵志要誓處所界障，住彼、持彼，不越於彼。 |
After he has given birth to a son, if there is any reason for his Brahma ambition, he will vow to stay in that boundary, hold on to it, and not go beyond it. |
頭那！如是梵志不越界也。 |
Head there! In this way, the Brahma will not cross the boundary. |
「頭那！云何梵志為越界耶？ |
"Tou Na! Is Yunhe Fanzhi crossing the line? |
若有梵志為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡，彼四十八年行童子梵行，欲得經書，誦習典經。 |
If there is a Brahma who is inspired by his parents and is born pure, his parents will not destroy his race for seven generations, and he will be born without evil, he will go on the Brahma path as a boy for forty-eight years, hoping to obtain scriptures and recite and study sutras. |
彼得經書，誦習典經已，為供養師求乞財物，如法，非不如法。 |
Peter's Sutra: After reciting the Sutra, I beg for money and property for my teacher, as per the Dharma. |
云何不如法？ |
Why don't you follow the law? |
非田作，非治生，非書，非算，非數，非印，非手筆，非文章，非經，非詩，非以刀杖，非王從事。 |
It is not a field work, it is not a life management, it is not a book, it is not arithmetic, it is not a number, it is not a seal, it is not a handwriting, it is not an article, it is not a scripture, it is not a poem, it is not a sword or stick, it is not a king's work. |
如法求乞，求乞財物供養於師，布施財物已，為自求妻，如法，非不如法。 |
Beg like the Dharma, ask for money and provide it to the teacher, give away the money, and then ask for a wife for yourself, just like the Dharma, it is not inferior to the Dharma. |
云何不如法？ |
Why don't you follow the law? |
梵志不如是，意向梵志女，令更相愛，相攝合會，彼趣梵志女，非不梵志女，亦非剎利女，不懷姙，不產生。 |
Brahma is not as good as this. He intends to love a Brahma girl, and they are attracted to each other. The Brahma girl is not a non-Brahma girl, nor is she a Ksriya girl. She will not be pregnant and will not give birth. |
頭那！以何等故梵志不趣懷姙？ |
Head there! Why is it that Brahma is not interested in getting pregnant? |
莫令彼男及以女人名不淨婬，是故梵志不趣懷姙。 |
Do not make that man impure and impure by using the name of a woman, because the Brahma will not conceive a child. |
頭那！以何等故梵志不趣產生？ |
Head there! Why does Brahma's ambition arise? |
莫令彼男及以女人名不淨恚，是故梵志不趣產生。 |
Don't make the man or the woman's name impure and hateful. This is why the unhappiness of Brahma will arise. |
頭那！彼所趣向，不為財物，不為憍慠，不為莊嚴，不為珓餝，但為子故。 |
Head there! His interest is not for wealth, not for embarrassment, not for dignity, not for wealth, but for his children. |
彼生子已，若有故梵志要誓處所界障，不住止彼，不受持彼，便越於彼。 |
After he has given birth to a son, if there is any obstacle in the world where the Brahma will vow to swear, if he does not stop it or uphold it, he will surpass it. |
頭那！如是梵志名越界也。 |
Head there! In this way, the name of Brahma is out of bounds. |
「頭那！云何梵志梵志旃茶羅？ |
"Tou Na! Yunhe Fanzhi Fanzhi Zhan Chaluo? |
若有梵志為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡，彼四十八年行童子梵行，欲得經書，誦習典經。 |
If there is a Brahma who is inspired by his parents and is born pure, his parents will not destroy his race for seven generations, and he will be born without evil, he will go on the Brahma path as a boy for forty-eight years, hoping to obtain scriptures and recite and study sutras. |
彼得經書，誦習典經已，為供養師求乞財物，如法，非不如法。 |
Peter's Sutra: After reciting the Sutra, I beg for money and property for my teacher, as per the Dharma. |
云何不如法？ |
Why don't you follow the law? |
非田作，非治生，非書，非算，非數，非印，非手筆，非文章，非經，非詩，非以刀杖，非王從事。 |
It is not a field work, it is not a life management, it is not a book, it is not arithmetic, it is not a number, it is not a seal, it is not a handwriting, it is not an article, it is not a scripture, it is not a poem, it is not a sword or stick, it is not a king's work. |
如法求乞，求乞財物供養於師，布施財物已，為自求妻，如法，非不如法。 |
Beg like the Dharma, ask for money and provide it to the teacher, give away the money, and then ask for a wife for yourself, just like the Dharma, it is not inferior to the Dharma. |
云何不如法？ |
Why don't you follow the law? |
梵志不如是，意向梵志女，令更相愛，相攝合會，趣彼梵志女，非不梵志女，亦不剎利女，不懷姙，不產生。 |
Brahma is not as good as this, intending to love the Brahma girl, making her fall in love with each other, and be attracted to each other. The Brahma girl is not a non-Brahma girl, nor is she a Ksāri girl. She is not pregnant and does not give birth. |
頭那！以何等故梵志不趣懷姙？ |
Head there! Why is it that Brahma is not interested in getting pregnant? |
莫令彼男及以女人名不淨婬，是故梵志不趣懷姙。 |
Do not make that man impure and impure by using the name of a woman, because the Brahma will not conceive a child. |
頭那！以何等故梵志不趣產生？ |
Head there! Why does Brahma's ambition arise? |
莫令彼男及以女人名不淨恚，是故梵志不趣產生。 |
Don't make the man or the woman's name impure and hateful. This is why the unhappiness of Brahma will arise. |
頭那！彼所趣向，不為財物，不為憍慠，不為莊嚴，不為珓飾，但為子故。 |
Head there! His interest is not for wealth, not for modesty, not for dignity, not for ornaments, but for his children. |
彼生子已，作王相應事、賊相應事、邪道相應事，作如是說： |
After he gave birth to a son, he acted like a king, like a thief, and like a wicked person. He said this: |
『梵志應作一切事，梵志不以此染著，亦不穢污，猶若如火，淨亦燒，不淨亦燒。 |
Everything should be done with the Brahma mind. The Brahma mind is not stained by this, nor is it filthy. It is like fire, which burns even when it is pure and burns when it is impure. |
梵志不應作一切事，梵志不以此染著，亦不穢污。』 |
Brahma aspirations should not be done in any way. Brahma aspirations are not stained by this, nor are they filthy. 』 |
頭那！如是梵志梵志旃茶羅。 |
Head there! Such is the Brahma-brahma-brahman-chālo. |
頭那！此五種梵志，汝為似誰？」 |
Head there! Of these five kinds of Brahma aspirations, who do you resemble? " |
頭那白曰： |
Nabai said: |
「瞿曇！說此最後梵志旃茶羅者，我尚不及，況復餘耶？ |
Qu Tan! I am not as good as the Brahma Chi Chan Cha Luo at the end, how can I survive? |
世尊！我已知。 |
World Honored One! I already know. |
善逝！我已解。 |
Good death! I have solved it. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
頭那梵志聞佛所說，歡喜奉行。 |
When Touna Brahma heard what the Buddha said, he followed it happily. |
頭那經第七竟（千八百五十字） |
The seventh chapter of the Tuna Sutra (one thousand eight hundred and fifty crosses) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
159. to Aggilāyana （一五九）阿伽羅訶那經 |
159. to Aggilāyana (159) Agarahana Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，阿伽羅訶那梵志中後彷徉，往詣佛所，共相問訊，却坐一面，白曰： |
At that time, Agarahana Brahma Zhong was wandering around and went to the Buddha's place to ask questions. However, he sat on one side and said: |
「瞿曇！欲有所問，聽乃敢陳？」 |
Qu Tan! If you want to ask something, do you dare to tell me? |
世尊告曰： |
The World Honored One said: |
「恣汝所問。」 |
Ask whatever you want. |
梵志即便問曰： |
Fan Zhi even asked: |
「瞿曇！梵志經典何所依住？」 |
Qu Tan! Where can the Brahma scriptures be based on? |
世尊答曰： |
The World Honored One replied: |
「梵志經典依於人住。」 |
The Brahma scriptures depend on people to live in. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！人何所依住？」 |
Qu Tan! Where can people live? |
世尊答曰： |
The World Honored One replied: |
「人依稻麥住。」 |
People live on rice and wheat. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！稻麥何所依住？」 |
Qu Tan! Where does the rice and wheat live? |
世尊答曰： |
The World Honored One replied: |
「稻麥依地住。」 |
The rice and wheat live in the land. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！地何所依住？」 |
Qu Tan! Where does the earth live? |
世尊答曰： |
The World Honored One replied: |
「地依水住。」 |
The earth lives on the water. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！水何所依住？」 |
Qu Tan! Where does water live? |
世尊答曰： |
The World Honored One replied: |
「水依風住。」 |
Water lives in harmony with the wind. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！風何所依住？」 |
Qu Tan! Where does the wind stay? |
世尊答曰： |
The World Honored One replied: |
「風依空住。」 |
The wind is empty. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！空何所依住？」 |
Qu Tan! Where can the sky stay? |
世尊答曰： |
The World Honored One replied: |
「空無所依，但因日月，故有虛空。」 |
There is nothing to rely on, but there is emptiness because of the sun and moon. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！日月何所依住？」 |
Qu Tan! Where do the sun and moon stay? |
世尊答曰： |
The World Honored One replied: |
「日月依於四王天住。」 |
The sun and moon reside in the heavens of the four kings. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！四王天何所依住？」 |
Qu Tan! Where does the Four Heavenly Kings live? |
世尊答曰： |
The World Honored One replied: |
「四王天依三十三天住。」 |
The four kings live in heaven according to the thirty-three heavens. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！三十三天何所依住？」 |
Qu Tan! Where can I stay in the Thirty-three Heavens? |
世尊答曰： |
The World Honored One replied: |
「三十三天依［火＊僉］摩天住。」 |
For thirty-three days, we live in the sky of [Fire*佥]. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！［火＊僉］摩天何所依住？」 |
Qu Tan! Where does the [Fire*佥] sky rest? |
世尊答曰： |
The World Honored One replied: |
「［火＊僉］摩天依兜瑟哆天住。」 |
[火＊佥]The skyscrapers live in Douseduotian. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！兜瑟哆天何所依住？」 |
Qu Tan! Where does Douse Duotian live? |
世尊答曰： |
The World Honored One replied: |
「兜瑟哆天依化樂天住。」 |
Douse Duo Tianyi Hua Le Tian lives. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！化樂天何所依住？」 |
Qu Tan! Where does Hualetian live? |
世尊答曰： |
The World Honored One replied: |
「化樂天依他化樂天住。」 |
Hua Le Tian lives in the other Hua Le Tian. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！他化樂天何所依住？」 |
Qu Tan! Where can he stay in the Lotte Heaven? |
世尊答曰： |
The World Honored One replied: |
「他化樂天依梵世住。」 |
He transformed into a happy heaven and lived in the Brahma world. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！梵世何所依住？」 |
Qu Tan! Where does Brahma live? |
世尊答曰： |
The World Honored One replied: |
「梵世依於大梵住。」 |
The Brahma world lives in Brahma. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！大梵何所依住？」 |
Qu Tan! Where does the Brahma live? |
世尊答曰： |
The World Honored One replied: |
「大梵依於忍辱溫良住。」 |
The Brahma lives by patience and gentleness. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！忍辱溫良何所依住？」 |
Qu Tan! Where can I rely on my patience and gentleness? |
世尊答曰： |
The World Honored One replied: |
「忍辱溫良依涅槃住。」 |
Be patient and gentle and live in Nirvana. |
梵志即復問曰： |
Fan Zhi asked again: |
「瞿曇！涅槃何所依住？」 |
Qu Tan! Where does Nirvana rest? |
世尊告曰： |
The World Honored One said: |
「梵志意欲依無窮事，汝今從我受問無邊，然涅槃者無所依住，但涅槃滅訖，涅槃為最。 |
"The Brahma aspiration wants to rely on endless things. You are now asking from me the infinite things. However, Nirvana has nothing to rely on. But Nirvana is the end, and Nirvana is the ultimate. |
梵志！以此義故，從我行梵行。」 |
Brahma! For this reason, follow me in the holy life. " |
梵志白曰： |
Fan Zhibai said: |
「世尊！我已知。 |
"World Honored One! I know it. |
善逝！我已解。 |
Good death! I have solved it. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
阿伽羅訶那梵志聞佛所說，歡喜奉行。 |
Agarahana Brahma heard what the Buddha said and followed it with joy. |
阿伽羅訶那經第八竟（六百三十四字） |
The eighth chapter of the Agarahana Sutra (634 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
160. on Araka（一六〇）阿蘭那經 |
160. on Araka (160) Alana Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，諸比丘於中食後集坐講堂，論如是事： |
At that time, the monks gathered in the lecture hall after lunch and discussed the following matter: |
「諸賢！甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。 |
"Sages! It's amazing! It's amazing! Human life is very small. In the next life, you should do good deeds and practice the holy life. You will die every time you live. |
然今世人於法行、於義行、於善行、於妙行，無為無求。」 |
However, people in this world have nothing to do or seek when it comes to Dharma conduct, righteous conduct, good deeds, and wonderful deeds. " |
彼時，世尊在晝行處，以淨天耳出過於人，聞諸比丘於中食後集坐講堂，論如是事： |
At that time, the World-Honored One was walking in the daytime, using his pure heavenly ears to pass over people. Hearing that the monks had gathered in the lecture hall after lunch, they discussed the following matter: |
「諸賢！甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。 |
"Sages! It's amazing! It's amazing! Human life is very small. In the next life, you should do good deeds and practice the holy life. You will die every time you live. |
然今世人於法行、於義行、於善行、於妙行，無為無求。」 |
However, people in this world have nothing to do or seek when it comes to Dharma conduct, righteous conduct, good deeds, and wonderful deeds. " |
世尊聞已，則於晡時從燕坐起，往詣講堂，在比丘眾前敷座而坐，問諸比丘： |
When the World-Honored One heard this, he got up from his seat in the afternoon, went to the lecture hall, sat down in front of the monks, and asked the monks: |
「汝論何事？ |
"What are you talking about? |
以何等故集坐講堂？」 |
Why are you sitting in the lecture hall? " |
時，諸比丘白曰： |
At that time, the monks said: |
「世尊！我等眾比丘於中食後集坐講堂，論如是事。 |
"World Honored One! After lunch, all the monks and I gathered together in the lecture hall to discuss this matter. |
『諸賢！甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。 |
"All sages!" Very strange! Very strange! Human life is very short, and in the future life, we should do good deeds and practice the holy life. |
然今世人於法行、於義行、於善行、於妙行，無為無求。』 |
However, people in this world have nothing to do or seek when it comes to Dharma conduct, righteous conduct, good deeds, and wonderful deeds. 』 |
世尊！我等共論此事，以此事故集坐講堂。」 |
World Honored One! We discussed this matter together and sat in the lecture hall with this incident. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！比丘！謂汝作是說： |
"Excellent! Excellent! Bhikkhu! I say this to you: |
『諸賢！甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。 |
"All sages!" Very strange! Very strange! Human life is very short, and in the future life, we should do good deeds and practice the holy life. |
然今世人於法行、於義行、於善行、於妙行，無為無求。』 |
However, people in this world have nothing to do or seek when it comes to Dharma conduct, righteous conduct, good deeds, and wonderful deeds. 』 |
所以者何？ |
So what? |
我亦如是說： |
I also said: |
『甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。 |
"It's amazing! Very strange! Human life is very short, and in the future life, we should do good deeds and practice the holy life. |
然今世人於法行、於義行、於善行、於妙行，無為無求。』 |
However, people in this world have nothing to do or seek when it comes to Dharma conduct, righteous conduct, good deeds, and wonderful deeds. 』 |
所以者何？ |
So what? |
乃過去世時，有眾生壽八萬歲，比丘！人壽八萬歲時，此閻浮洲極大豐樂，饒財珍寶，村邑相近，如鷄一飛。 |
But in the past life, there were sentient beings who lived eighty thousand years, bhikkhu! When a person has a life span of eighty thousand years, this Jamfu Island will be extremely prosperous, rich in wealth and treasures, and the villages and towns will be as close as a chicken flying. |
比丘！人壽八萬歲時，女年五百乃當出嫁。 |
Bhikkhu! When a person's life span is 80,000 years old, a woman should get married when she is 500 years old. |
比丘！人壽八萬歲時，唯有如是病，謂寒、熱、大小便、欲、不食、老，更無餘患。 |
Bhikkhu! When a person has a life span of 80,000 years, there are only such diseases, namely cold, heat, urination and defecation, desire, inability to eat, and old age, and there are no remaining problems. |
「比丘！人壽八萬歲時，有王名拘牢婆，為轉輪王，聰明智慧，有四種軍，整御天下，由己自在，如法法王成就七寶。 |
"Bhikkhu! When a person has a life span of eighty thousand years, there is a king named Kulawa. He is the wheel-turning king. He is wise and wise. He has four kinds of armies. He controls the world and is free to himself. Like the Dharma King, he has achieved the seven treasures. |
彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。 |
The seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. They are called seven. |
千子具足，顏貌端正，勇猛無畏，能伏他眾，必當統領此一切地，乃至大海，不以刀杖，以法教令，令得安隱。 |
The Thousand Sons are well-equipped, have good looks, are brave and fearless, and are able to subjugate others. They will surely rule all this land, even the sea, not using swords and sticks, but teaching and ordering with Dharma, so that they can be safe. |
「比丘！拘牢婆王有梵志，名阿蘭那大長者，為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。 |
"Bhikkhu! King Kulapo has Brahma aspirations. His name is Alana, a great elder. He was chosen by his parents. He was born pure. His parents have continued his race for seven generations. He has been born without evil, learned and upheld. He has recited the four sutras and has a deep understanding of the cause. Five sentences: , Yuan, Zheng, Wen and Xi. |
比丘！梵志阿蘭那有無量百千摩納磨，梵志阿蘭那為無量百千摩納磨住一無事處，教學經書。 |
Bhikkhu! Brahma-zhi Alana has countless hundreds and thousands of monas. Brahma-zhi Alana lives in an idle place and teaches the scriptures for countless hundreds of thousands of monas. |
「爾時，梵志阿蘭那獨住靜處，燕坐思惟，心作是念： |
"At that time, Alana, the Brahma, was staying alone in a quiet place, sitting down and thinking, and he thought as follows: |
『甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。 |
"It's amazing! Very strange! Human life is very short, and in the future life, we should do good deeds and practice the holy life. |
然今世人於法行、於義行、於善行、於妙行，無為無求。 |
However, people in this world have nothing to do or seek when it comes to Dharma conduct, righteous conduct, good deeds, and wonderful deeds. |
我寧可剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。』 |
I would rather shave off my beard and hair, put on cassock, become a true believer, leave home, become homeless, and learn the Tao. 』 |
於是，梵志阿蘭那往至若干國眾多摩納磨所，而語彼曰： |
Then Brahma Arana went to many manamas in several countries and spoke to them: |
『諸摩納磨！我獨住靜處，燕坐思惟，心作是念： |
"Zhu Mo Na Mo!" I live alone in a quiet place, sit and think, and think like this: |
「甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死； |
"It's amazing! It's amazing! Human life is very small. In the next life, you should do good deeds and practice the holy life. You will die every time you live; |
然今世人於法行、於義行、於善行、於妙行，無為無求。 |
However, people in this world have nothing to do or seek when it comes to Dharma conduct, righteous conduct, good deeds, and wonderful deeds. |
我今寧可剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
Now I would rather shave off my beard and hair, put on cassock, become a true believer, leave home, become homeless, and learn the Tao. |
諸摩納磨！我今欲剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。」 |
All the monamo! Now I want to shave off my beard and hair, put on cassock, and become a disciple of the Faith, leave home, become homeless, and learn the Tao. " |
汝等當作何等？』 |
What should you do? 』 |
「彼若干國眾多摩納磨白曰： |
"There were many Monas in those countries and he said: |
『尊師！我等所知，皆蒙師恩。 |
"Honored Master!" Everything we know is due to the teacher's grace. |
若尊師剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，我等亦當剃除鬚髮，著袈裟衣，至信、捨家、無家，從彼尊師出家學道。』 |
If the respected master shaves off his beard and hair, wears cassock clothes, becomes a scholar of Taoism, abandons his family, becomes homeless, we should also shave off his beard and hair, wears cassock clothes, becomes a monk with great faith, abandons his family, becomes homeless, and becomes a monk from that respected teacher Learn Taoism. 』 |
於是，梵志阿蘭那則於後時剃除鬚髮，著袈裟衣，至信、捨家、無家、學道； |
Therefore, Arana, the Brahma, later shaved off his beard and hair, put on cassock, reached faith, left home, became homeless, and studied the Tao; |
彼若干國眾多摩納磨亦剃除鬚髮，著袈裟衣，至信、捨家、無家，從彼尊師梵志阿蘭那出家學道。 |
Numerous manamas in that country also shaved off their beards and hair, put on cassocks and robes, and became monks and learned the Tao from their respected master, Brahma Zhi Alana. |
是為尊師阿蘭那，是為尊師阿蘭那弟子名號生也。 |
This is for the honorable master Alana, and the name of the disciple of the respected master Alana is born. |
「爾時，尊師阿蘭那為弟子說法： |
"At that time, respected master Alana preached the sermon to his disciples: |
『諸摩納磨！甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。 |
"Zhu Mo Na Mo!" Very strange! Very strange! Human life is very short, and in the future life, we should do good deeds and practice the holy life. |
然今世人於法行、於義行、於善行、於妙行，無為無求。』 |
However, people in this world have nothing to do or seek when it comes to Dharma conduct, righteous conduct, good deeds, and wonderful deeds. 』 |
爾時，尊師阿蘭那為弟子說法： |
At that time, respected master Alana preached to his disciples: |
『諸摩納磨！甚奇！甚奇！人命極少，要至後世，應作善事，應行梵行，生無不死。 |
"Zhu Mo Na Mo!" Very strange! Very strange! Human life is very short, and in the future life, we should do good deeds and practice the holy life. |
然今世人於法行、於義行、於善行、於妙行，無為無求。』 |
However, people in this world have nothing to do or seek when it comes to Dharma conduct, righteous conduct, good deeds, and wonderful deeds. 』 |
如是尊師阿蘭那為弟子說法。 |
Thus, respected master Alana preached the Dharma to his disciples. |
「復次，尊師阿蘭那為弟子說法： |
"Again, respected master Alana preached to his disciples: |
『摩納磨！猶如朝露渧在草上，日出則消，暫有不久。 |
"Mona Mo!" Just like the morning dew on the grass, it disappears when the sun rises and lasts for a while. |
如是，摩納磨！人命如朝露，甚為難得，至少少味，大苦災患，災患甚多。』 |
If so, Monamo! Human life is like morning dew, very rare, at least little taste, great suffering and disaster, many disasters. 』 |
如是尊師阿蘭那為弟子說法。 |
Thus, respected master Alana preached the Dharma to his disciples. |
復次，尊師阿蘭那為弟子說法： |
Again, respected master Alana preached to his disciples: |
『摩納磨！猶大雨時，渧水成泡，或生或滅。 |
"Mona Mo!" When it rains in Judah, the water in the river becomes bubbles, which may be born or destroyed. |
如是，摩納磨！人命如泡，甚為難得，至少少味，大苦災患，災患甚多。』 |
If so, Monamo! Human life is like a bubble, very rare, at least little taste, great suffering and disaster, many disasters. 』 |
如是尊師阿蘭那為弟子說法。 |
Thus, respected master Alana preached the Dharma to his disciples. |
復次，尊師阿蘭那為弟子說法： |
Again, respected master Alana preached to his disciples: |
『摩納磨！猶如以杖投著水中，還出至速。 |
"Mona Mo!" It's like throwing a stick into water and it comes out quickly. |
如是，摩納磨！人命如杖，投水出速，甚為難得，至少少味，大苦災患，災患甚多。』 |
If so, Monamo! Human life is like a stick, it is very rare to get out quickly when thrown into water, at least it has little taste, there are great sufferings and disasters, there are many disasters. 』 |
如是尊師阿蘭那為弟子說法。 |
Thus, respected master Alana preached the Dharma to his disciples. |
「復次，尊師阿蘭那為弟子說法： |
"Again, respected master Alana preached to his disciples: |
『摩納磨！猶新瓦杅，投水即出，著風熱中，乾燥至速。 |
"Mona Mo!" The tile is still new, it comes out immediately after being put in water, it dries quickly when exposed to wind and heat. |
如是，摩納磨！人命如新瓦杅，水漬速燥，甚為難得，至少少味，大苦災患，災患甚多。』 |
If so, Monamo! Human life is like a new tile, it is water-stained and dries quickly, it is very rare, at least it has little flavor, it suffers great suffering and disasters, and there are many disasters. 』 |
如是尊師阿蘭那為弟子說法。 |
Thus, respected master Alana preached the Dharma to his disciples. |
復次，尊師阿蘭那為弟子說法： |
Again, respected master Alana preached to his disciples: |
『摩納磨！猶如小段肉著大釜水中，下熾然火，速得消盡。 |
"Mona Mo!" Just like a small piece of meat floating in a large cauldron of water, it is blazing with fire and quickly disappears. |
如是，摩納磨！人命如肉消，甚為難得，至少少味，大苦災患，災患甚多。』 |
If so, Monamo! It is very rare for human life to disappear like flesh, at least it has little taste, there is great suffering and disaster, there are many disasters. 』 |
如是尊師阿蘭那為弟子說法。 |
Thus, respected master Alana preached the Dharma to his disciples. |
復次，尊師阿蘭那為弟子說法： |
Again, respected master Alana preached to his disciples: |
『摩納磨！猶縛賊送至標下殺，隨其舉足，步步趣死，步步趣命盡。 |
"Mona Mo!" It's like tying up a thief and sending him to be killed under the mark, then follow him up and down, and he will die every step of the way, and his life will be exhausted every step of the way. |
如是，摩納磨！人命如賊，縛送標下殺，甚為難得，至少少味，大苦災患，災患甚多。』 |
If so, Monamo! Human life is like a thief, it is very rare to be killed by a bid, at least it has little taste, there is great suffering and disaster, there are many disasters. 』 |
如是尊師阿蘭那為弟子說法。 |
Thus, respected master Alana preached the Dharma to his disciples. |
「復次，尊師阿蘭那為弟子說法： |
"Again, respected master Alana preached to his disciples: |
『摩納磨！猶如屠兒牽牛殺之，隨其舉足，步步趣死，步步趣命盡。 |
"Mona Mo!" It's like a butcher leading a cow to kill it, then following it up and down, dying every step of the way, and dying every step of the way. |
如是，摩納磨！人命如牽牛殺，甚為難得，至少少味，大苦災患，災患甚多。』 |
If so, Monamo! Human life is like killing a morning glory, it is very rare, at least it has little taste, there is great suffering and disaster, there are many disasters. 』 |
如是尊師阿蘭那為弟子說法。 |
Thus, respected master Alana preached the Dharma to his disciples. |
復次，尊師阿蘭那為弟子說法： |
Again, respected master Alana preached to his disciples: |
『摩納摩！猶如機織，隨其行緯，近成近訖。 |
"Monamo!" It is like a machine weaving, following its weft, it is nearly complete and nearly finished. |
如是，摩納磨！人命如機織訖，甚為難得，至少少味，大苦災患，災患甚多。』 |
If so, Monamo! Human life is like a machine that has been woven, it is very rare, at least it has little flavor, there are great sufferings and disasters, there are many disasters. 』 |
如是尊師阿蘭那為弟子說法。 |
Thus, respected master Alana preached the Dharma to his disciples. |
復次，尊師阿蘭那為弟子說法： |
Again, respected master Alana preached to his disciples: |
『摩納磨！猶如山水，瀑涱流疾，多有所漂，水流速駃，無須臾停。 |
"Mona Mo!" Just like mountains and rivers, waterfalls and rivers flow quickly, and there are many drifts. The water flow is fast and there is no need to stop for a moment. |
如是，摩納磨！人壽行速，去無一時住。 |
If so, Monamo! Life passes quickly, and there is no time to live. |
如是，摩納磨！人命如駃水流，甚為難得，至少少味，大苦災患，災患甚多。』 |
If so, Monamo! Human life is like a stream of water, very rare, at least little taste, great suffering and disaster, many disasters. 』 |
如是尊師阿蘭那為弟子說法。 |
Thus, respected master Alana preached the Dharma to his disciples. |
「復次，尊師阿蘭那為弟子說法： |
"Again, respected master Alana preached to his disciples: |
『摩納磨！猶如夜闇以杖投地，或下頭墮地，或上頭墮地，或復臥墮，或墮淨處，或墮不淨處。 |
"Mona Mo!" It's like throwing a staff to the ground in the dark at night, either with the lower head falling to the ground, or with the upper head falling to the ground, or lying down again, or falling to a pure place, or falling to an impure place. |
如是，摩納磨！眾生為無明所覆，為愛所繫，或生泥犁，或生畜生，或生餓鬼，或生天上，或生人間。 |
If so, Monamo! Beings covered by ignorance and bound by love may be born into clay plows, animals, hungry ghosts, heaven or earth. |
如是，摩納磨！人命如闇杖投地，甚為難得，至少少味，大苦災患，災患甚多。』 |
If so, Monamo! Human life is like a dark stick thrown to the ground, very rare, at least little taste, great suffering and disaster, many disasters. 』 |
如是尊師阿蘭那為弟子說法。 |
Thus, respected master Alana preached the Dharma to his disciples. |
「復次，尊師阿蘭那為弟子說法： |
"Again, respected master Alana preached to his disciples: |
『摩納磨！我於世斷除貪伺，心無有諍，見他財物諸生活具，不起貪伺，欲令我得，我於貪伺淨除其心。 |
"Mona Mo!" I have put an end to greed in the world, and have no qualms in my mind. When I see other people’s property and daily necessities, I will not be greedy and want them to be obtained by me. I have purified their minds from greed. |
如是瞋恚、睡眠、調悔，我於世斷疑度惑。 |
Such is anger, sleep, and remorse, so that I can eliminate doubts and doubts in this world. |
於諸善法無有猶豫，我於疑惑淨除其心。 |
There is no hesitation in all virtuous dharma, and I purify my mind from doubts. |
摩納磨！汝等於世亦當斷除貪伺，心無有諍，見他財物諸生活具，不起貪伺，欲令我得，汝於貪伺淨除其心。 |
Mona grind! You should also get rid of greed in this world, and have no objections in your mind. When you see other people's property and daily necessities, you should not be greedy and want to let me get it. You should purify your mind of greed. |
如是瞋恚、睡眠、調悔，汝於世斷疑度惑，於諸善法無有猶豫。』 |
In such a state of anger, sleep, and remorse, you will eliminate doubts and doubts in the world, and you will not hesitate in all good dharma. 』 |
如是尊師阿蘭那為弟子說法。 |
Thus, respected master Alana preached the Dharma to his disciples. |
「復次，尊師阿蘭那為弟子說法： |
"Again, respected master Alana preached to his disciples: |
『摩納磨！我心與慈俱，遍滿一方成就遊。 |
"Mona Mo!" My heart is full of compassion, and it is filled with achievements. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. |
摩納磨！汝等亦當心與慈俱，遍滿一方成就遊。 |
Mona grind! You should also be mindful and kind-hearted, so that you can achieve success all over the place. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。』 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. 』 |
如是尊師阿蘭那為弟子說法。 |
Thus, respected master Alana preached the Dharma to his disciples. |
「復次，尊師阿蘭那為弟子說梵世法： |
"Again, respected master Alana taught the Dharma of the Brahma to his disciples: |
『若尊師阿蘭那為說梵世法時，諸弟子等有不具足奉行法者，彼命終已，或生四王天，或生三十三天，或生［火＊僉］摩天，或生兜瑟哆天，或生化樂天，或生他化樂天。 |
"If the respected master Alana is preaching the Dharma of the Brahma world, and any of his disciples are not qualified to follow the Dharma, his life will end, and he may be born in the four kings' heaven, or he may be born in the thirty-three heavens, or he may be born in the sky of [Fire*佥]." It may give birth to Douse Duotian, or it may give birth to Lotte, or it may give birth to another Lotte. |
若尊師阿蘭那為說梵世法時，諸弟子等設有具足奉行法者，修四梵室，捨離於欲，彼命終已，得生梵天。』 |
If the respected master Alana is preaching the Dharma of the Brahma world, and all the disciples are qualified to practice the Dharma, cultivate the four Brahma chambers, and give up desire, their lives will be over and they will be reborn in the Brahma world. 』 |
爾時，尊師阿蘭那而作是念： |
At that time, respected teacher Alana thought: |
『我不應與弟子等同，俱至後世共生一處，我今寧可更修增上慈，修增上慈已，命終得生晃昱天中。』 |
"I should not be the same as my disciples and live together in the future. I would rather cultivate and increase the supreme kindness now. Having cultivated and increased the supreme kindness, my life will eventually shine in the sky." 』 |
尊師阿蘭那則於後時更修增上慈，修增上慈已，命終得生晃昱天中。 |
Revered Master Alana Ze later practiced and increased the supreme kindness. Having cultivated and increased the supreme kindness, his life was finally reborn in the sky. |
尊師阿蘭那及諸弟子學道不虛，得大果報。 |
Honored Master Alana and all his disciples have learned the Tao well and have achieved great results. |
「比丘！於意云何？ |
"Bhikkhu! What do you mean? |
昔時尊師阿蘭那者謂異人耶？ |
In the past, the person who respected the master Alana was called a stranger? |
莫作斯念。 |
Don't think about it. |
所以者何？ |
So what? |
比丘，當知即是我也。 |
Bhikkhu, you should know that it is me. |
我於爾時名尊師阿蘭那，我於爾時有無量百千弟子，我於爾時為諸弟子說梵世法。 |
At that time, I was known as the Reverend Master Alana. At that time, I had countless hundreds and thousands of disciples. At that time, I taught the Dharma of the Brahma to all my disciples. |
「我說梵世法時，諸弟子等有不具足奉行法者，彼命終已，或生四王天，或生三十三天，或生［火＊僉］摩天，或生兜瑟哆天，或生化樂天，或生他化樂天。 |
"When I teach the Dharma of the Brahma world, any of my disciples who are not qualified to follow the Dharma will eventually end up in the four kings' heaven, or in the thirty-three heavens, or in the sky of [Fire*佥], or in Douseduo. Heaven can either give birth to and transform into Lotte, or give birth to others and transform into Lotte. |
我說梵世法時，諸弟子等設有具足奉行法者，修四梵室，捨離於欲，彼命終已，得生梵天。 |
When I teach the Dharma of the Brahma world, all my disciples who are qualified to practice the Dharma, cultivate the four Brahma chambers, and abandon desire, will end their lives and be reborn in the Brahma world. |
我於爾時而作是念： |
At that moment I thought: |
『我不應與弟子等同，俱至後世共生一處，我今寧可更修增上慈。』 |
"I should not be the same as my disciples and live together in the future. I would rather practice and increase the compassion now." 』 |
修增上慈已，命終得生晃昱天中。 |
Cultivate and increase your compassion, and your life will eventually shine in the sky. |
我於後時更修增上慈，修增上慈已，命終得生晃昱天中，我於爾時及諸弟子學道不虛，得大果報。 |
In the future, I will cultivate and increase the supreme kindness. Having cultivated and increased the supreme kindness, I will eventually be reborn in the sky. I and all my disciples will learn the Tao in vain and receive great rewards. |
「我於爾時自饒益，亦饒益他，饒益多人，愍傷世間，為天為人求義及饒益，求安隱快樂。 |
"At that time, I benefited myself, benefited others, benefited many people, felt sad for the world, and sought justice and benefit for God and people, seeking peace and happiness. |
我於爾時說法不至究竟，不究竟白淨、不究竟梵行、不究竟梵行訖。 |
The Dharma I preached at that time did not reach the ultimate, the ultimate purity, the ultimate holy life, and the ultimate holy life. |
我於爾時不離生老病死、啼哭憂慼，亦未能得脫一切苦。 |
At that time, I was not free from birth, old age, sickness and death, crying and worrying, but I could not escape all suffering. |
比丘！我今出世，如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
Bhikkhu! I am born now in this world, Tathagata, unattached, fully enlightened, accomplished in clear conduct, good at passing away, understand the world, supreme scholar, protector of Tao and Dharma, teacher of gods and humans, named Buddha, blessed by all. |
我今自饒益，亦饒益他，饒益多人，愍傷世間，為天為人求義及饒益，求安隱快樂。 |
Now I am benefiting myself, benefiting others, and benefiting many people. I am sorry for the world, seeking justice and benefit for God and people, and seeking peace and happiness. |
我今說法得至究竟，究竟白淨、究竟梵行、究竟梵行訖。 |
Now I have reached the ultimate level of Dharma, the ultimate purity, the ultimate Brahma life, and the end of the ultimate Brahma life. |
我今已離生老病死、啼哭憂慼，我今已得脫一切苦。 |
I am now free from birth, old age, sickness and death, from crying and sorrow. I am now free from all suffering. |
「比丘！若有正說者： |
"Bhikkhu! If there is anyone who speaks correctly: |
『人命極少，要至後世，應行善事，應行梵行，生無不死。』 |
"Human life is very short. In the future life, you should do good deeds and practice the holy life. There will be no immortality in your life." 』 |
比丘，今是正說。 |
Bhikkhu, this is the correct explanation. |
所以者何？ |
So what? |
今若有長壽，遠至百歲，或復小過者。 |
If there is longevity today, it may be as long as a hundred years, or even less than that. |
若有長壽者，命存三百時，春時百、夏時百、冬時百，是命存千二百月，春四百、夏四百、冬四百，命存千二百月者，命存二千四百半月，春八百、夏八百、冬八百，命存二千四百半月者，三萬六千晝夜，春萬二千、夏萬二千、冬萬二千，命存三萬六千晝夜者，七萬二千食，及障礙及母乳。 |
If there is a person with long life, his life span is three hundred days, one hundred in spring, one hundred in summer, one hundred in winter, his life is one thousand and two hundred months, four hundred in spring, four hundred in summer and four hundred in winter, his life is one thousand and two hundred months. , the life span is two thousand four hundred and a half months, eight hundred in spring, eight hundred in summer, and eight hundred in winter. The life span of two thousand four hundred and a half months is thirty-six thousand days and nights, twelve thousand in spring, two thousand in summer, and two thousand in winter. , the life span is thirty-six thousand days and nights, seventy-two thousand food, obstacles and breast milk. |
於有障礙，苦不食，瞋不食，病不食，有事不食，行來不食，至王間不食，齋日不食，不得者不食，是謂比丘一百歲命存百歲數、時數、歲時數、月數、半月數、月半月數、晝數、夜數、晝夜數、食數、障礙數、食障礙數。 |
If there are any obstacles, if you don't eat when you are suffering, if you are angry, if you are sick, if you have something to do, if you are not eating, if you are traveling, if you are in the king's presence, if you are not eating, if you are fasting, if you are not able, you will not eat. This means that a bhikkhu will live for a hundred years. Number of years, number of hours, number of years, number of months, number of half-moons, number of half-moons, number of days, number of nights, number of days and nights, number of meals, number of disorders, number of eating disorders. |
「比丘！若有尊師所為弟子起大慈哀，憐念愍傷，求義及饒益，求安隱快樂者，我今已作。 |
"Bhikkhu! If there is anyone who has great compassion for his disciples, feels compassion for his disciples, seeks righteousness and benefit, seeks peace and happiness, I have done so now. |
汝亦當復作，至無事處、山林樹下、空安靜處，燕坐思惟，勿得放逸，懃加精進，莫令後悔。 |
You should also work again, go to a quiet place in the mountains, under the trees, sit in a quiet place, sit down and think, don't let go, work harder, don't regret it. |
此是我之教勅，是我訓誨。」 |
This is my teaching, this is my teaching. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
阿蘭那經第九竟（三千二百九十一字） |
The Ninth Principle of the Alana Sutra (3,291 words) |
中阿含經卷第四十（七千三百七十三字）（第四分別誦） |
Volume 40 of the Central Agama Sutra (7373 words) (Fourth Separate Recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 12 梵志品 |
Chapter 12 Fanzhipin |
161. to Brahmāyu（一六一）梵摩經 |
161. to Brahmāyu (161) Brahma Sutra |
中阿含經卷第四十一 |
Volume 41 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊鞞陀提國，與大比丘眾俱。 |
At one time, the Buddha was traveling to the country of Thattatti, and he was with all the great bhikkhus. |
爾時，彌薩羅有梵志，名曰梵摩，極大富樂，資財無量，畜牧產業不可稱計，封戶食邑種種具足食豐，彌薩羅乃至水草木，謂摩竭陀王未生怨鞞陀提子特與梵封。 |
At that time, there was a Brahma in Mithala, named Brahma. He was extremely wealthy and happy, had immeasurable wealth, and had an immeasurable livestock industry. His household, food, and towns were all rich with food. Mithala even had water, vegetation, and trees. It was said that King Magadha had no grudges. Tatata Tizi was specially granted the title of Sanskrit. |
梵志梵摩有一摩納，名優多羅，為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡，博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。 |
Brahma Zhi Brahma has a mana named Uttara, who was raised by his parents. He was born pure, and his parents will not end the race for seven generations. He was born without evil, learned and upheld the four sutras, and deeply understood the causes, conditions, and causes. It can be said in five sentences: Zheng, Wen and Drama. |
梵志梵摩聞有沙門瞿曇釋種子捨釋宗族，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，遊鞞陀提國，與大比丘眾俱。 |
Brahma Zhi Brahma heard that there was a recluse, Qutan, who gave up his seed and gave up his family. He shaved off his beard and hair, put on cassocks, went to Xinxin, left his family, became homeless, and studied the Tao. He traveled to the country of Tartathiti and joined the great monks. |
彼沙門瞿曇有大名稱，周聞十方，彼沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
This recluse, Qutan, has a great name, and is heard in all directions. This recluse, Qutan Tathagata, has no attachments, is fully enlightened, has accomplished clear conduct, is good at passing away, understands the world, is a supreme scholar, protector of the Way and Dharma, and is a teacher of gods and humans. His name is Buddha, all blessings. |
彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊，彼說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。 |
In this world, gods, demons, Brahmas, ascetics, and brahmans, from humans to gods, are self-aware and enlightened, and have achieved enlightenment. His teachings are wonderful at first, wonderful in the middle, and wonderful after all. They have meaning and writing, and are pure and pure. , manifesting the holy life. |
復次，聞彼沙門瞿曇成就三十二大人之相，若成就大人相者，必有二處真諦不虛。 |
Again, I heard that the ascetic Qutan has achieved the appearance of the thirty-two great men. If he has achieved the appearance of a great man, he must have two truths that are true. |
若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。 |
If he is at home, he will be a wheel-turning king, smart and wise, with four kinds of armies, who can control the world and be at his own ease. |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。 |
For example, the Dharma King has achieved seven treasures. The seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are called seven. |
千子具足，顏貌端政，勇猛無畏，能伏他眾。 |
The Thousand Sons are well-equipped, handsome in appearance, brave and fearless, and able to overwhelm others. |
彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安隱。 |
He will rule all this land and even the sea, not with swords and sticks, but with Dharma and instructions, so that he can be safe. |
若剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，必得如來、無所著、等正覺，名稱流布，周聞十方。 |
If one shaves off his beard and hair, wears a cassock, is a person of great faith, abandons his family, has no home, and learns the Tao, he will surely attain the Tathagata, the Tathagata, the Tathagata, the one who possesses nothing, and his name will be spread throughout the ten directions. |
梵志梵摩聞已，告曰： |
Brahma Zhi and Brahma heard this and said: |
「優多羅！我聞如是： |
"Utara! I heard this: |
『彼沙門瞿曇釋種子捨釋宗族，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，遊鞞陀提國，與大比丘眾俱。』 |
"That ascetic, Qu Tan, gave up his seed and gave up his clan, shaved off his beard and hair, put on cassocks, went to Xinxin, gave up his family, became homeless, and studied the Way, and traveled to the country of Tartathiti, together with the great monks. 』 |
優多羅！『彼沙門瞿曇有大名稱，周聞十方，彼沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
Utara! "The recluse Qutan has a great name, and is heard in the ten directions. That recluse Qutan Tathagata has no attachments, is fully enlightened, has attained enlightenment and conduct, is good at passing away, understands the world, is a supreme scholar, protector of the Way and Dharma, and is a teacher of gods and humans. Named Buddha, Zhongyou. |
彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊，彼說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。』 |
In this world, gods, demons, Brahmas, ascetics, and brahmans, from humans to gods, are self-aware and enlightened, and have achieved enlightenment. His teachings are wonderful at first, wonderful in the middle, and wonderful after all. They have meaning and writing, and are pure and pure. , manifesting the holy life. 』 |
「復次，優多羅！『彼沙門瞿曇成就三十二大人之相，若成就大人相者，必有二處真諦不虛，若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。 |
"Again, Uttara! "The ascetic Kutan has achieved the appearance of a thirty-two great person. If he achieves the appearance of a great person, he must have two true truths. If he is at home, he must be a wheel-turning king, intelligent and wise, and has four qualities. Raise an army, control the world, and be free to yourself. |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。 |
For example, the Dharma King has achieved seven treasures. The seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are called seven. |
千子具足，顏貌端政，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安隱。 |
The Thousand Sons are well-equipped, handsome in appearance, brave and fearless, and able to subjugate others. He will rule all the land and even the sea, not using swords and sticks, but teaching and ordering with Dharma, so that he can be safe. |
若剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，必得如來、無所著、等正覺，名稱流布，周聞十方。』 |
If one shaves off his beard and hair, wears a cassock, is a person of great faith, abandons his family, has no home, and learns the Tao, he will surely attain the Tathagata, the Tathagata, the Tathagata, the one who possesses nothing, and his name will be spread throughout the ten directions. 』 |
「優多羅！汝受持諸經，有三十二大人之相，若成就大人相者，必有二處真諦不虛。 |
"Utara! You have received and upheld the sutras and have the appearance of thirty-two great people. If you achieve the appearance of a great person, you must have two true truths. |
若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。 |
If he is at home, he will be a wheel-turning king, smart and wise, with four kinds of armies, who can control the world and be at his own ease. |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。 |
For example, the Dharma King has achieved seven treasures. The seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are called seven. |
千子具足，顏貌端政，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安隱。 |
The Thousand Sons are well-equipped, handsome in appearance, brave and fearless, and able to subjugate others. He will rule all the land and even the sea, not using swords and sticks, but teaching and ordering with Dharma, so that he can be safe. |
若剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，必得如來、無所著、等正覺，名稱流布，周聞十方。」 |
If one shaves off his beard and hair, wears a cassock, is a person of great faith, abandons his family, has no home, and learns the Tao, he will surely attain the Tathagata, the Tathagata, the Tathagata, the one who possesses nothing, and his name will be spread throughout the ten directions. " |
優多羅答曰： |
Uttara replied: |
「唯然。 |
"Wei Ran. |
世尊！我受持諸經，有三十二大人之相，若成就大人相者，必有二處真諦不虛。 |
World Honored One! I have received and upheld the sutras, and have the appearance of thirty-two great people. If one achieves the appearance of a great person, there must be two truths that are true. |
若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。 |
If he is at home, he will be a wheel-turning king, smart and wise, with four kinds of armies, who can control the world and be at his own ease. |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。 |
For example, the Dharma King has achieved seven treasures. The seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are called seven. |
千子具足，顏貌端政，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安隱。 |
The Thousand Sons are well-equipped, handsome in appearance, brave and fearless, and able to subjugate others. He will rule all the land and even the sea, not using swords and sticks, but teaching and ordering with Dharma, so that he can be safe. |
若剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，必得如來、無所著、等正覺，名稱流布，周聞十方。」 |
If one shaves off his beard and hair, wears a cassock, is a person of great faith, abandons his family, has no home, and learns the Tao, he will surely attain the Tathagata, the Tathagata, the Tathagata, the one who possesses nothing, and his name will be spread throughout the ten directions. " |
梵志梵摩告曰： |
Brahma said: |
「優多羅！汝往詣彼沙門瞿曇所，觀彼沙門瞿曇為如是，為不如是？ |
"Uttara! If you go to the place where the ascetic Kota is, you will see that the ascetic Kota is like this, is it not as good as this? |
實有三十二大人相耶？」 |
Are there really thirty-two adults? " |
優多羅摩納聞已，稽首梵志梵摩足，繞三匝而去，往詣佛所，共相問訊，却坐一面，觀世尊身三十二相。 |
After Udaravana heard this, he looked up at the Brahma's feet and walked around three times to go to the Buddha's place. He asked about him, but he sat on one side and observed the thirty-two features of the Buddha's body. |
彼見世尊身有三十相，於二相疑惑，陰馬藏及廣長舌。 |
He saw that the World Honored One's body had thirty physical features, and he was confused about two of them, including the yin horse hidden in the body and the long and wide tongue. |
世尊念曰： |
The World Honored One thought: |
「此優多羅於我身觀三十二相，彼見有三十相，於二相疑惑，陰馬藏及廣長舌。 |
"This Utara observed thirty-two signs in my body, and he saw thirty signs. He was confused about the two signs, and there was a yin horse hidden in the body and a wide and long tongue. |
我今寧可斷其疑惑。」 |
I would rather put an end to his doubts now. " |
世尊知已，即如其像作如意足，如其像作如意足已，令優多羅摩納見我身陰馬藏及廣長舌。 |
The World-Honored One knows that, just as his image is as satisfactory as one wishes, just as his image is as satisfactory as one wishes, let Udaravana see my body, the yin horse treasury, and the wide and long tongue. |
於是，世尊即如其像作如意足，如其像作如意足已，優多羅摩納見世尊身陰馬藏及廣長舌。 |
Then, just as the image of the Blessed One was fulfilled, and just as the image of the Blessed One was completed, Udaramana saw the body of the Blessed One, the yin horse treasury, and the wide and long tongue. |
廣長舌者，從口出舌，盡覆其面。 |
For those with wide and long tongues, the tongue comes out from the mouth and covers the entire surface. |
優多羅摩納見已，而作是念： |
Uttaramana saw this and thought as follows: |
「沙門瞿曇成就三十二大人之相，若成就大人相者，必有二處真諦不虛。 |
"The recluse Qutan has achieved the appearance of the thirty-two great men. If he achieves the appearance of a great man, he must have two true truths. |
若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在，如法法王成就七寶。 |
If he is at home, he will be a wheel-turning king, smart and wise, with four kinds of armies, who can control the world and be at his own ease, just like the Dharma King who has achieved the seven treasures. |
彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。 |
The seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. They are called seven. |
千子具足，顏貌端政，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安隱。 |
The Thousand Sons are well-equipped, handsome in appearance, brave and fearless, and able to subjugate others. He will rule all the land and even the sea, not using swords and sticks, but teaching and ordering with Dharma, so that he can be safe. |
若剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，必得如來、無所著、等正覺，名稱流布，周聞十方。」 |
If one shaves off his beard and hair, wears a cassock, is a person of great faith, abandons his family, has no home, and learns the Tao, he will surely attain the Tathagata, the Tathagata, the Tathagata, the one who possesses nothing, and his name will be spread throughout the ten directions. " |
優多羅摩納復作是念： |
Uttaramana repeats this: |
「我寧可極觀威儀禮節，及觀遊行所趣。」 |
I would rather observe the majesty and etiquette and the fun of parades. |
於是，優多羅摩納尋隨佛行，於夏四月觀威儀禮節，及觀遊行所趣。 |
Therefore, Uttaraṇa followed the Buddha's journey, observing the majesty, etiquette, and processions in the summer and April months. |
優多羅摩納過夏四月，悅可世尊威儀禮節，及觀遊行所趣，白曰： |
When Udaravana spent the fourth month of summer, he was pleased with the majesty and etiquette of the Lord and the pleasure of watching the processions. He said: |
「瞿曇！我今有事，欲還請辭。」 |
Qu Tan! I have something to do today, so I would like to resign. |
世尊告曰： |
The World Honored One said: |
「優多羅！汝去隨意。」 |
Utara! You can go as you wish. |
優多羅摩納聞世尊所說，善受善持，即從坐起，繞三匝而去，往詣梵志梵摩所。 |
After hearing what the Blessed One said, "Good reception and good upholding," Udaravana stood up from his seat and walked around three circuits to go to Brahma's abode. |
稽首梵志梵摩足，却坐一面。 |
The Brahma of Jishou is rubbing his feet, but he is sitting on one side. |
梵志梵摩問曰： |
Brahman Zhi Brahma asked: |
「優多羅！實如所聞，沙門瞿曇有大名稱，周聞十方，為如是，為不如是？ |
"Uttara! As I have heard, the ascetic Kutan has a great name. He has been heard in all directions. Is this so? Why not? |
實有三十二大人相耶？」 |
Are there really thirty-two adults? " |
優多羅摩納答曰： |
Uttaramana replied: |
「唯然。 |
"Wei Ran. |
尊！實如所聞，沙門瞿曇有大名稱，周聞十方，沙門瞿曇如是，非不如是，實有三十二相。 |
Respect! It is exactly as I heard that the recluse Qutan has a great name. It has been heard from all directions that the recluse Qutan is like this. If not, it is not as good as this. He actually has thirty-two characteristics. |
尊！沙門瞿曇足安平立，是謂，尊！沙門瞿曇大人大人之相。 |
Respect! The ascetic Qu Tan is standing peacefully, that is, respected! The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇足下生輪，輪有千輻，一切具足，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! A wheel is born under the feet of the ascetic Qutan. The wheel has a thousand spokes and everything is complete. This is called "Honored!" The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇足指纖長，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The ascetic Qu Tan’s toes are long and slender, which means that he is respected! The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇足周正直，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The ascetic Qu Tan is full of uprightness, that is, respected! The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇足跟踝後兩邊平滿，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! Ascetic Qutan's heels and ankles are flat and full on both sides. This is said to be respectful! The appearance of the great recluse Qutan. |
復次，尊，沙門瞿曇足兩踝傭，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect, the ascetic Qutan has two ankles, that is, respect! The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇身毛上向，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The body hair of the ascetic Qu Tan is upward, which is said to be respectful! The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇手足網縵，猶如鴈王，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! Ascetic Qu Tan's hands and feet are covered with nets, just like the king of wild geese. This is called, "Honored!" The appearance of the great recluse Qutan. |
「復次，尊！沙門瞿曇手足極妙，柔弱軟軟，猶兜羅華，是謂，尊！沙門瞿曇大人大人之相。 |
"Again, venerable! The recluse Qutan's hands and feet are extremely wonderful, soft and soft, like a flower in a pocket. This is the appearance of the recluse Qutan, the great recluse. |
復次，尊！沙門瞿曇肌皮軟細，塵水不著，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The skin of the ascetic Qutan is soft and thin, and dust and water cannot reach it. This is called, "Honored!" The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇一一毛，一一毛者，身一一孔一毛生，色若紺青，如螺右旋，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The ascetic Qu Tan is hairy, and he has hairy pores all over his body, his color is cyanotic, and he is like a right-handed spiral. This is called respect! The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇鹿［跳－兆＋專］腸，猶如鹿王，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The intestines of the recluse Qu Tanlu [jump - sign + special] are like the king of deer, that is, respect! The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇陰馬藏，猶良馬王，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The recluse Qu Tan Yin Ma Zang is a good horse king, that is to say, venerable! The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇身形圓好，猶尼拘類樹，上下圓相稱，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The body of the ascetic Qu Tan is round and good, like a tree like a unicorn tree. The upper and lower circles are symmetrical. This is called "reverence!" The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇身不阿曲，身不曲者，平立伸手以摩其膝，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The body of the ascetic Qutan is not bent. If the body is not bent, stand erect and reach out to rub his knees. This is said to be respectful! The appearance of the great recluse Qutan. |
「復次，尊！沙門瞿曇身黃金色，如紫磨金，是謂，尊！沙門瞿曇大人大人之相。 |
"Again, venerable! The body of the recluse Qutan is golden, like purple polished gold. This is the appearance of the recluse, the recluse Qutan. |
復次，尊！沙門瞿曇身七處滿，七處滿者，兩手、兩足、兩肩及項，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! Ascetic Qutan's body is full in seven places. Those who are full in seven places include his two hands, two feet, two shoulders and neck. This is called "honor!" The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇其上身大，猶如師子！是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The ascetic Qutan has a big upper body, like a master's son! That is to say, respect! The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇師子頰車，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! Master Qutan, the ascetic monk, has a chariot, that is to say, venerable! The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇脊背平直，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The ascetic Qu Tan has a straight back, that is, respect! The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇兩肩上連，通頸平滿，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The two shoulders of the ascetic Qutan are connected, and the neck is flat and full. This is called "reverence!" The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇四十齒，牙齒不踈、齒白、齒通味第一味，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The ascetic Qu Tan has forty teeth, his teeth are not straight, his teeth are white, and his teeth are straight. The taste is the first. This is called respect! The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇梵音可愛，其聲猶如迦羅毘伽，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The Sanskrit sound of the ascetic Qutan is lovely, and its sound is like Kalabiga, which means, venerable! The appearance of the great recluse Qutan. |
「復次，尊！沙門瞿曇廣長舌，廣長舌者，舌從口出，遍覆其面，是謂，尊！沙門瞿曇大人大人之相。 |
"Again, venerable! The recluse Qutan has a broad and long tongue. When a person has a wide and long tongue, his tongue comes out of his mouth and covers his face. This is called, venerable! The recluse Qutan has a great appearance. |
復次，尊！沙門瞿曇承淚處滿，猶如牛王，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The ascetic Qu Tancheng was full of tears, like an ox king, that is, "Honored!" The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇眼色紺青，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The ascetic Qu Tan’s eyes were cyanotic, which meant, “Honored One!” The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇頂有肉髻，團圓相稱，髮螺右旋，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The monk Qu Tan has a bun on his head, which is round and proportional, and his hair spirals to the right, which is called "respect!" The appearance of the great recluse Qutan. |
復次，尊！沙門瞿曇眉間生毛，潔白右縈，是謂，尊！沙門瞿曇大人大人之相。 |
Again, respect! The hair between the brows of the ascetic Qu Tan is white, and it is said to be "honorable!" The appearance of the great recluse Qutan. |
是謂，尊！沙門瞿曇成就三十二大人之相。 |
That is to say, respect! The ascetic Qutan achieved the status of a thirty-two great person. |
「若成就大人相者，必有二處真諦不虛。 |
"If you achieve the status of a great person, you must have two true truths. |
若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下，由己自在。 |
If he is at home, he will be a wheel-turning king, smart and wise, with four kinds of armies, who can control the world and be at his own ease. |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。 |
For example, the Dharma King has achieved seven treasures. The seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are called seven. |
千子具足，顏貌端政，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安隱。 |
The Thousand Sons are well-equipped, handsome in appearance, brave and fearless, and able to subjugate others. He will rule all the land and even the sea, not using swords and sticks, but teaching and ordering with Dharma, so that he can be safe. |
若剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，必得如來、無所著、等正覺，名稱流布，周聞十方。 |
If one shaves off his beard and hair, wears a cassock, is a person of great faith, abandons his family, has no home, and learns the Tao, he will surely attain the Tathagata, the Tathagata, the Tathagata, the one who possesses nothing, and his name will be spread throughout the ten directions. |
「復次，尊！我見沙門瞿曇著衣、已著衣，被衣、已被衣，出房、已出房，出園、已出園，行道至村間，入村、已入村，在巷，入家、已入家，正床、已正床，坐、已坐，澡手、已澡手，受飲食、已受飲食，食、已食，澡手呪願，從坐起，出家、已出家，在巷，出村、已出村，入園、已入園，入房、已入房。 |
"Again, Your Majesty! I saw the ascetic Qutan, already clothed, already clothed, already clothed, leaving his room, already leaving his room, leaving his garden, already leaving his garden, walking to the village, entering the village, already entering the village, in the alley, Entering home, having entered home, getting into bed, getting into bed, sitting, having sat down, bathing hands, having bathed hands, receiving food and drink, having received food and drink, eating, having eaten, bathing hands and making vows, getting up from sitting up, leaving home, already To leave home, to be in the lane, to leave the village, to have left the village, to enter the garden, to have entered the garden, to enter the house, to have entered the house. |
尊！沙門瞿曇著衣齊整，不高不下，衣不近體，風不能令衣遠離身。 |
Respect! The ascetic Qu Tan was dressed neatly, neither too high nor too low. His clothes were not close to his body, and the wind could not move his clothes away from his body. |
尊！沙門瞿曇被衣齊整，不高不下，衣不近體，風不能令衣遠離身。 |
Respect! The ascetic Qu Tan was clothed neatly, neither too high nor too low. The clothes were not close to the body, and the wind could not move the clothes away from the body. |
尊！沙門瞿曇常著新衣，隨順於聖，以刀割截，染作惡色，如是彼聖染作惡色，彼持衣者，不為財物，不為貢高，不為自飾，不為莊嚴，但為障蔽蚊虻、風日之所觸故，及為慙愧，覆其身故。 |
Respect! The ascetic Kutan always wears new clothes, and follows the saint, cuts them with a knife, and dyes them with an evil color. Just like the saint dyed with an evil color, the person holding the clothes does not do it for wealth, nor for tribute, nor for self-beautification, nor for dignity. , but due to being blocked by mosquitoes, flies, wind and sun, or out of shame, he died. |
「彼出房時，身不低仰，尊！沙門瞿曇出房時，終不低身，尊！沙門瞿曇若欲行時，先舉右足，正舉正下，行不擾亂，亦無惡亂。 |
"When he leaves the room, he does not lower his body, venerable! When the ascetic Qutan leaves the room, he never lowers his body, venerable! When the ascetic Qutan wants to walk, he first raises his right foot and lifts it straight down. His walking is not disturbed and there is no harm. Chaos. |
行時兩踝終不相掁，尊！沙門瞿曇行時不為塵土所坌。 |
When walking, the two ankles never touch each other, respect! The ascetic Qutan is not disturbed by the dust when he is walking. |
所以者何？ |
So what? |
以本善行故，彼出園時，身不低仰。 |
Because of his good deeds, he did not bow his head when he left the garden. |
尊！沙門瞿曇出園時，終不低身，往到村間，身極右旋，觀察如龍，遍觀而觀，不恐不怖，亦不驚懼，觀於諸方。 |
Respect! When the ascetic Qutan came out of the garden, he never lowered his body and went to the village. He turned his body to the extreme right and observed like a dragon. He looked everywhere, without fear, fear or fear. He looked in all directions. |
所以者何？ |
So what? |
以如來、無所著、等正覺故，彼入村時，身不低仰。 |
Because the Tathagata is unattached and fully enlightened, when he enters the village, he does not bow his head. |
尊！沙門瞿曇入村時，終不低身，彼在街巷不低視，亦不仰視，唯直正視，於中不礙所知所見。 |
Respect! When the ascetic Qutan entered the village, he never lowered his head. He did not look down or look up in the streets, but looked straight up, without obstructing what he could see. |
「尊！沙門瞿曇諸根常定。 |
"Honored One! All the faculties of the recluse Qutan are always stable. |
所以者何？ |
So what? |
以本善行故，彼入家時，身不低仰。 |
Because of his good deeds, when he enters the house, he does not bow his head. |
尊！沙門瞿曇入家時，終不低身。 |
Respect! When the ascetic Qu Tan entered the house, he never bowed his head. |
尊！沙門瞿曇迴身右旋，正床而坐，彼於床上不極身力坐，亦不以手案髀坐床，彼坐床已，不悒悒，不煩惱，亦復不樂。 |
Respect! The ascetic Qu Tan turned back to the right and sat upright on the bed. He did not use all his strength to sit on the bed, nor did he sit on the bed with his hands and knees. After sitting on the bed, he was no longer sleepy, no troubled, and no longer happy. |
受澡水時，不高不下，不多不少，彼受飲食，不高不下，不多不少。 |
When he receives the bathing water, it is neither high nor low, neither more nor less. When he receives food and drink, it is neither high nor low, neither more nor less. |
尊！沙門瞿曇受食平鉢，等羹飲食。 |
Respect! The ascetic Qu Tan received food from a flat bowl and waited for the soup to be eaten. |
尊！沙門瞿曇摶食，齊整徐著口中，摶食未至，不豫張口，及在口中三嚼而咽，無飯及羹亦不斷碎，有餘在口，復內後摶。 |
Respect! The ascetic Qu Tan scooped up food and put it neatly into his mouth. Before the food came, he opened his mouth without hesitation, chewed three times in his mouth and swallowed it. There was no rice or soup but it kept breaking. There was more in his mouth, which he then scooped out. |
「尊！沙門瞿曇以三事清淨，食欲得味，不欲染味彼食，不為財物，不為貢高，不為自飾，不為莊嚴，但欲存身，久住無患，用止故疹，不起新病，存命無患，有力快樂。 |
"Your Majesty! The ascetic Qutan is pure in three things: he has an appetite for food, and he does not want to contaminate his taste. He does not eat for property, nor for tribute, nor for self-beautification, nor for solemnity. He only wants to preserve his body, and live for a long time without any trouble. He only uses it. Therefore, if you have rash, you will not get new diseases, you will survive without any trouble, you will be strong and happy. |
飯食已訖，受洗手水，不高不下，不多不少。 |
The meal has been finished, and the hands have been washed, no more, no less, no more, no less. |
受澡鉢水，不高不下，不多不少。 |
The water in the bathing bowl is neither high nor low, neither more nor less. |
彼洗手淨已，其鉢亦淨，洗鉢淨已，其手亦淨，拭手已，便拭鉢，拭鉢已，便拭手，彼洗拭鉢已，安著一面，不近不遠，不數觀鉢，亦不為鉢。 |
He has washed his hands, and his bowl is also clean. He has washed his bowl, and his hands are also clean. He has wiped his hands, and then wipes his bowl. After he has wiped his bowl, he has wiped his hands. He has washed and wiped his bowl. He has one side, neither near nor far. , not counting the bowls, nor the bowls. |
彼不毀呰此食，亦不稱譽彼食，但慚默然已。 |
He did not destroy this food, nor did he praise other people's food, but he was ashamed and silent. |
為諸居士說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即從坐起，便退而還，彼出家時，身不低仰。 |
After preaching the Dharma to the lay people and encouraging them to arouse thirst and attaining joy, immeasurable expedients can be used to preach the sermon to them, exhort them to arouse thirst and attain joy. After they stand up from their seats, they then step back. When they become monks, their bodies do not bow down. |
「尊！沙門瞿曇出家時，終不低身。 |
"Your Majesty! When the ascetic Qu Tan became a monk, he never bowed his head. |
彼在街巷不低視，亦不仰視，唯直正視，於中不礙所知所見。 |
He does not look down or up in the streets, but looks straight up, without obstructing what he sees. |
尊！沙門瞿曇諸根常定。 |
Respect! The faculties of Shaman Qutan are always stable. |
所以者何？ |
So what? |
以本善行故，彼出村時，身不低仰。 |
Because of his good deeds, he did not bow his head when he left the village. |
尊！沙門瞿曇出村時，終不低身，彼入園時，身不低仰。 |
Respect! The ascetic Qu Tan never bowed his head when he left the village, and he did not bow his head when he entered the garden. |
尊！沙門瞿曇入園時，終不低身。 |
Respect! When the ascetic Qutan entered the garden, he never bowed his head. |
彼中食後，收舉衣鉢，澡洗手足，以尼師檀著於肩上，入房宴坐。 |
After he had eaten, he collected his robe and bowl, washed his hands and feet, put the nun's sandalwood on his shoulders, and went into his room to sit down for the banquet. |
尊！沙門瞿曇饒益世間故，入房宴坐。 |
Respect! Because the ascetic Qutan has benefited the world, he went into his room and had a banquet. |
尊！沙門瞿曇則於晡時從宴坐起，面色光澤。 |
Respect! The ascetic Qutan stood up from the banquet in the afternoon with a bright face. |
所以者何？ |
So what? |
以如來、無所著、等正覺故。 |
Because the Tathagata has nothing to hold on to, he is fully enlightened. |
「尊！沙門瞿曇口出八種音聲，一曰甚深，二曰毘摩樓簸，三曰入心，四曰可愛，五曰極滿，六曰活瞿，七曰分了，八曰智也。 |
"Sir, there are eight kinds of sounds coming out of the mouth of the ascetic Qu Tan. The first is very deep, the second is Bima Lou Zhu, the third is deep in the heart, the fourth is lovely, the fifth is extremely full, the sixth is lively, the seventh is divided, and the eighth is Wisdom. |
多人所愛，多人所樂，多人所念，令得心定。 |
Loved by many, enjoyed by many, remembered by many, it makes one's heart calm. |
尊！沙門瞿曇隨眾說法，聲不出眾外，唯在於眾，為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，即從坐起，還歸本所。 |
Respect! The ascetic Qutan followed the crowd and preached the sermon, without speaking outside the crowd. He only spoke to the crowd, preaching the sermon to others, inspiring thirst and admiration, and achieving joy. There are countless ways to preach the sermon to others, urging him to arouse thirst and admiration, and achieving joy. After he got up from his seat, he returned. Our firm. |
尊！沙門瞿曇其像如是，但有殊勝復過於是。 |
Respect! The image of the ascetic Qutan is like this, but it is more extraordinary than this. |
尊！我欲詣彼沙門瞿曇，從學梵行。」 |
Respect! I wish to attain that ascetic, Qutan, and learn the holy life. " |
梵志梵摩告曰： |
Brahman Zhi Brahma said: |
「隨意。」 |
random. |
於是，優多羅摩納稽首梵志梵摩足，繞三匝而去，往詣佛所，稽首佛足，却坐一面，白曰： |
Then, Udaravana bowed his head to Brahma and touched his feet, walked around three times, went to the Buddha's place, bowed his head to the Buddha's feet, sat down on one side, and said: |
「世尊！願從世尊學道受具足，成就比丘，得從世尊修行梵行。」 |
World Honored One! I wish to learn the Way from the Lord and be equipped to become a bhikkhu, and to practice the holy life from the Lord. |
於是，世尊度優多羅摩納，令學道受具足。 |
Therefore, the World-Honored One saved Uttaramana and enabled him to learn the Tao. |
度優多羅摩納，令學道受具足已，遊行鞞陀提國，與大比丘眾俱，展轉進前，到彌薩羅，住彌薩羅大天［木＊奈］林。 |
After saving Uttaramana, he was fully equipped to learn the Way, and he traveled to the country of Thatatti. Together with the great monks, he went forward to Misara and lived in the great sky forest of Misara. |
彼彌薩羅梵志、居士聞沙門瞿曇釋種子捨釋宗族，出家學道，遊行鞞陀提國，與大比丘眾俱，展轉來至此彌薩羅，住大天［木＊奈］林。 |
When the Brahmacharya of Misara and the lay people heard that the ascetic Qutan had given up his seeds and given up his family name, he became a monk and studied Taoism. He traveled to the country of Thatatiti and, together with the great monks, came here to Misara and lived in the forest of the Great Heaven [Mu*na]. . |
沙門瞿曇有大名稱，周聞十方，沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
The great name of the recluse Qutan is heard in the ten directions. The recluse Qutan is Tathagata, the unattached, the perfect enlightenment, the enlightened conductor, the good passerby, the understander of the world, the supreme scholar, the ruler of the Tao and Dharma, the teacher of gods and humans, and his name is Buddha. All blessings. |
彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊。 |
In this world, gods, demons, Brahmans, ascetics, and Brahma sages travel from human to heaven, knowing themselves and attaining enlightenment. |
彼說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。 |
His teachings are wonderful at first, wonderful in the middle, and wonderful at last. They have meaning and writing, are pure and pure, and reveal the holy life. |
若有見如來、無所著、等正覺，敬重禮拜，供養承事者，快得善利，我等寧可共往見彼沙門瞿曇！禮拜供養。 |
If there is anyone who sees the Tathagata, has no attachments, is fully enlightened, respects and worships, makes offerings to and performs his duties, and quickly obtains good benefits, we would rather go to see that ascetic Qutan together! Worship and make offerings. |
彼彌薩羅梵志、居士各與等類眷屬相隨，從彌薩羅出，北行至大天［木＊奈］林，欲見世尊禮拜供養。 |
The Brahmins and laymen of Misala, each accompanied by their family members, left from Misala and walked north to the Great Sky Forest, hoping to see the Blessed One and pay homage to him. |
往詣佛已，或有彌薩羅梵志、居士稽首佛足，却坐一面，或有與佛共相問訊，却坐一面，或有叉手向佛，却坐一面，或有遙見佛已，默然而坐。 |
When I go to the Buddha, there may be a Mishaura Brahma or a layman who bows his head at the Buddha's feet, but is sitting on one side, or is asking questions with the Buddha, but is sitting on the other side, or is sitting on one side with his hands folded towards the Buddha, or is seeing the Buddha in the distance. Already, sit in silence. |
彼彌薩羅梵志、居士各各坐已，佛為說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。 |
The Brahmāzhi and the lay people were each seated in that Messara. The Buddha preached the Dharma to them, urging them to arouse thirst and achieve joy. Infinite expediency taught them the Dharma, exhorting them to arouse thirst and achieve joy. They stayed in silence. |
梵志梵摩聞沙門瞿曇釋種子捨釋宗族，出家學道，遊行鞞陀提國，與大比丘眾俱，展轉來至此彌薩羅國，住大天［木＊奈］林。 |
Brahma Zhi Brahma heard that the ascetic Qu Tan released the seeds and gave up the Buddhist clan. He became a monk and studied Taoism. He traveled to the country of Thatatiti and, together with the great monks, came to the country of Mesara and lived in the forest of the Great Sky [Mu*na]. |
彼沙門瞿曇有大名稱，周聞十方，彼沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
This recluse, Qutan, has a great name, and is heard in all directions. This recluse, Qutan Tathagata, has no attachments, is fully enlightened, has accomplished clear conduct, is good at passing away, understands the world, is a supreme scholar, protector of the Way and Dharma, and is a teacher of gods and humans. His name is Buddha, all blessings. |
彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊。 |
In this world, gods, demons, Brahmans, ascetics, and Brahma sages travel from human to heaven, knowing themselves and attaining enlightenment. |
彼說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。 |
His teachings are wonderful at first, wonderful in the middle, and wonderful at last. They have meaning and writing, are pure and pure, and reveal the holy life. |
若有見如來、無所著、等正覺，敬重禮拜，供養承事者，快得善利，我寧可往見沙門瞿曇！禮拜供養。 |
If there is someone who sees the Tathagata, has no attachments, is fully enlightened, respects and worships the Tathagata, makes offerings and performs duties, and quickly obtains good benefits, I would rather go to see the ascetic Qutan! Worship and make offerings. |
梵志梵摩告御者曰： |
Brahma Zhi Brahma told the charioteer: |
「汝速嚴駕！我今欲往詣沙門瞿曇！」 |
You have to hurry up! I want to go to the Samana Qutan now! |
御者受教，即速嚴駕訖，還白曰： |
After receiving the instruction, the charioteer quickly and sternly drove off and said in vain: |
「嚴駕已畢，尊自知時。」 |
The strict control has been completed. Respect yourself and know your time. |
於是，梵摩乘極賢妙車，從彌薩羅出，北行至大天［木＊奈］林，欲見世尊禮拜供養。 |
So Brahma took an extremely splendid chariot and left Messala, traveling north to the Great Sky Forest, hoping to see the Blessed One and pay homage to him. |
爾時，世尊在無量眾前後圍繞而為說法，梵志梵摩遙見世尊在無量眾前後圍繞而為說法，見已，恐怖。 |
At that time, the Blessed One was surrounded by countless people in front and behind and preaching the Dharma. Brahma Zhi and Brahma saw the Blessed One surrounded by countless people in front and behind and preaching the Dharma from afar. He was horrified when he saw this. |
於是，梵摩即避在道側，至樹下住，告一摩納： |
So Brahma immediately hid on the side of the road, stayed under a tree, and told Yimo Na: |
「汝往詣彼沙門瞿曇，為我問訊聖體康強，安快無病，起居輕便，氣力如常耶？ |
"You go to that ascetic, Qutan, and inquire about the health of the holy body. Are you safe and free from disease, can you live comfortably, and have your strength as usual? |
作如是語： |
Say this: |
『瞿曇！我師梵摩問訊聖體康強，安快無病，起居輕便，氣力如常耶？ |
"Qu Tan!" My teacher, Brahma, asked me if the holy body is healthy and strong. Is it safe and free from disease, can I live a light life, and have my strength as usual? |
瞿曇！我師梵摩欲來見沙門瞿曇！』」 |
Qu Tan! My master Brahma wants to see the ascetic Qutan! 』』 |
於是，摩納即受教行，往詣佛所，共相問訊，却坐一面，白曰： |
So Mana immediately received the teaching and went to the Buddha's place to ask questions. However, he sat on one side and said: |
「瞿曇！我師梵摩問訊聖體康強，安快無病，起居輕便，氣力如常耶？ |
Qu Tan! My master, Brahma, asked me if the holy body is healthy and strong. Is it safe and disease-free, can I live a light life, and have my strength as usual? |
瞿曇！我師梵摩欲來見沙門瞿曇！」 |
Qu Tan! My master Brahma wants to see the ascetic Qutan! " |
世尊告曰： |
The World Honored One said: |
「摩納！令梵志梵摩安隱快樂，令天及人、阿修羅、揵沓惒、羅剎及餘種種身安隱快樂。 |
"Mona! Make Brahma and Brahma peaceful and happy, and make gods and humans, asuras, asuras, rakshasas and other bodies peaceful and happy. |
摩納！梵志梵摩欲來隨意。」 |
Mona! Brahma's desires and desires come as he pleases. " |
於是，摩納聞佛所說，善受善持，即從坐起，繞佛三匝而去，還詣梵志梵摩所，白曰： |
Then, after hearing what the Buddha said about good reception and good upholding, Mona got up from his seat, walked around the Buddha three times, and returned to Brahma's place, where he said: |
「尊！我已通沙門瞿曇，彼沙門瞿曇今住待尊，唯尊知時。」 |
Your Majesty! I have passed through the recluse Qutan. The recluse Qutan is now staying with you. Only you know the time. |
梵志梵摩即從車下，步詣佛所。 |
Brahma Zhi Brahma immediately got off the carriage and walked to the Buddha's place. |
彼眾遙見梵志梵摩來，即從座起，開道避之。 |
When they saw Brahma Zhi Brahma coming from afar, they stood up from their seats and opened a way to avoid him. |
所以者何？ |
So what? |
以有名德及多識故。 |
Because of his famous virtue and wide knowledge. |
梵志梵摩告彼眾曰： |
Brahma Zhi Brahma told them all: |
「諸賢！各各復坐，我欲直往見沙門瞿曇。」 |
Everyone, sages, please sit down again. I want to go straight to the ascetic Qutan. |
於是，梵摩往詣佛所，共相問訊，却坐一面。 |
So Brahma went to the Buddha's place to ask questions, but they sat on one side. |
爾時，梵摩不壞二根，眼根及耳根。 |
At that time, the two faculties of Brahma are indestructible, namely the eye faculties and the ear faculties. |
梵志梵摩坐已，諦觀佛身三十二相，彼見三十相，於二相有疑，陰馬藏及廣長舌。 |
Brahma Zhi Brahma was seated, and he observed the thirty-two features of the Buddha's body. He saw the thirty-two features, and had doubts about two of them, including the yin horse hidden in the body and the long and wide tongue. |
梵志梵摩即時以偈問世尊曰： |
Brahma Zhi Brahma immediately asked the World Honored One in a verse: |
「如我昔曾所聞， 三十二大人相， |
"As I have heard before, the thirty-two great figures, |
於中求不見二， 尊沙門瞿曇身。 |
Seeking in the middle, not seeing two, respecting the body of the ascetic Qutan. |
為有陰馬藏不？ |
Is there any hidden danger? |
一切人尊深密， |
All people have profound respect, |
云何為人最尊， 不現視微妙舌？ |
How can one be the most noble person and not show his subtle tongue? |
若尊有廣長舌， 唯願令我得見， |
If you have a broad and long tongue, I wish you could see it. |
今實有疑惑心， 願調御決我疑。」 |
I really have doubts now, and I would like to control my doubts. " |
世尊作是念： |
The World Honored One thought: |
「此梵志梵摩求我身三十二相，彼見三十，於二有疑，陰馬藏及廣長舌，我今寧可除彼疑惑。」 |
This Brahma, Brahma, seeks the thirty-two signs of my body. He sees thirty, and there are doubts about the two, Yinma Zang and Guang Long Tongue. I would rather get rid of his doubts now. |
世尊知已，作如其像如意足，作如其像如意足已，梵志梵摩見世尊身陰馬藏及廣長舌，於中廣長舌者，舌從口出，盡覆其面。 |
The World-Honored One knows that he has made his image as he wished, and that he has made his image as he wishes. Brahma Zhibrahma saw the body of the World-Honored One with a long and wide tongue. The tongue came out from the mouth and completely covered his face. |
世尊止如意足已，為梵志梵摩說此頌曰： |
The World-Honored One, having fulfilled his wish, spoke this hymn to Brahma, Brahma: |
「謂汝昔曾所聞， 三十二大人相， |
"It is said that you have heard in the past, the thirty-two great figures, |
彼一切在我身， 滿具足最上正。 |
Everything is in me, and it is the highest righteousness. |
調御斷於我疑， 梵志發微妙信。 |
Adjusting the control and cutting off my doubts, Brahma Chi sends a subtle message. |
至難得見聞， 最上正盡覺。 |
The rarest thing to see and hear is the most perfect enlightenment. |
出世為極難， 最上正盡覺， |
It is extremely difficult to be reborn in this world, and the supreme enlightenment is achieved. |
梵志我正覺， 無上正法王。」 |
Brahma, I am fully enlightened, the Supreme Dharma King. " |
梵志梵摩聞已，而作是念： |
After Brahma heard this, he thought: |
「此沙門瞿曇成就三十二大人之相，謂成就大人相者，必有二處真諦不虛。 |
"This ascetic Qutan has achieved the appearance of thirty-two great men. It is said that those who have achieved the appearance of a great man must have two true truths. |
若在家者，必為轉輪王，聰明智慧，有四種軍，整御天下。 |
If he is at home, he will be a wheel-turning king, smart and wise, and have four kinds of armies to control the world. |
如法法王成就七寶，彼七寶者，輪寶、象寶、馬寶、珠寶、女寶、居士寶、主兵臣寶，是謂為七。 |
For example, the Dharma King has achieved seven treasures. The seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel, the female treasure, the layman's treasure, and the chief soldier's treasure. These are called seven. |
千子具足，顏貌端政，勇猛無畏，能伏他眾，彼必統領此一切地乃至大海，不以刀杖，以法教令，令得安隱。 |
The Thousand Sons are well-equipped, handsome in appearance, brave and fearless, and able to subjugate others. He will rule all the land and even the sea, not using swords and sticks, but teaching and ordering with Dharma, so that he can be safe. |
若剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，必得如來、無所著、等正覺，名稱流布，周聞十方。」 |
If one shaves off his beard and hair, wears a cassock, is a person of great faith, abandons his family, has no home, and learns the Tao, he will surely attain the Tathagata, the Tathagata, the Tathagata, the one who possesses nothing, and his name will be spread throughout the ten directions. " |
於是，世尊而作是念： |
Then, the World-Honored One thought: |
「此梵志梵摩長夜無諛諂、無欺誑，所欲所問者，一切欲知非為觸嬈，彼亦如是，我寧可說彼甚深阿毘曇。」 |
There is no flattery or deception in this Brahma's Brahma's long night. Whatever I want to ask, everything I want to know is not for the sake of touch. The same is true for him. I would rather say that he is very profound Abhitan. |
世尊知已，為梵志梵摩即說頌曰： |
The World-Honored One knew this, and for the sake of Brahma, Brahma said: |
「現世樂法故， 饒益為後世， |
"Because I enjoy the Dharma in this world, I will benefit future generations. |
梵志汝問事， 隨本意所思。 |
Fanzhi, when you ask a question, follow your original intention. |
彼彼諸問事， 我為汝斷疑。」 |
If you ask questions, I will put an end to your doubts. " |
世尊已許問， 梵志梵摩故， |
The World-Honored One has promised to ask, Brahma Zhi Brahma, |
便問世尊事， 隨本意所思： |
Then I asked the World Honored One what he wanted to do, and asked him what he meant: |
「云何為梵志， 三達有何義？ |
Why is Brahma Zhi, and what is the meaning of Sanda? |
以何說無著， 何等正盡覺？」 |
How can we say that there is no attachment? How can we achieve perfect enlightenment? " |
爾時，世尊以頌答曰： |
At that time, the World-Honored One responded with praise: |
「滅惡不善法， 立住擇梵行， |
"Destroy evil and unwholesome dharmas, and abide in the holy life. |
修習梵志正， 以此為梵志。 |
Practicing the righteousness of Brahma is called Brahma. |
明達於過去， 見樂及惡道， |
Understanding the past, seeing pleasure and evil paths, |
得無明盡說， 知是立牟尼。 |
After attaining the complete explanation of ignorance, I know that this is the establishment of Muni. |
善知清淨心， 盡脫婬怒癡， |
Good knowledge and pure mind, free from sexual immorality, anger and delusion, |
成就於三明， 以此為三達。 |
Achievements in Sanming are regarded as Three Das. |
遠離不善法， 正住第一義， |
Stay away from unwholesome dharmas and abide in the first meaning. |
第一世所敬， 以此為無著。 |
Respected in the first life, this is considered non-attachment. |
饒益天及人， 與眼滅壞諍， |
Benefiting heaven and man, destroying conflicts with the eyes, |
普知現視盡， 以此正盡覺。」 |
Universal knowledge is now seen to the fullest, and with this, the full awareness is achieved. " |
於是，梵摩即從座起，欲稽首佛足，彼時大眾同時俱發高大音聲： |
Then, Brahma immediately stood up from his seat and wanted to bow his head at the Buddha's feet. At that time, everyone at the same time raised a loud voice: |
「沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。 |
"The recluse Qu Tan is very strange! What a special person! He has great satisfaction, great mighty virtue, great blessing, and great power. |
所以者何？ |
So what? |
此彌薩羅國所有梵志、居士者，梵志梵摩於彼最第一，謂出生故。 |
Among all the Brahma-jīva and laymen in this Misara Kingdom, the Brahma-jāra and Brahma-mo are the most important among them, which is why they were born. |
梵志梵摩為父母所舉，受生清淨，乃至七世父母不絕種族，生生無惡，彼為沙門瞿曇極下意尊敬作禮，供養奉事。 |
Brahma Zhi Brahma was raised by his parents, and he was born pure. His parents did not destroy his race for seven generations, and he was born without evil. He was a recluse, Qu Tan, who was willing to respect, make offerings, and serve him. |
沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。 |
The ascetic Qutan is very strange! Shit! There is great satisfaction, great mighty virtue, great blessing, and great power. |
所以者何？ |
So what? |
此彌薩羅國所有梵志、居士者，梵志梵摩於彼最第一，謂學書故。 |
Among all the Brahma-judges and laymen in this Mesara Kingdom, the Brahma-jāra and Brahma-mo are the most important among them, and this is why they are called scholars. |
梵志梵摩博聞總持，誦過四典經，深達因、緣、正、文、戲五句說。 |
Brahma Zhi, a learned and knowledgeable general, has recited the four sutras and deeply understood the five sentences of cause, fate, Zheng, Wen and Drama. |
彼為沙門瞿曇極下意尊敬作禮，供養奉事。 |
He was the ascetic Qu Tan with great sincerity, he paid homage to him, made offerings to him, and served him. |
「沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。 |
"The recluse Qu Tan is very strange! What a special person! He has great satisfaction, great mighty virtue, great blessing, and great power. |
所以者何？ |
So what? |
此彌薩羅國所有梵志、居士者，梵志梵摩於彼最第一，謂財物故。 |
Among all the Brahma-judges and laymen in this Mesara Kingdom, Brahma-jāra and Brahma-mo are the most important among them, because of their wealth. |
梵志梵摩極大富樂，資財無量，畜牧產業不可稱計，封戶食邑種種具足食豐，彌薩羅乃至水草木，謂王摩竭陀未生怨鞞陀提子特與梵封，彼為沙門瞿曇極下意尊敬作禮，供養奉事。 |
Brahma Zhi Brahma was extremely wealthy, with immeasurable wealth, immeasurable animal husbandry, and abundant food, including food, water, plants, and trees. It was said that King Magadha had no grudges against Tatadha Tizite and Brahma. He was a recluse named Qu Tan, who was very respectful and respectful, made offerings to him, and served him. |
沙門瞿曇甚奇！甚特！有大如意足，有大威德，有大福祐，有大威神。 |
The ascetic Qutan is very strange! Shit! There is great satisfaction, great mighty virtue, great blessing, and great power. |
所以者何？ |
So what? |
此彌薩羅國所有梵志、居士者，梵志梵摩於彼最第一，謂壽命故。 |
Among all the Brahma-judges and laymen in this Misara Kingdom, the Brahma-jāra and Brahma-mo are the most important among them, and this is why they are called longevity. |
梵志梵摩極大長老，壽命具足，年百二十六，彼為沙門瞿曇極下意尊敬作禮，供養奉事。」 |
Brahma Zhi Brahma, the great elder, has a long life span of one hundred and twenty-six years. He is the ascetic Qutanji who respects, makes offerings and serves him with great sincerity. " |
是時，世尊以他心智知彼大眾心之所念，世尊知已，告梵志梵摩： |
At that time, the World-Honored One used his mind to know what was in the hearts of all the people. The World-Honored One knew this and told Brahma, Brahma: |
「止！止！梵志！但心喜足，可還復坐，為汝說法。」 |
Stop! Stop! Brahman Zhi! But my heart is full of joy, so I can sit down again and preach the Dharma to you. |
梵志梵摩稽首佛足，却坐一面，世尊為彼說法，勸發渴仰，成就歡喜。 |
Brahma Zhi Brahma bowed his head at the Buddha's feet and sat on one side. The World Honored One preached the Dharma to him, urging him to arouse thirst and achieve joy. |
無量方便為彼說法，勸發渴仰，成就歡喜已，如諸佛法，先說端政法，聞者歡悅，謂說施、說戒、說生天法，毀呰欲為災患，生死為穢，稱嘆無欲為妙，道品白淨。 |
Infinite expedient means teach him the Dharma, exhort him to thirst, and achieve joy. Just like all Buddhist dharma, he first preaches the correct political dharma, which makes those who hear it happy. , exclaiming that having no desires is wonderful, and the Tao is white and pure. |
為說是已，佛知彼有歡喜心、具足心、柔軟心、堪耐心、昇上心、一向心、無疑心、無蓋心，有能有力受佛正法，謂如諸佛所說正要，世尊具為彼說苦、習、滅、道。 |
In order to say this, the Buddha knows that he has a joyful mind, a sufficient mind, a soft mind, a patient mind, a rising mind, a single-minded mind, a doubtless mind, and an unhindered mind. , the Blessed One expounded to him suffering, habituation, cessation, and the path. |
梵志梵摩即於座上見四聖諦，苦、習、滅、道，猶如白素，易染為色。 |
Brahma Zhi Brahma immediately saw the Four Noble Truths, suffering, habituation, cessation, and path, just like white pigment, which is easily dyed into color. |
如是梵摩即於座上見四聖諦，苦、習、滅、道。 |
Thus Brahma immediately saw from his seat the Four Noble Truths: suffering, habituation, cessation, and the path. |
於是，梵摩見法得法，覺白淨法，斷疑度惑，更無餘尊，不復由他，無有猶豫，已住果證，於世尊法得無所畏，即從座起，稽首佛足： |
Then Brahma saw the Dharma and obtained the Dharma. He realized that the Dharma was pure and pure. He gave up all doubts and doubts. He had no more respect for him. He no longer relied on him. He had no hesitation. He had attained the fruit of enlightenment and was fearless in the Dharma of the World Honored One. He stood up from his seat and bowed his head to the Buddha. foot: |
「世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as an Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
時，梵志梵摩叉手向佛，白曰： |
At that time, Brahma Zhi Brahma crossed his hands and faced the Buddha and said: |
「世尊！唯願明日垂顧受請，及比丘眾。」 |
World Honored One! I only hope that tomorrow I will take care of you and accept the invitation, as well as all the monks. |
世尊為梵志梵摩故，默然而受。 |
For the sake of Brahma and Brahma, the World Honored One accepts it silently. |
梵志梵摩知世尊默然受已，稽首佛足，繞三匝而去，還歸其家。 |
Brahma Zhi Brahma knew that the World-Honored One accepted it silently, bowed his head at the Buddha's feet, walked around three times, and returned to his home. |
即於其夜施設餚饌極妙上味、種種豐饒食噉含消，施設已訖，平旦敷床，至時唱曰： |
That is to say, in the evening, the dishes are prepared, and the delicious food is delicious. All kinds of rich food are eaten and digested. |
「世尊！飯食已辦，唯聖知時。」 |
World Honored One! The meal has been prepared. Only the Holy One knows the time. |
於是，世尊過夜平旦，著衣持鉢，比丘翼從，世尊在前，往詣梵志梵摩家，於比丘眾前敷座而坐。 |
So the World-Honored One spent the night on Pingdan, dressed in robes and holding an alms bowl, accompanied by the monks, and the World-Honored One in front of him. He went to the home of Brahma, Brahma Zhi, and sat down in front of the monks. |
梵志梵摩知世尊及比丘眾眾坐已定，自行澡水，以上味餚饌、種種豐饒食噉含消，自手酙酌，令極飽滿，食訖收器，行澡水竟，取一小床，坐受呪願。 |
Brahmāzhi Brahma knows that the World-Honored One and the monks have already sat down and are bathing themselves in the water. They eat the delicacies and various kinds of rich food in their mouths and drink them with their own hands, making them very full. Small bed, sit and receive your wishes. |
梵志梵摩坐已，世尊為彼說呪願曰： |
Brahma Zhi and Brahma had already sat down, and the World Honored One said to him his vow: |
「呪火第一齋， 通音諸音本， |
"The First Zhai of Huohuo, Tongyin Zhuyinben, |
王為人中尊， 海為江河長， |
The king is the most respected among people, the sea is the leader of the rivers, |
月為星中明， 明照無過日， |
The moon is the bright star among the stars, and the bright light never passes the sun. |
上下維諸方， 及一切世間， |
All directions in the upper and lower dimensions, and all the world, |
從人乃至天， 唯佛最第一。」 |
From man to heaven, only Buddha is the first. " |
於是，世尊為梵志梵摩說呪願已，從座起去，彌薩羅國住經數日，攝衣持鉢，則便遊行至舍衛國，展轉前進，到舍衛國，住勝林給孤獨園。 |
Then, after the World-Honored One had said his vows to Brahma and Brahma, he got up from his seat and stayed in the country of Misara for a few days, taking his robes and alms bowl. Lin Ge Lonely Garden. |
於是，眾多比丘舍衛乞食時，聞彼彌薩羅梵志梵摩以偈問佛事，彼便命終。 |
Then, when many monks, Savatti, were begging for food, they heard the Brahma of the Messara Brahma asking about the Buddha's affairs in verses, and they died. |
諸比丘聞已，食訖，中後收舉衣鉢，澡洗手足，以尼師檀著於肩上，往詣佛所，稽首作禮，却住一面，白曰： |
When the monks heard that they had finished eating, they picked up their robes and bowls, took a bath, washed their hands and feet, put the nun's sandalwood on their shoulders, went to the Buddha's place, bowed their heads and bowed, but stayed on one side and said: |
「世尊！我等眾多比丘平旦著衣，持鉢入舍衛乞食時，聞彼彌薩羅梵志梵摩以偈問佛事，彼便命終。 |
"World Honored One! When we, many bhikkhus, wearing plain robes and holding alms bowls went to Savannah to beg for food, we heard the Brahma of the Brahma of the Messara asking the Buddha's questions in verses, and they died. |
世尊！彼至何處，為生何許，後世云何？」 |
World Honored One! Where will he go, where will he live, and what will happen to him in the future? " |
世尊答曰： |
The World Honored One replied: |
「比丘！梵志梵摩極有大利，最後知法，為法故不煩勞我。 |
"Bhikkhu! Brahma and Brahma are extremely beneficial. He knows the Dharma in the end, so don't trouble me for the sake of the Dharma. |
比丘！梵志梵摩五下分結盡，生彼得般涅槃，得不退法，不還此世。」 |
Bhikkhu! When the five lower branches of Brahma Zhi and Brahma are completed, Peter-like Nirvana will be born, and the Dharma will not be regressed and will not return to this world. " |
爾時，世尊記說梵摩得阿那含。 |
At that time, the Blessed One recorded that Brahma attained Anagami. |
佛說如是。 |
Buddha said so. |
梵志梵摩及諸比丘，聞佛所說，歡喜奉行。 |
Brahma and other bhikkhus, after hearing what the Buddha said, followed it with joy. |
梵摩經第十竟（六千七百七十六字） |
The Tenth Chapter of the Brahma Sutra (6,776 words) |
中阿含經卷第四十一（六千七百七十六字） |
Volume 41 of the Central Agama Sutra (6,776 words) |
中阿含梵志品第一竟（三萬四百五十四字） |
The No. 1 Ranking of the Agama Brahma Chronicles in China (30,454 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 13 根本分別品 |
Chapter 13 Fundamental Differences |
162. Analysis of the Six Elements（一六二）分別六界經 |
162. Analysis of the Six Elements (162) |
根本分別品第二（有十經）（第四分別誦） |
The second level of fundamental differentiation (there are ten sutras) (the fourth level of differentiation) |
中阿含經卷第四十二 |
Volume 42 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
分別六界、處 觀法、溫泉林 |
Distinguishing the six realms, observing Dharma, and hot spring forest |
釋中禪室尊 阿難說、意行 |
Ananda’s words, thoughts and deeds |
拘樓瘦無諍 鸚鵡、分別業 |
The building is thin and there is no distinction. Parrot, separation of industry |
我聞如是： |
This is what I heard: |
一時，佛遊摩竭陀國，往詣王舍城宿。 |
At one time, the Buddha traveled to the Kingdom of Magadha and stayed in the city of King's Residence. |
於是，世尊往至陶家，語曰： |
Then the World-Honored One went to Tao's house and said: |
「陶師！我今欲寄陶屋一宿，汝見聽耶？」 |
Master Potter! I want to stay in a pottery house for a night. Do you hear me? |
陶師答曰： |
Master Tao replied: |
「我無所違。 |
"I've done nothing wrong. |
然有一比丘先已住中，若彼聽者，欲住隨意。」 |
However, there is a bhikkhu who has already stayed there. If he listens, he can stay wherever he wants. " |
爾時，尊者弗迦邏娑利先已在彼住陶屋中。 |
At that time, the Venerable Buddha Kalasali was already living there in the earthenware house. |
於是，世尊出陶師家入彼陶屋，語尊者弗迦邏娑利曰： |
Then the World-Honored One left the pottery master's house and entered the pottery house. He said to the Venerable Phogalasali: |
「比丘！我今欲寄陶屋一宿，汝見聽耶？」 |
Bhikkhu! I want to stay in a pottery house for a night. Do you hear me? |
尊者弗迦邏娑利答曰： |
The Venerable Buddha Kalasali replied: |
「君！我無所違。 |
"Jun! I have nothing against you. |
且此陶屋草座已敷，君欲住者，自可隨意。」 |
Moreover, the straw seats of this pottery house have been provided. If you want to live in it, you can do so as you wish. " |
爾時，世尊從彼陶屋出外洗足訖，還入內，於草座上敷尼師檀，結跏趺坐，竟夜默然靖坐定意，尊者弗迦邏娑利亦竟夜默然靖坐定意。 |
At that time, the World-Honored One went out from the pottery house and finished washing his feet. He came back inside, sat on the straw throne, sat in lotus position and sat in the lotus position. He sat silently and concentrated all night. The Venerable Buddha Kalosali also sat silently and concentrated all night. . |
彼時，世尊而作是念： |
At that time, the World-Honored One thought: |
「此比丘住止寂靖，甚奇！甚特！我今寧可問彼比丘： |
"This bhikkhu lives in stillness and tranquility. It is amazing! Extraordinary! I would rather ask that bhikkhu now: |
『汝師是誰？ |
Who is your master? |
依誰出家學道受法？』 |
Who should I rely on to become a monk, learn Taoism, and accept the Dharma? 』 |
」 |
|
世尊念已，問曰： |
The World-Honored One thought about it and asked: |
「比丘！汝師是誰？ |
"Bhikkhu! Who is your master? |
依誰出家學道受法？」 |
Who should I rely on to become a monk, learn Taoism, and accept the Dharma? " |
尊者弗迦邏娑利答曰： |
The Venerable Buddha Kalasali replied: |
「賢者！有沙門瞿曇釋種子，捨釋宗族，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，覺無上正盡覺，彼是我師，依彼出家學道受法。」 |
Wise man! There is a recluse, Qutan, who has given up his seed, given up his clan, shaved off his beard and hair, and put on cassock. He has the utmost faith, given up his family, is homeless, and has learned the Tao. He is supremely enlightened. He is my teacher, and I have become a monk by him. Learn the Way and accept the Dharma. |
世尊即復問曰： |
The World-Honored One then asked again: |
「比丘！曾見師耶？」 |
Bhikkhu! Have you ever met a master? |
尊者弗迦邏娑利答曰： |
The Venerable Buddha Kalasali replied: |
「不見。」 |
not see. |
世尊問曰： |
The World Honored One asked: |
「若見師者，為識不耶？」 |
If you meet your teacher, why don't you recognize him? |
尊者弗迦邏娑利答曰： |
The Venerable Buddha Kalasali replied: |
「不識。 |
"I don't know. |
然，賢者！我聞世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼是我師，依彼出家學道受法。」 |
Yes, wise man! I heard that the World-Honored One, the Tathagata, is unattached, is fully enlightened, has achieved enlightenment and conduct, is good at passing away, understands the world, is the supreme scholar, is the ruler of Tao and Dharma, is the teacher of gods and humans, is called Buddha, and is blessed by all. He is my teacher, and I have become a monk by him. Learn the Tao and accept the Dharma. " |
彼時，世尊復作是念： |
At that time, the World-Honored One thought again: |
「此族姓子依我出家學道受法，我今寧可為說法耶？」 |
The people of this clan follow me as a monk to learn Taoism and accept the Dharma. I would rather preach the Dharma for you now? |
世尊念已，語尊者弗迦邏娑利曰： |
After the World-Honored One had finished thinking, he spoke to the Venerable Buddha Kalasali and said: |
「比丘！我為汝說法，初善、中善、竟亦善，有義有文，具足清淨，顯現梵行，謂分別六界，汝當諦聽，善思念之。」 |
Bhikkhu! I am teaching you a Dharma that is good in the beginning, good in the middle, and good in the end. It has meaning and writing, is pure and pure, shows the holy life, and distinguishes the six realms. You should listen carefully and meditate on it. |
尊者弗迦邏娑利答曰： |
The Venerable Buddha Kalasali replied: |
「唯然。」 |
Wei Ran. |
佛告彼曰： |
The Buddha told him: |
「比丘！人有六界聚、六觸處、十八意行、四住處。 |
"Bhikkhu! Human beings have six realms, six contact points, eighteen mental formations, and four abodes. |
若有住彼，不聞憂慼事，不聞憂慼事已，意便不憎、不憂、不勞，亦不恐怖。 |
If one lives there and does not hear anything sad or sad, his mind will not feel resentful, worried, tired, or afraid. |
如是有教，不放逸慧，守護真諦，長養惠施。 |
If you are taught like this, you will not let go of your wisdom, protect the true meaning, and continue to nurture and benefit. |
比丘！當學最上，當學至寂，分別六界。 |
Bhikkhu! You should learn to be supreme, you should learn to be still, and distinguish the six realms. |
如是，比丘！人有六界聚，此說何因？ |
So, bhikkhu! There are six realms of human beings gathered together. Why is this said? |
謂地界、水界、火界、風界、空界、識界。 |
It is called the earth realm, the water realm, the fire realm, the wind realm, the air realm, and the consciousness realm. |
比丘！人有六界聚者，因此故說。 |
Bhikkhu! People have six realms gathered together, so it is said. |
「比丘！人有六觸處，此說何因？ |
"Bhikkhu! People have six contact points. Why do we say this? |
謂比丘眼觸見色，耳觸聞聲，鼻觸嗅香，舌觸嘗味，身觸覺觸，意觸知法。 |
It is said that a bhikkhu sees form with his eyes, hears sounds with his ears, smells scent with his nose, tastes with his tongue, feels with his body, and knows the Dharma with his mind. |
比丘！人有六觸處者，因此故說。 |
Bhikkhu! People have six touch points, so it is said. |
比丘！人有十八意行，此說何因？ |
Bhikkhu! People have eighteen thoughts and actions. Why is this said? |
謂比丘眼見色，觀色喜住，觀色憂住，觀色捨住，如是耳、鼻、舌、身，意知法，觀法喜住，觀法憂住，觀法捨住。 |
It is said that a bhikkhu sees form with his eyes, sees form with joy and dwells, sees form with worry, dwells with equanimity, observes form with ears, nose, tongue, body, and mind knows the Dharma, contemplates the Dharma and dwells with joy, contemplates the Dharma with worry, and dwells with equanimity contemplating the Dharma. |
比丘！此六喜觀、六憂觀、六捨觀，合已十八行。 |
Bhikkhu! These six contemplations of joy, six contemplations of worry, and six contemplations of equanimity are combined into eighteen lines. |
比丘！人有十八意行者，因此故說。 |
Bhikkhu! People have eighteen thoughts, so it is said. |
「比丘！人有四住處，此說何因？ |
"Bhikkhu! Why do we say that people have four abodes? |
謂真諦住處、慧住處、施住處、息住處。 |
It is called the abode of truth, the abode of wisdom, the abode of giving, and the abode of rest. |
比丘！人有四住處者，因此故說。 |
Bhikkhu! People have four dwelling places, so it is said. |
云何比丘不放逸慧？ |
Why don't monks let loose their wisdom? |
若有比丘分別身界，今我此身有內地界而受於生，此為云何？ |
If there is a bhikkhu who distinguishes the physical realm, and now my body has an inner realm and I am born, what is this? |
謂髮、毛、爪、齒、麤細膚、皮、肉、骨、筋、腎、心、肝、肺、脾、大腸、胃、糞。 |
It refers to hair, hair, claws, teeth, thick and thin skin, skin, meat, bones, tendons, kidneys, heart, liver, lungs, spleen, large intestine, stomach, and feces. |
如斯之比，此身中餘在內，內所攝堅，堅性住內，於生所受，是謂比丘內地界也。 |
In this way, the remaining part of the body is internal, the solidity is captured within, the solidity resides within, and what is received in life is called the inner realm of a bhikkhu. |
比丘！若有內地界及外地界者，彼一切總說地界，彼一切非我有，我非彼有，亦非神也。 |
Bhikkhu! If there is an inner realm and an outer realm, all of them are called earth realms. They are not mine, I am not their being, and they are not God. |
如是慧觀，知其如真，心不染著於此地界，是謂比丘不放逸慧。 |
With such wisdom, knowing that it is true, the mind is not tainted with this world, this means that the bhikkhu does not let go of his wisdom. |
「復次，比丘不放逸慧。 |
"Again, a bhikkhu does not give up his wisdom. |
若有比丘分別身界，今我此身有內水界而受於生，此為云何？ |
If there is a bhikkhu who distinguishes the body realm, and now my body has the inner water realm and is born, what is this? |
謂腦膜、眼淚、汗、涕、唾、膿、血、肪、髓、涎、淡、小便，如斯之比，此身中餘在內，內所攝水，水性潤內，於生所受，是謂比丘內水界也。 |
It refers to the meninges, tears, sweat, tears, saliva, pus, blood, fat, marrow, saliva, urine, and urine. In this ratio, the rest of the body is inside, the water taken in, the water nature moistens the inside, and what is received during life , which is called the inner water realm of a bhikkhu. |
比丘！若有內水界及外水界者，彼一切總說水界，彼一切非我有，我非彼有，亦非神也。 |
Bhikkhu! If there is an inner water realm and an outer water realm, then everything is said to be the water realm. It is not mine, I am not that person, and it is not God. |
如是慧觀，知其如真，心不染著於此水界，是謂比丘不放逸慧。 |
With such wisdom, knowing that it is true, the mind is not stained with this water realm, which means that the bhikkhu does not let go of his wisdom. |
「復次，比丘不放逸慧。 |
"Again, a bhikkhu does not give up his wisdom. |
若有比丘分別此身界，今我此身有內火界而受於生，此為云何？ |
If there is a bhikkhu who distinguishes this body realm, now my body has the inner fire realm and is born, what is this? |
謂熱身、暖身、煩悶身、溫莊身，謂消飲食，如斯之比，此身中餘在內，內所攝火，火性熱內，於生所受，是謂比丘內火界也。 |
It is called warming up the body, warming up the body, irritating the body, warming the body, and eliminating food and drink. In this ratio, the remaining part of the body is the fire that is absorbed in the body. The nature of fire is the heat in the body. It is what is experienced in life. This is called the inner fire realm of the bhikkhu. also. |
比丘！若有內火界及外火界者，彼一切總說火界，彼一切非我有，我非彼有，亦非神也。 |
Bhikkhu! If there is an inner fire realm and an outer fire realm, then everything is said to be the fire realm. Everything in it is not mine, I am not that thing, and it is not God. |
如是慧觀，知其如真，心不染著於此火界，是謂比丘不放逸慧。 |
With such wisdom, knowing that it is true, the mind is not tainted in this realm of fire. This means that the bhikkhu does not let go of his wisdom. |
「復次，比丘不放逸慧。 |
"Again, a bhikkhu does not give up his wisdom. |
若有比丘分別身界，今我此身有內風界而受於生，此為云何？ |
If there is a bhikkhu who distinguishes the body realm, and now my body has the inner wind realm and is born, what is this? |
謂上風、下風、脇風、掣縮風、蹴風、非道風、節節風、息出風、息入風。 |
It is called upwind, downwind, threatening wind, controlling wind, kicking wind, non-Dao wind, festival wind, breath-out wind, breath-in wind. |
如斯之比，此身中餘在內，內所攝風，風性動內，於生所受，是謂比丘內風界也。 |
In this way, the rest of the body is internal, the wind is captured within, the nature of the wind moves within, and what is received in life is called the inner wind realm of a bhikkhu. |
比丘！若有內風界及外風界者，彼一切總說風界，彼一切非我有，我非彼有，亦非神也。 |
Bhikkhu! If there is an inner wind realm and an outer wind realm, then everything is said to be the wind realm. All these things are not mine, I am not that person, and they are not God. |
如是慧觀，知其如真，心不染著於此風界，是謂比丘不放逸慧。 |
With such wisdom, knowing that it is true, the mind is not tainted with this wind world, this means that the bhikkhu does not let go of his wisdom. |
「復次，比丘不放逸慧。 |
"Again, a bhikkhu does not give up his wisdom. |
若有比丘分別身界，今我此身有內空界而受於生，此為云何？ |
If there is a bhikkhu who distinguishes the realm of the body, and now my body has the realm of inner space and is reborn, what is the meaning of this? |
謂眼空、耳空、鼻空、口空、咽喉動搖，謂食噉含消，安徐咽住，若下過出。 |
It means that the eyes are empty, the ears are empty, the nose is empty, the mouth is empty, and the throat is shaking. It means that the food should be swallowed and swallowed slowly, and if it is too low, it will be swallowed. |
如斯之比，此身中餘在內，內所攝空，在空不為肉、皮、骨、筋所覆，是謂比丘內空界也。 |
In this way, the rest of the body is internal, and the space captured within is not covered by flesh, skin, bones, or tendons. This is called the inner space of a bhikkhu. |
比丘！若有內空界及外空界者，彼一切總說空界，彼一切非我有，我非彼有，亦非神也。 |
Bhikkhu! If there is an inner emptiness realm and an outer emptiness realm, then everything is said to be an emptiness realm. Everything that exists does not belong to me, I am not that thing, nor is it God. |
如是慧觀，知其如真，心不染著於此空界，是謂比丘不放逸慧。 |
With such wisdom, you know that it is true, and your mind is not stained with this empty world. This means that the bhikkhu does not let go of his wisdom. |
「比丘！若有比丘於此五界知其如真，知如真已，心不染彼而解脫者，唯有餘識，此何等識？ |
"Bhikkhu! If there is a bhikkhu who knows the truth of these five realms, and knows that they are true, and his mind is not stained by them and is liberated, he only has residual consciousness. What kind of consciousness is this? |
樂識、苦識、喜識、憂識、捨識。 |
Pleasure consciousness, suffering consciousness, joy consciousness, sorrow consciousness, and equanimity consciousness. |
比丘！因樂更樂故生樂覺，彼覺樂覺，覺樂覺已，即知覺樂覺。 |
Bhikkhu! Because music becomes more joyful, the feeling of music arises. He feels the feeling of music. When he feels the feeling of music, he realizes the feeling of music. |
若有比丘滅此樂更樂，滅此樂更樂已，若有從樂更樂生樂覺者，彼亦滅息止，知已冷也。 |
If there is a bhikkhu who extinguishes this happiness and becomes more happy, and if he extinguishes this happiness and becomes more happy, and if there is a person who is born from the happiness of more happiness, he will also cease to cease, and he will know that he has become cold. |
比丘！因苦更樂故生苦覺，彼覺苦覺，覺苦覺已，即知覺苦覺。 |
Bhikkhu! Because suffering becomes more pleasurable, the consciousness of suffering arises. He feels the consciousness of suffering. When he has experienced the consciousness of suffering, he realizes the consciousness of suffering. |
若有比丘滅此苦更樂，滅此苦更樂已，若有從苦更樂生苦覺者，彼亦滅息止，知已冷也。 |
If there is a bhikkhu who has experienced the cessation of suffering and is now more happy, and has experienced the cessation of suffering and has become more happy, and if there is a monk who has experienced the awakening of suffering due to the cessation of suffering and happiness, he will also cease to exist, and he will know that he has become cold. |
比丘！因喜更樂故生喜覺，彼覺喜覺，覺喜覺已，即知覺喜覺。 |
Bhikkhu! Because joy is more joyful, joyful awakening arises. He feels joyful awakening. When he feels joyful awakening, he realizes joyful awakening. |
若有比丘滅此喜更樂，滅此喜更樂已，若有從喜更樂生喜覺者，彼亦滅息止，知已冷也。 |
If there is a bhikkhu who extinguishes this joy, he will be even more happy. If there is a monk who extinguishes this joy, he will be even more happy. If there is someone who has the awakening of joy from the more joy, he will also cease to cease, and he will know that he has become cold. |
「比丘！因憂更樂故生憂覺，彼覺憂覺，覺憂覺已，即知覺憂覺。 |
"Bhikkhu! Because sorrow brings joy, sorrow arises. He feels sorrow. Having realized sorrow, he is aware of sorrow. |
若有比丘滅此憂更樂，滅此憂更樂已，若有從憂更樂生憂覺者，彼亦滅息止，知已冷也。 |
If there is a bhikkhu who extinguishes this worry and becomes more happy, and if he extinguishes this worry and becomes more happy, if there is a person who has the awareness of anxiety arising from the increase of worry, he will also cease to cease, and he will know that he has become cold. |
比丘！因捨更樂故生捨覺，彼覺捨覺，覺捨覺已，即知覺捨覺。 |
Bhikkhu! Because there is more joy in equanimity, the awakening of equanimity arises. He feels the awakening of equanimity. When he realizes the awakening of equanimity, he realizes the awakening of equanimity. |
若有比丘滅此捨更樂，滅此捨更樂已，若有從捨更樂生捨覺者，彼亦滅息止，知已冷也。 |
If there is a bhikkhu who enjoys the destruction of this equanimity, he is already more happy. If there is someone who has the enlightenment of equanimity arising from the greater happiness of equanimity, he will also cease to exist, and he will know that he has become cold. |
比丘！彼彼更樂故生彼彼覺，滅彼彼更樂已，彼彼覺亦滅，彼知此覺從更樂，更樂本，更樂習，從更樂生，以更樂為首，依更樂行。 |
Bhikkhu! He is more happy, so he is aware of it, and when he is happy, he is extinguished, and his awareness is also extinguished. He knows that this awareness comes from more joy, is the origin of more joy, is accustomed to more joy, is born from more joy, starts with more joy, relies on more joy. More fun. |
「比丘！猶如火母，因鑽及人方便熱相故，而生火也。 |
"Bhikkhu! It's like the mother of fire, which generates fire because it touches people's conveniences and heats them up. |
比丘！彼彼眾多林木相離分散，若從彼生火，火數熱於生數受，彼都滅止息，則冷樵木也。 |
Bhikkhu! There are many trees in the forest separated from each other. If a fire is lit from there, the heat of the fire will be greater than the heat of the trees. If they are all extinguished and stopped, then the woodcutter trees will be cold. |
如是，比丘！彼彼更樂故生彼彼覺，滅彼彼更樂故彼彼覺亦滅，彼知此覺從更樂，更樂本，更樂習，從更樂生，以更樂為首，依更樂行。 |
So, bhikkhu! He is more happy, so he is aware of it, and when he is more happy, he is also aware of it. He knows that this awareness comes from more happy, is more happy, is more happy, is more happy, is more happy, is more happy, is more happy, is more happy, and is more happy. Happy trip. |
若比丘不染此三覺而解脫者，彼比丘唯存於捨，極清淨也。 |
If a bhikkhu is not contaminated by these three enlightenments and is liberated, he will only exist in equanimity and be extremely pure. |
比丘！彼比丘作是念： |
Bhikkhu! The bhikkhu thought: |
『我此清淨捨，移入無量空處，修如是心，依彼、住彼、立彼、緣彼、繫縛於彼。 |
"My pure equanimity moves into the immeasurable space, cultivates such a mind, relies on it, abides in it, establishes it, depends on it, and is bound to it. |
我此清淨捨，移入無量識處、無所有處、非有想非無想處，修如是心，依彼、住彼、立彼、緣彼、繫縛於彼。』 |
This pure equanimity of mine moves into the place of immeasurable consciousness, the place where there is nothing, the place where there is neither thought nor thoughtlessness. Cultivate such a mind, rely on it, dwell in it, establish it, depend on it, and be bound to it. 』 |
「比丘！猶工煉金上妙之師，以火燒金，鍛令極薄，又以火燷，數數足火熟煉令淨，極使柔軟而有光明。 |
"Bhikkhu! A master of alchemy burns the gold with fire and forges it to an extremely thin layer. He also uses a fire burner for several times to refine and purify it until it is extremely soft and bright. |
比丘！此金者，於金師以數數足火熟煉令淨，極使柔軟而有光明已，彼金師者，隨所施設，或縺繒綵，嚴飾新衣，指鐶、臂釧、瓔珞、寶鬘，隨意所作。 |
Bhikkhu! This gold should be refined and purified by a gold master with several full fires, until it is extremely soft and bright. The gold master should add it with the gold master, or use colorful silk ribbons to decorate new clothes, finger turbans, armbands, etc. Necklaces and precious garlands can be made at will. |
如是，比丘！彼比丘作是念： |
So, bhikkhu! The bhikkhu thought: |
『我此清淨捨移入無量空處，修如是心，依彼、住彼、立彼、緣彼、繫縛於彼。 |
"I move this pure equanimity into the immeasurable space, cultivate this mind, rely on it, dwell in it, establish it, depend on it, and be bound to it. |
我此清淨捨移入無量識處、無所有處、非有想非無想處，修如是心，依彼、住彼、立彼、緣彼、繫縛於彼。』 |
This pure equanimity of mine moves into the place of immeasurable consciousness, the place where there is nothing, the place where there is neither thought nor no thought. Cultivate such a mind, rely on it, dwell in it, establish it, depend on it, and be bound to it. 』 |
「彼比丘復作是念： |
"The bhikkhu thought again: |
『我此清淨捨，依無量空處者，故是有為。 |
My pure house is based on the immeasurable emptiness, so it is conditioned. |
若有為者，則是無常，若無常者，即是苦也。 |
If there is action, it is impermanent; if it is impermanent, it is suffering. |
若是苦者，便知苦，知苦已，彼此捨不復移入無量空處。 |
If they are suffering, then they know the suffering, and when they know the suffering, they can no longer give up on each other and move into the infinite space. |
我此清淨捨，依無量識處、無所有處、非有想非無想處者，故是有為。 |
My pure equanimity is based on the place of immeasurable consciousness, the place of nothingness, the place of neither thoughts nor non-thoughts, so it is conditioned. |
若有為者，則是無常，若無常者，即是苦也。 |
If there is action, it is impermanent; if it is impermanent, it is suffering. |
若是苦者，便知苦，知苦已，彼此捨不復移入無量識處、無所有處、非有想非無想處。』 |
If it is suffering, then you know the suffering, know that the suffering has already occurred, and you can no longer abandon each other and move into the place of immeasurable consciousness, the place of nothingness, the place of neither thinking nor non-thinking. 』 |
比丘！若有比丘於此四處以慧觀之，知其如真，心不成就，不移入者。 |
Bhikkhu! If there is a bhikkhu who observes these four places with wisdom and knows that they are true, his mind will not achieve them and will not move into them. |
彼於爾時不復有為，亦無所思，謂有及無，彼受身最後覺，則知受身最後覺，受命最後覺，則知受命最後覺，身壞命終，壽命已訖，彼所覺一切滅息止，知至冷也。 |
At that time, he no longer has any action, nor does he think, saying that there is something and nothing. When he is the last person to be aware of the body, he knows that he is the last person to be aware of. Everything that I feel has ceased, and I know it is extremely cold. |
「比丘！譬如燃燈，因油因炷，彼若無人更增益油，亦不續炷，是為前已滅訖，後不相續，無所復受。 |
"Bhikkhu! It's like burning a lamp, and the oil is used for the burner. If no one adds more oil, and the burner is not continued, then the previous one has been extinguished, and the subsequent one will not be continued, and there will be no further experience. |
如是，比丘！受身最後覺，則知受身最後覺，受命最後覺，則知受命最後覺，身壞命終，壽命已訖，彼所覺一切滅息止，知至冷也。 |
So, bhikkhu! If the receiving body is the last person to be awakened, then one knows that the receiving body is the last person to be awakened. If the receiving body is the last person to be aware, then one knows that the receiving body is the last person to be awakened. When the body is destroyed and life is over, the life span is over. Everything that one feels has ceased, and one knows that it is extremely cold. |
比丘！是謂比丘第一正慧，謂至究竟滅訖，漏盡比丘成就於彼，成就第一正慧處。 |
Bhikkhu! This is called the bhikkhu's first right wisdom, and it is said that when it reaches the ultimate annihilation, the bhikkhu who has exhausted all the troubles has achieved that, and has achieved the first place of right wisdom. |
比丘！此解脫住真諦，得不移動，真諦者，謂如法也，妄言者，謂虛妄法。 |
Bhikkhu! This liberation abides in the true meaning, which cannot be moved. The true meaning is called the law, and the false talk is called the false law. |
比丘！成就彼第一真諦處。 |
Bhikkhu! Achieve the first place of truth. |
「比丘！彼比丘施說施若本必有怨家，彼於爾時放捨、吐離、解脫、滅訖。 |
"Bhikkhu! If a bhikkhu gives a gift, there will be someone who will blame him. Then he gives up, renounces, liberates, and dies. |
比丘！是謂比丘第一正惠施，謂捨離一切世盡，無欲、滅、息、止，比丘成就於彼，成就第一惠施處。 |
Bhikkhu! This is the first right charity for a bhikkhu. It means the renunciation of all the worlds, the absence of desire, cessation, cessation, and cessation. The bhikkhu achieves this and achieves the first place of charity. |
比丘！彼比丘心為欲、恚、癡所穢，不得解脫。 |
Bhikkhu! That bhikkhu's mind is polluted by desire, hatred, and delusion, and cannot be liberated. |
比丘！此一切婬、怒、癡盡，無欲、滅、息、止，得第一息。 |
Bhikkhu! All lust, anger, and delusion are gone, no desire, cessation, cessation, and the first breath. |
比丘！成就彼者成就第一息處。 |
Bhikkhu! He who achieves that achieves the first resting place. |
「比丘！我者是自舉，我當有是亦自舉，我當非有非無是亦自舉，我當色有是亦自舉，我當無色有是亦自舉，我當非有色非無色是亦自舉，我當有想是亦自舉，我當無想是亦自舉，我當非有想非無想是亦自舉。 |
"Bhikkhu! I am self-motivated. I am self-motivated when I am something. I am self-motivated when I am non-existent and non-existent. I am self-motivated when I am a formless being. I am self-motivated when I am non-existent. The fact that there is color but not colorlessness is also a self-reflection. If I have thoughts, I am a self-reflection. |
是貢高、是憍慠、是放逸，比丘！若無此一切自舉、貢高、憍慠、放逸者，意謂之息。 |
It's high tribute, it's cowardice, it's unrestrained, bhikkhu! If there is no such thing as self-importance, high tribute, cowardice, and looseness, it means rest. |
比丘！若意息者，便不憎、不憂、不勞、不怖。 |
Bhikkhu! If you want to rest, you will not feel resentful, worried, tired, or afraid. |
所以者何？ |
So what? |
彼比丘成就法故，不復有可說憎者。 |
Since that bhikkhu has accomplished the Dharma, there will no longer be anyone to hate. |
若不憎則不憂，不憂則不愁，不愁則不勞，不勞則不怖，因不怖便當般涅槃，生已盡，梵行已立，所作已辦，不更受有，知如真。」 |
If there is no hatred, there will be no worry; if there is no worry, there will be no worry; if there is no worry, there will be no labor; if there is no labor, there will be no fear. Because there is no fear, parinirvana will be achieved. Life has ended, the holy life has been established, what has been done has been done, and there is no more suffering. Know as true. " |
說此法已，尊者弗迦邏娑利遠塵離垢，諸法法眼生。 |
Having spoken this Dharma, the venerable Buddha Kalasāli is far away from the dust and defilements, and all dharmas are within his eyes. |
於是，尊者弗迦邏娑利見法得法，覺白淨法，斷疑度惑，更無餘尊，不復由他，無有猶豫，已住果證，於世尊法得無所畏，即從坐起，稽首佛足，白曰： |
Then, the Venerable Buddha Kalasa saw the Dharma and obtained the Dharma. He perceived the Dharma to be pure and clear. He eliminated all doubts and doubts. He no longer had any remnants of honor. He no longer relied on him. He had no hesitation. He had attained the fruition and was fearless in the Dharma of the Blessed One. He followed the Dharma. He sat up, looked at the Buddha's feet, and said: |
「世尊！我悔過。 |
"World Honored One! I repent. |
善逝！我自首。 |
Good death! I surrender. |
如愚如癡，如不定，如不善解，不識良田，不能自知。 |
Such as stupidity, such as uncertainty, such as not being good at understanding, not knowing the good land, and being unable to know oneself. |
所以者何？ |
So what? |
以我稱如來、無所著、等正覺為君也。 |
I call you the Tathagata, the Tathagata, the unattached, and the fully enlightened one. |
唯願世尊聽我悔過，我悔過已，後不更作。」 |
I only hope that the World-Honored One will hear my repentance. I have already repented and will not do it again. " |
世尊告曰： |
The World Honored One said: |
「比丘！汝實愚癡，汝實不定，汝不善解，謂稱如來、無所著、等正覺為君也。 |
"Bhikkhu! You are really ignorant, you are really uncertain, and you are not good at understanding. You call the Tathagata, the unattached, and the enlightened king. |
比丘！若汝能自悔過，見已發露，護不更作者，比丘！如是則於聖法、律中益而不損，謂能自悔過，見已發露，護不更作。」 |
Bhikkhu! If you can repent yourself and see that it has been exposed, you will not be able to protect the author, bhikkhu! In this way, it will be beneficial to the holy law and the law without harming it. It means that you can repent on your own, see that it has been exposed, and protect it from doing anything else. " |
佛說如是。 |
Buddha said so. |
尊者弗迦邏娑利聞佛所說，歡喜奉行。 |
The Venerable Buddha Kalasali heard what the Buddha said and followed it with joy. |
分別六界經第一竟（三千一百三十一字） |
The First Principle of the Sutra of Distinguishing the Six Realms (3131 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 13 根本分別品 |
Chapter 13 Fundamental Differences |
163. Analysis of the Six Sense Spheres （一六三）分別六處經 |
163. Analysis of the Six Sense Spheres (163) Analysis of the Six Sense Spheres |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我當為汝說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行，謂分別六處經。 |
"I will teach you a Dharma that is wonderful in the beginning, wonderful in the middle, and wonderful in the end. It has meaning and writing, is pure and pure, and shows the holy life. It is called the Sutra of Distinguishing the Six Senses. |
諦聽，諦聽，善思念之。」 |
Listen carefully, listen carefully, and think deeply about it. " |
時，諸比丘白曰： |
At that time, the monks said: |
「世尊！唯當受教。」 |
World Honored One! You should only be taught. |
佛言： |
Buddha said: |
「汝等六處當知內也，六更樂處當知內，十八意行當知內，三十六刀當知內，於中斷彼成就是，無量說法當知內，三意止，謂聖人所習。 |
"You should know the inner nature of the six sense organs, the happy place of the sixth watch, the inner mind of the eighteen thoughts, the thirty-six swords, and achieve this by interrupting it. You should know the inner nature of the countless sermons. The three thoughts should be stopped. This is what the sages have learned. |
聖人所習已，眾可教，無上調御士者，調御士趣一切方，是謂分別六處經事。 |
What the sages have learned can be taught by everyone. There is no better way to train a charioteer. He can train a charioteer in all directions. This is called distinguishing the six bases. |
「六處當知內者，此何因說？ |
The six sense organs should be known within. Why do you say this? |
謂眼處，耳、鼻、舌、身、意處，六處當知內者，因此故說。 |
It is said that the eyes, ears, nose, tongue, body, and mind are the six places that should know what is inside, so it is said. |
「六更樂處當知內者，此何因說？ |
"One should know the place of happiness at the sixth watch. Why is this said? |
謂眼更樂為見色，耳更樂為聞聲，鼻更樂為嗅香，舌更樂為嘗味，身更樂為覺觸，意更樂為知法，六更樂處當知內者，因此故說。 |
It is said that the eyes are more happy to see colors, the ears are more happy to hear sounds, the nose is more happy to smell fragrances, the tongue is more happy to taste tastes, the body is more happy to be aware of touch, the mind is more happy to know Dharma, and the six more happy places are those who know the inner mind. , so it is said. |
「十八意行當知內者，此何因說？ |
"The eighteen thoughts and actions should be known within, why is this said? |
比丘者，眼見色已，分別色喜住，分別色憂住，分別色捨住，如是耳、鼻、舌、身，意知法已，分別法喜住，分別法憂住，分別法捨住，是謂分別六喜、分別六憂、分別六捨，總說十八意行，十八意行當知內者，因此故說。 |
Bhikkhus, when the eyes see form, they are happy to distinguish form, they are worried about form, and they are equanimous to distinguish form. In this way, the ears, nose, tongue, and body know the dharma. They are joyful to distinguish dharma. They are anxious to distinguish dharma. , it means distinguishing the six joys, distinguishing the six sorrows, and distinguishing the six equanimities, and generally speaking of the eighteen mind-actions, and the eighteen mind-actions should be understood, so it is said. |
「三十六刀當知內者，此何因說？ |
"The Thirty-Six Swordsmen should know what is inside, why do you say this? |
有六喜依著，有六喜依無欲，有六憂依著，有六憂依無欲，有六捨依著，有六捨依無欲。 |
There are six joys to rely on, six joys to rely on without desires, six worries to rely on, six worries to rely on without desires, six equanimities to rely on, and six equanimities to rely on without desires. |
「云何六喜依著？ |
"Why is Liuxi relying on you? |
云何六喜依無欲？ |
Why are the six joys without desire? |
眼見色已生喜，當知二種，或依著，或依無欲。 |
When you see a color with your eyes and you are happy, you should know that there are two types, either relying on it or relying on no desire. |
云何喜依著？ |
Why is Yun so happy? |
眼知色可喜、意念、愛色、欲相應樂，未得者欲得，已得者憶已生喜，如是喜，是謂喜依著。 |
The eyes know that the form is pleasant, the mind, the love of the form, and the desire are correspondingly happy. Those who have not obtained it desire to obtain it, and those who have obtained it have joy in remembering it. Such joy is called joy dependence. |
云何喜依無欲？ |
How can you be happy and have no desires? |
知色無常、變易，盡、無欲、滅、息，前及今一切色無常、苦、滅法，憶已生喜，如是喜，是謂喜依無欲。 |
Know that form is impermanent, changeable, exhausted, desireless, cessation, and cessation. All forms in the past and present are impermanent, suffering, and cessation. Remember that joy has arisen. Such joy is said to be joy without desire. |
如是耳、鼻、舌、身，意知法已生喜，當知二種，或依著，或依無欲。 |
If your ears, nose, tongue, and body are aware of the Dharma, you will be happy. You should know that there are two types of joy, either relying on it or relying on no desire. |
云何喜依著？ |
Why is Yun so happy? |
意知法可喜、意念、愛法、欲相應樂，未得者欲得，已得者憶已生喜，如是喜，是謂喜依著。 |
The mind knows that the Dharma is joyful, the thoughts, the love for the Dharma, and the desire are correspondingly happy. Those who have not obtained it desire to obtain it, and those who have obtained it are already joyful when they remember it. Such joy is called joyful support. |
云何喜依無欲？ |
How can you be happy and have no desires? |
知法無常、變易，盡、無欲、滅、息，前及今一切法無常、苦、滅法，憶已生喜，如是喜，是謂喜依無欲。 |
Knowing that dharmas are impermanent, changeable, exhausted, without desires, cessation, and cessation. All dharmas in the past and present are impermanent, suffering, and cessation. Recall that joy has arisen. Such joy is said to be joy without desire. |
「云何六憂依著？ |
"Why do the six worries depend on me? |
云何六憂依無欲？ |
Why are there six worries and no desires? |
眼見色已生憂，當知二種，或依著，或依無欲。 |
When you see form with your eyes, you will feel anxious. You should know that there are two types: dependence or dependence without desire. |
云何憂依著？ |
Why worry about it? |
眼知色可喜、意念、愛色、欲相應樂，未得者不得，已得者過去、散壞、滅、變易、生憂，如是憂，是謂憂依著。 |
The eyes know that the form is pleasant, the mind, the love for the form, and the desire correspond to the joy. What has not been obtained cannot be obtained. What has been obtained passes away, is dissipated, disappears, changes, and causes sorrow. Such sorrow is called worrying about attachment. |
云何憂依無欲？ |
Why do you have no worries and no desires? |
知色無常、變易，盡、無欲、滅、息，前及今一切色無常、苦、滅法，憶已作是念： |
Knowing that form is impermanent, changeable, exhausted, desireless, cessation, and cessation, all forms in the past and present are impermanent, suffering, and cessation. Recall that you have thought this: |
『我何時彼處成就遊，謂： |
"When will I achieve success in that place? I will say: |
處諸聖人成就遊。』 |
Where all the saints achieve their goals. 』 |
是為上具觸願恐怖，知苦憂生憂。 |
This is because the Supreme Being has the desire to be frightened, and he knows that suffering and sorrow give rise to sorrow. |
如是憂，是謂憂依無欲。 |
If you are worried, it means you are worried and have no desires. |
如是耳、鼻、舌、身，意知法已生憂，當知二種，或依著，或依無欲。 |
If the ears, nose, tongue, and body are aware of the Dharma and are worried about it, they should know that there are two types of attachment, or attachment without desire. |
云何憂依著？ |
Why worry about it? |
意知法可喜、意念、愛法、欲相應樂，未得者不得，已得者過去、散壞、滅、變易、生憂，如是憂，是謂憂依著。 |
Knowing the joy of the Dharma, thinking about it, loving the Dharma, and desiring the corresponding happiness, what has not been achieved cannot be achieved. What has been acquired passes away, dissipates, perishes, changes, and causes worries. Such worries are called worries about attachment. |
云何憂依無欲？ |
Why do you have no worries and no desires? |
知法無常、變易，盡、無欲、滅、息，前及今一切法無常、苦、滅法，憶已作是念： |
Know that dharmas are impermanent, changeable, end, have no desire, cease, and cease. All dharmas in the past and present are impermanent, suffering, and cessation. Recall that you have thought this: |
『我何時彼處成就遊？ |
When will I achieve success there? |
謂： |
Predicate: |
處諸聖人成就遊。』 |
Where all the saints achieve their goals. 』 |
是為上具觸願恐怖，知苦憂生憂。 |
This is because the Supreme Being has the desire to be frightened, and he knows that suffering and sorrow give rise to sorrow. |
如是憂，是謂憂依無欲。 |
If you are worried, it means you are worried and have no desires. |
「云何六捨依著？ |
"Why are the six homes attached to each other? |
云何六捨依無欲？ |
Why do you have no desire for the six homes? |
眼見色已生捨，當知二種，或依著，或依無欲。 |
When you see form and give it up, you should know that there are two types: attachment or attachment without desire. |
云何捨依著？ |
Why should I stay with you? |
眼知色生捨，彼平等、不多聞、無智慧、愚、癡、凡夫，為色有捨，不離色，是謂捨依著。 |
The eye knows form and gives birth to equanimity. Those who are equal, uninformed, unwisdom, foolish, ignorant, and ordinary people have equanimity for form and are not separated from form. This is called equanimity. |
云何捨依無欲？ |
Why do you have no desire to give up? |
知色無常、變易，盡、無欲、滅、息，前及今一切色無常、苦、滅法，憶已捨住。 |
Know that form is impermanent, changeable, exhausted, desireless, cessation, and cessation. All forms in the past and present are impermanent, suffering, and cessation. Remember that you have given up. |
若有至意修習捨，是謂捨依無欲，如是耳、鼻、舌、身，意知法已生捨，當知二種，或依著，或依無欲。 |
If there is a sincere intention to practice equanimity, it is said that there is no desire for equanimity, such as ears, nose, tongue, body, and the mind knows that the Dharma has given birth to equanimity. You should know that there are two types, either relying on it or relying on it without desire. |
云何捨依著？ |
Why should I stay with you? |
意知法生捨，平等、不多聞、無智慧、愚、癡、凡夫，為法有捨，不離法，是謂捨依著。 |
Knowing the Dharma gives rise to equanimity. Equality, ignorance, ignorance, foolishness, foolishness, and ordinary people all have equanimity for the Dharma and do not leave the Dharma. This is called equanimity. |
云何捨依無欲？ |
Why do you have no desire to give up? |
意知法無常、變易，盡、無欲、滅、息，前及今一切法無常、苦、滅法，憶已捨住。 |
The mind knows that dharmas are impermanent, changeable, exhausted, desireless, cessation, and cessation. All dharmas in the past and present are impermanent, suffering, and cessation. Remember that they have been abandoned. |
若有至意修習捨，是謂捨依無欲。 |
If you have the sincere intention to practice equanimity, it means equanimity without desire. |
是為六喜依著、六喜依無欲、六憂依著、六憂依無欲、六捨依著、六捨依無欲，總說三十六刀，當知內者，因此故說。 |
This is the six joys to rely on, the six joys to rely on non-desire, the six worries to rely on, the six worries to rely on no desire, the six equanimity to rely on, and the six equanimity to have no desire. It is said that there are thirty-six swords. You should know the inside, so it is said. |
「於中斷彼成就是者，此何因說？ |
"What is the reason for interrupting his achievement? |
謂此六喜依無欲，取是、依是、住是也。 |
It is said that these six joys are based on no desire, which means taking this, relying on this, and staying in this. |
謂此六喜依著，滅彼、除彼、吐彼，如是斷彼也。 |
It is said that these six joys depend on them, destroy them, eliminate them, spit them out, and thus cut them off. |
謂此六憂依無欲，取是、依是、住是也。 |
It is said that these six worries are based on no desire, which means taking this, relying on this, and living in this. |
謂此六憂依著，滅彼、除彼、吐彼，如是斷彼也。 |
It is said that these six worries are attached to, destroy them, eliminate them, exhale them, and thus cut them off. |
謂此六捨依無欲，取是、依是、住是也。 |
It is said that these six kinds of equanimity have no desire, that is, to take this, to rely on this, and to live in this. |
謂此六捨依著，滅彼、除彼、吐彼，如是斷彼也。 |
It is said that these six equanimities are attached to, destroy them, eliminate them, spit them out, and cut them off in this way. |
謂此六憂依無欲，取是、依是、住是也。 |
It is said that these six worries are based on no desire, which means taking this, relying on this, and living in this. |
謂此六喜依無欲，滅彼、除彼、吐彼，如是斷彼也。 |
It is said that these six joys are based on non-desire, destroy them, eliminate them, spit them out, and thus cut them off. |
謂此六捨依無欲，取是、依是、住是也。 |
It is said that these six kinds of equanimity have no desire, that is, to take this, to rely on this, and to live in this. |
謂此六憂依無欲，滅彼、除彼、吐彼，如是斷彼也。 |
It is said that these six worries are based on no desire, destroy them, eliminate them, spit them out, and thus cut them off. |
「有捨無量更樂，若干更樂，有捨一更樂，不若干更樂。 |
"There is infinite joy in having equanimity, and there is more joy in having a little equanimity; there is more joy in having equanimity, but there is more joy in having a few equanimities. |
云何有捨無量更樂，若干更樂？ |
How can there be greater joy than immeasurable renunciation, or greater joy with a few? |
若捨為色、為聲、為香、為味、為觸，此捨無量更樂，若干更樂。 |
If equanimity is for form, for sound, for smell, for taste, for tactile sensation, this equanimity will be infinitely more blissful, and some will be even more blissful. |
云何捨一更樂，不若干更樂？ |
Why would you give up a little more happiness but not a few more happiness? |
謂捨或依無量空處，或依無量識處，或依無所有處，或依非有想非無想處，此捨一更樂，不若干更樂，謂此捨有一更樂，不若干更樂。 |
It is said that equanimity depends on the place of immeasurable emptiness, or the place of immeasurable awareness, or the place of nothing, or the place where there is neither thought nor no thought. This equanimity has one more happiness, but not many more happiness. It is said that this equanimity has one more happiness, not many more. More fun. |
取是、依是、住是也，謂此捨有無量更樂，若干更樂。 |
Taking this, relying on this, and living in this means that there is infinite happiness in this equanimity, and some happiness. |
滅彼、除彼、吐彼，如是斷彼也。 |
Destroy him, eliminate him, spit him out, this is how he is cut off. |
取無量、依無量、住無量，謂此捨有一更樂，不若干更樂。 |
Taking in immeasurable, relying on immeasurable, and dwelling on immeasurable, it is said that this kind of equanimity has one more happiness, not many more happiness. |
取是、依是、住是也，謂此捨有無量更樂，若干更樂。 |
Taking this, relying on this, and living in this means that there is infinite happiness in this equanimity, and some happiness. |
滅彼、除彼、吐彼，如是斷彼也，於中斷彼成就是者，因此故說。 |
Destroy it, eliminate it, spit it out, cut it off in this way, it is accomplished by cutting it off, so it is said. |
「無量說法當知內者，此何因說？ |
"Those who know the inner meaning of the countless teachings should know why. Why do you say this? |
如來有四弟子，有增上行、有增上意、有增上念、有增上慧，有辯才成就第一辯才，壽活百歲，如來為彼說法滿百年，除飲食時、大小便時、睡眠息時及聚會時，彼如來所說法，文句法句觀義，以慧而速觀義，不復更問於如來法。 |
There are four disciples of the Tathagata, one who has increased his conduct, one who has increased his intention, one who has increased his thoughts, and one who has increased his wisdom. His eloquence is the best, and his lifespan is a hundred years. The Tathagata has preached to them for a hundred years. When sleeping or gathering, the Tathagata preaches the Dharma. He understands the meaning of the Dharma in every sentence. He quickly understands the meaning with wisdom, and does not ask any more questions about the Tathagata's Dharma. |
所以者何？ |
So what? |
如來說法無有極不可盡法，文句法句觀義，乃至四弟子命終，猶如四種善射之人，挽彊俱發，善學善知，而有方便，速徹過去。 |
The Tathagata said that the Dharma has no existence and is extremely inexhaustible. The words and sentences of the Dharma are concise and the meaning is understood. Even until the death of the four disciples, he is like the four kinds of people who are good at shooting. |
如是，世尊有四弟子，有增上行、有增上意、有增上念、有增上慧，有辯才成就第一辯才，壽活百歲，如來為彼說法滿百年，除飲食時、大小便時、睡眠息時及聚會時。 |
In this way, the World-Honored One has four disciples, one who has increased his conduct, one who has increased his intention, one who has increased his thoughts, and one who has increased his wisdom. His eloquence is the best, and his life span is a hundred years. The Tathagata has preached to them for a hundred years. When going to the toilet, sleeping and gathering. |
彼如來所說法，文句法句觀義，以慧而速觀義，不復更問於如來法。 |
The Tathagata preached the Dharma. He understood the meaning of the Dharma in every sentence. He understood the meaning quickly with wisdom. He never asked the Tathagata's Dharma again. |
所以者何？ |
So what? |
如來無極不可盡，無量說法當知內者，因此故說。 |
The Tathagata is infinite and inexhaustible, and there are countless teachings that should be understood within. Therefore, it is said. |
「三意止，謂聖人所習，聖人所習已，眾可教者。 |
"The three-mind calmness is what the sages have learned. The sages have learned it, and everyone can teach it. |
此何因說？ |
Why do you say this? |
若如來為弟子說法，憐念愍傷，求義及饒益，求安隱快樂，發慈悲心，是為饒益，是為快樂，是為饒益樂。 |
If the Tathagata preaches the Dharma to his disciples, if he has sympathy for the wounded, seeks righteousness and benefit, seeks peace and happiness, and has compassion, this is for benefit, happiness, and happiness. |
若彼弟子而不恭敬，亦不順行，不立於智，其心不趣向法、次法，不受正法，違世尊教，不能得定者，世尊不以此為憂慼也。 |
If the disciple is not respectful, does not obey, is not established in wisdom, has a mind that is not interested in the Dharma or the Dharma, does not accept the correct Dharma, violates the Blessed One's teachings, and cannot achieve samadhi, the Blessed One will not be concerned about this. |
但世尊捨無所為，常念常智，是謂第一意止，謂聖人所習，聖人所習已，眾可教也。 |
But the World-Honored One is willing to do nothing and always be mindful and wise. This is called the first intention to stop. It is said to be learned by sages. It has been learned by sages and can be taught by others. |
「復次，如來為弟子說法，憐念愍傷，求義及饒益，求安隱快樂，發慈悲心，是為饒益，是為快樂，是為饒益樂。 |
"Furthermore, the Tathagata preaches the Dharma to his disciples. He feels pity for the wounded, seeks righteousness and benefit, seeks peace and happiness, and has compassion. This is for benefit, happiness, and happiness. |
若彼弟子恭敬順行而立於智，其心歸趣向法、次法，受持正法，不違世尊教，能得定者，世尊不以此為歡喜也。 |
If those disciples respectfully and obediently follow the teachings and are established in wisdom, if their minds are directed toward the Dharma and its secondary Dharma, if they accept and uphold the true Dharma, do not violate the Blessed One's teachings, and are able to achieve concentration, the Blessed One will not be happy about this. |
但世尊捨無所為，常念常智，是謂第二意止，謂聖人所習，聖人所習已，眾可教也。 |
But the World-Honored One is willing to do nothing and always be mindful and wise. This is called the second intention to stop. It is what the sages have learned. The sages have learned it, and everyone can teach it. |
「復次，如來為弟子說法，憐念愍傷，求義及饒益，求安隱快樂，發慈悲心，是為饒益，是為快樂，是為饒益樂。 |
"Furthermore, the Tathagata preaches the Dharma to his disciples. He feels pity for the wounded, seeks righteousness and benefit, seeks peace and happiness, and has compassion. This is for benefit, happiness, and happiness. |
或有弟子而不恭敬，亦不順行，不立於智，其心不趣向法、次法，不受正法，違世尊教，不能得定者。 |
There may be disciples who are not respectful, not obedient, not established in wisdom, whose mind is not interested in the Dharma or sub-Dharma, who does not accept the true Dharma, who violates the teachings of the World Honored One, and who cannot achieve samadhi. |
或有弟子恭敬順行而立於智，其心歸趣向法、次法，受持正法，不違世尊教，能得定者。 |
There may be disciples who respectfully and obediently follow the teachings and are established in wisdom. Their minds are directed toward the Dharma and its secondary Dharma. They accept and uphold the true Dharma. They do not violate the Buddha's teachings and can achieve concentration. |
世尊不以此為憂慼，亦不歡喜，但世尊捨無所為，常念常智，是謂第三意止。 |
The World-Honored One is neither sad nor happy about this, but the World-Honored One is willing to do nothing and always be mindful and wise. This is called the third intention to stop. |
謂聖人所習，聖人所習已，眾可教也，三意止，謂聖人所習。 |
It is said that the sage has learned it. It has been learned by the sage, and everyone can teach it. The three thoughts are still, it is said that the sage has learned it. |
聖人所習已，眾可教者，因此故說。 |
The sage has learned it well, and many people can teach it, so he said it. |
「無上調御士者，調御士趣一切方者。 |
"The one who can harmonize a charioteer is the best, the one who can regulate the charioteer's interests in all directions. |
此何因說？ |
Why do you say this? |
調御士者，此說調御士趣一方，或東方、或南方、或西方、或北方； |
To tame a charioteer, this means to pacify a charioteer in one direction, whether it is the east, the south, the west, or the north; |
調御象者，調御象趣一方，或東方，或南、西、北方； |
To adjust the elephant, adjust the elephant in one direction, whether it is the east, south, west or north; |
調御馬者，調御馬趣一方，或東方，或南、西、北方； |
Those who control horses should control the horse's interests in one direction, whether in the east, south, west, or north; |
調御牛者，調御牛趣一方，或東方，或南、西、北方也。 |
To regulate the ox, one should adjust the ox's interest in one direction, whether it is the east, south, west or north. |
無上調御士者，調御士趣一切方，於中方者色觀色，是謂第一方。 |
There is no superior way to regulate the imperial concubine. He can regulate the imperial concubine’s interest in all aspects. In the Chinese aspect, the one who observes the color is called the first aspect. |
內無色想，外觀色，是謂第二方。 |
There is no color thought inside and color outside, which is called the second aspect. |
淨解脫身觸成就遊，是謂第三方。 |
The pure and liberated body-contact attainment is called the third party. |
度一切色想，滅有對想，不念若干想，無量空，是無量空處成就遊，是謂第四方。 |
All thoughts of color are eliminated, there are opposite thoughts, no thoughts are thought of, and there is immeasurable emptiness. It is the place of immeasurable emptiness that achieves wandering, which is called the fourth party. |
度一切無量空處，無量識，是無量識處成就遊，是謂第五方。 |
It is the place where all immeasurable emptiness and immeasurable consciousness can be measured. |
度一切無量識處，無所有，是無所有處成就遊，是謂第六方。 |
Awakening all the places of immeasurable consciousness, there is nothing. This is the place where there is nothing to achieve. It is called the sixth party. |
度一切無所有處，非有想非無想，是非有想非無想處成就遊，是謂第七方。 |
The place where everything has no existence, where there is neither thought nor thought, and where there is neither thought nor thought, the journey is achieved, which is called the seventh direction. |
度一切非有想非無想處，想知滅盡身觸成就遊，慧觀漏盡斷智，是謂第八方。 |
It is the place where everything is neither conceived nor without thoughts, where thoughts and knowledge are eliminated and body contact is eliminated, and wandering is accomplished, and wisdom and observation are eliminated and wisdom is eliminated. This is called the eighth party. |
無上調御士者，調御士趣一切方者，因此故說。」 |
There is no one who can harmonize a royal scholar, and he can harmonize a royal warrior in all directions, so it is said. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
分別六處經第二竟（二千五百一十二字） |
The Second End of the Sutra on Distinguishing the Six Senses (2512 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 13 根本分別品 |
Chapter 13 Fundamental Differences |
164. Analytical Contemplation of Dharmas（一六四）分別觀法經 |
164. Analytical Contemplation of Dharmas (164) Analytical Contemplation of Dharmas |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我當為汝說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行，謂分別觀法經。 |
"I will teach you a Dharma that is wonderful in the beginning, wonderful in the middle, and wonderful in the end. It has meaning and writing, is pure and pure, and shows the holy life. It is called the Dharma Sutra of Discrimination and Contemplation. |
諦聽，諦聽，善思念之。」 |
Listen carefully, listen carefully, and think deeply about it. " |
時，諸比丘白曰： |
At that time, the monks said: |
「世尊！唯當受教。」 |
World Honored One! You should only be taught. |
佛言： |
Buddha said: |
「比丘！如是如是觀，如汝觀已，比丘！心出外灑散，心不住內，不受而恐怖。 |
"Bhikkhu! See it in this way, as you have seen it, Bhikkhu! The mind goes out and scatters. If the mind does not stay within, it will be frightening if it is not received. |
比丘！如是如是觀，如汝觀已，比丘！心不出外不灑散，心住內，不受不恐怖，如是不復生、老、病、死，是說苦邊。」 |
Bhikkhu! See it thus, as you see it, bhikkhu! The mind does not go out and does not scatter. The mind dwells within, receiving no fear. This means that there will be no more rebirth, old age, illness, or death. This is called the edge of suffering. " |
佛說如是已即從坐起，入室燕坐。 |
The Buddha said this and immediately stood up from his seat, entered the room and sat down. |
於是，諸比丘便作是念： |
Then the monks thought as follows: |
「諸賢！當知世尊略說此義，不廣分別，即從坐起，入室燕坐： |
"All sages, you should know that the World-Honored One briefly explained this meaning without making any broad distinctions. He rose from his seat, entered the room and sat down: |
『比丘！如是如是觀，如汝觀已，比丘！心出外灑散，心不住內，不受而恐怖。 |
"Bhikkhu!" See it thus, as you see it, bhikkhu! The mind goes out and scatters, and the mind cannot stay within, and it is terrifying if it is not tolerated. |
比丘！如是如是觀，如汝觀已，比丘！心不出外不灑散，心住內，不受不恐怖，如是不復生、老、病、死，是說苦邊。』 |
Bhikkhu! See it thus, as you see it, bhikkhu! The mind does not go out and does not scatter; the mind dwells within, is not subject to fear, and does not suffer from rebirth, old age, illness, or death. This is called the edge of suffering. 』 |
」彼復作是念： |
” He thought again: |
「諸賢！誰能廣分別世尊向所略說義？」 |
All sages! Who can discern the meaning of what the Blessed One has said to you? |
彼復作是念： |
He thought again: |
「尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。 |
"The Venerable Maha Kaccayana is always praised by the Blessed One, and all the wise Brahma practitioners. The Venerable Maha Kaccayana is able to widely discern the meanings of the Blessed One. |
諸賢！共往詣尊者大迦旃延所，請說此義，若尊者大迦旃延為分別者，我等當善受持。」 |
All sages! Let’s go together to the place where the Venerable Maha Kaccayana is. Please explain this meaning. If the Venerable Maha Kaccayana is the one who differentiates, we should accept and uphold it well. " |
於是，諸比丘往詣尊者大迦旃延所，共相問訊，却坐一面，白曰： |
Then, all the monks went to where the Venerable Maha Kaccayana was and asked each other, but they sat on one side and said: |
「尊者大迦旃延！當知世尊略說此義，不廣分別，即從坐起，入室燕坐： |
"Honorable Maha Kaccayana! You should know that the World-Honored One briefly explained this meaning without making a broad distinction. He rose from his seat, entered the room and sat down: |
『比丘！如是如是觀，如汝觀已，比丘！心出外灑散，心不住內，不受而恐怖。 |
"Bhikkhu!" See it thus, as you see it, bhikkhu! The mind goes out and scatters, the mind cannot stay within, and it is terrifying if it is not tolerated. |
比丘！如是如是觀，如汝觀已，比丘！心不出外不灑散，心住內，不受不恐怖，如是不復生、老、病、死，是說苦邊。』 |
Bhikkhu! See it thus, as you see it, bhikkhu! The mind does not go out and does not scatter; the mind dwells within, is not subject to fear, and does not suffer from rebirth, old age, illness, or death. This is called the edge of suffering. 』 |
我等便作是念： |
I will then think: |
『諸賢！誰能廣分別世尊向所略說義？』 |
"All sages!" Who can make broad distinctions and explain the meaning to everyone? 』 |
我等復作是念： |
What I’m waiting for is: |
『尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。』 |
"The Venerable Maha Kaccayana is always praised by the Blessed One, and all the wise Brahma practitioners. The Venerable Maha Kaccayana can widely discern the meanings of the Blessed One." 』 |
唯願尊者大迦旃延為慈愍故而廣說之。」 |
I only wish that the Venerable Maha Kaccayana would preach it widely out of compassion. " |
爾時，尊者大迦旃延告曰： |
At that time, the Venerable Maha Kaccayana said: |
「諸賢！聽我說喻，慧者聞喻則解其義。 |
"Wise men, listen to my parable. The wise will understand the meaning of the parable upon hearing it. |
諸賢！猶如有人欲得求實，為求實故，持斧入林，彼見大樹成根、莖、節、枝、葉、花、實，彼人不觸根、莖、節、實，但觸枝葉。 |
All sages! It is like someone who wants to seek truth and goes into the forest with an ax for the sake of truth. He sees a big tree with roots, stems, joints, branches, leaves, flowers and fruits. That person does not touch the roots, stems, joints and fruits, but only touches the branches and leaves. |
諸賢所說亦復如是，世尊現在，捨來就我而問此義。 |
This is also what the sages have said. Now, the World Honored One, has come to me to ask about this meaning. |
所以者何？ |
So what? |
諸賢！當知世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義，由彼世尊。 |
All sages! You should know that the Blessed One is the eye, the wisdom, the righteousness, the Dharma, the Dharma master, and the Dharma general. It is the Blessed One who speaks the true meaning and manifests all meanings. |
諸賢！應往詣世尊所而問此義： |
All sages! You should go to the World Honored One and ask about this meaning: |
『世尊！此云何？ |
"World Honored One! What is this? |
此何義？』 |
What does this mean? 』 |
如世尊說者，諸賢等當善受持。」 |
As the World Honored One said, all sages should accept and uphold it well. " |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。 |
"Wei Ran. |
尊者大迦旃延！世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義，由彼世尊，我等應往詣世尊所而問此義： |
Venerable Maha Kaccayana! The Blessed One is the Eye, the Wisdom, the Righteousness, the Dharma, the Lord of the Dharma, and the General of the Dharma. He expounds the true meaning and manifests all the meanings. From that Blessed One, we should go to the Blessed One and ask about this meaning: |
『世尊！此云何？ |
"World Honored One! What is this? |
此何義？』 |
What does this mean? 』 |
如世尊說者，我等當善受持。 |
As the World Honored One said, we should accept and uphold it well. |
然尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。 |
However, the Venerable Maha Kaccayana is always praised by the Blessed One, and all wise Brahma practitioners, the Venerable Maha Kaccayana can widely discern the meaning of what the Blessed One says. |
唯願尊者大迦旃延為慈愍故而廣說之。」 |
I only wish that the Venerable Maha Kaccayana would preach it widely out of compassion. " |
尊者大迦旃延告諸比丘： |
The Venerable Maha Kaccayana told the monks: |
「諸賢等！共聽我所說。 |
"All sages, please listen to what I have to say. |
諸賢！云何比丘心出外灑散？ |
All sages! How can a bhikkhu's mind wander away? |
諸賢！比丘眼見色，識食色相，識著色樂相，識縛色樂相，彼色相味結縛心出外灑散； |
All sages! A bhikkhu sees form with his eyes, recognizes the form of food, recognizes the form of color and pleasure, knows the form of bound form and pleasure, and the bounded mind of form, taste and taste comes out and disperses; |
如是耳、鼻、舌、身，意知法，識食法相，識著法樂相，識縛法樂相，彼法相味結縛心出外灑散。 |
In this way, the ears, nose, tongue, and body, the mind knows the Dharma, recognizes the sign of food and drink, recognizes the sign of the joy of the Dharma, and knows the sign of the joy of the bound Dharma. |
諸賢！如是比丘心出外灑散。 |
All sages! In this way, the bhikkhu's mind is scattered outside. |
諸賢！云何比丘心不出外灑散？ |
All sages! How can a bhikkhu not let his mind wander outside? |
諸賢！比丘眼見色，識不食色相，識不著色樂相，識不縛色樂相，彼色相味不結縛心，不出外灑散； |
All sages! A bhikkhu sees form with his eyes, his consciousness does not eat form, his consciousness does not bind color and pleasure, his consciousness does not bind form and pleasure, his form and taste do not bind and bind the mind, and do not scatter outside. |
如是耳、鼻、舌、身，意知法，識不食法相，識不著法樂相，識不縛法樂相，彼法相味不結縛心，不出外灑散。 |
In this way, the ears, nose, tongue, body, and mind know the Dharma. The awareness does not eat the Dharma. The awareness does not grasp the Dharma and the happy phase. The awareness does not bind the Dharma and the happy phase. The taste of the Dharma does not bind to the mind and does not go out and scatter. |
諸賢！如是比丘心不出外灑散。 |
All sages! Such a bhikkhu's mind does not wander outside. |
「諸賢！云何比丘心不住內？ |
"Sages! How can a bhikkhu not keep his mind within himself? |
諸賢！比丘離欲，離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
All sages! A bhikkhu is free from desires, evil and unwholesome dharma, has awareness and insight, is free from joy and joy, and has achieved the first jhāna. |
彼識著離味，依彼住彼，緣彼縛彼，識不住內。 |
He recognizes the taste of separation, relies on it and lives in it, is bound to it by dependence on it, and cannot recognize it within. |
復次，諸賢！比丘覺、觀已息，內靜、一心，無覺、無觀，定生喜、樂，得第二禪成就遊。 |
Again, wise men! The bhikkhu feels that his contemplation has ceased, his mind is still and single-minded, and he has no awareness or contemplation. Concentration gives rise to joy and happiness, and he attains the second jhāna and attains the goal of wandering. |
彼識著定味，依彼住彼，緣彼縛彼，識不住內。 |
He recognizes the taste of concentration, relies on it and lives in it, is bound to it by reason of it, and cannot recognize it within. |
復次，諸賢！比丘離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說，聖所捨、念、樂住、空，得第三禪成就遊。 |
Again, wise men! A bhikkhu is free from pleasure and desire, wanders without seeking, has mindfulness and wisdom, and feels happy in his body. As the sage said, the holy place is equanimous, mindful, joyful, and empty, and he reaches the third jhāna and achieves wandering. |
彼識著無喜味，依彼住彼，緣彼縛彼，識不住內。 |
He knows that there is no pleasant taste, he relies on him and lives there, he is tied to him by reason, and he cannot recognize it within himself. |
復次，諸賢！比丘樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
Again, wise men! Bhikkhu's happiness and suffering have ceased. Joy and sorrow have ceased. He is neither suffering nor happy. He has equanimity, mindfulness and purity. He has achieved the fourth jhāna. |
彼識著捨及念清淨味，依彼住彼，緣彼縛彼，識不住內。 |
He recognizes the pure taste of equanimity and thought, relies on it and lives there, is bound to it by reason of it, and cannot recognize it within. |
「復次，諸賢！比丘度一切色想，滅有對想，不念若干想，無量空，是無量空處成就遊，彼識著空智味，依彼住彼，緣彼縛彼，識不住內。 |
"Again, sages! A bhikkhu contemplates all thoughts of form, extinguishes the thoughts of existence, and does not think of any number of thoughts. He is in immeasurable emptiness. This is the place of immeasurable emptiness. He realizes the taste of emptiness. He lives there depending on it. He is tied to it. Unable to recognize within. |
復次，諸賢！比丘度一切無量空處，無量識，是無量識處成就遊，彼識著識智味，依彼住彼，緣彼縛彼，識不住內。 |
Again, wise men! A bhikkhu passes through all immeasurable spaces and immeasurable consciousnesses. This is the place of immeasurable consciousness that achieves wandering. The consciousness is connected with the taste of knowledge and knowledge. It lives there depending on it. It is tied to it because of it. The consciousness cannot stay within it. |
復次，諸賢！比丘度一切無量識處，無所有，是無所有處成就遊，彼識著無所有智味，依彼住彼，緣彼縛彼，識不住內。 |
Again, wise men! A bhikkhu observes all the places of immeasurable consciousness, which are nothing. This is the place where there is nothing, and he achieves wandering. He knows the wisdom of nothing, and he lives there depending on it. He is bound by it, and his consciousness cannot stay within. |
復次，諸賢！比丘度一切無所有處，非有想非無想，是非有想非無想處成就遊，彼識著無想智味，依彼住彼，緣彼縛彼，識不住內。 |
Again, wise men! A bhikkhu understands that everything has no place, neither has thoughts nor has no thoughts, and is wandering in the place where there is no thought and is not without thoughts. He knows the wisdom of non-thoughts, lives there depending on it, is tied to him by reason, and cannot recognize it within. |
諸賢！如是比丘心不住內。 |
All sages! Such a bhikkhu cannot keep his mind within himself. |
「諸賢！云何比丘心住內？ |
"Sages! How can a bhikkhu have his mind abiding in his heart? |
諸賢！比丘離欲，離惡不善之法，有覺有觀，離生喜樂，得初禪成就遊。 |
All sages! A monk abstains from desires, abstains from evil and unwholesome dharma, has awareness and insight, abstains from rebirth and is happy, and attains the first jhāna. |
彼識不著離味，不依彼不住彼，不緣彼不縛彼，識住內也。 |
The consciousness is not attached to the taste, does not rely on it, does not abide in it, is not dependent on it, does not bind it, and the consciousness abides within. |
復次，諸賢！比丘覺、觀已息，內靜、一心，無覺、無觀，定生喜、樂，得第二禪成就遊。 |
Again, wise men! The bhikkhu feels that his contemplation has ceased, his mind is still and single-minded, and he has no awareness or contemplation. Concentration gives rise to joy and happiness, and he attains the second jhāna and attains the goal of wandering. |
彼識不著定味，不依彼不住彼，不緣彼不縛彼，識住內也。 |
The consciousness is not attached to the fixed flavor, does not depend on it, does not abide in it, is not dependent on it, does not bind it, and the consciousness abides within. |
復次，諸賢！比丘離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說，聖所捨、念、樂住、空，得第三禪成就遊。 |
Again, wise men! A bhikkhu is free from pleasure and desire, wanders without seeking, has mindfulness and wisdom, and feels happy in his body. As the sage said, the holy place is equanimous, mindful, joyful, and empty, and he reaches the third jhāna and achieves wandering. |
彼識不著無喜味，不依彼不住彼，不緣彼不縛彼，識住內也。 |
The consciousness is not attached to it, has no pleasant taste, does not depend on it, does not abide in it, is not dependent on it, does not bind it, and the consciousness abides within. |
復次，諸賢！比丘樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
Again, wise men! Bhikkhu's happiness and suffering have ceased. Joy and sorrow have ceased. He is neither suffering nor happy. He has equanimity, mindfulness and purity. He has achieved the fourth jhāna. |
識不著捨及念、清淨味，不依彼不住彼，不緣彼不縛彼，識住內也。 |
Consciousness does not attach to equanimity, thoughts, and pure taste. It does not rely on others and does not abide in others. It does not depend on others and is not tied to others. The awareness abides within. |
「復次，諸賢！比丘度一切色想，滅有對想，不念若干想，無量空，是無量空處成就遊。 |
"Again, sages! A bhikkhu, when he realizes all thoughts of form and eliminates the thoughts of existence and opposites, without thinking of a few thoughts, he becomes infinitely empty. This is the place of infinite emptiness where he attains perfection. |
彼識不著空智味，不依彼不住彼，不緣彼不縛彼，識住內也。 |
The consciousness is not attached to the taste of emptiness, does not depend on it, does not abide in it, is not dependent on it, does not bind it, and the consciousness abides within. |
復次，諸賢！比丘度一切無量空處，無量識，是無量識處成就遊，彼識不著識智味，不依彼不住彼，不緣彼不縛彼，識住內也。 |
Again, wise men! A bhikkhu passes through all immeasurable space and immeasurable consciousness. This is the immeasurable consciousness. The consciousness is not attached to the knowledge of consciousness, does not depend on it, does not dwell in it, does not depend on it, does not bind it, and the consciousness dwells within. |
復次，諸賢！比丘度一切無量識處，無所有，是無所有處成就遊。 |
Again, wise men! A bhikkhu can reach all places of immeasurable consciousness and have nothing. This is the place where there is nothing to achieve. |
彼識不著無所有智味，不依彼不住彼，不緣彼不縛彼，識住內也。 |
The consciousness is not attached to it, has no intellectual taste, does not depend on it, does not abide in it, is not dependent on it, is not tied to it, and the consciousness abides within. |
復次，諸賢！比丘度一切無所有處，非有想非無想，是非有想非無想處成就遊，彼識不著無想智味，不依彼不住彼，不緣彼不縛彼，識住內也。 |
Again, wise men! A bhikkhu understands that everything has no place, neither has thoughts nor has no thoughts, is not a place with thoughts and has no thoughts, and achieves wandering. The consciousness is not attached to the wisdom of non-thoughts, does not depend on that, does not dwell in that, is not dependent on that, does not bind to that, and the consciousness dwells within. |
諸賢！如是比丘心住內也。 |
All sages! This is how a bhikkhu's mind dwells within. |
「諸賢！云何比丘不受而恐怖？ |
"Sages! How can a bhikkhu be afraid of this? |
諸賢！比丘不離色染，不離色欲，不離色愛，不離色渴。 |
All sages! A bhikkhu is not free from color defilement, not free from sexual desire, not free from color love, and is not free from color thirst. |
諸賢！若有比丘不離色染，不離色欲，不離色愛，不離色渴者，彼欲得色、求色、著色、住色，色即是我，色是我有，彼欲得色、著色、住色，色即是我，色是我有已，識捫摸色，識捫摸色已，變易彼色時，識轉於色，識轉於色已，彼生恐怖法，心住於中，因心不知故，便怖懼煩勞，不受而恐怖； |
All sages! If there is a bhikkhu who is not free from color, is not free from lust, is not free from love of color, and is not free from thirst for color, he desires to obtain color, seek color, color, and dwell in color. Color, color is me, color is what I have, consciousness can touch color, consciousness can touch color, when the color changes, consciousness turns to color, consciousness turns to color, fearful dharmas arise, and the mind dwells in it. Because the heart does not know why, it is afraid of troubles and troubles, and is terrified when it is not accepted; |
如是覺、想、行。 |
This is how you feel, think, and act. |
比丘不離識染，不離識欲，不離識愛，不離識渴。 |
A bhikkhu is not free from the defilement of consciousness, not from the desire of consciousness, not from the love of consciousness, and not from the thirst of consciousness. |
諸賢！若有比丘不離識染，不離識欲，不離識愛，不離識渴者，彼欲得識、求識、著識、住識，識即是我，識是我有，彼欲得識、求識、著識、住識，識即是我，識是我有已，識捫摸識，識捫摸識已，變易彼識時，識轉於識，識轉於識已，彼生恐怖法，心住於中，因心不知故，便怖懼煩勞，不受而恐怖。 |
All sages! If there is a bhikkhu who is not free from the defilement of consciousness, is not free from the desire for knowledge, is not free from the love of consciousness, and is not free from the thirst for consciousness, he desires to obtain, seek, grasp, and abide in consciousness. Consciousness is me, and consciousness is what I have. Consciousness, attachment to consciousness, abiding consciousness, consciousness is me, consciousness is what I have, consciousness touches consciousness, consciousness touches consciousness, when the consciousness is changed, consciousness turns to consciousness, consciousness turns to consciousness, then a terrifying method arises , the heart dwells in it, and because the heart does not know why, it is afraid of troubles and troubles, and is frightened by not being able to bear it. |
諸賢！如是比丘不受恐怖。 |
All sages! Such a bhikkhu is free from fear. |
「諸賢！云何比丘不受不恐怖。 |
"Sages! How can a bhikkhu not be afraid of this? |
諸賢！比丘離色染，離色欲，離色愛，離色渴。 |
All sages! A bhikkhu is free from sexual defilement, free from sexual desire, free from sexual love, and free from sexual thirst. |
諸賢！若有比丘離色染、離色欲、離色愛、離色渴者，彼不欲得色，不求色、不著色、不住色，色非是我，色非我有。 |
All sages! If there is a bhikkhu who is free from color stains, free from lust, free from love of color, and free from thirst for color, he does not desire to obtain color, does not seek color, does not color, and does not dwell in color. Color is not mine, color is not mine. |
彼不欲得色，不求色，不著色，不住色，色非是我，色非我有已，識不捫摸色，識不捫摸色已，變易彼色時，識不轉於色，識不轉於色已。 |
He does not desire form, does not seek form, does not color, does not abide by form, form is not mine, form does not exist for me, consciousness does not touch form, consciousness does not touch form, and when the form changes, consciousness does not change. Color, consciousness does not turn to color. |
彼不生恐怖法，心不住中，因心知故，便不怖懼，不煩勞，不受，不恐怖； |
He does not have fear of the Dharma, and his mind does not dwell in it. Because he knows it in his mind, he is not afraid, does not bother himself, does not accept it, and is not afraid; |
如是覺、想、行。 |
This is how you feel, think, and act. |
比丘離識染，離識欲，離識愛，離識渴。 |
A monk is free from contamination of consciousness, free from desire of consciousness, free from love of consciousness, and free from thirst of consciousness. |
諸賢！若有比丘離識染，離識欲，離識愛，離識渴者，彼不欲得識，不求識，不著識，不住識，識非是我，識非我有，彼不欲得識，不求識，不著識，不住識，識非是我，識非我有已，識不捫摸識，識不捫摸識已，變易彼識時，識不轉於識，識不轉於識已，彼不生恐怖法，心不住中，因心知故，便不怖懼，不煩勞，不受，不恐怖。 |
All sages! If there is a bhikkhu who is free from the defilement of consciousness, free from the desire for consciousness, free from the love of consciousness, and free from the thirst for consciousness, he does not desire to have knowledge, he does not seek knowledge, he is not attached to knowledge, he does not abide in consciousness, consciousness is not mine, consciousness is not mine, he does not desire it. Acquire knowledge, do not seek knowledge, do not grasp knowledge, do not live in knowledge, knowledge is not me, knowledge does not exist for me, awareness does not touch the awareness, awareness does not touch the awareness, when changing the awareness, the awareness does not change to the awareness, the awareness If it does not turn to consciousness, it will not give rise to fear of the Dharma, and the mind will not dwell in it. Because the mind knows it, there will be no fear, no trouble, no acceptance, and no fear. |
諸賢！如是比丘不受不恐怖。 |
All sages! Such a bhikkhu will not be afraid. |
「諸賢！謂世尊略說此義，不廣分別，即從坐起，入室燕坐。 |
"All sages, I said that the World-Honored One briefly explained this meaning without making any broad distinctions, so he got up from his seat and went into the room to sit down. |
比丘！如是如是觀，如汝觀已，比丘！心出外灑散，心不住內，不受而恐怖。 |
Bhikkhu! See it thus, as you see it, bhikkhu! The mind goes out and scatters, the mind cannot stay within, and it is terrifying if it is not tolerated. |
比丘！如是如是觀，如汝觀已，比丘！心不出外不灑散，心住內，不受不恐怖，如是不復生、老、病、死，是說苦邊。 |
Bhikkhu! See it thus, as you see it, bhikkhu! The mind does not go out and does not scatter; the mind dwells within, is not subject to fear, and does not suffer from rebirth, old age, illness, or death. This is called the edge of suffering. |
此世尊略說，不廣分別義，我以此句、以此文廣說如是。 |
The World Honored One simply said it, without making any broad distinction. I say it broadly in this sentence and in this article. |
諸賢！可往向佛具陳，若如世尊所說義者，諸賢等便可受持。」 |
All sages! You can present it to the Buddha. If it means what the World Honored One said, all the sages will accept it and uphold it. " |
於是，諸比丘聞尊者大迦旃延所說，善受持誦，即從坐起，繞尊者大迦旃延三匝而去，往詣佛所，稽首作禮，却坐一面，白曰： |
Then, when all the monks heard what the Venerable Maha Kaccayana said and recited it well, they stood up from their seats, walked around the Venerable Maha Kaccayana three times, went to the Buddha's place, bowed their heads and bowed, but sat on one side and said nothing. say: |
「世尊！向世尊略說此義，不廣分別，即從坐起，入室燕坐。 |
"World-Honored One! I briefly explained this meaning to the World-Honored One. Without making any distinctions, I got up from my seat and entered the room to sit down. |
尊者大迦旃延以此句、以此文而廣說之。」 |
The Venerable Maha Kaccayana preached this sentence and article widely. " |
世尊聞已，嘆曰： |
When the World Honored One heard this, he sighed and said: |
「善哉！善哉！我弟子中有眼、有智、有法、有義。 |
"How good! How good! Among my disciples there are eyes, wisdom, Dharma, and righteousness. |
所以者何？ |
So what? |
謂師為弟子略說此義，不廣分別，彼弟子以此句、以此文而廣說之，如迦旃延比丘所說，汝等應當如是受持。 |
It is said that the master briefly explained this meaning to his disciples and did not make extensive distinctions. The disciples expounded it extensively in this sentence and in this article. As Bhikkhu Kaccanyana said, you should accept and uphold it in this way. |
所以者何？ |
So what? |
以說觀義應如是也。」 |
So the concept of meaning should be like this. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
分別觀法經第三竟（二千七百五十一字） |
The Third Act of Contemplating the Dharma Sutra Discriminately (2,751 words) |
中阿含經卷第四十二（八千三百九十四字） |
Volume 42 of the Central Agama Sutra (8,394 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 13 根本分別品 |
Chapter 13 Fundamental Differences |
165. on a Deva（一六五）溫泉林天經 |
165. on a Deva (165) Hot Spring Lin Tianjing |
中阿含經卷第四十三 |
Volume 43 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林迦蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Jialanduo Garden in the Bamboo Grove. |
爾時，尊者三彌提亦遊王舍城，住溫泉林。 |
At that time, the Venerable Samiti also visited Rajagaha and stayed in the hot spring forest. |
於是，尊者三彌提夜將向旦，從房而出，往詣溫泉，脫衣岸上，入溫泉浴，浴已還出，拭體著衣。 |
So, at the end of the night of Samiti, the Venerable left the room, went to the Yi Hot Spring, took off his clothes on the bank, and entered the hot spring bath. After returning from the bath, he wiped his body and put on his clothes. |
爾時，有一天形體極妙，色像巍巍，夜將向旦，往詣尊者三彌提所，稽首作禮，却住一面。 |
At that time, one day, one day, his body was extremely beautiful and his appearance was like a towering figure. At nightfall, he went to the samiti residence of the Venerable Yi, bowed his head and bowed, but stayed aside. |
彼天色像威神極妙，光明普照於溫泉岸，彼天却住於一面已，白尊者三彌提曰： |
The color of that sky is extremely majestic, and the light shines on the shore of the hot spring. But that sky lives on one side. Venerable Bai Samiti said: |
「比丘！受持跋地羅帝偈耶？」 |
Bhikkhu! Do you accept the Bhadiradhi Gatha? |
尊者三彌提答彼天曰： |
Venerable Samiti replied to that heaven: |
「我不受持跋地羅帝偈也。」 |
I do not adhere to the Bhadira Di gatha. |
尋問彼天： |
Asking for the other day: |
「汝受持跋地羅帝偈耶？」 |
Have you accepted the verse of Drupadi Luo Di? |
彼天答曰： |
That day replied: |
「我亦不受持跋地羅帝偈也。」 |
I also do not adhere to the Bhadira Di gatha. |
尊者三彌提復問彼天： |
Venerable Sanmiti asked that heaven again: |
「誰受持跋地羅帝偈耶？」 |
Who accepts the Dharma Bhadiradhi Gatha? |
彼天答曰： |
That day replied: |
「世尊遊此王舍城，在竹林迦蘭哆園，彼受持跋地羅帝偈也。 |
"The World-honored One was visiting this city of Rajagaha, and in the Bamboo Grove Kalamduo Garden, he received the verses of the Dharma Emperor. |
比丘！可往面從世尊，善受持誦跋地羅帝偈。 |
Bhikkhu! You can go to the World-Honored One, accept, recite, and recite the Bhagtti Lodhi stanza well. |
所以者何？ |
So what? |
跋地羅帝偈者，有法有義，為梵行本，趣智、趣覺、趣於涅槃，族姓者至信、捨家、無家、學道，當以跋地羅帝偈善受持誦。」 |
The Bhadhirāti gatha has dharma and meaning, is the foundation of the Brahmacharya, is interested in wisdom, enlightenment, and Nirvana. Those whose family name is extremely faithful, who abandons their family, has no home, and studies the Tao, should use the Bhadhirāti gatha well. Receive and recite. " |
彼天說如是，稽首尊者三彌提足，繞三匝已，即彼處沒。 |
That heaven said so. The Venerable Jishou carried his three-meter-long legs and circled three times before disappearing there. |
於是，尊者三彌提，天沒不久往詣佛所，稽首作禮，却坐一面，白曰： |
Then, the Venerable Samiti went to the Buddha's place shortly before dawn, bowed his head and bowed, but sat on one side and said: |
「世尊！我於今日夜將向旦出房往詣彼溫泉所，脫衣岸上，入溫泉浴，浴已便出，住岸拭身。 |
"World Honored One! This evening I will leave my room at Xiangdan and go to the hot spring. I will take off my clothes and go to the shore to bathe in the hot spring. After I have bathed, I will stay on the shore and wipe myself. |
爾時，有一天形體極妙，色像巍巍，夜將向旦，來詣我所，稽首作禮，却住一面。 |
At that time, one day, a man with an extremely wonderful form and a towering appearance came to my place at night, bowed his head and paid homage, but stayed on one side. |
彼天色像威神極妙，光明普照於溫泉岸。 |
The color of the sky there was extremely majestic, and the light shone on the shore of the hot spring. |
彼天却住於一面已，而白我曰： |
That day, however, he lived on one side and said to me: |
『比丘！受持跋地羅帝偈耶？』 |
"Bhikkhu!" Do you accept and uphold the Bhadira Di Luo Di verse? 』 |
我答彼天： |
I answered the other day: |
『不受持跋地羅帝偈也。』 |
"It is also a verse of Luo Di who does not uphold the dharma." 』 |
我問彼天： |
I asked the other day: |
『汝受持跋地羅帝偈耶？』 |
"Have you accepted the verses of Lord Bhadira Di?" 』 |
彼天答曰： |
That day replied: |
『我亦不受持跋地羅帝偈也。』 |
"I also do not adhere to the Bhag Di Luo Di gatha." 』 |
我復問： |
I asked again: |
『誰受持跋地羅帝偈耶？』 |
"Who accepts the Bhadira Digaya?" 』 |
彼天答曰： |
That day replied: |
『世尊遊此王舍城，住竹林迦蘭哆園，彼受持跋地羅帝偈也。 |
"The World-honored One visited this city of Rajagaha and lived in the Bamboo Grove in Kalamduo Garden. He received the verses of the Lodi of Bādhiṭī. |
比丘！可往面從世尊善受持誦跋地羅帝偈。 |
Bhikkhu! You can go to the World-Honored One and recite the Bhaddhi Lodhi stanza. |
所以者何？ |
So what? |
跋地羅帝偈者，有義有法，為梵行本，趣智、趣覺、趣於涅槃，族姓者至信、捨家、無家、學道，當以跋地羅帝偈善受持誦。』 |
The Bhadhirāti gatha has meaning and Dharma. It is the foundation of the Brahmacharya. It is interested in wisdom, enlightenment, and Nirvana. Those whose family name is extremely faithful, abandons their family, has no home, and studies the Tao, should use the Bhadhirāti gatha well. Receive and recite. 』 |
彼天說如是，稽首我足，繞三匝已，即彼處沒。」 |
That heaven said this, "Looking at my head and my feet, I have circled three times and disappeared there." " |
世尊問曰： |
The World Honored One asked: |
「三彌提！汝知彼天從何處來？ |
"Samiti! Do you know where that heaven comes from? |
彼天名何耶？」 |
What is the name of that heaven? " |
尊者三彌提答曰： |
Venerable Samiti replied: |
「世尊！我不知彼天從何所來，亦不知名也。」 |
World Honored One! I don't know where that heaven came from, nor do I know its name. |
世尊告曰： |
The World Honored One said: |
「三彌提！彼天子名正殿，為三十三天軍將。」 |
Sammiti! That emperor's name is Zhengdian, and he is the general of the Thirty-three Heavenly Army. |
於是，尊者三彌提白曰： |
Then Venerable Samiti said: |
「世尊！今正是時。 |
"World Honored One! This is the right time. |
善逝！今正是時。 |
Good death! Today is the time. |
若世尊為諸比丘說跋地羅帝偈者，諸比丘從世尊聞已，當善受持。」 |
If the Blessed One speaks to the bhikkhus the stanza of Bhadhirāti, the bhikkhus, having heard it from the Blessed One, should accept and uphold it well. " |
世尊告曰： |
The World Honored One said: |
「三彌提！諦聽，諦聽，善思念之，我當為汝說。」 |
Samiti! Listen carefully, listen carefully, and meditate on it carefully. I will speak it to you. |
尊者三彌提白曰： |
Venerable Samiti Bai said: |
「唯然。」 |
Wei Ran. |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「慎莫念過去， 亦勿願未來， |
"Be careful not to dwell on the past, nor wish for the future. |
過去事已滅， 未來復未至。 |
The past is gone, and the future has not yet arrived. |
現在所有法， 彼亦當為思， |
Now all dharmas should also be thought of, |
念無有堅強， 慧者覺如是。 |
Thoughts are not strong, a wise person realizes this. |
若作聖人行， 孰知愁於死， |
If you walk as a saint, you will know that you are worried about death. |
我要不會彼， 大苦災患終。 |
If I don't know him, I will end up in great suffering and disaster. |
如是行精勤， 晝夜無懈怠， |
If you practice diligently, you will not be slack day or night. |
是故常當說， 跋地羅帝偈。」 |
Therefore, we should always say, "Badi Luo Di's verse." " |
佛說如是，即從座起，入室宴坐。 |
After the Buddha said this, he got up from his seat and went into the room to have a banquet. |
於是，諸比丘便作是念： |
Then the monks thought as follows: |
「諸賢！當知世尊略說此教，不廣分別，即從座起，入室宴坐。 |
"All sages, you should know that the World-Honored One gave a brief introduction to this teaching and did not make extensive distinctions. He then got up from his seat and went into the room to sit down for a banquet. |
「『慎莫念過去， 亦勿願未來， |
"'Be careful not to dwell on the past, nor wish for the future. |
過去事已滅， 未來復未至。 |
The past is gone, and the future has not yet arrived. |
現在所有法， 彼亦當為思， |
Now all dharmas should also be considered, |
念無有堅強， 慧者覺如是。 |
Thoughts are not strong, a wise person realizes this. |
若作聖人行， 孰知愁於死， |
If you walk as a saint, you will know that you are worried about death. |
我要不會彼， 大苦災患終。 |
If I don't know him, I will end up in great suffering and disaster. |
如是行精勤， 晝夜無懈怠， |
If you work diligently in this way, you will not slack off day and night. |
是故常當說， 跋地羅帝偈。』 |
Therefore, we should always say, "Badi Luo Di's verse." 』 |
」 |
|
彼復作是念： |
He thought again: |
「諸賢！誰能廣分別世尊向所略說義？」 |
All sages! Who can discern the meaning of what the Blessed One has said to you? |
彼復作是念： |
He thought again: |
「尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義，諸賢共往詣尊者大迦旃延所，請說此義。 |
"The Venerable Maha Kaccayana is always praised by the World Honored One, and all the wise Brahma practitioners. The Venerable Maha Kaccayana can widely discern the meaning of what the World Honored One says. All the sages go to the place where the Venerable Maha Kaccayana is. Please Say this. |
若尊者大迦旃延為分別者，我等當善受持。」 |
If the Venerable Maha Kaccayana is a distinguished person, we should accept and uphold it well. " |
於是，諸比丘往詣尊者大迦旃延所，共相問訊，却坐一面，白曰： |
Then, all the monks went to where the Venerable Maha Kaccayana was and asked each other, but they sat on one side and said: |
「尊者大迦旃延！當知世尊略說此教，不廣分別，即從座起，入室宴坐。 |
"Venerable Maha Kaccayana! You should know that the World-Honored One gave a brief introduction to this teaching, without making extensive distinctions. He then got up from his seat and went into the room to sit down for a banquet. |
「『慎莫念過去， 亦勿願未來， |
"'Be careful not to dwell on the past, nor wish for the future. |
過去事已滅， 未來復未至。 |
The past is gone, and the future has not yet arrived. |
現在所有法， 彼亦當為思， |
Now all dharmas should also be considered, |
念無有堅強， 慧者覺如是。 |
Thoughts are not strong, a wise person realizes this. |
若學聖人行， 孰知愁於死， |
If you follow the example of a sage, you will know that you are worried about death. |
我要不會彼， 大苦災患終。 |
If I don't know him, I will end up in great suffering and disaster. |
如是行精勤， 晝夜無懈怠， |
If you work diligently in this way, you will not slack off day and night. |
是故常當說， 跋地羅帝偈。』 |
Therefore, we should always say, "Badi Luo Di's verse." 』 |
「我等便作是念： |
"We will then think: |
『諸賢！誰能廣分別世尊向所略說義？』 |
"All sages!" Who can make broad distinctions and explain the meaning to everyone? 』 |
我等復作是念： |
What I’m waiting for is: |
『尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。』 |
"The Venerable Maha Kaccayana is always praised by the Blessed One, and all the wise Brahma practitioners. The Venerable Maha Kaccayana can widely discern the meanings of the Blessed One." 』 |
唯願尊者大迦旃延為慈愍故而廣說之。」 |
I only wish that the Venerable Maha Kaccayana would preach it widely out of compassion. " |
尊者大迦旃延告曰： |
The Venerable Maha Kaccayana said: |
「諸賢！聽我說喻，慧者聞喻則解其義。 |
"Wise men, listen to my parable. The wise will understand the meaning of the parable upon hearing it. |
諸賢！猶如有人欲得求實，為求實故，持斧入林，彼見大樹成根、莖、節、枝、葉、華、實，彼人不觸根、莖、節、實，但觸枝、葉。 |
All sages! It is like someone who wants to seek truth and goes into the forest with an ax for the sake of truth. He sees a big tree with roots, stems, joints, branches, leaves, flowers and fruits. That person does not touch the roots, stems, joints and fruits, but touches the branches. leaf. |
諸賢所說亦復如是，世尊現在，捨來就我而問此義。 |
This is also what the sages have said. Now, the World Honored One, has come to me to ask about this meaning. |
所以者何？ |
So what? |
諸賢！當知世尊是眼、是智、是義、是法，法主、法將，說真諦義，現一切義由彼世尊，諸賢應往詣世尊所而問此義： |
All sages! You should know that the Blessed One is the eye, the wisdom, the righteousness, and the Dharma. The Dharma Lord and the Dharma General speak of the true meaning. All meanings are manifested by the Blessed One. All the sages should go to the Blessed One and ask about this meaning: |
『世尊！此云何？ |
"World Honored One! What is this? |
此何義？』 |
What does this mean? 』 |
如世尊說者，諸賢等當善受持。」 |
As the World Honored One said, all sages should accept and uphold it well. " |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。 |
"Wei Ran. |
尊者大迦旃延！世尊是眼、是智、是義、是法，法主、法將，說真諦義，現一切義由彼世尊，我等往詣世尊所而問此義： |
Venerable Maha Kaccayana! The Blessed One is the Eye, the Wisdom, the Righteousness, and the Dharma. The Dharma Master and the Dharma General speak of the true meaning. All meanings are manifested by the Blessed One. We go to the Blessed One and ask about this meaning: |
『世尊！此云何？ |
"World Honored One! What is this? |
此何義？』 |
What does this mean? 』 |
如世尊說者，我等當善受持。 |
As the World Honored One said, we should accept and uphold it well. |
然尊者大迦旃延常為世尊之所稱譽，及諸智梵行人，尊者大迦旃延能廣分別世尊向所略說義。 |
However, the Venerable Maha Kaccayana is always praised by the Blessed One, and all wise Brahma practitioners, the Venerable Maha Kaccayana can widely discern the meaning of what the Blessed One says. |
唯願尊者大迦旃延為慈愍故而廣說之。」 |
I only wish that the Venerable Maha Kaccayana would preach it widely out of compassion. " |
尊者大迦旃延告諸比丘： |
The Venerable Maha Kaccayana told the monks: |
「諸賢等共聽我所說。 |
"All sages, listen to what I have to say. |
諸賢！云何比丘念過去耶？ |
All sages! How can a bhikkhu remember this? |
諸賢！比丘實有眼知色可喜、意所念，愛色，欲相應，心樂，捫摸本，本即過去也。 |
All sages! A bhikkhu actually has eyes to know the pleasing appearance, what the mind thinks of, loves the appearance, desires the corresponding, happy heart, touches the original, and the original is the past. |
彼為過去識欲染著，因識欲染著已，則便樂彼，因樂彼已，便念過去。 |
He is tainted by the desire of the past, and because he is tainted by the desire, he enjoys it, and because he enjoys it, he thinks about the past. |
如是耳、鼻、舌、身，實有意知法可喜、意所念，愛法，欲相應，心樂，捫摸本，本即過去也。 |
In this way, the ears, nose, tongue, and body actually know the Dharma and appreciate it. They love the Dharma and want to respond to it. |
彼為過去識欲染著，因識欲染著已，則便樂彼，因樂彼已，便念過去。 |
He is tainted by the desire of the past, and because he is tainted by the desire, he enjoys it, and because he enjoys it, he thinks about the past. |
諸賢！如是比丘念過去也。 |
All sages! This is how a bhikkhu remembers the past. |
「諸賢！云何比丘不念過去？ |
"Sages! How can a bhikkhu not remember the past? |
諸賢！比丘實有眼知色可喜、意所念，愛色，欲相應，心樂，捫摸本，本即過去也。 |
All sages! A bhikkhu actually has eyes to know the pleasing appearance, what the mind thinks of, loves the appearance, desires the corresponding, happy heart, touches the original, and the original is the past. |
彼為過去識不欲染著，因識不欲染著已，則便不樂彼，因不樂彼已，便不念過去。 |
Because the consciousness does not want to be tainted by the past, because the consciousness does not want to be tainted by the past, it will not be happy with it, and because it is not happy with the past, it will not think about the past. |
如是耳、鼻、舌、身，實有意知法可喜、意所念，愛法，欲相應，心樂，捫摸本，本即過去也。 |
In this way, the ears, nose, tongue, and body actually know the Dharma and appreciate it. They love the Dharma and want to respond to it. |
彼為過去識不欲染著，因識不欲染著已，則便不樂彼，因不樂彼已，便不念過去。 |
Because the consciousness does not want to be tainted by the past, because the consciousness does not want to be tainted by the past, it will not be happy with it, and because it is not happy with the past, it will not think about the past. |
諸賢！如是比丘不念過去也。 |
All sages! Such a bhikkhu does not think about the past. |
「諸賢！云何比丘願未來耶？ |
"Sages! How can a bhikkhu wish for a future? |
諸賢！比丘若有眼、色、眼識未來者，彼未得欲得，已得心願，因心願已，則便樂彼，因樂彼已，便願未來； |
All sages! If a bhikkhu has eyes, form, and vision to recognize the future, he has not achieved what he desires but has achieved his wish. Because he has achieved his wish, he will be happy about it. Because he is happy about what he has already achieved, he will wish for the future; |
如是耳、鼻、舌、身。 |
Such as ears, nose, tongue, body. |
若有意、法、意識未來者，未得欲得，已得心願，因心願已，則便樂彼，因樂彼已，便願未來。 |
If the intention, dharma, and consciousness of the future have not yet been obtained, but have already obtained the wish, because the wish has been achieved, then one will be happy about that, and because one is happy about what has been achieved, one will wish for the future. |
諸賢！如是比丘願未來也。 |
All sages! This is how a bhikkhu wishes for the future. |
「諸賢！云何比丘不願未來？ |
"Sages! How come a bhikkhu doesn't want the future? |
諸賢！比丘若有眼、色、眼識未來者，未得不欲得，已得心不願，因心不願已，則便不樂彼，因不樂彼已，便不願未來； |
All sages! If a bhikkhu has vision, form, and vision to know the future, he has not yet obtained what he does not want to obtain, and has already obtained what he does not want to have. Because his heart does not want to have it already, he will not be happy with that. Because he is not happy with that already, he will not be happy with the future. |
如是耳、鼻、舌、身。 |
Such as ears, nose, tongue, body. |
若有意、法、意識未來者，未得不欲得，已得心不願，因心不願已，則便不樂彼，因不樂彼已，便不願未來。 |
If the intention, dharma, and consciousness of the future have not yet been obtained, and the heart does not want to have it, and the heart does not want to have it, because the heart does not want to do it already, then it will not be happy with it, and because it is not happy with that already, it will not want the future. |
諸賢！如是比丘不願未來也。 |
All sages! Such a bhikkhu does not want the future. |
「諸賢！云何比丘受現在法？ |
"Sages! How can a bhikkhu accept the present Dharma? |
諸賢！比丘若有眼、色、眼識現在者，彼於現在識欲染著，因識欲染著已，則便樂彼，因樂彼已，便受現在法； |
All sages! If a bhikkhu has eyes, form, and eye-consciousness, he will be tainted by desire in his present consciousness. Because his consciousness is tainted by desire, he will be happy with that, and because he is happy with that, he will accept the present dharma; |
如是耳、鼻、舌、身。 |
Such as ears, nose, tongue, body. |
若有意、法、意識現在者，彼於現在識欲染著，因識欲染著已，則便樂彼，因樂彼已，便受現在法。 |
If the intention, dharma, and consciousness are present, and the present consciousness is tainted by desire, because the consciousness is tainted by desire, then you will enjoy it, and because you enjoy it, you will accept the present dharma. |
諸賢！如是比丘受現在法也。 |
All sages! This is how a bhikkhu accepts the present Dharma. |
「諸賢！云何比丘不受現在法。 |
"Sages! How can a bhikkhu not accept the present Dharma? |
諸賢！比丘若有眼、色、眼識現在者，彼於現在識不欲染著，因識不欲染著已，則便不樂彼，因不樂彼已，便不受現在法； |
All sages! If a bhikkhu has eyes, forms, and eye-consciousness, he does not want to be stained by the present consciousness. Because the consciousness does not want to be stained, he will not be happy with that. Because he is not happy with that, he will not be affected by the present dharma. |
如是耳、鼻、舌、身。 |
Such as ears, nose, tongue, body. |
若有意、法、意識現在者，彼於現在識不欲染著，因識不欲染著已，則便不樂彼，因不樂彼已，便不受現在法。 |
If there is a present mind, dharma, and consciousness, then the present consciousness does not want to be tainted. Because the consciousness does not want to be tainted, it will not be happy with that. Because it is not happy with that, it will not be affected by the present dharma. |
諸賢！如是比丘不受現在法。 |
All sages! Such a bhikkhu is not subject to the present dharma. |
「諸賢！謂世尊略說此教，不廣分別，即從座起，入室宴坐。 |
"All sages, I said that the World-Honored One briefly explained this teaching without making extensive distinctions, so I got up from my seat and went into the room to have a banquet. |
「『慎莫念過去， 亦勿願未來， |
"'Be careful not to dwell on the past, nor wish for the future. |
過去事已滅， 未來復未至。 |
The past is gone, and the future has not yet arrived. |
現在所有法， 彼亦當為思， |
Now all dharmas should also be considered, |
念無有堅強， 慧者覺如是。 |
Thoughts are not strong, a wise person realizes this. |
若學聖人行， 孰知愁於死， |
If you follow the example of a sage, you will know that you are worried about death. |
我要不會彼， 大苦災患終。 |
If I don't know him, I will end up in great suffering and disaster. |
如是行精勤， 晝夜無懈怠， |
If you work diligently in this way, you will not slack off day and night. |
是故常當說， 跋地羅帝偈。』 |
Therefore, we should always say, "Badi Luo Di's verse." 』 |
「此世尊略說，不廣分別，我以此句、以此文廣說如是。 |
"The World-Honored One has spoken briefly, without making broad distinctions. I say this in this sentence and in this article. |
諸賢！可往向佛具陳，若如世尊所說義者，諸賢等便可共受持。」 |
All sages! You can present it to the Buddha. If it means what the World Honored One said, all the sages can accept it and uphold it together. " |
於是，諸比丘聞尊者大迦旃延所說，善受持誦，即從座起，繞尊者大迦旃延三匝而去，往詣佛所，稽首作禮，却坐一面，白曰： |
Then, when all the monks heard what the Venerable Maha Kaccayana said and recited it well, they got up from their seats, walked around the Venerable Maha Kaccayana three times, went to the Buddha's place, bowed their heads and bowed, but sat on one side and said nothing. say: |
「世尊！向世尊略說此教，不廣分別，即從座起，入室燕坐。 |
"World Honored One! I briefly explained this teaching to the World Honored One. Without making any distinction, I got up from my seat and entered the room to sit down. |
尊者大迦旃延以此句、以此文而廣說之。」 |
The Venerable Maha Kaccayana preached this sentence and article widely. " |
世尊聞已，嘆曰： |
When the World Honored One heard this, he sighed and said: |
「善哉！善哉！我弟子中有眼、有智、有法、有義。 |
"How good! How good! Among my disciples there are eyes, wisdom, Dharma, and righteousness. |
所以者何？ |
So what? |
謂師為弟子略說此教，不廣分別，彼弟子以此句、以此文而廣說之，如大迦旃延比丘所說，汝等應當如是受持。 |
It is said that the master briefly expounded this teaching to his disciples without making extensive distinctions, but his disciples expounded it extensively in this sentence and in this article. Just as Bhikkhu Maha Kaccayana said, you should accept and uphold it in this way. |
所以者何？ |
So what? |
以說觀義應如是也。」 |
So the concept of meaning should be like this. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
溫泉林天經第四竟（二千五百八十字） |
The Fourth Secret of the Hot Spring Lin Tian Jing (Two Thousand Five Hundred and Eighty Cross) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 13 根本分別品 |
Chapter 13 Fundamental Differences |
166. on a Venerable One （一六六）釋中禪室尊經 |
166. on a Venerable One (166) Shi Zhongzhan Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者盧夷強耆遊於釋中，在無事禪室。 |
At that time, the Venerable Lu Yiqiang was traveling in Shizhong and was in the quiet meditation room. |
於是，尊者盧夷強耆夜將向旦，從彼禪室出，在露地禪室蔭中，於繩床上敷尼師檀，結跏趺坐。 |
Therefore, the Venerable Lu Yiqiangqi came out of the Zen room at night and sat in the lotus position on the rope bed in the shade of the Zen room. |
爾時，有一天形體極妙，色像巍巍，夜將向旦，往詣尊者盧夷強耆所，稽首作禮，却住一面。 |
At that time, one day, one day, with an extremely beautiful body and a towering appearance, towards the end of the night, he went to the residence of the Venerable Lu Yiqiang, bowed his head and paid homage, but stayed aside. |
彼天色像威神極妙，光明普照於其禪室。 |
The color of the sky was extremely majestic, and the light shone all over his meditation room. |
彼天却住於一面已，白尊者盧夷強耆曰： |
But that day he lived on one side. Venerable Bai Lu Yiqiang said: |
「比丘！受持跋地羅帝偈及其義耶？」 |
Bhikkhu! Do you accept and uphold the Bhadira Digata and its meaning? |
尊者盧夷強耆答彼天曰： |
Venerable Lu Yiqiangqi replied to Bi Tian: |
「我不受持跋地羅帝偈，亦不受義。」 |
I will not be righteous if I do not abide by the Bhadira Di gatha. |
尋問彼天： |
Asking for the other day: |
「汝受持跋地羅帝偈及其義耶？」 |
Have you accepted the Bhadira Digatha and its meaning? |
彼天答曰： |
That day replied: |
「我受持跋地羅帝偈，然不受義。」 |
I accept the verses of Drupadi Luo Di, but I am not righteous. |
尊者盧夷強耆復問彼天： |
Venerable Lu Yiqiangqi asked Heaven again: |
「云何受持跋地羅帝偈而不受義耶？」 |
Why should I accept the verses of Drupadi Luo Di and not receive righteousness? |
彼天答曰： |
That day replied: |
「一時，世尊遊王舍城，住竹林迦蘭哆園。 |
"For a while, the World-Honored One was traveling to the city of Rajagaha and lived in the Bamboo Grove Kalamduo Garden. |
爾時，世尊為諸比丘說跋地羅帝偈： |
At that time, the World-Honored One spoke to the bhikkhus the following verse of Bhadhirāti: |
「『慎莫念過去， 亦勿願未來， |
"'Be careful not to dwell on the past, nor wish for the future. |
過去事已滅， 未來復未至。 |
The past is gone, and the future has not yet arrived. |
現在所有法， 彼亦當為思， |
Now all dharmas should also be considered, |
念無有堅強， 慧者覺如是。 |
Thoughts are not strong, a wise person realizes this. |
若學聖人行， 孰知愁於死， |
If you follow the example of a sage, you will know that you are worried about death. |
我要不會彼， 大苦災患終。 |
If I don't know him, I will end up in great suffering and disaster. |
如是行精勤， 晝夜無懈怠， |
If you work diligently in this way, you will not slack off day and night. |
是故常當說， 跋地羅帝偈。』 |
Therefore, we should always say, "Badi Luo Di's verse." 』 |
「比丘！我如是受持跋地羅帝偈，不受持義。」 |
Bhikkhu! In this way I uphold the Bhadiradhi gatha, but I do not uphold righteousness. |
尊者盧夷強耆復問彼天： |
Venerable Lu Yiqiangqi asked Heaven again: |
「誰受持跋地羅帝偈及其義耶？」 |
Who accepts the Bhadira Di Luo Di Gatha and its meaning? |
彼天答曰： |
That day replied: |
「佛遊舍衛國，在勝林給孤獨園，彼受持跋地羅帝偈及其義也。 |
"The Buddha traveled to the country of Savatthi and in the lonely garden in the sacred forest, he received the stanza of Luo Di and its meaning. |
比丘！可往面從世尊，善受持誦跋地羅帝偈及其義也。 |
Bhikkhu! You can go to the World-Honored One and be good at receiving, reciting, and reciting the Bhadhi Lodhi stanza and its meaning. |
所以者何？ |
So what? |
跋地羅帝偈及其義者，有義有法，為梵行本，趣智、趣覺、趣於涅槃，族姓者至信、捨家、無家、學道，當以跋地羅帝偈及其義善受持誦。」 |
The Bhadila Di gatha and its meanings have meaning and Dharma. They are the basis of the Brahmacharya. They are interested in wisdom, enlightenment, and Nirvana. Those whose clan name is extremely faithful, abandon their home, have no family, and learn the Tao, should use Bhadira. The emperor's verse and its meaning are good, uphold and recite. " |
彼天說如是，稽首尊者盧夷強耆足，繞三匝已，即彼處沒。 |
That day, the heaven said so. Lu Yi, the venerable Jishou, had his feet strong and walked around three times before disappearing there. |
天沒不久，於是，尊者盧夷強耆在釋中受夏坐訖。 |
Not long after the day was over, Venerable Lu Yi Qiangqi accepted Xia's death in Shizhong. |
過三月已，補治衣竟，攝衣持鉢，往詣舍衛國，展轉進前，至舍衛國，住勝林給孤獨園。 |
At the end of the third month, I repaired my clothes, took my clothes and took my alms bowl, and went to the state of Shewei. I then went forward to the state of Shewei and lived in the lonely garden in Shenglin. |
爾時，尊者盧夷強耆往詣佛所，稽首作禮，却坐一面，白曰： |
At that time, the Venerable Lu Yiqiangqi went to the Buddha's place, bowed his head and bowed, but he sat on one side and said: |
「世尊！我一時遊於釋中，在無事禪室。 |
"World Honored One, I was wandering in Buddhism for a while, in the meditation room where nothing happened. |
世尊！我於爾時夜將向旦，從彼禪室出，在露地禪室蔭中，於繩床上敷尼師檀，結跏趺坐。 |
World Honored One! At that time, towards the end of the night, I came out of the Zen room. In the shade of the Zen room on the open ground, I spread nun master's sandalwood on the rope bed and sat in the lotus position. |
爾時，有一天形體極妙，色像巍巍，夜將向旦，來詣我所，稽首作禮，却住一面。 |
At that time, one day, a man with an extremely wonderful form and a towering appearance came to my place at night, bowed his head and paid homage, but stayed on one side. |
彼天色像威神極妙，光明普照於其禪室。 |
The color of the sky was extremely majestic, and the light shone all over his meditation room. |
彼天却住於一面已，而白我曰： |
That day, however, he lived on one side and said to me: |
『比丘！受持跋地羅帝偈及其義耶？』 |
"Bhikkhu!" Do you accept and uphold the Bhadhi Luo Di gatha and its meaning? 』 |
我答彼天： |
I answered the other day: |
『不受持跋地羅帝偈，亦不受義。』 |
"If one does not adhere to the Bhag Di Luo Di gatha, he will not be righteous." 』 |
尋問彼天： |
Asking for the other day: |
『汝受持跋地羅帝偈及其義耶？』 |
"Have you accepted and upheld the Bhaddhi Luo Di gatha and its meaning?" 』 |
彼天答曰： |
That day replied: |
『我受持跋地羅帝偈，然不受義。』 |
"I accepted the verses of Drupadi Luo Di, but I was not righteous. 』 |
我復問天： |
I asked again: |
『云何受持跋地羅帝偈而不受義耶？』 |
"Why do you accept the verses of the Dharma Emperor and not accept the righteousness?" 』 |
天答我曰： |
God answered me: |
『一時，佛遊王舍城，住竹林迦蘭哆園。 |
"For a while, the Buddha was traveling in the city of Rajagaha and lived in the Jialanduo Garden in the Bamboo Grove. |
爾時，世尊為諸比丘說跋地羅帝偈： |
At that time, the World-Honored One spoke to the bhikkhus the following verse of Bhadhirāti: |
「『「慎莫念過去， 亦勿願未來， |
""Be careful not to dwell on the past, nor wish for the future. |
過去事已滅， 未來復未至。 |
The past is gone, and the future has not yet arrived. |
現在所有法， 彼亦當為思， |
Now all dharmas should also be considered, |
念無有堅強， 慧者覺如是。 |
Thoughts are not strong, and the wise realize this. |
若學聖人行， 孰知愁於死， |
If you follow the example of a sage, you will know that you are worried about death. |
我要不會彼， 大苦災患終。 |
If I don't know him, I will end up in great suffering and disaster. |
如是行精勤， 晝夜不懈怠， |
If you practice diligently and never slack off day and night, |
是故常當說， 跋地羅帝偈。」 |
Therefore, it should always be said, "Badi Luo Di's verse." " |
』 |
』 |
「『比丘！我如是受持跋地羅帝偈，不受持義也。』 |
"'Bhikkhu! I accept and uphold the Bhadirati gatha in this way, but I do not uphold righteousness.' |
我復問天： |
I asked again: |
『誰受持跋地羅帝偈及其義耶？』 |
"Who accepts and upholds the Bhadila Di gatha and its meaning?" 』 |
天答我曰： |
God answered me: |
『佛遊舍衛國，在勝林給孤獨園，彼受持跋地羅帝偈及其義也。 |
"The Buddha traveled to the Kingdom of Savannah, and in the lonely garden of the glorious forest, he received and upheld the verses of Luo Di and its meaning. |
比丘！可往面從世尊，善受持誦跋地羅帝偈及其義也。 |
Bhikkhu! You can go to the World-Honored One and be good at receiving, reciting, and reciting the Bhadhi Lodhi stanza and its meaning. |
所以者何？ |
So what? |
跋地羅帝偈及其義者，有義有法，為梵行本，趣智、趣覺、趣於涅槃，族姓者至信、捨家、無家、學道，當以跋地羅帝偈及其義善受持誦。』 |
The Bhadila Di gatha and its meanings have meaning and Dharma. They are the basis of the Brahmacharya. They are interested in wisdom, enlightenment, and Nirvana. Those whose clan name is extremely faithful, abandon their home, have no family, and learn the Tao, should use Bhadira. The emperor's verse and its meaning are good, uphold and recite. 』 |
彼天說如是，稽首我足，繞三匝已，即彼處沒。」 |
That heaven said this, "Looking at my head and my feet, I have circled three times and disappeared there." " |
於是，世尊問尊者盧夷強耆： |
Then, the World-Honored One asked the Venerable Lu Yi Qiangqi: |
「汝知彼天從何處來？ |
"Do you know where that heaven comes from? |
彼天名何耶？」 |
What is the name of that heaven? " |
尊者盧夷強耆答曰： |
Venerable Lu Yiqiangqi replied: |
「世尊！我不知彼天從何處來，亦不知名也。」 |
World Honored One! I don't know where that heaven came from, nor do I know its name. |
世尊告曰： |
The World Honored One said: |
「強耆！彼天子名般那，為三十三天軍將。」 |
Qiangqi! That emperor's name is Panna, and he is the general of the Thirty-three Heavenly Army. |
彼時，尊者盧夷強耆白曰： |
At that time, Venerable Lu Yiqiang said: |
「世尊！今正是時。 |
"World Honored One! This is the right time. |
善逝！今正是時。 |
Good death! Today is the time. |
若世尊為諸比丘說跋地羅帝偈及其義者，諸比丘從世尊聞已，當善受持。」 |
If the Blessed One speaks to the bhikkhus the Bhadiradhi stanza and its meaning, and the bhikkhus have heard it from the Blessed One, they should accept it well and uphold it. " |
世尊告曰： |
The World Honored One said: |
「強耆！諦聽，善思念之，我當為汝廣說其義。」 |
Qiangqi! Listen carefully and think carefully about it. I will explain its meaning to you. |
尊者盧夷強耆白曰： |
Venerable Lu Yiqiang Qibai said: |
「唯然。 |
"Wei Ran. |
當受教聽。」 |
Be taught and listen. " |
佛言： |
Buddha said: |
「慎莫念過去， 亦勿願未來， |
"Be careful not to dwell on the past, nor wish for the future. |
過去事已滅， 未來復未至。 |
The past is gone, and the future has not yet arrived. |
現在所有法， 彼亦當為思， |
Now all dharmas should also be thought of, |
念無有堅強， 慧者覺如是。 |
Thoughts are not strong, a wise person realizes this. |
若作聖人行， 孰知愁於死， |
If you walk as a saint, you will know that you are worried about death. |
我要不會彼， 大苦災患終。 |
If I don't know him, I will end up in great suffering and disaster. |
如是行精勤， 晝夜無懈怠， |
If you practice diligently, you will not be slack day or night. |
是故常當說， 跋地羅帝偈。 |
Therefore, we should always say, "Badi Luo Di's verse." |
「強耆！云何比丘念過去耶？ |
Qiangqi! How can a bhikkhu remember this? |
若比丘樂過去色，欲、著、住，樂過去覺、想、行、識，欲、著、住，如是比丘念過去也。 |
If a bhikkhu rejoices in the past form, desire, clinging, and abiding, and if he rejoices in the past awareness, thought, formation, and awareness, desire, clinging, and abiding, then a bhikkhu is mindful of the past. |
強耆！云何比丘不念過去？ |
Strong! How can a bhikkhu not remember the past? |
若比丘不樂過去色，不欲、不著、不住，不樂過去覺、想、行、識，不欲、不著、不住，如是比丘不念過去。 |
If a bhikkhu does not rejoice in past forms, does not desire, is not attached to, and does not abide in them, does not rejoice in past sensations, thoughts, actions, and consciousness, does not desire, is not attached to, and does not abide in them, then such a bhikkhu does not think about the past. |
強耆！云何比丘願未來耶？ |
Strong! How can a bhikkhu wish for a future? |
若比丘樂未來色，欲、著、住，樂未來覺、想、行、識，欲、著、住，如是比丘願未來也。 |
If a bhikkhu rejoices in the future form, desire, clinging, and abiding, and if he rejoices in the future awareness, thoughts, formations, and consciousness, desires, clinging, and abiding, then such a bhikkhu desires the future. |
強耆！云何比丘不願未來？ |
Strong! Why don't monks want the future? |
若比丘不樂未來色，不欲、不著、不住，不樂未來覺、想、行、識，不欲、不著、不住，如是比丘不願未來。 |
If a bhikkhu does not rejoice in future forms, does not desire, is not attached to, and does not abide in them, does not rejoice in future awareness, thoughts, actions, and consciousness, does not desire, is not attached to, and does not abide in them, then such a bhikkhu does not want the future. |
「強耆！云何比丘受現在法？ |
"Qiangqi! How can a bhikkhu accept the present Dharma? |
若比丘樂現在色，欲、著、住，樂現在覺、想、行、識，欲、著、住，如是比丘受現在法。 |
If a bhikkhu takes pleasure in the present form, desire, attachment, and abiding, and if he takes pleasure in the present awareness, perception, formation, and consciousness, desire, attachment, and abiding, then the bhikkhu accepts the present dharmas. |
強耆！云何比丘不受現在法？ |
Strong! How can a bhikkhu not accept the present Dharma? |
若比丘不樂現在色，不欲、不著、不住，不樂現在覺、想、行、識，不欲、不著、不住，如是比丘不受現在法。」 |
If a bhikkhu does not enjoy the present form, does not desire, is not attached to, and does not abide in it; does not enjoy the present awareness, thought, action, and consciousness, does not desire, is not attached to, and does not abide, then such a bhikkhu does not accept the present dharmas. " |
佛說如是。 |
Buddha said so. |
尊者盧夷強耆及諸比丘，聞佛所說，歡喜奉行。 |
Venerable Lu Yiqiangqi and other bhikkhus heard what the Buddha said and followed it with joy. |
釋中禪室尊經第五竟（千五百三十六字） |
The Fifth Principle of the Buddhist Zen Sutra (1,536 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 13 根本分別品 |
Chapter 13 Fundamental Differences |
167. Spoken by Ānanda（一六七）阿難說經 |
167. Spoken by Ānanda (167) Ananda expounded the sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者阿難為諸比丘夜集講堂，說跋地羅帝偈及其義也。 |
At that time, the Venerable Ananda held a lecture for all the monks at night and spoke about the stanza of Bhadila Emperor and its meaning. |
爾時，有一比丘過夜平旦，往詣佛所，稽首作禮，却坐一面，白曰： |
At that time, a bhikkhu spent the night and went to the Buddha's place. He bowed his head and bowed, but he sat on one side and said: |
「世尊！彼尊者阿難為諸比丘夜集講堂，說跋地羅帝偈及其義也。」 |
World Honored One! The Venerable Ananda gathered the monks in the lecture hall at night and expounded the stanza of Bhadira Di and its meaning. |
於是，世尊告一比丘： |
Then the World-Honored One told a bhikkhu: |
「汝往至阿難比丘所，作如是語： |
"When you go to where Bhikkhu Ananda is, you say this: |
『阿難！世尊呼汝。』 |
"Ananda!" The World Honored One calls you. 』 |
」 |
|
彼一比丘受世尊教，即從座起，稽首佛足，繞三匝而去，往至尊者阿難所而語曰： |
That bhikkhu received the Buddha's instruction. He immediately stood up from his seat, bowed his head at the Buddha's feet, walked around three times, went to the place where the Supreme Ananda was, and said: |
「世尊呼尊者阿難！」 |
The World-Honored One calls upon the Venerable Ananda! |
尊者阿難即往佛所，稽首作禮，却住一面，世尊問曰： |
The Venerable Ananda immediately went to the Buddha's place, bowed his head and bowed, but stayed aside. The World-Honored One asked: |
「阿難！汝實為諸比丘夜集講堂，說跋地羅帝偈及其義耶？」 |
Ananda! Are you really here for the monks to gather in the lecture hall at night and speak about the Bhadila Di stanza and its meaning? |
尊者阿難答曰： |
Venerable Ananda replied: |
「唯然。」 |
Wei Ran. |
世尊問曰： |
The World Honored One asked: |
「阿難！汝云何為諸比丘說跋地羅帝偈及其義耶？」 |
Ananda! Why do you think that the bhikkhus are saying the Bhadira Ti stanza and its meaning? |
尊者阿難即便說曰： |
The Venerable Ananda even said: |
「慎莫念過去， 亦勿願未來， |
"Be careful not to dwell on the past, nor wish for the future. |
過去事已滅， 未來復未至。 |
The past is gone, and the future has not yet arrived. |
現在所有法， 彼亦當為思， |
Now all dharmas should also be thought of, |
念無有堅強， 慧者覺如是。 |
Thoughts are not strong, a wise person realizes this. |
為作聖人行， 孰知愁於死， |
To be a saint, who knows how to worry about death? |
我要不會彼， 大苦災患終。 |
If I don't know him, I will end up in great suffering and disaster. |
如是行精進， 晝夜無懈怠， |
If you practice diligently in this way, you will not slack off day and night. |
是故常當說， 跋地羅帝偈。」 |
Therefore, we should always say, "Badi Luo Di's verse." " |
世尊即復問曰： |
The World-Honored One then asked again: |
「阿難！云何比丘念過去耶？」 |
Ananda! How can Bhikkhu remember this? |
尊者阿難答曰： |
Venerable Ananda replied: |
「世尊！若有比丘樂過去色，欲、著、住，樂過去覺、想、行、識，欲、著、住，如是比丘念過去也。」 |
World Honored One, if there is a bhikkhu who rejoices in past forms, desires, clinging, and abiding, and rejoices in past awareness, thoughts, actions, and consciousness, and desires, clinging, and abiding, then such a bhikkhu is mindful of the past. |
世尊即復問曰： |
The World-Honored One then asked again: |
「阿難！云何比丘不念過去？」 |
Ananda! How can a bhikkhu not remember the past? |
尊者阿難答曰： |
Venerable Ananda replied: |
「世尊！若比丘不樂過去色，不欲、不著、不住，不樂過去覺、想、行、識，不欲、不著、不住，如是比丘不念過去。」 |
World-Honored One, if a bhikkhu does not rejoice in past forms, does not desire, is not attached to, and does not abide in them, does not rejoice in past perceptions, thoughts, actions, and consciousness, does not desire, is not attached to, and does not abide in them, then such a bhikkhu does not think about the past. |
世尊即復問曰： |
The World-Honored One then asked again: |
「阿難！云何比丘願未來耶？」 |
Ananda! How can a bhikkhu wish for a future? |
尊者阿難答曰： |
Venerable Ananda replied: |
「世尊！若比丘樂未來色，欲、著、住，樂未來覺、想、行、識，欲、著、住，如是比丘願未來也。」 |
World Honored One, if a bhikkhu rejoices in the future form, desire, clinging, and abiding, and if he rejoices in the future awareness, thought, action, and consciousness, desire, clinging, and abiding, then such a bhikkhu will wish for the future. |
世尊即復問曰： |
The World-Honored One then asked again: |
「阿難！云何比丘不願未來？」 |
Ananda! Why don't monks want the future? |
尊者阿難答曰： |
Venerable Ananda replied: |
「世尊！若比丘不樂未來色，不欲、不著、不住，不樂未來覺、想、行、識，不欲、不著、不住，如是比丘不願未來。」 |
World Honored One, if a bhikkhu does not rejoice in future form, does not desire, is not attached to, and does not abide in it, does not rejoice in future awareness, thoughts, actions, and consciousness, does not desire, does not attach to it, and does not abide in it, then such a bhikkhu does not want the future. |
世尊即復問曰： |
The World-Honored One then asked again: |
「阿難！云何比丘受現在法？」 |
Ananda! How can a bhikkhu accept the present Dharma? |
尊者阿難答曰： |
Venerable Ananda replied: |
「世尊！若比丘樂現在色，欲、著、住，樂現在覺、想、行、識，欲、著、住，如是比丘受現在法。」 |
World Honored One, if a bhikkhu enjoys present form, desire, attachment, and abiding, and if a bhikkhu enjoys present awareness, thoughts, actions, and consciousness, desire, attachment, and abiding, then such a bhikkhu accepts the present Dharma. |
世尊即復問曰： |
The World-Honored One then asked again: |
「阿難！云何比丘不受現在法？」 |
Ananda! How can a bhikkhu not accept the present Dharma? |
尊者阿難答曰： |
Venerable Ananda replied: |
「世尊！若比丘不樂現在色，不欲、不著、不住，不樂現在覺、想、行、識，不欲、不著、不住，如是比丘不受現在法。 |
"World Honored One, if a bhikkhu does not enjoy the present form, does not desire, is not attached to, and does not abide in it, does not enjoy the present awareness, thought, action, and consciousness, does not desire, is not attached to, and does not abide, then such a bhikkhu does not accept the present dharmas. |
世尊！我以如是為諸比丘夜集講堂，說跋地羅帝偈及其義也。」 |
World Honored One! I deem it this way for all the monks to gather in the lecture hall at night and expound the stanza of Badi Luo Di and its meaning. " |
於是，世尊告諸比丘： |
Then the World-Honored One told the monks: |
「善哉！善哉！我弟子中有眼、有智、有義、有法。 |
"How good! How good! Among my disciples there are eyes, wisdom, righteousness, and Dharma. |
所以者何？ |
So what? |
謂弟子在師面前如是句、如是文廣說此義，實如阿難比丘所說，汝等應當如是受持。 |
It is said that disciples should say such a sentence in front of the teacher, and say this meaning in such a wide range of literature, just as Ananda Bhikkhu said, and you should accept it and uphold it in this way. |
所以者何？ |
So what? |
此說觀義應如是也。」 |
The meaning of this view should be like this. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
阿難說經第六竟（七百七十二字） |
The Sixth Chapter of Ananda's Sutra (772 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 13 根本分別品 |
Chapter 13 Fundamental Differences |
168. on Mental Practice（一六八）意行經 |
168. on Mental Practice (168) 义行经 |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今為汝說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行，謂分別意行經，如意行生。 |
"I am now teaching you the Dharma. It is wonderful at first, wonderful in the middle, and wonderful at last. It has meaning and writing, is pure and pure, and shows the holy life. It is said that the sutras are performed according to the different thoughts, and the thoughts are fulfilled. |
諦聽，諦聽，善思念之。」 |
Listen carefully, listen carefully, and think deeply about it. " |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「云何意行生？ |
"Why do you mean Xingsheng? |
若有比丘離欲，離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
If there is a bhikkhu who is free from desires and evil and unwholesome dharma, has awareness and insight, is free from joy and happiness, and has achieved the first jhāna. |
彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生梵身天中。 |
They want to live in peace and joy with each other, and they want to live in peace and joy with each other. There must be a place where they can live in this place of happiness, and their lives will be in the Brahma body heaven. |
諸梵身天者，生彼住彼，受離生喜、樂，及比丘住此，入初禪，受離生喜、樂，此二離生喜、樂無有差別，二俱等等。 |
Brahma-bodied gods are born there and live there, receiving the joy and happiness of transcendence, and the bhikkhu abiding here, entering the first jhāna, receiving the joy and happiness of separation, there is no difference between these two joys and joys of separation, and so on. |
所以者何？ |
So what? |
先此行定，然後生彼，彼此定如是修、如是習、如是廣布，生梵身天中，如是意行生。 |
First this practice is concentrated, and then the other is born. The mutual concentration is cultivated in this way, practiced in this way, and spread widely in this way. The Brahma body is born in the heaven, and the thoughts and actions are born in this way. |
「復次，比丘覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊。 |
"Again, the bhikkhu's awareness and contemplation have ceased. He is calm and single-minded. Without awareness or contemplation, concentration gives rise to joy and joy. He attains the second jhāna and attains the goal of wandering. |
彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生晃昱天中。 |
We want to live in peace with each other, and we want to live in peace with each other. There must be a place where we can live in this place and enjoy that, and our lives will shine in the sky all our lives. |
諸晃昱天者，生彼住彼，受定生喜、樂，及比丘住此，入第二禪，受定生喜、樂，此二定生喜、樂無有差別，二俱等等。 |
Those who live in the Huang Yutian are born there and live there, receiving concentration produces joy and happiness, and monks live here, entering the second jhāna, receiving concentration produces joy and happiness, there is no difference between the two concentration, joy and happiness, etc. . |
所以者何？ |
So what? |
先此行定，然後生彼，彼此定如是修、如是習、如是廣布，生晃昱天中，如是意行生。 |
First, this concentration will occur, and then the other will arise. The concentration of each other is cultivated in this way, practiced in this way, and spread widely in this way. It will appear in the sky, and this will occur in the mind. |
「復次，比丘離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊。 |
"Furthermore, a bhikkhu who is free from pleasure and desire, wanders without seeking, has mindfulness and wisdom, and feels joy in his body, says the Holy Sage, is equanimous in the holy place, is mindful, abides happily, and is empty, and attains the third jhāna and achieves wandering. |
彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生遍淨天中。 |
We want to live in peace and joy with each other, and we want to live in peace and joy with each other. There must be a place where we can live in this place and enjoy that, and our lives will be in the pure heaven for the rest of our lives. |
諸遍淨天者，生彼住彼，受無喜樂，及比丘住此，入第三禪，受無喜樂，此二無喜樂無有差別，二俱等等。 |
Those who pervade the pure heavens are born here and live there, feeling no joy, and monks living here, entering the third jhāna, feeling no joy, there is no difference between the two without joy, and so on. |
所以者何？ |
So what? |
先此行定，然後生彼，彼此定如是修、如是習、如是廣布，生遍淨天中，如是意行生。 |
First, this concentration will occur, and then the other will arise. The concentration of each other is cultivated in this way, habituated in this way, spread widely in this way, and arises in the pure heaven. |
「復次，比丘樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
"Furthermore, a bhikkhu has the cessation of happiness and suffering, the cessation of joy and sorrow, the cessation of suffering and joy, equanimity, mindfulness, and purity, and has achieved the fourth jhāna. |
彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生果實天中。 |
We want to live in peace and joy with each other, and we want to live in peace and happiness with each other. There must be a place where we can live in this place and enjoy that, and our lives will be fruitful in heaven. |
諸果實天者，生彼住彼，受捨、念、清淨樂，及比丘住此，入第四禪，受捨、念、清淨樂，此二捨、念、清淨樂無有差別，二俱等等。 |
The gods of fruits are born and live there, receiving equanimity, mindfulness, and pure happiness, and the bhikkhu abiding here, entering the fourth jhāna, receiving equanimity, mindfulness, and pure happiness. There is no difference between these two kinds of equanimity, mindfulness, and pure happiness. etc. |
所以者何？ |
So what? |
先此行定，然後生彼，彼此定如是修、如是習、如是廣布，生果實天中，如是意行生。 |
First this is the practice of concentration, and then the other is generated. The mutual concentration is cultivated in this way, used in this way, and spread widely in this way. |
「復次，比丘度一切色想，滅有對想，不念若干想，無量空，是無量空處成就遊。 |
"Furthermore, a bhikkhu contemplates all thoughts of form, eliminates all thoughts, and does not think of a few thoughts. It is infinite emptiness. It is the place of infinite emptiness that achieves wandering. |
彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生無量空處天中、諸無量空處天者，生彼住彼，受無量空處想，及比丘住此，受無量空處想，此二無量空處想無有差別，二俱等等。 |
If we want to live in peace and joy with each other, and we want to live in peace and happiness with each other, there must be a place like this. We will live there and enjoy that. We will live in the sky of immeasurable space all our lives. Those who live in the sky of immeasurable space will be born there and live there. They will experience the thoughts of immeasurable space, and The bhikkhu lives here and experiences the perception of immeasurable space. There is no difference between these two immeasurable space perceptions, and so on. |
所以者何？ |
So what? |
先此行定，然後生彼，彼此定如是修、如是習、如是廣布，生無量空處天中，如是意行生。 |
First, this concentration will occur, and then that will arise. Cultivate each other in this way, practice it in this way, and spread it widely. They will arise in the infinite space in the sky. In this way, the thoughts will arise. |
「復次，比丘度無量空處，無量識，是無量識處成就遊。 |
"Furthermore, a bhikkhu attains the place of immeasurable space and immeasurable consciousness. It is the place of immeasurable consciousness that achieves the journey. |
彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生無量識處天中。 |
We want to live in peace and joy with each other, and we want to live in peace and joy with each other. There must be a place where we can live in this place and enjoy that place. We will live in the heaven with infinite consciousness throughout our lives. |
諸無量識處天者，生彼住彼，受無量識處想，及比丘住此，受無量識處想，此二無量識處想無有差別，二俱等等。 |
Those who are in the heaven of immeasurable consciousness are born there and live there, and receive the thoughts of the immeasurable consciousness, and the bhikkhu lives here, and receive the thoughts of the immeasurable consciousness. There is no difference between the two immeasurable consciousness thoughts, and so on. |
所以者何？ |
So what? |
先此行定，然後生彼，彼此定如是修、如是習、如是廣布，生無量識處天中，如是意行生。 |
First this is the practice of concentration, and then the other is generated. The mutual concentration is cultivated in this way, habituated in this way, and spread widely in this way. Infinite consciousness arises in the sky, and the thoughts and actions arise in this way. |
「復次，比丘度無量識處，無所有，是無所有處成就遊。 |
"Furthermore, a bhikkhu attains the place of immeasurable consciousness, where there is nothing. It is the place where there is nothing that makes you wander. |
彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生無所有處天中。 |
We want to live in peace and joy with each other. We want to live in peace and happiness with each other. There must be a place. If we live in this place and enjoy that place, we will live in heaven without anything for the rest of our lives. |
諸無所有處天者，生彼住彼，受無所有處想，及比丘住此，受無所有處想，此二無所有處想無有差別，二俱等等。 |
Those who are in the realm of nothingness are born there and live there, and feel the sense of nothingness, and the bhikkhu lives here, and feel the sense of nothingness. There is no difference between the two senses of nothingness, and so on. |
所以者何？ |
So what? |
先此行定，然後生彼，彼此定如是修、如是習、如是廣布，生無所有處天中，如是意行生。 |
First this practice is concentrated, and then the other is born. The mutual concentration is cultivated in this way, habituated in this way, and spread widely in this way. There is no existence in the heaven, and the mind and actions are born in this way. |
「復次，比丘度一切無所有處想，非有想非無想，是非有想非無想處成就遊。 |
"Furthermore, a bhikkhu considers everything as having no thoughts, neither having thoughts nor non-thoughts, and attaining perfection wherever there is no thought or non-thoughts. |
彼此定樂欲住，彼此定樂欲住已，必有是處，住彼樂彼，命終生非有想非無想處天中。 |
We want to live in peace with each other, and we want to live in peace with each other. There must be a place where we can live in this place and enjoy that place. We will live in heaven with neither thoughts nor thoughts. |
諸非有想非無想處天者，生彼住彼，受非有想非無想處想，及比丘住此，受非有想非無想處想，此二想無有差別，二俱等等。 |
Those who are not in the heavens with thoughts and without thoughts, are born there and live there, and the feelings are not in the place of thoughts and not without thoughts, and the bhikkhu lives here, the feelings are not in the place of thoughts and not without thoughts. There is no difference between the two thoughts. They are both. etc. |
所以者何？ |
So what? |
先此行定，然後生彼，彼此定如是修、如是習、如是廣布，生非有想非無想處天中，如是意行生。 |
First this is the practice of concentration, and then the other is generated. The mutual concentration is cultivated in this way, practiced in this way, and spread widely in this way. The birth is neither with thoughts nor without thoughts in the heaven. Such thoughts are born. |
「復次，比丘度一切非有想非無想處，想知滅身觸成就遊。 |
"Furthermore, a bhikkhu understands everything that is neither conceived nor non-thoughtful, and he realizes the cessation of body contact through imagining. |
慧見諸漏盡斷智，彼諸定中，此定說最第一、最大、最上、最勝、最妙。 |
Wisdom sees all the outflows and cuts off the wisdom. Among all the samadhis, this samadhi is the first, the greatest, the best, the most victorious, and the most wonderful. |
猶如因牛有乳，因乳有酪，因酪有生酥，因生酥有熟酥，因熟酥有酥精，酥精者說最第一、最大、最上最勝、最妙。 |
Just like the cow has milk, the milk has cheese, the cheese has raw crisp, the raw crisp has cooked crisp, and the cooked crisp has crisp essence. The crisp essence is said to be the first, the biggest, the best, the best, and the best. |
如是彼諸定中，此定說最第一、最大、最上、最勝、最妙，得此定、依此定、住此定已，不復受生老病死苦，是說苦邊。」 |
Among all such samadhis, this samadhi is said to be the first, the greatest, the highest, the most victorious, and the most wonderful. If you obtain this samadhi, rely on this samadhi, and abide in this samadhi, you will no longer suffer the pain of birth, old age, illness, and death. This is called the edge of suffering. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
意行經第七竟（千三百十九字） |
The seventh chapter of the Sutra of Thoughts and Movements (one thousand three hundred and nineteen words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 13 根本分別品 |
Chapter 13 Fundamental Differences |
169. [Spoken among] the Kurus on Nonconflict （一六九）拘樓瘦無諍經 |
169. [Spoken among] the Kurus on Nonconflict |
我聞如是： |
This is what I heard: |
一時，佛遊婆奇瘦劍磨瑟曇拘樓都邑。 |
At that time, the Buddha traveled to the city of Tankulou with his strange and thin sword. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我當為汝說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行，名分別無諍經。 |
"I will give you a Dharma that is wonderful in the beginning, wonderful in the middle, and wonderful in the end. It has meaning and writing, is pure and embodies the holy life, and is called the Sutra of Discrimination. |
諦聽，諦聽，善思念之。」 |
Listen carefully, listen carefully, and think deeply about it. " |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「莫求欲樂、極下賤業，為凡夫行。 |
"Don't seek sensual pleasures or perform extremely despicable deeds for ordinary people. |
亦莫求自身苦行，至苦非聖行，無義相應，離此二邊，則有中道，成眼成智，自在成定，趣智、趣覺、趣於涅槃。 |
Don't seek to practice asceticism on your own. The most painful thing is not a holy practice and has no meaning. If you are away from these two sides, there is a middle way, which can become eyes and wisdom, and you can become calm by yourself, and you can enjoy wisdom, enlightenment, and Nirvana. |
有稱、有譏，有無稱、無譏而為說法。 |
There is praise and ridicule, and there is no praise and no ridicule but explanation. |
決定於齊，決定知已，所有內樂常求彼也。 |
Deciding on Qi, deciding on knowing oneself, all inner happiness always seeks Him. |
莫相導說，亦莫面前稱譽，齊限說，莫求齊限，隨國俗法，莫是莫非，此分別無諍經事。 |
Don't talk to the prime minister, don't praise him in front of him, don't ask for the limit, don't ask for the limit, follow the customs of the country, don't do it right or wrong, this distinction has no objection to the classics. |
莫求欲樂、極下賤業，為凡夫行，亦莫求自身苦行，至苦非聖行，無義相應者。 |
Do not seek sensual pleasures, do extremely despicable deeds, do things for ordinary people, and do not seek self-mortification. The most miserable things are not holy practices and have no corresponding meaning. |
此何因說？ |
Why do you say this? |
莫求欲樂、極下賤業，為凡夫行，是說一邊，亦莫求自身苦行，至苦非聖行，無義相應者，是說二邊。 |
Do not pursue sensual pleasures, do extremely despicable deeds, and do things for ordinary people. This is one side. Do not seek self-asceticism. Those who are extremely miserable are not holy practices and have no corresponding meaning. This is two sides. |
莫求欲樂、極下賤業，為凡夫行，亦莫求自身苦行，至苦非聖行，無義相應者，因此故說。 |
Do not seek pleasures of desire or extremely despicable karma, do it for ordinary people, and do not seek self-mortification. The most painful thing is not a holy practice, and it has no corresponding meaning, so it is said. |
「離此二邊，則有中道，成眼成智，自在成定，趣智、趣覺、趣涅槃者。 |
"Beyond these two sides, there is the middle way, which is the one who develops eyes and becomes wisdom, who becomes calm in one's own mind, who is interested in wisdom, enlightenment, and Nirvana. |
此何因說？ |
Why do you say this? |
有聖道八支，正見乃至正定，是謂為八。 |
There are eight branches of the noble path, right view and even right concentration, which are called eight. |
離此二邊，則有中道，成眼成智，自在成定，趣智、趣覺、趣涅槃者，因此故說。 |
Away from these two sides, there is the middle way, which is the one who develops eyes and becomes wisdom, becomes calm in one's own mind, and is interested in wisdom, enlightenment, and nirvana. Therefore, it is said. |
有稱、有譏，有無稱、無譏而為說法者。 |
There are those who praise and ridicule, and there are those who speak the Dharma without praise or ridicule. |
此何因說？ |
Why do you say this? |
云何為稱？ |
What is the name of cloud? |
云何為譏，而不說法。 |
Why is it ridiculing, but not speaking out? |
若有欲相應與喜樂俱，極下賤業，為凡夫行，此法有苦、有煩、有熱、有憂慼邪行。 |
If there is a combination of desire and joy, extremely despicable karma, and is performed by ordinary people, this method will cause suffering, annoyance, heat, and sorrow and evil behavior. |
彼知此已，則便自譏。 |
If he knows this, he will laugh at himself. |
所以者何？ |
So what? |
欲者，無常、苦、磨滅法，彼知欲無常已，是故彼一切有苦、有煩、有熱、有憂慼邪行，彼知此已，是故便自譏。 |
Desires are impermanent, painful, and annihilating. He knows that desires are impermanent, so he has suffering, troubles, heat, worries, and wrong behaviors. He knows this, so he laughs at himself. |
「自身苦行，至苦非聖行，無義相應，此法有苦、有煩、有熱、有憂慼邪行，彼知此已，則便自譏。 |
"My own ascetic practice, which is extremely painful, is not a holy practice and has no corresponding meaning. This practice involves suffering, troubles, heat, worry and evil behaviors. If others know this, they will ridicule themselves. |
所以者何？ |
So what? |
彼沙門、梵志所可畏苦，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，彼沙門、梵志復抱此苦，是故彼一切有苦、有煩、有熱、有憂慼邪行。 |
Those ascetics and Brahmās who are afraid of suffering shave off their beards and hair, wear cassocks, are extremely faithful, leave home, have no home, and learn the Tao. Those ascetics and Brahmās embrace this suffering again, so they are all suffering and troubled. , there is heat, there is worry and evil behavior. |
彼知此已，是故便自譏。 |
He knew this, so he laughed at himself. |
有結不盡，此法有苦、有煩、有熱、有憂慼邪行，彼知此已，則便自譏。 |
There are bound to be knots, there is suffering, there is annoyance, there is heat, there is worry and wrong behavior, and if the person knows this, he will laugh at himself. |
所以者何？ |
So what? |
若有結不盡者，彼有亦不盡。 |
If there is something that cannot be exhausted, then there is something that cannot be exhausted. |
是故彼一切有煩、有熱、有憂慼邪行，彼知此已，是故便自譏也。 |
Therefore, if he has troubles, heat, worries, and wrong behaviors, he knows this, so he laughs at himself. |
有結盡者，此法無苦、無煩、無熱、無憂慼正行，彼知此已，則便自稱。 |
If there is an end to the knot, this Dharma has no suffering, no trouble, no heat, no worries, and is performed correctly. If he knows this, he will claim it. |
所以者何？ |
So what? |
若有結盡者，彼有亦盡，是故彼一切無苦、無煩、無熱、無憂慼正行，彼知此已，是故便自稱也。 |
If there is an end to the knot, it will also end. Therefore, everything is without suffering, without trouble, without heat, without worry, and is doing the right thing. He knows this, so he calls himself one. |
「不求內樂，此法有苦、有煩、有熱、有憂慼邪行，彼知此已，則便自譏。 |
"If you don't seek inner happiness, this method will cause pain, trouble, heat, worry, and evil behaviors. If you know this, you will laugh at yourself. |
所以者何？ |
So what? |
若有不求內樂者，彼亦不求內，是故彼一切有苦、有煩、有熱、有憂慼邪行，彼知此已，是故便自譏也。 |
If there is someone who does not seek inner happiness, he also does not seek inner happiness. Therefore, he is suffering, having annoyance, having heat, and having sorrowful and evil behaviors. He knows this, so he laughs at himself. |
求於內樂，此法無苦、無煩、無熱、無憂慼正行，彼知此已，則便自稱。 |
Seeking inner happiness, this Dharma has no suffering, no trouble, no heat, no worries, and is performed correctly. If they know this, they will claim it. |
所以者何？ |
So what? |
若有求內樂者，彼亦求內，是故彼一切無苦、無煩、無熱、無憂慼正行。 |
If there is a person who seeks inner happiness, he also seeks inner happiness. Therefore, he is doing the right thing without suffering, trouble, heat, or worry. |
彼知此已，是故便自稱。 |
He knew this, so he called himself. |
如是有稱有譏而不說法也，不稱不譏而為說法。 |
In this way, there is praise and ridicule, but there is no explanation. There is no praise and no ridicule, but there is explanation. |
「云何不稱不譏而為說法？ |
"Why don't you call it explanatory rather than ridiculing? |
若欲相應與喜樂俱，極下賤業，為凡夫行，此法有苦、有煩、有熱、有憂慼邪行，彼知此已，則便說法。 |
If he desires to be accompanied by joy and happiness, he performs extremely lowly deeds and performs them for ordinary people. This method involves suffering, troubles, heat, worry and evil behaviors. If he knows this, he will teach the Dharma. |
所以者何？ |
So what? |
彼不如是說，欲無常、苦、磨滅法，彼知欲無常已，是故彼一切有苦、有煩、有熱、有憂慼邪行，不達此法，唯有苦法，有煩、有熱、有憂慼邪行。 |
Rather, it is better to say that desire is impermanent, painful, and destroys the Dharma. He knows that desire is impermanent. Therefore, all those who have suffering, troubles, heat, worry, and wrong behaviors cannot reach this Dharma. Only the Dharma is suffering and has troubles. There is heat, worry and evil behaviors. |
彼知此已，是故便說法。 |
He knew this, so he spoke the Dharma. |
自身苦行，至苦非聖行，無義相應，此法有苦、有煩、有熱、有憂慼邪行，彼知此已，則便說法。 |
Practicing asceticism on your own, which is extremely painful, is not a holy practice and has no corresponding meaning. This method involves suffering, annoyance, heat, worry and evil behaviors. If he knows this, he will teach the Dharma. |
所以者何？ |
So what? |
彼不如是說，自身苦行，至苦非聖行，無義相應，此法有苦、有煩、有熱、有憂慼邪行，不達此法，唯有苦法，有煩、有熱、有憂慼邪行，彼知此已，是故便說法也。 |
Rather, it is better to say that practicing asceticism on one's own, which leads to extreme suffering, is not a holy practice, and has no corresponding meaning. This method involves suffering, troubles, heat, and worries and evil behaviors. This method cannot be achieved. There is only a bitter method, with troubles, heat, and so on. If there are worries and evil behaviors, he will know this, so he will teach the Dharma. |
「有結不盡，此法有苦、有煩、有熱、有憂慼邪行，彼知此已，則便說法。 |
"There are knots that cannot be exhausted. This Dharma involves suffering, annoyance, heat, and worries and evil behaviors. If he knows this, he will teach the Dharma. |
所以者何？ |
So what? |
彼不如是說，若有結不盡者，彼有亦不盡，是故彼一切有苦、有煩、有熱、有憂慼邪行，不達此法，唯有苦法，有煩、有熱、有憂慼邪行。 |
Rather, it is better to say that if there are knots that are not exhausted, they will not be exhausted. Therefore, all those knots are suffering, bothering, heat, worrying, and doing wrong. They cannot reach this Dharma. There is only the Dharma of suffering, with troubles, and Heat, there is worry and evil behavior. |
彼知此已，是故便說法也。 |
He knew this, so he taught the Dharma. |
有結盡者，此法無苦、無煩、無熱、無憂慼正行。 |
If there is an end to knots, this method will lead to no suffering, no annoyance, no heat, and no worries. |
彼知此已，則便說法。 |
If he knows this, he will speak the Dharma. |
所以者何？ |
So what? |
彼不如是說，若有結盡者，彼有亦盡，是故彼一切無苦、無煩、無熱、無憂慼正行，不達此法，唯無苦法，無煩、無熱、無憂慼正行。 |
Rather, it is better to say that if there is an end to the knot, it will also end. Therefore, all that is without suffering, trouble, heat, and worry-free righteous conduct will not reach this Dharma. There is only a Dharma without suffering, without trouble, heat, and no worries. Worry is the right thing to do. |
彼知此已，是故便說法也。 |
He knew this, so he taught the Dharma. |
「不求內樂，此法有苦、有煩、有熱、有憂慼邪行，彼知此已，則便說法。 |
"Without seeking inner happiness, this Dharma involves suffering, annoyance, heat, worry, and evil behaviors. If he knows this, he will teach the Dharma. |
所以者何？ |
So what? |
彼不如是說，若不求內樂者，彼亦不求內。 |
It is better to say that if one does not seek inner happiness, he also does not seek inner happiness. |
是故彼一切有苦、有煩、有熱、有憂慼邪行，不達此法，唯有苦法，有煩、有熱、有憂慼邪行。 |
Therefore, all those who have suffering, have troubles, have heat, and have worries and wrong behaviors cannot reach this Dharma. Only the Dharma of suffering, have troubles, have heat, have worries, and have wrong behaviors. |
彼知此已，是故便說法也。 |
He knew this, so he taught the Dharma. |
求於內樂，此法無苦、無煩、無熱、無憂慼正行。 |
Seeking inner happiness, this method is free from pain, trouble, heat, and worry-free practice. |
彼知此已，則便說法。 |
If he knows this, he will speak the Dharma. |
所以者何？ |
So what? |
彼不如是說，若有求內樂者，彼亦求內，是故彼一切無苦、無煩、無熱、無憂慼正行，不達此法，唯無苦法，無煩、無熱、無憂慼正行。 |
Rather, it is better to say that if there are those who seek inner happiness, they also seek inner happiness. Therefore, if they are doing the right thing without suffering, trouble, heat, or worry, they will not reach this Dharma. Only the Dharma is without suffering, without trouble, and without heat. Go ahead without worries. |
彼知此已，是故便說法，如是不稱、不譏而為說法，有稱有譏、有無稱無譏而為說法者，因此故說也。 |
He knew this, so he preached the Dharma. This way, he preached the Dharma without saying it or ridiculing it. There were those who said it with ridicule, and there were those who said it without ridicule, so he preached it. |
「決定於齊，決定知已，所有內樂當求彼者，此何因說？ |
"The decision is based on Qi, the decision is based on knowing oneself, and all inner happiness should be sought after. Why is this said? |
有樂，非聖樂是凡夫樂，病本、癰本、箭刺之本，有食有生死，不可修、不可習、不可廣布，我說於彼則不可修也。 |
There is joy, but non-sacred music is ordinary people's music. It is the root cause of diseases, carbuncles, and arrow pricks. There is food and life and death. It cannot be cultivated, cannot be practiced, and cannot be widely spread. I say that it cannot be cultivated. |
有樂，是聖樂、無欲樂、離樂、息樂、正覺之樂，無食無生死，可修、可習、可廣布，我說於彼則可修也。 |
There is happiness, which is holy happiness, the happiness of freedom, the happiness of rest, the happiness of perfect enlightenment. It has no food and no birth and death. It can be cultivated, practiced and spread widely. I said that it can be cultivated. |
「云何有樂，非聖樂是凡夫樂，病本、癰本、箭刺之本，有食有生死，不可修、不可習、不可廣布，我說於彼不可修也？ |
How can there be joy? If it is not holy music, it is ordinary people's music. It is the root of diseases, carbuncles, and arrows. There is food and life and death. It cannot be cultivated, cannot be practiced, and cannot be widely spread. I say that it cannot be cultivated? |
彼若因五欲功德生喜生樂，此樂非聖樂，是凡夫樂，病本、癰本、箭刺之本，有食有生死，不可修、不可習、不可廣布，我說於彼則不可修。 |
If he feels joy and happiness due to the merits of the five desires, this music is not holy music, it is ordinary people's music. It is the root of disease, carbuncle, and arrow thorn. There is food and life and death. It cannot be cultivated, cannot be practiced, and cannot be widely spread. I say That cannot be repaired. |
「云何有樂，是聖樂、無欲樂、離樂、息樂、正覺之樂，無食無生死，可修、可習、可廣布，我說於彼則可修耶？ |
"How can there be joy, which is holy joy, joy without desire, joy of separation, joy of rest, joy of perfect enlightenment, without food and without birth and death, which can be cultivated, practiced, spread widely, and I say that it can be cultivated? |
若有比丘離欲、離惡不善之法，至得第四禪成就遊。 |
If there is a bhikkhu who abstains from desires and avoids evil and unwholesome ways, he can achieve the fourth jhāna. |
此樂是聖樂、無欲樂、離樂、息樂、正覺之樂，無食無生死，可修、可習、可廣布，我說於彼則可修也。 |
This joy is the holy joy, the joy of desirelessness, the joy of separation, the joy of rest, the joy of perfect enlightenment. It has no food and no birth and death. It can be cultivated, practiced and spread widely. I said that it can be cultivated. |
決定於齊，決定知已，所有內樂當求彼者，因此故說。 |
Determined by Qi, determined by knowing oneself, all inner happiness should be sought after, so it is said. |
「莫相導說，亦莫面前稱譽者，此何因說？ |
"Don't talk to your ministers, and don't praise people in front of you. Why do you say this? |
有相導說不真實、虛妄、無義相應，有相導說真實、不虛妄、無義相應，有相導說真實、不虛妄、與義相應。 |
There are Xiang Dao who say that it is untrue, false, and meaningless, there are Xiang Dao that are true, not false, and meaningless, and there are Xiang Dao that are true, not false, and that have meaning. |
於中若有導說不真實、虛妄、無義相應者，此終不可說。 |
If there is any explanation in it that is untrue, false, or meaningless, it cannot be explained. |
於中若有導說真實、不虛妄、無義相應者，彼亦當學不說是也。 |
If there is someone who says that it is true, not false, and has no corresponding meaning, he should also learn not to say it. |
於中若有導說真實、不虛妄、義相應者，彼為知時，正智正念，令成就彼，如是面前稱譽，莫相導說，亦莫面前稱譽者，因此故說。 |
If there is someone who expounds the truth, is not false, and has corresponding meanings, when he knows it, he will have correct wisdom and mindfulness to achieve it. If he is praised in front of you, don't explain it to him, and don't praise him in front of him, so he said it. |
「齊限說，莫不齊限者，此何因說？ |
"When it comes to saying "equal limit", there is no such thing as "equal limit". Why do we say this? |
不齊限說者，煩身，念憙忘，心疲極，聲壞，向智者不自在也。 |
Those who do not speak the same language will be bothered by the body, forgetful of thoughts, extremely tired, have a bad voice, and feel uneasy towards the wise. |
齊限說者，不煩身，念不憙忘，心不疲極，聲不壞，向智者得自在也。 |
Those who speak Qixian are not bothered by the body, their thoughts are not forgotten, their minds are not exhausted, their voices are not broken, and they are at ease with the wise. |
齊限說，莫不齊限者，因此故說。 |
The theory of "Qi limit" is that there is no such thing as "Qi limit", so it is said. |
「隨國俗法，莫是莫非者，此何因說？ |
Following the customs of the country, there is no right or wrong. Why do you say this? |
云何隨國俗法？ |
Why should we follow the customary laws of the country? |
是及非耶？ |
Yes and no? |
彼彼方、彼彼人間、彼彼事，或說甌，或說［木＊墮］，或說杅，或說椀，或說器。 |
That place, that world, that thing, some say Ou, some say [wooden *fall], some say puke, some say bowl, some say utensil. |
如彼彼方、彼彼人間、彼彼事，或說甌，或說［木＊墮］，或說杅，或說椀，或說器，彼彼事隨其力，一向說此是真諦，餘者虛妄。 |
Such as that place, that world, that thing, some say Ou, some say "Wooden * falls", some say it, some say bowl, some say utensil, and those things follow their own power. We have always said that this is the true meaning. Those are false. |
如是隨國俗法，是及非也。 |
This follows the customs of the country, right and wrong. |
云何隨國俗法？ |
Why should we follow the customs of the country? |
不是不非耶？ |
No, no, no? |
彼彼方、彼彼人間、彼彼事，或說甌，或說［木＊墮］，或說杅，或說椀，或說器。 |
That place, that world, that thing, some say Ou, some say [wood* falls], some say it is a poop, some say a bowl, some some say it is an utensil. |
如彼彼方、彼彼人間、彼彼事，或說甌，或說［木＊墮］，或說杅，或說椀，或說器。 |
For example, that place, that world, that thing, some say Ou, some say [wood* falls], some say 杅, some say bowl, some say utensil. |
彼彼事不隨其力，不一向說此是真諦，餘者虛妄。 |
Those and other things do not follow their own strength, and they do not always say that this is the true meaning. The rest is false. |
如是隨國俗法，不是不非也。 |
It is not wrong to follow the customs of the country. |
隨國俗法，莫是莫非者，因此故說。 |
According to the customs and laws of the country, nothing is right or wrong, so it is said. |
「有諍法、無諍法。 |
"There is a way to argue and there is no way to argue. |
云何有諍法？ |
Why is there any objection? |
云何無諍法？ |
Why don't you criticize the law? |
若欲相應與喜樂俱，極下賤業，為凡夫行，此法有諍。 |
If you want to be happy and reciprocal, and do extremely despicable deeds and do it for ordinary people, there is something wrong with this method. |
以何等故此法有諍？ |
Why is this method controversial? |
此法有苦、有煩、有熱、有憂慼邪行，是故此法則有諍也。 |
This method involves suffering, annoyance, heat, and worries and evil behaviors, so there are contradictions in this method. |
若自身苦行，至苦非聖行，無義相應，此法有諍。 |
If you practice asceticism on your own, the extreme suffering is not a holy practice and has no corresponding meaning. This method is controversial. |
以何等故此法有諍？ |
Why is this method controversial? |
此法有苦、有煩、有熱、有憂慼邪行，是故此法則有諍也。 |
This method involves suffering, annoyance, heat, and worries and evil behaviors, so there are contradictions in this method. |
離此二邊，則有中道，成眼成智，自在成定，趣智、趣覺、趣於涅槃，此法無諍。 |
Away from these two sides, there is a middle way, which becomes wisdom, becomes calm in one's own way, leads to wisdom, awareness, and nirvana. This method is without contradiction. |
以何等故此法無諍？ |
Why is this law unquestionable? |
此法無苦、無煩、無熱、無憂慼正行，是故此法則無諍也。 |
This method has no suffering, no annoyance, no heat, no worry, and is performed correctly. Therefore, this method has no contradictions. |
「有結不盡，此法有諍。 |
"There are bound to be knots, and there are contradictions in this method. |
以何等故此法有諍？ |
Why is this method controversial? |
此法有苦、有煩、有熱、有憂慼邪行，是故此法則有諍也。 |
This method involves suffering, annoyance, heat, and worries and evil behaviors, so there are contradictions in this method. |
有結滅盡，此法無諍。 |
If there is an end to all knots, there is no question about this method. |
以何等故此法無諍？ |
Why is this law unquestionable? |
此法無苦、無煩、無熱、無憂慼正行，是故此法則無諍也。 |
This method has no suffering, no annoyance, no heat, no worry, and is performed correctly. Therefore, this method has no contradictions. |
「不求內樂，此法有諍。 |
"Not seeking inner happiness, this method has its drawbacks. |
以何等故此法有諍？ |
Why is this method controversial? |
此法有苦、有煩、有熱、有憂慼邪行，是故此法則有諍也。 |
This method involves suffering, annoyance, heat, and worries and evil behaviors, so there are contradictions in this method. |
求於內樂，此法無諍。 |
Seeking inner happiness, there is nothing wrong with this method. |
以何等故此法無諍？ |
Why is this law unquestionable? |
此法無苦、無煩、無熱、無憂慼正行，是故此法則無諍也。 |
This method has no suffering, no annoyance, no heat, no worry, and is performed correctly. Therefore, this method has no contradictions. |
「於中若有樂，非聖樂是凡夫樂，病本、癰本、箭刺之本，有食有生死，不可修、不可習、不可廣布，我說於彼則不可修，此法有諍。 |
"If there is joy in it, it is not holy music, it is ordinary people's music. It is the root of disease, carbuncle, and arrow thorn. There is food and life and death. It cannot be cultivated, cannot be practiced, and cannot be spread widely. I say that it cannot be cultivated. This method There is disagreement. |
以何等故此法有諍？ |
Why is this method controversial? |
此法有苦、有煩、有熱、有憂慼邪行，是故此法則有諍也。 |
This method involves suffering, annoyance, heat, and worries and evil behaviors, so there are contradictions in this method. |
於中若有樂，是聖樂、無欲樂、離樂、息樂、正覺之樂，無食無生死，可修、可習、可廣布，我說於彼則可修也，此法無諍。 |
If there is joy in it, it is holy joy, joy without desire, joy of separation, joy of rest, and the joy of perfect enlightenment. It has no food and no birth and death. It can be cultivated, practiced, and spread widely. I say that it can be cultivated. This method No objection. |
以何等故此法無諍？ |
Why is this law unquestionable? |
此法無苦、無煩、無熱、無憂慼正行，是故此法則無諍也。 |
This method has no suffering, no annoyance, no heat, no worry, and is performed correctly. Therefore, this method has no contradictions. |
「於中若有導說不真實、虛妄、無義相應，此法有諍。 |
"If there is any explanation in it that is untrue, false, or meaningless, then this method is questionable. |
以何等故此法有諍？ |
Why is this method controversial? |
此法有苦、有煩、有熱、有憂慼邪行，是故此法則有諍也。 |
This method involves suffering, annoyance, heat, and worry and evil behaviors, so there are contradictions in this method. |
於中若有導說真實、不虛妄、無義相應，此法有諍。 |
If there is a guide in it that is true, not false, and has no corresponding meaning, then this method is controversial. |
以何等故此法有諍？ |
Why is this method controversial? |
此法有苦、有煩、有熱、有憂慼邪行，是故此法則有諍也。 |
This method involves suffering, annoyance, heat, and worry and evil behaviors, so there are contradictions in this method. |
於中若有導說真實、不虛妄、與義相應，此法無諍。 |
If there is a guide in it that is true, not false, and corresponds to the meaning, then this Dharma is without question. |
以何等故此法無諍？ |
Why is this law unquestionable? |
此法無苦、無煩、無熱、無憂慼正行，是故此法則無諍也。 |
This method has no suffering, no annoyance, no heat, no worries, and is performed correctly. Therefore, this method has no contradictions. |
「無齊限說者，此法有諍。 |
"Those who say there is no Qi limit, this method is controversial. |
以何等故此法有諍？ |
Why is this method controversial? |
此法有苦、有煩、有熱、有憂慼邪行，是故此法則有諍也。 |
This method involves suffering, annoyance, heat, and worries and evil behaviors, so there are contradictions in this method. |
齊限說者，此法無諍。 |
Those who say Qi limit, this method is unquestionable. |
以何等故此法無諍？ |
Why is this law unquestionable? |
此法無苦、無煩、無熱、無憂慼正行，是故此法則無諍也。 |
This method has no suffering, no annoyance, no heat, no worry, and is performed correctly. Therefore, this method has no contradictions. |
「隨國俗法，是及非，此法有諍。 |
"According to the customary laws of the country, there are differences between right and wrong. |
以何等故此法有諍？ |
Why is this method controversial? |
此法有苦、有煩、有熱、有憂慼邪行，是故此法則有諍也。 |
This method involves suffering, annoyance, heat, and worries and evil behaviors, so there are contradictions in this method. |
隨國俗法，不是不非，此法無諍。 |
It is not wrong to follow the customary laws of the country. There is no objection to this law. |
以何等故此法無諍？ |
Why is this law unquestionable? |
此法無苦、無煩、無熱、無憂慼正行，是故此法則無諍也。 |
This method has no suffering, no annoyance, no heat, no worry, and is performed correctly. Therefore, this method has no contradictions. |
是謂諍法。 |
It's called criticizing the law. |
汝等當知諍法及無諍法，知諍法及無諍法已，棄捨諍法，修習無諍法，汝等當學。」 |
You should know the Dharma of Zheng and the Dharma without Zheng. Once you know the Dharma of Zheng and the Dharma without Zheng, you should give up the Dharma of Zheng and practice the Dharma without Zheng. You should learn it. " |
如是須菩提族姓子以無諍道，於後知法如法。 |
Such a son of the Subhuti clan follows the path of non-contrast, and will later know that the Dharma is in accordance with the Dharma. |
「知法如真實， 須菩提說偈， |
"Knowing the Dharma as true, Subhuti said a verse, |
此行真實空， 捨此住止息。」 |
This journey is truly empty, abandon this abiding and cease. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
拘樓瘦無諍經第八竟（三千一十六字） |
The Eighth Principle of the Kulou Shou Wuzheng Sutra (3,116 words) |
中阿含經卷第四十三（九千二百二十三字）（第四分別誦） |
The 43rd volume of the Central Agama Sutra (9,223 words) (the fourth separate recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 13 根本分別品 |
Chapter 13 Fundamental Differences |
170. [a Brahmin Named] Parrot （一七〇）鸚鵡經 |
170. [a Brahmin Named] Parrot (170) Parrot Sutra |
中阿含經卷第四十四 |
Volume 44 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊過夜平旦著衣持鉢，入舍衛乞食，於乞食時往詣鸚鵡摩納都提子家。 |
At that time, the World-Honored One spent the night on Pingdan, dressed in robes and holding an alms bowl, and went to the Savior to beg for food. While begging for food, he went to the house of Aya Parrot Manathutti. |
是時，鸚鵡摩納都提子少有所為，出行不在。 |
At that time, Parrot Monadu Tizi did little and was not traveling. |
彼時，鸚鵡摩納都提子家有白狗，在大床上金槃中食。 |
At that time, there was a white dog in the house of Monaduti, a parrot, who was eating in the golden bed on the big bed. |
於是，白狗遙見佛來，見已便吠。 |
Then, the white dog saw the Buddha coming from a distance and barked when he saw him. |
世尊語白狗： |
The World Honored One speaks of a white dog: |
「汝不應爾，謂汝從呧至吠。」 |
You shouldn't respond. I said you went from peeping to barking. |
白狗聞已，極大瞋恚，從床來下，至木聚邊憂慼愁臥。 |
When the white dog heard this, he became very angry and came down from the bed, and went to the wood to lie down in sorrow. |
鸚鵡摩納都提子於後還家，見己白狗極大瞋恚，從床來下，至木聚邊憂慼愁臥，問家人曰： |
The parrot Monaduti returned home later. He saw his white dog and was very angry. He came and went from the bed and went to a tree to lie down in sorrow. He asked his family: |
「誰觸嬈我狗，令極大瞋恚，從床來下，至木聚邊憂慼愁臥？」 |
Who touched my dog and caused him great anger, so that he would come and go from the bed and lie down beside the tree in sorrow and sorrow? |
家人答曰： |
The family replied: |
「我等都無觸嬈白狗，令大瞋恚，從床來下，至木聚邊憂慼愁臥。 |
"We have not touched the white dog, which makes us very angry. We come and go from bed to sleep beside the tree and lie down in sorrow. |
摩納！當知今日沙門瞿曇來此乞食，白狗見已，便逐吠之。 |
Mona! You should know that the ascetic Qutan came here today to beg for food. When the white dog saw him, he started barking at him. |
沙門瞿曇語白狗曰： |
The ascetic Qutan said to the white dog: |
『汝不應爾，謂汝從呧至吠。』 |
"You shouldn't respond. I say you went from chirping to barking." 』 |
因是，摩納！故令白狗極大瞋恚，從床來下，至木聚邊憂慼愁臥。」 |
Because it is, Mona! Therefore, the white dog was extremely angry and walked from bed to bed, then went to a tree to lie down in sorrow. " |
鸚鵡摩納都提子聞已，便大瞋恚，欲誣世尊，欲謗世尊，欲墮世尊。 |
Upon hearing this, the parrot Manathutti became very angry and wanted to falsely accuse the World Honored One, to slander the World Honored One, and to bring down the World Honored One. |
如是誣、謗、墮沙門瞿曇，即從舍衛出，往詣勝林給孤獨園。 |
Having falsely accused and slandered him, he fell into the trap of the ascetic Qutan. He left Savatthi and went to the Garden of Solitude in Shenglin Forest. |
彼時，世尊無量大眾前後圍繞而為說法，世尊遙見鸚鵡摩納都提子來，告諸比丘： |
At that time, the World-Honored One was surrounded by countless people and preached the Dharma. The World-Honored One saw the parrot Manadotti coming from a distance and told the bhikkhus: |
「汝等見鸚鵡摩納都提子來耶？」 |
Did you see Parrot Monadu Tizi coming? |
答曰： |
Answer: |
「見也。」 |
See you. |
世尊告曰： |
The World Honored One said: |
「鸚鵡摩納都提子今命終者，如屈伸臂頃，必生地獄。 |
"Parrot Monadutti, who dies today, will be reborn in hell just as he can stretch out his arms. |
所以者何？ |
So what? |
以彼於我極大瞋恚。 |
He is very angry with me. |
若有眾生因心瞋恚故，身壞命終，必至惡處，生地獄中。」 |
If there are sentient beings whose bodies are destroyed due to their angry minds, they will end up in evil places and be reborn in hell. " |
於是，鸚鵡摩納都提子往詣佛所，語世尊曰： |
Then the parrot Manadotti went to the Buddha's place and said to the World Honored One: |
「沙門瞿曇！今至我家乞食來耶？」 |
Sramana Qutan! Are you coming to my house to beg for food? |
世尊答曰： |
The World Honored One replied: |
「我今往至汝家乞食。」 |
I am going to your house to beg for food. |
「瞿曇！向我白狗說何等事，令我白狗極大瞋恚，從床來下，至木聚邊憂慼愁臥？」 |
Qu Tan! What kind of things can you say to my white dog that will make my white dog so angry that he will run up and down the bed and lie down beside the tree in sorrow? |
世尊答曰： |
The World Honored One replied: |
「我今平旦著衣持鉢，入舍衛乞食，展轉往詣汝家乞食，於是白狗遙見我來，見已而吠。 |
"I was dressed in clothes and holding an alms bowl, and I went to the guard house to beg for food. Then I went to your house to beg for food. Then the white dog saw me coming from a distance and barked at me. |
我語白狗： |
I say white dog: |
『汝不應爾，謂汝從呧至吠。』 |
"You shouldn't respond. I said you went from chirping to barking." 』 |
是故白狗極大瞋恚，從床來下，至木聚邊憂慼愁臥。」 |
Therefore, the white dog was very angry, coming and going from the bed, and went to the tree to lie down in sorrow. " |
鸚鵡摩納問世尊曰： |
Parrot Mona asked the World Honored One: |
「白狗前世是我何等？」 |
What was I, White Dog, in my previous life? |
世尊告曰： |
The World Honored One said: |
「止！止！摩納！慎莫問我，汝聞此已，必不可意。」 |
Stop! Stop! Mona! Don't ask me any questions. You will be displeased when you hear this. |
鸚鵡摩納復更再三問世尊曰： |
Parrot Mona asked the World Honored One again and again: |
「白狗前世是我何等？」 |
What was I, White Dog, in my previous life? |
世尊亦至再三告曰： |
The World Honored One also said again and again: |
「止！止！摩納！慎莫問我，汝聞此已，必不可意。」 |
Stop! Stop! Mona! Don't ask me any questions. You will be displeased when you hear this. |
世尊復告於摩納曰： |
The World-Honored One told Mona again: |
「汝至再三問我不止，摩納！當知彼白狗者，於前世時即是汝父，名都提也。」 |
You have asked me again and again, Mona! You should know that the white dog was your father in the previous life, and his name was Duti. |
鸚鵡摩納聞是語已，倍極大恚，欲誣世尊，欲謗世尊，欲墮世尊。 |
Parrot Mona heard these words and became extremely angry. He wanted to falsely accuse the World Honored One, to slander the World Honored One, and to bring down the World Honored One. |
如是誣、謗、墮沙門瞿曇，語世尊曰： |
Such false accusations and slanders led to the fall of the ascetic Qutan. He said to the World Honored One: |
「我父都提大行布施，作大齋祠，身壞命終，正生梵天。 |
"My father made great donations and built a large fasting temple. When his body died and his life was broken, he was reborn in the Brahma world. |
何因何緣，乃生於此下賤狗中？」 |
Why was he born among such a lowly dog? " |
世尊告曰： |
The World Honored One said: |
「汝父都提以此增上慢，是故生於下賤狗中。 |
"Your father said that this increases your arrogance, so you were born among lowly dogs. |
「梵志增上慢， 此終六處生， |
"The Brahma ambition increases with contemplation, and finally the six bases are born. |
雞狗猪及犲， 驢五地獄六。 |
Chickens, dogs, pigs and cats, donkeys, five hells and six hells. |
「鸚鵡摩納！若汝不信我所說者，汝可還歸語白狗曰： |
"Parrot Mona! If you don't believe what I say, you can return to White Dog and say: |
『若前世時是我父者，白狗當還在大床上。』 |
"If he was my father in the previous life, the white dog would still be on the big bed. 』 |
摩納！白狗必還上床也。 |
Mona! The white dog will also go to bed. |
『若前世時是我父者，白狗還於金槃中食。』 |
"If he was my father in the previous life, the white dog would still be eating in the golden tree. 』 |
摩納！白狗必當還於金槃中食也。 |
Mona! The white dog must return to the golden tree to eat. |
『若前世時是我父者，示我所舉金、銀、水精、珍寶藏處，謂我所不知。』 |
"If he was my father in the previous life, he showed me the location of the gold, silver, water essence, and treasures he brought, saying that I don't know." 』 |
摩納！白狗必當示汝已前所舉金、銀、水精、珍寶藏處，謂汝所不知。」 |
Mona! The white dog will definitely show you the location of the gold, silver, water essence, and treasures you have mentioned before, saying that you do not know. " |
於是，鸚鵡摩納聞佛所說，善受持誦，繞世尊已，而還其家，語白狗曰： |
Then Parrot Mona heard what the Buddha said, received it well, recited it, and walked around the World Honored One before returning to his home. He said to White Dog: |
「若前世時是我父者，白狗當還在大床上。」 |
If he was my father in the previous life, the white dog would still be on the big bed. |
白狗即還在大床上。 |
The white dog is still on the big bed. |
「若前世時是我父者，白狗還於金槃中食。」 |
If he was my father in the previous life, the white dog would still be eating in the golden tree. |
白狗即還金槃中食。 |
The white dog will return the golden food. |
「若前世時是我父者，當示於我父本所舉金、銀、水精、珍寶藏處，謂我所不知。」 |
If he was my father in the previous life, he should show me the place where my father's treasures of gold, silver, water, essence, and treasures were kept. He should tell me that they are unknown to me. |
白狗即從床上來下，往至前世所止宿處，以口及足掊床四脚下，鸚鵡摩納便從彼處大得寶物。 |
The white dog then came up and down from the bed, went to the place where it had stayed in the previous life, and used its mouth and feet to pick up the four feet of the bed. The parrot Mona got a big treasure from there. |
於是，鸚鵡摩納都提子得寶物已，極大歡喜，以右膝著地，叉手向勝林給孤獨園，再三舉聲，稱譽世尊： |
Then, having found the treasure, the parrot Monaduti was very happy. He put his right knee on the ground, crossed his hands towards the Forest of Solitude, and raised his voice again and again to praise the World Honored One: |
「沙門瞿曇所說不虛，沙門瞿曇所說真諦，沙門瞿曇所說如實。」 |
What the ascetic Kotan said is true. What the recluse said is true. What the recluse said is true. |
再三稱譽已，從舍衛出，往詣勝林給孤獨園。 |
After repeatedly praising him, he left from Savatthi and went to Yusheng Forest to the Solitary Garden. |
爾時，世尊無量大眾前後圍繞而為說法，世尊遙見鸚鵡摩納來，告諸比丘： |
At that time, the World-Honored One was surrounded by countless people and preached the Dharma. The World-Honored One saw Parrot Manna coming from a distance and told the bhikkhus: |
「汝等見鸚鵡摩納來耶？」 |
Did you see Parrot Mona coming? |
答曰： |
Answer: |
「見也。」 |
See you. |
世尊告曰： |
The World Honored One said: |
「鸚鵡摩納今命終者，如屈伸臂頃，必至善處。 |
"Parrot Mona, who dies now, will reach a good place just as he can stretch out his arms. |
所以者何？ |
So what? |
彼於我極有善心。 |
He is very kind to me. |
若有眾生因善心故，身壞命終，必至善處，生於天中。」 |
If there are sentient beings whose bodies are destroyed and their lives end due to their kind intentions, they will surely reach a good place and be born in heaven. " |
爾時，鸚鵡摩納往詣佛所，共相問訊，却坐一面，世尊告曰： |
At that time, Parrot Mona went to the Buddha's place to ask questions. However, he sat on one side and the World-Honored One said: |
「云何摩納？ |
"Yun He Mona? |
如我所說白狗者為如是耶？ |
As I said, the white dog is like this? |
不如是耶？」 |
How about that? " |
鸚鵡摩納白曰： |
Parrot Monabai said: |
「瞿曇！實如所說。 |
"Qu Tan! It's exactly what you said. |
瞿曇！我復欲有所問，聽乃敢陳。」 |
Qu Tan! I want to ask something again, but I dare to tell you. " |
世尊告曰： |
The World Honored One said: |
「恣汝所問。」 |
Ask whatever you want. |
「瞿曇！何因何緣，彼眾生者，俱受人身而有高下、有妙不妙？ |
"Qu Tan! Why and what is the reason why all sentient beings receive the human body and are superior or inferior, good or bad? |
所以者何？ |
So what? |
瞿曇！我見有短壽、有長壽者，見有多病、有少病者，見不端正、有端正者，見無威德、有威德者，見有卑賤族、有尊貴族者，見無財物、有財物者，見有惡智、有善智者。」 |
Qu Tan! I see some who have a short life and some a long life, I see some who are sick and some who are less sick, I see some who are not upright and some who are upright, I see some who have no majesty and virtue, I see some who are lowly and some who are noble, I see some who are not. Wealth, those who have wealth, see evil wisdom, and good wisdom. " |
世尊答曰： |
The World Honored One replied: |
「彼眾生者，因自行業，因業得報，緣業、依業、業處，眾生隨其高下處妙不妙。」 |
Those sentient beings will receive rewards due to their own deeds, deeds, deeds, and deeds. Whether they are high or low depends on their status. |
鸚鵡摩納白世尊曰： |
Parrot Monabai said to the Lord: |
「沙門瞿曇所說至略，不廣分別，我不能知，願沙門瞿曇為我廣說，令得知義。」 |
What the recluse Qu Tan said is very brief. Without extensive differentiation, I cannot understand it. I hope the recluse Qu Tan can explain it widely for me so that I can understand the meaning. |
世尊告曰： |
The World Honored One said: |
「摩納！諦聽，善思念之，我當為汝廣分別說。」 |
Mona! Listen carefully and meditate on it carefully. I will tell you the difference for you. |
鸚鵡摩納白曰： |
Parrot Monabai said: |
「唯然。 |
"Wei Ran. |
當受教聽。」 |
Be taught and listen. " |
佛言： |
Buddha said: |
「摩納！何因、何緣男子女人壽命極短？ |
"Mona! Why, why do men and women have such short life spans? |
若有男子女人殺生凶弊，極惡飲血，害意著惡，無有慈心於諸眾生乃至蜫蟲，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，壽命極短。 |
If there is a man or woman who kills, drinks blood, has evil intentions, and has no compassion for all living beings, even insects, he will suffer from this karma, his body will be destroyed, and he will end up in a bad place and be reborn in hell. , the next life in the human world will be extremely short. |
所以者何？ |
So what? |
此道受短壽，謂男子女人殺生凶弊，極惡飲血。 |
This way of life is short-lived, and it means that men and women are doing bad things by killing and drinking blood. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
摩納！何因、何緣男子女人壽命極長？ |
Mona! Why and why do men and women live so long? |
若有男子女人離殺斷殺，棄捨刀杖，有慙有愧，有慈悲心，饒益一切乃至蜫蟲，彼受此業，作具足已，身壞命終，必昇善處，生於天中，來生人間，壽命極長。 |
If there are men and women who give up killing, abandon swords and sticks, have regrets and regrets, have a compassionate heart, and benefit everything even to insects, they will receive this karma and be fulfilled, and their bodies will be destroyed and their lives will end. They will be promoted to a good place and be born in a good place. In heaven, he will be reborn in the human world, and his life span will be extremely long. |
所以者何？ |
So what? |
此道受長壽，謂男子女人離殺斷殺。 |
This Tao means longevity, which means that men and women should avoid killing. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
「摩納！何因、何緣男子女人多有疾病？ |
"Mona! Why, why do men and women have so many diseases? |
若有男子女人觸嬈眾生，彼或以手拳，或以木石，或以刀杖觸嬈眾生，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，多有疾病。 |
If a man or woman touches a living being, either with a hand or a fist, or with a wood or a stone, or with a knife or a stick, he will receive this karma, and his body will be destroyed. He will end up in a bad place, be reborn in hell, or be reborn in the human world. , there are many diseases. |
所以者何？ |
So what? |
此道受多疾病，謂男子女人觸嬈眾生。 |
This way suffers from many diseases, which means that men and women touch all sentient beings. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
摩納！何因、何緣男子女人無有疾病？ |
Mona! Why, why are men and women free from diseases? |
若有男子女人不觸嬈眾生，彼不以手拳，不以木石，不以刀杖觸嬈眾生，彼受此業，作具足已，身壞命終，必昇善處，生於天中，來生人間，無有疾病。 |
If there are men and women who do not touch living beings, who do not touch living beings with their hands or fists, who do not use wood or stone, or who use swords or sticks, then they will receive this karma and do enough, and their body will be destroyed and their life will end. They will surely ascend to a good place and be reborn in the sky. In the next life in the human world, there will be no disease. |
所以者何？ |
So what? |
此道受無疾病，謂男子女人不觸嬈眾生。 |
There is no disease in this Tao, which means that men and women do not touch sentient beings. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
「摩納！何因、何緣男子女人形不端正？ |
"Mona! Why, why are men and women improperly shaped? |
若有男子女人急性多惱，彼少所聞，便大瞋恚，憎嫉生憂，廣生諍怒，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，形不端正。 |
If a man or woman is anxious and anxious, and if he hears it, he will be very angry, resentful and jealous, and will be full of anger. If he receives this karma and has done enough, his body will be destroyed and his life will end, he will go to a bad place and be reborn in hell. Born in the human world, the shape is not correct. |
所以者何？ |
So what? |
此道受形不端正，謂男子女人急性多惱。 |
If the shape of this Tao is not correct, it means that men and women are anxious and troubled. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
摩納！何因、何緣男子女人形體端正？ |
Mona! Why and why do men and women have good bodies? |
若有男子女人不急性多惱，彼聞柔軟麤［麩－夫＋廣］強言，不大瞋恚，不憎嫉生憂，不廣生諍怒，彼受此業，作具足已，身壞命終，必昇善處，生於天中，來生人間，形體端正。 |
If there are men and women who are not anxious and troubled, and who hear strong words from soft and coarse [Bran-husband + Guang], who are not angry, who do not hate and envy, who do not suffer from anger, and who do not suffer from resentment and anger, they will receive this karma, and their actions will be sufficient, and their bodies will be destroyed. At the end of life, he will ascend to a good place, be born in heaven, and then be reborn in the human world with a straight body. |
所以者何？ |
So what? |
此道受形體端正，謂男子女人不急性多惱。 |
This Tao means that men and women are not anxious or troubled if their body is upright. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
「摩納！何因、何緣男子女人無有威德？ |
"Mona! Why, how come men and women have no mighty virtue? |
若有男子女人內懷嫉妬，彼見他得供養恭敬，便生嫉妬，若見他有物，欲令我得，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，無有威德。 |
If there is a man or woman who is jealous in his heart, and he sees that he is being supported and respected, he becomes jealous. If he sees that he has something, and wants to let me get it, he will receive this karma, and he will be in a bad place, and he will be reborn in hell. In the next life in the human world, there will be no mighty virtue. |
所以者何？ |
So what? |
此道受無威德，謂男子女人內懷嫉妬。 |
This Tao has no power and virtue, which means that men and women are jealous in their hearts. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
摩納！何因、何緣男子女人有大威德？ |
Mona! Why and why do men and women have great mighty virtues? |
若有男子女人不懷嫉妬，彼見他得供養恭敬，不生嫉妬，若見他有物，不欲令我得，彼受此業，作具足已，身壞命終，必昇善處，生於天中，來生人間，有大威德。 |
If there is a man or a woman who is not jealous, and sees that he is receiving offerings and respects him, he will not be jealous. If he sees that he has something, and does not want to let me get it, he will receive this karma, and he will be fulfilled. When his body is destroyed and his life is over, he will be promoted to a good place and be reborn. In heaven and in the next life on earth, he will have great might and virtue. |
所以者何？ |
So what? |
此道受有威德，謂男子女人不懷嫉妬。 |
This way of receiving has the mighty virtue that men and women do not harbor jealousy. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
「摩納！何因、何緣男子女人生卑賤族？ |
"Mona! Why, why are men and women born into lowly races? |
若有男子女人憍慠大慢，彼可敬不敬，可重不重，可貴不貴，可奉不奉，可供養不供養，可與道不與道，可與坐不與坐，可叉手向禮拜問訊不叉手向禮拜問訊，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，生卑賤族。 |
If there is a man or woman who is arrogant or conceited, he may be respected or not, valued or not, valued or not, enshrined or not enshrined, supported or not supported, he may follow the Tao or not, he may sit with him or not, he may fold his hands. If you do not cross your hands and ask questions when praying, you will receive this karma and do enough, and your body will be destroyed and your life will end. You will be born in a bad place, in hell, and in the next life in the human world, you will be born in a lowly family. |
所以者何？ |
So what? |
此道受生卑賤族，謂男子女人憍慠大慢。 |
This way of being born into a lowly family means that men and women are cowardly and arrogant. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
摩納！何因、何緣男子女人生尊貴族？ |
Mona! Why, why are men and women born noble? |
若有男子女人不憍慠大慢，彼可敬而敬，可重而重，可貴而貴，可奉事而奉事，可供養而供養，可與道而與道，可與坐而與坐，可叉手向禮拜問訊而叉手向禮拜問訊，彼受此業，作具足已，身壞命終，必昇善處，生於天中，來生人間，生尊貴族。 |
If there are men and women who are not arrogant and arrogant, they can be respected and honored, they can be important and valuable, they can be valuable and noble, they can serve and serve, they can support and support, they can follow the Tao and sit with the Tao, they can sit and sit with them. , you can cross your hands to pray and ask questions, and you can cross your hands to pray and ask questions. If you accept this karma and have done enough, your body will be destroyed and your life will end. You will be born in a good place, be born in the sky, and will be reborn in the human world, and be reborn as a noble person. |
所以者何？ |
So what? |
此道受生尊貴族，謂男子女人不憍慠大慢。 |
This way is to be born with respect for nobles, which means that men and women will not be embarrassed or arrogant. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
「摩納！何因、何緣男子女人無有財物？ |
"Mona! Why, why do men and women have no property? |
若有男子女人不作施主，不行布施，彼不施與沙門、梵志、貧窮、孤獨、遠來乞者飲食、衣被、華鬘、塗香、屋舍、床榻、明燈、給使，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，無有財物。 |
If there is a man or woman who is not a donor, who does not give alms, and who does not give food, clothing, bedclothes, garlands, incense, houses, beds, lamps, or gifts to ascetics, brahmacharyas, poor, lonely, or beggars from far away, he will accept them. If you have done enough of this karma, your body will be destroyed and you will end up in a bad place. You will be reborn in hell, and you will be reborn in the human world without any property. |
所以者何？ |
So what? |
此道受無財物，謂男子女人不作施主，不行布施。 |
This way of receiving no wealth means that men and women cannot be donors and cannot give. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
摩納！何因、何緣男子女人多有財物？ |
Mona! Why do men and women have so much wealth? |
若有男子女人作施主，行布施，彼施與沙門、梵志、貧窮、孤獨、遠來乞者飲食、衣被、花鬘、塗香、屋舍、床榻、明燈、給使，彼受此業，作具足已，身壞命終，必昇善處，生於天中，來生人間，多有財物。 |
If a man or woman acts as a benefactor and gives alms, and they give food, clothing, bedclothes, flower wreaths, incense, houses, beds, lamps, and messengers to ascetics, brahmas, poor, lonely, and beggars from afar, they will receive this. If you have done enough karma, your body will break down and your life will end, you will be promoted to a good place, reborn in heaven, and will be reborn in the human world with lots of wealth. |
所以者何？ |
So what? |
此道受多有財物，謂男子女人作施主，行布施。 |
This way of receiving a lot of wealth means that men and women can be donors and give alms. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
「摩納！何因、何緣男子女人有惡智慧？ |
"Mona! Why, why do men and women have evil wisdom? |
若有男子女人不數數往詣彼問事，彼若有名德沙門、梵志，不往詣彼，隨時問義： |
If there are men and women who don't go to that person to ask questions, and if that person is a famous ascetic or Brahma, they don't go to that person and ask questions at any time: |
『諸尊！何者為善，何者不善？ |
"My lords!" What is good and what is not good? |
何者為罪，何者非罪？ |
What is sin and what is not sin? |
何者為妙，何者不妙？ |
What is wonderful and what is not wonderful? |
何者為白，何者為黑？ |
What is white and what is black? |
白黑從何生？ |
Where do white and black come from? |
何義現世報，何義後世報？』 |
What is the meaning of retribution in this world, and what is the meaning of retribution in the next life? 』 |
設問不行，彼受此業，作具足已，身壞命終，必至惡處，生地獄中，來生人間，有惡智慧。 |
If the question fails, he will suffer from this karma and have done enough, and his body will be destroyed and his life will end. He will be born in a bad place, reborn in hell, and will be reborn in the human world with evil wisdom. |
所以者何？ |
So what? |
此道受惡智慧，謂男子女人不數數往詣彼問事。 |
This way of receiving evil wisdom means that men and women go to him to ask questions without counting. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
摩納！何因、何緣男子女人有善智慧？ |
Mona! What is the reason why men and women are good and wise? |
若有男子女人能數數往詣彼問事，彼若有名德沙門、梵志，數往詣彼，隨時問義： |
If there are men and women who can go to him several times to ask questions, if he is a famous ascetic or Brahmacharya, he can go to him several times and ask questions at any time: |
『諸尊！何者為善，何者不善？ |
"My lords!" What is good and what is not good? |
何者為罪，何者非罪？ |
What is sin and what is not sin? |
何者為妙，何者不妙？ |
What is wonderful and what is not wonderful? |
何者為白，何者為黑？ |
What is white and what is black? |
白黑從何生？ |
Where do white and black come from? |
何義現世報，何義後世報？』 |
What is the meaning of retribution in this world, and what is the meaning of retribution in the next life? 』 |
問已能行，彼受此業，作具足已，身壞命終，必昇善處，生於天中，來生人間，有善智慧。 |
If you are able to do it, if you have accepted this karma and done enough, your body will be destroyed and your life will end, you will be promoted to a good place, reborn in heaven, and will be reborn in the human world with good wisdom. |
所以者何？ |
So what? |
此道受善智慧，謂男子女人能數數往詣彼問事。 |
This way of receiving good wisdom means that men and women can go to him numerous times to ask questions. |
摩納！當知此業有如是報也。 |
Mona! You should know that this karma has such retribution. |
「摩納！當知作短壽相應業必得短壽，作長壽相應業必得長壽，作多疾病相應業必得多疾病，作少疾病相應業必得少疾病，作不端正相應業必得不端正，作端正相應業必得端正，作無威德相應業必得無威德，作威德相應業必得威德，作卑賤族相應業必得卑賤族，作尊貴族相應業必得尊貴族，作無財物相應業必得無財物，作多財物相應業必得多財物，作惡智慧相應業必得惡智慧，作善智慧相應業必得善智慧。 |
"Mona! You should know that if you do the karma of a short life, you will get a short life; if you do the karma of a long life, you will get a long life; if you do the karma of a lot of diseases, you will get more diseases; if you do the karma of a few diseases, you will get less diseases; if you do the karma of an improper karma, you will get irregularity. If you do righteousness, you will get a lot of diseases." Those who perform corresponding deeds will be upright; those who perform deeds that correspond to no mighty virtue will obtain no mighty virtue; those who perform deeds that correspond to mighty virtue will obtain mighty virtue; those who perform deeds that correspond to lowly people will obtain despicable people; those who perform corresponding deeds that are noble will obtain nobility; those who perform corresponding deeds that have no wealth will obtain nothing. Regarding wealth, if you do more corresponding karma for wealth, you will get more wealth; if you do more bad karma, you will get bad wisdom; if you do more karma, you will get good wisdom. |
摩納！此是我前所說，眾生因自行業，因業得報，緣業、依業，業處眾生隨其高下處妙不妙。」 |
Mona! This is what I said before, living beings are rewarded due to their own karma, their karma, their karma, their karma, and their karma, whether it is good or bad, depending on whether they are high or low. " |
鸚鵡摩納都提子白曰： |
Parrot Monadu Tizibai said: |
「世尊！我已解。 |
"World Honored One! I have understood it. |
善逝！我已知。 |
Good death! I already know. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
世尊！從今日入都提家，如入此舍衛地優婆塞家，令都提家長夜得利義，得饒益安隱快樂。」 |
World Honored One! From today on, if you enter the house of Duti, just like you enter the house of Upasaka in Savatthi, the head of Duti will be benefited, benefit, peaceful and happy all night long. " |
佛說如是。 |
Buddha said so. |
鸚鵡摩納都提子及無量眾，聞佛所說，歡喜奉行。 |
The parrot Manadotti and countless others heard what the Buddha said and followed it with joy. |
鸚鵡經第九竟（三千四百六十五字） |
The Ninth Principle of the Parrot Sutra (3,465 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 13 根本分別品 |
Chapter 13 Fundamental Differences |
171. Great Analysis of Karma （一七一）分別大業經 |
171. Great Analysis of Karma (171) Distinguishing the Great Karma |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林迦蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Jialanduo Garden in the Bamboo Grove. |
爾時，尊者三彌提亦遊王舍城，住無事禪屋中。 |
At that time, the Venerable Samiti also visited Rajagaha and stayed in the Meditation House of Nothing. |
於是，異學哺羅陀子中後彷徉，往詣尊者三彌提所，共相問訊，却坐一面。 |
Therefore, the disciples of the foreign school Boluo Tuo wandered around and went to the residence of the Venerable Samiti. They all asked each other, but they sat on one side. |
「賢三彌提！我欲有所問，聽我問耶？」 |
Xiansamiti! I want to ask something, will you listen to me? |
尊者三彌提答曰： |
Venerable Samiti replied: |
「賢哺羅陀子！欲問便問，我聞已當思。」 |
Wonderful Lord Radha! If you want to ask, just ask. I have already thought about it after hearing it. |
異學哺羅陀子便問曰： |
The foreign scholar Bolu Tuozi then asked: |
「賢三彌提！我面從沙門瞿曇聞，面從沙門瞿曇受，身、口業虛妄，唯意業真諦，或有定，比丘入彼定無所覺。」 |
Xian Samamiti! I heard from the recluse Qutan, and I received it from the recluse Qutan. The actions of the body and speech are false, but the true meaning of the actions of the mind may be samadhi, and the bhikkhu will not be aware of it when he enters that samadhi. |
尊者三彌提告曰： |
Venerable Sanmiti said: |
「賢哺羅陀子！汝莫作是說，莫誣謗世尊，誣謗世尊者為不善也。 |
"Sir Lord Buddha! Don't say this, don't slander the World-Honored One. It is not good to slander the World-Honored One. |
世尊不如是說。 |
World Honored One might as well say so. |
賢哺羅陀子！世尊無量方便說，若故作業，作已成者，我說無不受報，或現世受，或後世受。 |
Wise Lord Radha! The World-honored Infinite Skills said, if the work has been completed, I say there will be no retribution, either in this life or in the next life. |
若不故作業，作已成者，我不說必受報也。」 |
If you don’t do your homework for the sake of it, and it’s already done, I don’t say you will definitely receive the reward. " |
異學哺羅陀子至再三語尊者三彌提曰： |
The venerable Samiti said: |
「賢三彌提！我面從沙門瞿曇聞，面從沙門瞿曇受，身、口業虛妄，唯意業真諦，或有定，比丘入彼定無所覺。」 |
Xian Samamiti! I heard from the recluse Qutan, and I received it from the recluse Qutan. The actions of the body and speech are false, but the true meaning of the actions of the mind may be samadhi, and the bhikkhu will not be aware of it when he enters that samadhi. |
尊者三彌提亦再三告曰： |
Venerable Samiti also said again and again: |
「賢哺羅陀子！汝莫作是說，莫誣謗世尊，誣謗世尊者為不善也。 |
"Sir Lord Buddha! Don't say this, don't slander the World-Honored One. It is not good to slander the World-Honored One. |
世尊不如是說。 |
World Honored One might as well say so. |
賢哺羅陀子！世尊無量方便說，若故作業，作已成者，我說無不受報，或現世受，或後世受。 |
Wise Lord Radha! The World-honored Infinite Skills said, if the work has been completed, I say there will be no retribution, either in this life or in the next life. |
若不故作業，作已成者，我不說必受報也。」 |
If you don’t do your homework for the sake of it, and it’s already done, I don’t say you will definitely receive the reward. " |
異學哺羅陀子問尊者三彌提： |
The foreign scholar Bolu Tuozi asked the Venerable Samiti: |
「若故作業，作已成者，當受何報？」 |
If the work is done and the work is completed, what retribution should be received? |
尊者三彌提答曰： |
Venerable Samiti replied: |
「賢哺羅陀子！若故作業，作已成者，必受苦也。」 |
Wonderful Lord Radha! If you continue to do your homework and do it already, you will surely suffer. |
異學哺羅陀子復問尊者三彌提曰： |
The foreign scholar Bolu Tuozi asked the Venerable Samiti again: |
「賢三彌提！汝於此法、律學道幾時？」 |
Xian Sammiti! How long have you been studying this Dharma and Vinaya? |
尊者三彌提答曰： |
Venerable Samiti replied: |
「賢哺羅陀子！我於此法、律學道未久，始三年耳。」 |
Wonderful Lord Radha! I have only been studying this Dharma and Vinaya for only three years. |
於是，異學哺羅陀子便作是念： |
Therefore, the heretic Bolu Tuozi thought as follows: |
「年少比丘尚能護師，況復舊學上尊上尊人耶？」 |
Young bhikkhu is still able to protect his teacher, how can he resume his studies and respect his superiors? |
於是，異學哺羅陀子聞尊者三彌提所說，不是不非，即從座起，奮頭而去。 |
Then, after hearing what the Venerable Samiti said, the heretic Bolu Tuozi got up from his seat and left with all his strength. |
彼時，尊者大周那去尊者三彌提晝行坐處不遠。 |
At that time, the Venerable Mahasūna went to the place where the Venerable Samamiti was sitting during the daytime. |
於是，尊者大周那謂尊者三彌提與異學哺羅陀子所共論者，彼盡誦習，善受持已，即從座起，往詣尊者阿難所，共相問訊，却坐一面。 |
Then, the Venerable Mahasūna said that the Venerable Samiti and the different school Bolu Tuozi had discussed together. After he had finished reciting and practicing it, he got up from his seat and went to the Venerable Ananda's place to inquire about it together. , but sat on one side. |
謂尊者三彌提與異學哺羅陀子所共論者，盡向尊者阿難說之。 |
It is said that all that the Venerable Samiti and the pagan Boludazi discussed in common should be explained to the Venerable Ananda. |
尊者阿難聞已，語曰： |
Venerable Ananda heard this and said: |
「賢者周那！得因此論，可往見佛，奉獻世尊。 |
"Sage Zhouna! If you understand this, you can go to the Buddha and offer yourself to the World Honored One. |
賢者周那！今共詣佛，具向世尊而說此義，或能因是得從世尊聞異法也。」 |
Sage Zhou Na! Now, we have gone to the Buddha together and expounded this meaning to the World Honored One. Perhaps we can learn different Dharma from the World Honored One through this. " |
於是，尊者阿難、尊者大周那共往詣佛。 |
So the Venerable Ananda and the Venerable Mahasūna went to the Buddha together. |
尊者大周那稽首佛足，却坐一面，尊者阿難稽首佛足，却住一面。 |
The Venerable Maha Zhou bowed his head at the Buddha's feet, but sat on one side; the Venerable Ananda bowed his head at the Buddha's feet, but sat on one side. |
彼時，尊者阿難語曰： |
At that time, Venerable Ananda said: |
「賢者大周那！可說，可說。」 |
Sage Great Zhou Na! You can say it, you can say it. |
於是，世尊問曰： |
Then the World-Honored One asked: |
「阿難！周那比丘欲說何事？」 |
Ananda! What does Bhikkhu Zhouna want to say? |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！今自當聞。」 |
World Honored One! You should hear it now. |
於是，尊者大周那謂尊者三彌提與異學哺羅陀子所共論者盡向佛說。 |
Then, the Venerable Great Zhou Na said that the Venerable Samiti and the pagan Buladhazi discussed all to the Buddha. |
世尊聞已，告曰： |
The World Honored One heard this and said: |
「阿難！看三彌提比丘癡人無道。 |
"Ananda! Look at Samiti Bhikkhu as an idiot. |
所以者何？ |
So what? |
異學哺羅陀子問事不定，而三彌提比丘癡人一向答也。」 |
The foreign scholar Bolu Tuo asked questions uncertainly, but the idiot Samiti Bhikkhu always answered. " |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！若三彌提比丘因此事說，所有覺者是苦，當何咎耶？」 |
World Honored One! If Samiti Bhikkhu says that all enlightened beings are suffering due to this matter, why should he be blamed? |
世尊呵尊者阿難曰： |
The World Honored One said to the Venerable Ananda: |
「看！阿難比丘亦復無道。 |
"Look! Bhikkhu Ananda has also lost his sense of enlightenment. |
阿難！此三彌提癡人，彼異學哺羅陀子盡問三覺，樂覺、苦覺、不苦不樂覺。 |
Ananda! This samiti fool, and that other scholar Bolu Tuozi, all ask about the three kinds of consciousness, the consciousness of happiness, the consciousness of suffering, the consciousness of neither pain nor pleasure. |
阿難！若三彌提癡人為異學哺羅陀子所問，如是答者： |
Ananda! If the idiot Samiti is asked by the heretic Boludazi, he will answer like this: |
『賢哺羅陀子！若故作樂業，作已成者，當受樂報； |
"Wonderful Lord Radha!" If you deliberately perform a pleasant deed, you should receive a happy reward if you have already accomplished it; |
若故作苦業，作已成者，當受苦報； |
If you deliberately perform a painful deed, you will receive the retribution of suffering if you do it already. |
若故作不苦不樂業，作已成者，當受不苦不樂報。』 |
If you pretend to do a karma that is neither painful nor pleasant, but have already accomplished it, you should receive neither painful nor pleasant rewards. 』 |
阿難！若三彌提癡人為異學哺羅陀子所問，如是答者，異學哺羅陀子眼尚不敢視三彌提癡人，況復能問如是事耶？ |
Ananda! If a Samiti idiot is asked by a disciple of a different school, Buladha, and answers in this way, Buladha of a different school would not dare to look at the idiot of Samiti. How much more can he ask such a question? |
阿難！若汝從世尊問分別大業經者，於如來倍復增上心靖得喜。」 |
Ananda! If you follow the World Honored One and ask about the Distinguishing Great Karma Sutra, you will find peace of mind and joy in the Tathagata doubled. " |
於是，尊者阿難叉手向佛白曰： |
Then, the Venerable Ananda crossed his hands and said to the Buddha: |
「世尊！今正是時。 |
"World Honored One! This is the right time. |
善逝！今正是時。 |
Good death! Today is the time. |
若世尊為諸比丘說分別大業經者，諸比丘聞已，當善受持。」 |
If the World-Honored One preaches to the bhikkhus a Sutra on Distinguishing Great Karma, the bhikkhus, having heard it, should accept and uphold it well. " |
世尊告曰： |
The World Honored One said: |
「阿難！諦聽，善思念之，我當為汝具分別說。」 |
Ananda! Listen carefully and think carefully about it. I will explain it to you with distinction. |
尊者阿難白曰： |
Venerable Ananda said: |
「唯然。」 |
Wei Ran. |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「阿難！或有一不離殺、不與取、邪婬、妄言乃至邪見，此不離、不護已，身壞命終，生善處天中。 |
"Ananda! There may be someone who refuses to kill, refuses to take, engages in sexual misconduct, lies, or even has wrong views. If he refuses to abandon or protect himself, his body will be destroyed and his life will end, and he will be reborn in a good place in heaven. |
阿難！或有一離殺、不與取、邪婬、妄言乃至邪見，此離、護已，身壞命終，生惡處地獄中。 |
Ananda! There may be a person who is free from killing, refusing to take, engaging in sexual misconduct, lying, or even having wrong views. If he is free from or protects himself, his body will be destroyed and his life will end, and he will be reborn in a hell. |
阿難！或有一不離殺、不與取、邪婬、妄言乃至邪見，此不離、不護已，身壞命終，生惡處地獄中。 |
Ananda! Or there may be someone who refuses to kill, refuses to take, engages in sexual misconduct, lies, or even has wrong views. If he refuses to abandon or protect himself, his body will be destroyed and his life will end, and he will be reborn in a hell. |
阿難！或有一離殺、不與取、邪婬、妄言乃至邪見，此離、護已，身壞命終，生善處天中。 |
Ananda! Perhaps there is a person who is free from killing, refusing to take, engaging in sexual misconduct, lying, or even having wrong views. If he is free and protects himself, his body will be destroyed and his life will end, and he will be reborn in a good place in heaven. |
「阿難！若有一不離殺、不與取、邪婬、妄言乃至邪見，此不離、不護已，身壞命終，生善處天中者。 |
"Ananda! If there is a person who does not abstain from killing, does not take, engages in sexual misconduct, lies, or even has wrong views, and does not renounce or protect himself, his body will be destroyed and his life will end, and he will be reborn in a good place in heaven. |
若有沙門、梵志得天眼，成就天眼而見彼，見已，作是念： |
If there is a recluse or Brahma who acquires the celestial eye, achieves the celestial eye and sees him or herself, he should think this: |
『無身惡行，亦無身惡行報，無口、意惡行，亦無口、意惡行報。 |
There are no evil deeds of the body, and there is no retribution for evil deeds of the body. There are no evil deeds of mouth or mind, and there are no retributions for evil deeds of mouth or mind. |
所以者何？ |
So what? |
我見彼不離殺、不與取、邪婬、妄言乃至邪見，此不離、不護已，身壞命終，生善處天中。 |
I see that he does not stop killing, does not take, engages in sexual misconduct, lies, and even has wrong views. I do not leave him and does not protect myself. His body will be destroyed and his life will end, and he will be reborn in a good place in heaven. |
若更有如是比不離殺、不與取、邪婬、妄言乃至邪見，此不離、不護者，彼一切身壞命終，亦生善處天中。』 |
If there is something more like this, such as not letting go of killing, not taking things, sexual misconduct, lying, and even wrong views, if you don't let go of them and don't protect them, your whole body will be destroyed and your life will end, and you will be reborn in a good place in heaven. 』 |
如是見者，則為正見，異是見者，則彼智趣耶？ |
If you see it this way, it is the right view. If you see it differently, then what kind of wisdom is it? |
若所見所知極力捫摸，一向著說，此是真諦，餘皆虛妄。 |
If you try your best to touch what you see and know, you will always say that this is the true meaning, and everything else is false. |
「阿難！若有一離殺、不與取、邪婬、妄言乃至邪見，此離、護已，身壞命終，生惡處地獄中者。 |
"Ananda! If there is a person who abstains from killing, refuses to take, engages in sexual misconduct, lies, or even has wrong views, if he abstains from and protects himself, his body will be destroyed and his life will end, and he will be reborn in a hell. |
若有沙門、梵志得天眼，成就天眼而見彼，見已，作是念： |
If there is a recluse or Brahma who acquires the celestial eye, achieves the celestial eye and sees him or herself, he should think this: |
『無身妙行，亦無身妙行報，無口、意妙行，亦無口、意妙行報。 |
There are no wonderful actions of the body, and there are no rewards of wonderful actions of the body. There are no wonderful actions of the mouth and mind, and there are no rewards of wonderful actions of the mouth and mind. |
所以者何？ |
So what? |
我見彼離殺、不與取、邪婬、妄言乃至邪見，此離、護已，身壞命終，生惡處地獄中。 |
I see that he who abstains from killing, refuses to take, engages in sexual misconduct, lies, and even has wrong views. If he abstains from and protects himself, his body will be destroyed and his life will end, and he will be reborn in a hell. |
若更有如是比離殺、不與取、邪婬、妄言乃至邪見，此離、護者，彼一切身壞命終，亦生惡處地獄中。』 |
If there are more such things as killing, not taking, sexual misconduct, lying, and even wrong views, the person who is freed and protected will have his body destroyed and his life will be ended, and he will also be reborn in the hell. 』 |
如是見者，則為正見，異是見者，則彼智趣耶？ |
If you see it this way, it is the right view. If you see it differently, then what kind of wisdom is it? |
若所見所知極力捫摸，一向著說，此是真諦，餘皆虛妄。 |
If you try your best to touch what you see and know, you will always say that this is the true meaning, and everything else is false. |
「阿難！若有一不離殺、不與取、邪婬、妄言乃至邪見，此不離、不護已，身壞命終，生惡處地獄中者。 |
"Ananda! If there is a person who does not abstain from killing, does not take, engages in sexual misconduct, lies, or even has wrong views, and does not renounce or protect himself, his body will be destroyed and his life will end, and he will be reborn in a hell. |
若有沙門、梵志得天眼，成就天眼而見彼，見已，作是念： |
If there is a recluse or Brahma who acquires the celestial eye, achieves the celestial eye and sees him or herself, he should think this: |
『有身惡行，亦有身惡行報，有口、意惡行，亦有口、意惡行報。 |
There are evil deeds of the body, and there are also retributions for evil deeds of the body. There are evil deeds of speech and mind, and there are also retributions for evil deeds of speech and mind. |
所以者何？ |
So what? |
我見彼不離殺、不與取、邪婬、妄言乃至邪見，此不離、不護已，身壞命終，生惡處地獄中。 |
I see that he does not stop killing, does not take, engages in sexual misconduct, lies, and even has wrong views. If he does not leave and does not protect himself, his body will be destroyed and his life will end, and he will be reborn in the hell. |
若更有如是比不離殺、不與取、邪婬、妄言乃至邪見，此不離、不護者，彼一切身壞命終，亦生惡處地獄中。』 |
If there is something more like this, such as not abstaining from killing, not taking, sexual misconduct, lying, and even wrong views, if this person does not leave and protects, his whole body will be destroyed and his life will be ended, and he will also be reborn in the hell. 』 |
如是見者，則為正見，異是見者，則彼智趣耶？ |
If you see it this way, it is the right view. If you see it differently, then what kind of wisdom is it? |
若所見所知極力捫摸，一向著說，此是真諦，餘皆虛妄。 |
If you try your best to touch what you see and know, you will always say that this is the true meaning, and everything else is false. |
「阿難！若有一離殺、不與取、邪婬、妄言乃至邪見，此離、護已，身壞命終，生善處天中者。 |
"Ananda! If there is a person who abstains from killing, does not take anything, engages in sexual misconduct, lies, or even has wrong views, if he abstains from and protects himself, his body will be destroyed and his life will end, and he will be reborn in a good place in heaven. |
若有沙門、梵志得天眼，成就天眼而見彼，見已，作是念： |
If there is a recluse or Brahma who acquires the celestial eye, achieves the celestial eye and sees him or herself, he should think this: |
『有身妙行，亦有身妙行報，有口、意妙行，亦有口、意妙行報。 |
There are wonderful deeds of the body, and there are also the rewards of wonderful deeds of the body. There are wonderful deeds of speech and mind, and there are also the rewards of wonderful deeds of speech and mind. |
所以者何？ |
So what? |
我見彼離殺、不與取、邪婬、妄言乃至邪見，此離、護已，身壞命終，生善處天中。 |
I see that he is abstaining from killing, refusing to take, engaging in sexual misconduct, lying, and even having wrong views. If he is abstaining and protecting himself, his body will be destroyed and his life will end, and he will be reborn in a good place in heaven. |
若更有如是比離殺、不與取、邪婬、妄言乃至邪見，此離、護者，彼一切身壞命終，亦生善處天中。』 |
If there is such a thing as abstaining from killing, refusing to take, engaging in sexual misconduct, lying, or even having wrong views, then for those who are abstaining and protecting, all their bodies will be destroyed and their lives will end, and they will also be reborn in a good place in heaven. 』 |
如是見者，則為正見，異是見者，則彼智趣耶？ |
If you see it this way, it is the right view. If you see it differently, then what kind of wisdom is it? |
若所見所知極力捫摸，一向著說，此是真諦，餘皆虛妄。 |
If you try your best to touch what you see and know, you will always say that this is the true meaning, and everything else is false. |
「阿難！於中若有一沙門、梵志得天眼，成就天眼，作如是說： |
"Ananda! If there is a recluse or Brahma in the world who has attained the divine eye and achieved the divine eye, he will say this: |
『無身惡行，亦無身惡行報，無口、意惡行，亦無口、意惡行報。』 |
"There are no evil deeds of the body, and there is no retribution for evil deeds of the body. There are no evil deeds of mouth or mind, and there are no retributions for evil deeds of mouth or mind." 』 |
者，我不聽彼。 |
Otherwise, I won’t listen to him. |
若作是說： |
If it is said: |
『我見彼不離殺、不與取、邪婬、妄言乃至邪見，此不離、不護已，身壞命終，生善處天中。』 |
"When I see him, he does not abandon killing, does not take, engages in sexual misconduct, lies, and even has wrong views. I do not abandon him and do not protect myself. His body will be destroyed and his life will end. He will be reborn in a good place in heaven." 』 |
我聽彼也。 |
I listen to him. |
若作是說： |
If it is said: |
『若更有如是比不離殺、不與取、邪婬、妄言，乃至邪見，此不離、不護者，彼一切身壞命終，亦生善處天中。』 |
"If there is something like this, which is not to abandon killing, not to take, sexual misconduct, false talk, or even wrong views. If this person does not abandon and does not protect him, his whole body will be destroyed and his life will end, and he will be reborn in a good place in heaven." 』 |
者，我不聽彼。 |
Otherwise, I won’t listen to him. |
若作是說： |
If it is said: |
『如是見者，則為正見，異是見者，則彼智趣邪。』 |
"Whoever sees it this way has a right view; whoever sees it differently has wrong wisdom. 』 |
者，我不聽彼。 |
Otherwise, I won’t listen to him. |
若所見所知極力捫摸，一向著說，此是真諦，餘皆虛妄者，我不聽彼。 |
If you try your best to touch upon what you see and know, and always say that this is the true meaning and the rest is false, I will not listen to him. |
所以者何？ |
So what? |
阿難！如來知彼人異。 |
Ananda! The Tathagata knows that others are different. |
「阿難！於中若有一沙門、梵志得天眼，成就天眼，作如是說： |
"Ananda! If there is a recluse or Brahma in the world who has attained the divine eye and achieved the divine eye, he will say this: |
『無身妙行，亦無身妙行報，無口、意妙行，亦無口、意妙行報。』 |
"There are no wonderful actions of the body, and there are no rewards of wonderful actions of the body. There are no wonderful actions of the mouth and mind, and there are no rewards of wonderful actions of the mouth and mind." 』 |
我不聽彼。 |
I don't listen to him. |
若作是說： |
If it is said: |
『我見彼離殺、不與取、邪婬、妄言乃至邪見，此離、護已，身壞命終，生惡處地獄中。』 |
"I see that he who has abstained from killing, refuses to take, engages in sexual misconduct, lies, and even has wrong views. If he abstains from and protects himself, his body will be destroyed and his life will end, and he will be reborn in a hell." 』 |
我聽彼也。 |
I listen to him. |
若作是說： |
If it is said: |
『若更有如是比離殺、不與取、邪婬、妄言乃至邪見，此離、護者，彼一切身壞命終，亦生惡處地獄中。』 |
"If there is such a thing as abstaining from killing, refusing to take, engaging in sexual misconduct, lying, or even having wrong views, the person who abstains from and protects his body will be destroyed and his life will end, and he will also be reborn in the hell." 』 |
者，我不聽彼。 |
Otherwise, I won’t listen to him. |
若作是說： |
If it is said: |
『如是見者，則為正見，異是見者，則彼智趣邪。』 |
"Whoever sees it this way has a right view; whoever sees it differently has wrong wisdom. 』 |
者，我不聽彼。 |
Otherwise, I won’t listen to him. |
若所見所知極力捫摸，一向著說，此是真諦，餘皆虛妄者，我不聽彼。 |
If you try your best to touch upon what you see and know, and always say that this is the true meaning and the rest is false, I will not listen to him. |
所以者何？ |
So what? |
阿難！如來知彼人異。 |
Ananda! The Tathagata knows that others are different. |
「阿難！於中若有一沙門、梵志得天眼，成就天眼，作如是說： |
"Ananda! If there is a recluse or Brahma in the world who has attained the divine eye and achieved the divine eye, he will say this: |
『有身惡行，亦有身惡行報，有口、意惡行，亦有口、意惡行報。』 |
"There are evil deeds of the body, and there are also retributions for evil deeds of the body. There are evil deeds of speech and mind, and there are also retributions for evil deeds of speech and mind." 』 |
我聽彼也。 |
I listen to him. |
若作是說： |
If it is said: |
『我見彼不離殺、不與取、邪婬、妄言乃至邪見，此不離、不護已，身壞命終，生惡處地獄中。』 |
"When I see him, he does not abandon killing, does not take, engages in sexual misconduct, lies, and even has wrong views. If he does not depart from this, does not protect himself, his body will be destroyed and his life will end, and he will be reborn in the hell." 』 |
者，我聽彼也。 |
Yes, I listen to him. |
若作是說： |
If it is said: |
『若更有如是比不離殺、不與取、邪婬、妄言乃至邪見，此不離、不護者，彼一切身壞命終，亦生惡處地獄中。』 |
"If there is something like this, which is not to be separated from killing, not to take, sexual misconduct, false talk, or even wrong views, if one is not to leave and does not protect him, his whole body will be destroyed and his life will be ended, and he will also be reborn in the hell. 』 |
者，我不聽彼。 |
Otherwise, I won’t listen to him. |
若作是說： |
If it is said: |
『如是見者，則為正見，異是見者，則彼智趣邪。』 |
"Whoever sees it this way has a right view; whoever sees it differently has wrong wisdom. 』 |
者，我不聽彼。 |
Otherwise, I won’t listen to him. |
若所見所知極力捫摸，一向著說，此是真諦，餘皆虛妄者，我不聽彼。 |
If you try your best to touch upon what you see and know, and always say that this is the true meaning and the rest is false, I will not listen to him. |
所以者何？ |
So what? |
阿難！如來知彼人異。 |
Ananda! The Tathagata knows that others are different. |
「阿難！於中若有一沙門、梵志得天眼，成就天眼，作如是說： |
"Ananda! If there is a recluse or Brahma in the world who has attained the divine eye and achieved the divine eye, he will say this: |
『有身妙行，亦有身妙行報，有口、意妙行，亦有口、意妙行報。』 |
"There are wonderful deeds of the body, and there are also the rewards of wonderful deeds of the body. There are wonderful deeds of speech and mind, and there are also the rewards of wonderful deeds of speech and mind." 』 |
者，我聽彼也。 |
Yes, I listen to him. |
若作是說： |
If it is said: |
『我見彼離殺、不與取、邪婬、妄言，乃至邪見，此離、護已，身壞命終，生善處天中。』 |
"I see that he is abstaining from killing, refusing to take, engaging in sexual misconduct, lying, and even having wrong views. If he abstains from and protects himself, his body will be destroyed and his life will end, and he will be reborn in a good place in heaven." 』 |
者，我聽彼也。 |
Yes, I listen to him. |
若作是說： |
If it is said: |
『若更有如是比離殺、不與取、邪婬、妄言，乃至邪見，彼一切身壞命終，亦生善處天中。』 |
"If there is such a thing as abstention from killing, non-giving, sexual immorality, false talk, and even wrong views, then all the bodies will be destroyed and life will end, and he will be reborn in a good place in heaven." 』 |
者，我不聽彼。 |
Otherwise, I won’t listen to him. |
若作是說： |
If it is said: |
『如是見者，則為正見，異是見者，則彼智趣邪。』 |
"Whoever sees it this way has a right view; whoever sees it differently has wrong wisdom. 』 |
者，我不聽彼。 |
Otherwise, I won’t listen to him. |
若所見所知極力捫摸，一向著說，此是真諦，餘皆虛妄者，我不聽彼。 |
If you try your best to touch upon what you see and know, and always say that this is the true meaning and the rest is false, I will not listen to him. |
所以者何？ |
So what? |
阿難！如來知彼人異。 |
Ananda! The Tathagata knows that others are different. |
「阿難！若有一不離殺、不與取、邪婬、妄言乃至邪見，此不離、不護已，身壞命終，生善處天中者，彼若本作不善業，作已成者，因不離、不護故，彼於現法中受報訖而生於彼，或復因後報故，彼不以此因、不以此緣，身壞命終，生善處天中。 |
"Ananda! If there is a person who does not abstain from killing, does not take, engages in sexual misconduct, lies, or even has wrong views. If he does not leave and protects himself, his body will be destroyed and his life will end, and he will be reborn in a good place in heaven. If he originally committed unwholesome deeds and has already completed them, Because of non-detachment and non-protection, he received retribution in the present dharma and was born there, or due to subsequent retribution, he did not have this cause or condition, his body was destroyed and his life ended, and he was reborn in a good place in heaven. |
或復本作善業，作已成者，因離、護故，未盡應受善處報，彼因此緣此故，身壞命終，生善處天中。 |
Or if he repeats his good deeds and has already completed them, due to separation and protection, he does not fully receive the retribution of good deeds he deserves. Due to this reason, his body will be destroyed and his life will end, and he will be reborn in a good place in heaven. |
或復死時生善心，心所有法正見相應，彼因此緣此，身壞命終，生善處天中。 |
Or when he resurrects, he has a kind heart, and all the dharma in his heart corresponds to the right view. Because of this, his body will be destroyed and his life will end, and he will be born in a good place in heaven. |
阿難！如來知彼人為如是也。 |
Ananda! The Tathagata knows that others are like this. |
「阿難！若有一離殺、不與取、邪婬、妄言乃至邪見，此離、護已，身壞命終，生惡處地獄中者，彼若本作善業，作已成者，因離、護故，彼於現法中受報訖而生於彼。 |
"Ananda! If there is a person who abstains from killing, does not take anything, engages in sexual misconduct, lies, or even has wrong views, and if he abstains from and protects himself, his body will be destroyed and his life will end, and he will be reborn in a hell, then if he originally performed good deeds and has already completed them, Because of separation and protection, he received retribution in the present dharma and was born there. |
或復因後報故，彼不以此因、不以此緣，身壞命終，生惡處地獄中。 |
Or due to the retribution of subsequent causes, he does not use this cause or condition, and his body is destroyed and his life ends, and he is born in evil and ends up in hell. |
或復本作不善業，作已成者，因不離、不護故，未盡應受地獄報，彼因此緣此，身壞命終，生惡處地獄中。 |
Or if he repeats his original unwholesome deeds and does what has already been done, he will not fully receive the retribution of hell because he does not leave it and does not protect it. As a result, his body will be destroyed and his life will end, and he will be reborn in a bad place in hell. |
或復死時生不善心，心所有法邪見相應，彼因此緣此，身壞命終，生惡處地獄中。 |
Or when you are reborn, you may have unwholesome thoughts and all the dharma and wrong views in your mind. Due to this, your body will be destroyed and your life will end, and you will be reborn in hell. |
阿難！如來知彼人為如是也。 |
Ananda! The Tathagata knows that others are like this. |
「阿難！若有一不離殺、不與取、邪婬、妄言乃至邪見，此不離、不護已，身壞命終，生惡處地獄中者，彼即因此緣此，身壞命終，生惡處地獄中。 |
"Ananda! If there is a person who does not abstain from killing, does not take, engages in sexual misconduct, lies, or even has wrong views. If he does not abstain from this and does not protect himself, his body will be destroyed and his life will end, and he will be reborn in the hell. That is why he will die due to this. Evil is born in hell. |
或復本作不善業，作已成者，因不離、不護故，未盡應受地獄報，彼因此緣此，身壞命終，生惡處地獄中。 |
Or if he repeats his original unwholesome deeds and does what has already been done, he will not fully receive the retribution of hell because he does not leave it and does not protect it. As a result, his body will be destroyed and his life will end, and he will be reborn in a bad place in hell. |
或復死時生不善心，心所有法邪見相應，彼因此緣此，身壞命終，生惡處地獄中。 |
Or when you are reborn, you may have unwholesome thoughts and all the dharma and wrong views in your mind. Due to this, your body will be destroyed and your life will end, and you will be reborn in hell. |
阿難！如來知彼人為如是也。 |
Ananda! The Tathagata knows that others are like this. |
「阿難！若有一離殺、不與取、邪婬、妄言乃至邪見，此離、護已，身壞命終，生善處天中者，彼即因此緣此，身壞命終，生善處天中。 |
"Ananda! If there is a person who abstains from killing, does not take, engages in sexual misconduct, lies, or even has wrong views, and if he abstains from and protects himself, his body will be destroyed and his life will end, and he will be reborn in a good place in heaven, then because of this, he will be destroyed and his life will be reborn in a good place. In the sky. |
或復本作善業，作已成者，因離、護故，未盡應受報，彼因此緣此，身壞命終，生善處天中。 |
Or if he repeats his good deeds and performs good deeds that have already been completed, but due to separation and protection, he does not fully receive the retribution he deserves. Due to this, his body will be destroyed and his life will end, and he will be reborn in a good place in heaven. |
或復死時生善心，心所有法正見相應，彼因此緣此，身壞命終，生善處天中。 |
Or when he resurrects, he has a kind heart, and all the dharma in his heart corresponds to the right view. Because of this, his body will be destroyed and his life will end, and he will be born in a good place in heaven. |
阿難！如來知彼人為如是也。 |
Ananda! The Tathagata knows that others are like this. |
「復次，有四種人，或有人無有似有，或有似無有，或無有似無有，或有似有。 |
"Furthermore, there are four kinds of people. Some people seem to have no existence, some have it seems to have no existence, some people have no existence and seem to have no existence, some people have it seems to have existence. |
阿難！猶如四種［木＊奈］，或［木＊奈］不熟似熟，或熟似不熟，或不熟似不熟，或熟似熟。 |
Ananda! Just like the four kinds of [mu*nai], or [mu*nai] is not ripe but seems cooked, or is ripe and seems not yet ripe, or is not ripe but seems not ripe, or is ripe but seems ripe. |
如是，阿難！四種［木＊奈］喻人，或有人無有似有，或有似無有，或無有似無有，或有似有。」 |
So, Ananda! The four kinds of [wood*nai] are metaphors for people. Some people seem to have nothing, some seem to have nothing, some people seem to have nothing, or some people seem to have something. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
分別大業經第十竟（三千五百七字） |
The Tenth End of the Great Karma Sutra (3,570 words) |
中阿含經卷第四十四（六千九百七十二字） |
Volume 44 of the Central Agama Sutra (6,972 words) |
中阿含根本分別品第二竟（二萬四千五百八十九字）（第四分別誦） |
The second chapter of the fundamental distinction between Agama and Chinese (24,589 words) (the fourth recitation of the distinction) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 14 心品 |
Chapter 14 Heart Taste |
172. on the Mind（一七二）心經 |
172. on the Mind (172) Heart Sutra |
心品第三（有十經）（第四分別誦） |
The third grade of the heart (there are ten sutras) (the fourth separate recitation) |
中阿含經卷第四十五 |
Volume 45 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
心、浮、受法二 行禪、說、獵師 |
Mind, floating, and tonglen 2 walking meditation, speaking, hunter |
五枝財物主 瞿曇彌、多界 |
The owner of five branches of wealth Qu Tan Mi, Duojie |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，有一比丘獨安靖處宴坐思惟，心作是念： |
At that time, there was a bhikkhu who was sitting alone in a peaceful place, having a banquet and thinking, and he thought as follows: |
「誰將世間去？ |
"Who will die in this world? |
誰為染著？ |
Who is dyeing it? |
誰起自在？」 |
Who is at ease? " |
彼時，比丘則於晡時從宴坐起，往詣佛所，稽首禮足，却坐一面，白曰： |
At that time, the bhikkhu sat up from the banquet in the afternoon, went to the Buddha's place, bowed his head and bowed, but sat on one side and said: |
「世尊！我今獨安靖處宴坐思惟，心作是念： |
"World Honored One, I am sitting alone in a peaceful place, having a banquet and thinking, and I have these thoughts in my mind: |
『誰將世間去？ |
Who will go to this world? |
誰為染著？ |
Who is dyeing it? |
誰起自在？』 |
Who is at ease? 』 |
」 |
|
世尊聞已，歎曰： |
When the World Honored One heard this, he sighed and said: |
「善哉！善哉！比丘！謂有賢道而有賢觀，極妙辯才，有善思惟。 |
"Excellent! Excellent! Bhikkhu! It is said that he has a virtuous way and a virtuous outlook, he has excellent eloquence, and he has good thinking. |
『誰將世間去？ |
Who will go to this world? |
誰為染著？ |
Who is dyeing it? |
誰起自在？』 |
Who is at ease? 』 |
比丘！所問為如是耶？」 |
Bhikkhu! Is this what you are asking? " |
比丘答曰： |
The bhikkhu replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「比丘！心將世間去，心為染著，心起自在。 |
"Bhikkhu! The mind is free from the world. The mind is free from contamination. |
比丘！彼將世間去，彼為染著，彼起自在。 |
Bhikkhu! He leaves the world, he is stained, he arises freely. |
比丘！多聞聖弟子非心將去，非心染著，非心自在。 |
Bhikkhu! The disciples of the saintly disciples who have heard a lot do not have a mind that is about to pass away, a mind that is not stained, and a mind that is not at ease. |
比丘！多聞聖弟子不隨心自在，而心隨多聞聖弟子。」 |
Bhikkhu! A saintly disciple who has learned a lot does not follow his heart, but his mind follows a saintly disciple who has learned a lot. " |
比丘白曰： |
Bhikkhu Bai said: |
「善哉！善哉！唯然。 |
"Good! Good! Weiran. |
世尊！」彼時，比丘聞佛所說，歡喜奉行。 |
World Honored One! ” At that time, the bhikkhu heard what the Buddha said and followed it with joy. |
問曰： |
Question: |
「世尊！多聞比丘，說多聞比丘。 |
"World Honored One! Bhikkhu who has learned a lot, said Bhikkhu who has learned a lot. |
世尊！云何多聞比丘？ |
World Honored One! Why do you hear so much about monks? |
云何施設多聞比丘？」 |
How can I find a place for monks who have learned a lot? " |
世尊聞已，歎曰： |
When the World Honored One heard this, he sighed and said: |
「善哉！善哉！比丘！謂有賢道而有賢觀，極妙辯才，有善思惟。 |
"Excellent! Excellent! Bhikkhu! It is said that he has a virtuous way and a virtuous outlook, he has excellent eloquence, and he has good thinking. |
『世尊！多聞比丘，說多聞比丘。 |
"World Honored One! Bhikkhu who has learned a lot, said Bhikkhu who has learned a lot. |
世尊！云何多聞比丘？ |
World Honored One! Why do you hear so much about monks? |
云何施設多聞比丘？』 |
How can I find a place for monks who have learned a lot? 』 |
比丘！所問為如是耶？」 |
Bhikkhu! Is this what you are asking? " |
比丘答曰： |
The bhikkhu replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「比丘！我所說甚多，謂正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義。 |
"Bhikkhu, I have said many things, including the canonical sutras, songs, narratives, stanzas, causes and conditions, compilations, origins, explanations, origins, extensive interpretations, and there is no method or explanation. |
比丘！若有族姓子，我所說四句偈，知義知法，趣法向法，趣順梵行。 |
Bhikkhu! If there is a son with a family name, the four lines of the stanzas I have said will make you understand the meaning and the Dharma, be interested in the Dharma and follow the Dharma, and be interested in following the holy life. |
比丘！說多聞比丘無復過是。 |
Bhikkhu! It is no exaggeration to say that a learned bhikkhu is a monk. |
比丘！如是多聞比丘，如來如是施設多聞比丘。」 |
Bhikkhu! Such a learned bhikkhu, the Tathagata provides such a gift to the learned bhikkhu. " |
比丘白曰： |
Bhikkhu Bai said: |
「善哉！善哉！唯然。 |
"Good! Good! Weiran. |
世尊！」彼時，比丘聞佛所說，歡喜奉行。 |
World Honored One! ” At that time, the bhikkhu heard what the Buddha said and followed it with joy. |
問曰： |
Question: |
「世尊！多聞比丘明達智慧，說多聞比丘明達智慧。 |
"World Honored One! A learned bhikkhu understands wisdom. It is said that a learned bhikkhu understands wisdom. |
世尊！云何多聞比丘明達智慧？ |
World Honored One! Why do so many monks know so much about understanding and wisdom? |
云何施設多聞比丘明達智慧？」 |
How can a learned bhikkhu be enlightened and wise? " |
世尊聞已，歎曰： |
When the World Honored One heard this, he sighed and said: |
「善哉！善哉！比丘！謂有賢道而有賢觀，極妙辯才，有善思惟。 |
"Excellent! Excellent! Bhikkhu! It is said that he has a virtuous way and a virtuous outlook, he has excellent eloquence, and he has good thinking. |
『世尊！多聞比丘明達智慧，說多聞比丘明達智慧。 |
"World Honored One! A learned bhikkhu understands wisdom. It is said that a learned bhikkhu understands wisdom. |
世尊！云何多聞比丘明達智慧？ |
World Honored One! Why do so many monks know so much about understanding and wisdom? |
云何施設多聞比丘明達智慧？』 |
How can a learned bhikkhu be enlightened and wise? 』 |
比丘！所問為如是耶？」 |
Bhikkhu! Is this what you are asking? " |
比丘答曰： |
The bhikkhu replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「比丘！若比丘聞此苦，復以慧正見苦如真者，聞苦習、苦滅、苦滅道，復以慧正見苦滅道如真者，比丘！如是多聞比丘明達智慧，如來如是施設多聞比丘明達智慧。」 |
"Bhikkhu! If a bhikkhu hears this kind of suffering and sees it correctly with wisdom as it is. If he hears the habit of suffering, the cessation of suffering, and the path of suffering as it is true, and if he hears the way of suffering as it is with wisdom, bhikkhu! If a bhikkhu who hears this clearly understands the wisdom , the Tathagata thus bestows wisdom upon the well-informed bhikkhu.” |
比丘白曰： |
Bhikkhu Bai said: |
「善哉！善哉！唯然。 |
"Good! Good! Weiran. |
世尊！」彼時，比丘聞佛所說，歡喜奉行。 |
World Honored One! ” At that time, the bhikkhu heard what the Buddha said and followed it with joy. |
問曰： |
Question: |
「世尊！聰明比丘黠慧廣慧，說聰明比丘黠慧廣慧。 |
"World Honored One! The wise bhikkhu is shrewd and wise. I say that the wise bhikkhu is shrewd and wise. |
世尊！云何聰明比丘黠慧廣慧？ |
World Honored One! How can a wise bhikkhu be cunning and wise? |
云何施設聰明比丘黠慧廣慧？」 |
How can I use the wisdom of a wise bhikkhu to be shrewd and wise? " |
世尊聞已，歎曰： |
When the World Honored One heard this, he sighed and said: |
「善哉！善哉！比丘，謂有賢道而有賢觀，極妙辯才，有善思惟。 |
"Excellent! Excellent! Bhikkhu, it is said that he has a virtuous way and a virtuous outlook, he has excellent eloquence, and he has good thinking. |
『世尊！云何聰明比丘黠慧廣慧？ |
"World Honored One! How can a wise bhikkhu be cunning and wise? |
云何施設聰明比丘黠慧廣慧？』 |
How can I use the wisdom of a wise bhikkhu to be shrewd and wise? 』 |
比丘！所問為如是耶？」 |
Bhikkhu! Is this what you are asking? " |
比丘答曰： |
The bhikkhu replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「若比丘不念自害，不念害他，亦不念俱害，比丘但念自饒益及饒益他，饒益多人，愍傷世間，為天、為人求義及饒益，求安隱快樂。 |
"If a bhikkhu does not think of harming himself, nor of harming others, nor of harming both, but a bhikkhu only thinks of benefiting himself, benefiting others, and benefiting many people, he is sorry for hurting the world, seeking justice and benefit for God and others, and seeking peace. Hidden happiness. |
比丘！如是聰明比丘黠慧廣慧，如是如來施設聰明比丘黠慧廣慧。」 |
Bhikkhu! Such a wise bhikkhu is shrewd, wise and broad-minded. Such a Tathagata gives wisdom to a wise bhikkhu, shrewd and wise. " |
比丘白曰： |
Bhikkhu Bai said: |
「善哉！善哉！唯然。 |
"Good! Good! Weiran. |
世尊！」 |
World Honored One! " |
彼時，比丘聞佛所說，善受善持，善誦習已，即從坐起，稽首佛足，繞三匝而還。 |
At that time, the bhikkhu heard what the Buddha said, was good at receiving and upholding it, and was good at reciting and practicing it. He stood up from his seat, looked at the Buddha's feet, and walked around three times before returning. |
彼時，比丘聞世尊教，在遠離獨住，心無放逸，修行精勤。 |
At that time, after hearing the Blessed One's teachings, the bhikkhu lived far away in solitude, his mind was not restless, and he practiced diligently. |
彼在遠離獨住，心無放逸，修行精勤已，族姓子所為，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，唯無上梵行訖，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
He who lives far away and alone, has no rest in mind, has practiced diligently, shaves off his beard and hair, wears cassocks, and is a disciple of the Tao, as a descendant of his clan does. In the present Dharma, one is self-aware and self-conscious, and one's own realization of attainment is complete. Life is over, the holy life has been established, what has been done has been done, and there is no more feeling. Knowing is true. |
彼尊者知法已，乃至得阿羅訶。 |
That venerable master knew the Dharma and even attained Arahā. |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
心經第一竟（千五十四字） |
The First Truth of the Heart Sutra (1,054 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 14 心品 |
Chapter 14 Heart Taste |
173. to Bhūmija（一七三）浮彌經 |
173. to Bhūmija (173) Bhūmija |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林迦蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Jialanduo Garden in the Bamboo Grove. |
爾時，尊者浮彌，亦在王舍城無事禪室中。 |
At that time, the Venerable Buddha was also in the peaceful meditation room in Rajagaha. |
於是，尊者浮彌過夜平旦，著衣持鉢，欲入王舍城而行乞食，尊者浮彌復作是念： |
So, the Venerable Buddha spent the night in Pingdan, dressed in clothes and holding an alms bowl, and wanted to enter the city of Rajagaha to beg for food. The Venerable Buddha once again thought as follows: |
「且置入王舍城乞食，我寧可往至王子耆婆先那童子家。」 |
If I go to Rajagaha to beg for food, I would rather go to the boy's house, the prince's wife. |
於是，尊者浮彌便往至王子耆婆先那童子家。 |
Then the Venerable Buddha went to the boy's house, the prince. |
王子耆婆先那童子遙見尊者浮彌來，即從座起，偏袒著衣，叉手向尊者浮彌，作如是說： |
When the prince, the boy, saw the venerable Buddha coming from a distance, he stood up from his seat, with his clothes exposed, crossed his hands and said to the venerable Buddha: |
「善來，尊者浮彌！尊者浮彌久不來此，可坐此床。」 |
Come here, Venerable Buddha! Venerable Buddha has not been here for a long time, so you can sit on this bed. |
尊者浮彌即便就坐。 |
Venerable Buddha is sitting down. |
王子耆婆先那童子稽首尊者浮彌足，却坐一面，白曰： |
Prince Qipo first saw the boy Jishou and the venerable one was sitting on one side and said: |
「尊者浮彌！我欲有所問，聽我問耶？」 |
Venerable Buddha! I want to ask something, will you listen to me? |
尊者浮彌答曰： |
The Venerable Buddha replied: |
「王童子！欲問便問，我聞已當思。」 |
Young Prince! If you want to ask, just ask. I've already thought about it after hearing it. |
王童子便問尊者浮彌： |
Wang Tongzi asked the Venerable Buddha: |
「或有沙門梵志來詣我所，而語我曰： |
"Perhaps some Samana Brahma comes to visit me and says to me: |
『王童子！有人作願行正梵行，彼必得果，或無願，或願無願，或非有願非無願行正梵行，彼必得果。』 |
"Wang Tongzi!" If someone makes a vow and performs the righteous Brahma life, he will definitely get the result. Either he has no vows, or he has no vows, or he does the righteous Brahma life without any vows, and he will definitely get the result. 』 |
尊者浮彌！尊師何意、云何說？」 |
Venerable Buddha! What do you mean by respecting your master? " |
尊者浮彌告曰： |
The Venerable Buddha said: |
「王童子！我不面從世尊聞，亦不從諸梵行聞。 |
"Young prince! I don't hear it from the World Honored One, nor do I hear it from the Brahmins. |
王童子！世尊或如是說： |
Wang Tongzi! The World Honored One may say this: |
『或有人作願行正梵行，彼必得果，或無願，或願無願，或非有願非無願行正梵行，彼必得果。』 |
"Someone may make a vow to perform a righteous Brahma life, and he will definitely get the result; or he may not have any vows, or he will have no vows, or he may perform a righteous Brahma life without any vows, and he will definitely get the result." 』 |
」 |
|
王童子白曰： |
Wang Tongzi said: |
「若尊者浮彌尊師如是意、如是說者，此於世間，天及魔、梵、沙門、梵志，從人至天，最在其上。 |
"If the Venerable Master Bumi means so and speaks thus, in this world, gods, demons, Brahmas, ascetics, and Brahma will be the highest among them, from humans to gods. |
尊者浮彌！可在此食。」 |
Venerable Buddha! You can eat here. " |
尊者浮彌默然而受。 |
The Venerable Buddha accepted it silently. |
王童子知尊者浮彌默然受已，即從坐起，自行澡水，以極美淨妙種種豐饒食噉含消，自手酙酌，令得飽滿，食訖收器，行澡水已，取一小床別坐聽法。 |
Wang Tongzi knew that the Venerable Buddha was silently receiving it, so he stood up from his seat and took a bath in the water. He drank the most beautiful, pure and wonderful rich food in his mouth, drank it with his own hands, and felt full. , take a small bed and sit down to listen to the Dharma. |
尊者浮彌為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰。 |
The Venerable Buddha preached the Dharma to him, encouraging him to arouse thirst and attaining joy. Infinite expedient means preached the Dharma to him, urging him to arouse thirst and aspiration. |
成就歡喜已，從坐起去，往詣佛所，稽首佛足，却坐一面，與王童子所共論者盡向佛說。 |
When he was overjoyed, he stood up from his seat and went to the Buddha's place. He bowed his head at the Buddha's feet, sat down on one side, and talked to the Buddha about what Wang Tongzi had discussed. |
世尊聞已，告曰： |
The World Honored One heard this and said: |
「浮彌！何意不為王童子說四喻耶？」 |
Fumi! Why don't you tell Wang Tongzi the four metaphors? |
尊者浮彌問曰： |
Venerable Buddha asked: |
「世尊！何謂四喻？」 |
World Honored One! What are the four metaphors? |
世尊答曰： |
The World Honored One replied: |
「浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無願、願無願、非有願非無願行邪梵行，必不得果。 |
"Bumi! If there are any ascetics or Brahma-minded people with wrong views or wrong views, and they make the wish to practice the wrong Brahma life, they will not get the result. If they do the wrong Brahma life without any wish, without any wish, without any wish, or without any wish, they will definitely No results. |
所以者何？ |
So what? |
以邪求果，謂無道也。 |
Seeking results from evil is said to be unruly. |
浮彌！猶如有人欲得乳者而［（殼－一）／牛］牛角，必不得乳，無願、願無願、非有願非無願人欲得乳而［（殼－一）／牛］牛角，必不得乳。 |
Fumi! Just like someone who wants to get milk and [(shell-1)/cow] horns, he will not get milk. No wish, wish without wish, neither willing nor unwilling. If someone wants to get milk and [(shell-1)/cow] horns , there will be no milk. |
所以者何？ |
So what? |
以邪求乳，謂［（殼－一）／牛］牛角也。 |
Using evil to seek milk is called [(shell-1)/cow] horns. |
如是，浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無願、願無願、非有願非無願行邪梵行，必不得果。 |
If so, Fumi! If there is a recluse or a Brahma who has wrong views and wrong views, and he makes a wish and performs a wrong Brahma life, he will not get any results. |
所以者何？ |
So what? |
以邪求果，謂無道也。 |
Seeking results from evil is said to be unruly. |
「浮彌！若有沙門、梵志，正見、正見定，彼作願行行正梵行，彼必得果，無願、願無願、非有願非無願行正梵行，彼必得果。 |
"Bumi! If there is a recluse or a Brahma-minded person with right view and right view, and he makes vows and performs the right Brahma life, he will definitely get the result. It will bear fruit. |
所以者何？ |
So what? |
以正求果，謂有道也。 |
Seeking results through righteousness is called the Way. |
浮彌！猶如有人欲得乳者，飽飲飼牛而［（殼－一）／牛］牛乳，彼必得乳，無願、願無願、非有願非無願人欲得乳，飽飲飼牛而［（殼－一）／牛］牛乳，彼必得乳。 |
Fumi! Just like someone who wants to get milk, if he drinks enough and feeds the cow milk, he will definitely get the milk. No wish, wish, no wish, not willing, not without wish. If someone wants to get milk, if he drinks enough and feeds the cow, he will get milk. [(shell-1)/cow] milk, he will get milk. |
所以者何？ |
So what? |
以正求乳，謂［（殼－一）／牛］牛乳也。 |
To seek milk with righteousness, it is called [(shell-1)/cow] milk. |
如是，浮彌！若有沙門、梵志，正見、正見定，彼作願行行正梵行，彼必得果，無願、願無願、非有願非無願行正梵行，彼必得果。 |
If so, Fumi! If there is a recluse with a Brahma ambition, right view, and right view concentration, and he makes vows and performs the right Brahma life, he will definitely get the result. |
所以者何？ |
So what? |
以正求果，謂有道也。 |
Seeking results through righteousness is called the Way. |
「浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無願、願無願、非有願非無願行邪梵行，必不得果。 |
"Bumi! If there are any ascetics or Brahma-minded people with wrong views or wrong views, and they make the wish to practice the wrong Brahma life, they will not get the result. If they do the wrong Brahma life without any wish, without any wish, without any wish, or without any wish, they will definitely No results. |
所以者何？ |
So what? |
以邪求果，謂無道也。 |
Seeking results from evil is said to be unruly. |
浮彌！猶如有人欲得酥者，以器盛水，以抨抨之，必不得酥，無願、願無願、非有願非無願人欲得酥，以器盛水，以抨抨之，必不得酥。 |
Fumi! Just like someone who wants to get crispy cakes, fills a vessel with water, and boils it, it will not be crispy. If a person wants to get crispy cake, fills a vessel with water, and boils it, it will not be crispy. Not crispy. |
所以者何？ |
So what? |
以邪求酥，謂抨水也。 |
Using evil to seek crispness is called criticizing water. |
如是，浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無願、願無願、非有願非無願行邪梵行，必不得果。 |
If so, Fumi! If there are ascetics and Brahma-minded people with wrong views and wrong views, and they make vows and perform wrong Brahma lives, they will not get results; if they do wrong Brahma lives without wishes, wishes without wishes, or without wishes and without wishes, they will not get results. |
所以者何？ |
So what? |
以邪求果，謂無道也。 |
Seeking results from evil is said to be unruly. |
「浮彌！若有沙門、梵志，正見、正見定，彼作願行行正梵行，彼必得果，無願、願無願、非有願非無願行正梵行，彼必得果。 |
"Bumi! If there is a recluse or a Brahma-minded person with right view and right view, and he makes vows and performs the right Brahma life, he will definitely get the result. It will bear fruit. |
所以者何？ |
So what? |
以正求果，謂有道也。 |
Seeking results through righteousness is called the Way. |
浮彌！猶如有人欲得酥者，以器盛酪，以抨抨之，彼必得酥，無願、願無願、非有願非無願人欲得酥，以器盛酪，以抨抨之，彼必得酥。 |
Fumi! Just like someone who wants to get crispy cakes, puts cheese in a utensil and uses it to bake it, he will get the crispy cake. If someone wants to get crispy cake, puts cheese in a utensil and uses it to bake it, he will get the crispy cake. Must be crispy. |
所以者何？ |
So what? |
以正求酥，謂抨酪也。 |
Seeking crispness through righteousness is called criticizing cheese. |
如是，浮彌！若有沙門、梵志，正見、正見定，彼作願行行正梵行，彼必得果，無願、願無願、非有願非無願行正梵行，彼必得果。 |
If so, Fumi! If there is a recluse with a Brahma ambition, right view, and right view concentration, and he makes vows and performs the right Brahma life, he will definitely get the result. |
所以者何？ |
So what? |
以正求果，謂有道也。 |
Seeking results through righteousness is called the Way. |
「浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無願、願無願、非有願非無願行邪梵行，必不得果。 |
"Bumi! If there are any ascetics or Brahma-minded people with wrong views or wrong views, and they make the wish to practice the wrong Brahma life, they will not get the result. If they do the wrong Brahma life without any wish, without any wish, without any wish, or without any wish, they will definitely No results. |
所以者何？ |
So what? |
以邪求果，謂無道也。 |
Seeking results from evil is said to be unruly. |
浮彌！猶如有人欲得油者，以笮具盛沙，以冷水漬而取壓之，必不得油，無願、願無願、非有願非無願人欲得油，以笮具盛沙，以冷水漬而取壓之，必不得油。 |
Fumi! Just like if someone wants to get oil, he puts sand in a basket and presses it with cold water, but he will not get the oil. If there is no wish, wish, no wish, there is no wish, but there is no wish. If someone wants to get oil, he puts sand in a basket and presses it with cold water. If you take out cold water stains and press them, there will be no oil. |
所以者何？ |
So what? |
以邪求油，謂壓沙也。 |
Using evil to seek oil is called crushing sand. |
如是，浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無願、願無願、非有願非無願行邪梵行，必不得果。 |
If so, Fumi! If there are ascetics and Brahma-minded people with wrong views and wrong views, and they make vows and perform wrong Brahma lives, they will not get results; if they do wrong Brahma lives without wishes, wishes without wishes, or without wishes and without wishes, they will not get results. |
所以者何？ |
So what? |
以邪求果，謂無道也。 |
Seeking results from evil is said to be unruly. |
「浮彌！若有沙門、梵志，正見、正見定，彼作願行行正梵行，彼必得果，無願、願無願、非有願非無願行正梵行，彼必得果。 |
"Bumi! If there is a recluse or a Brahma-minded person with right view and right view, and he makes vows and performs the right Brahma life, he will definitely get the result. It will bear fruit. |
所以者何？ |
So what? |
以正求果，謂有道也。 |
Seeking results through righteousness is called the Way. |
猶如有人欲得油者，以笮具盛麻子，以煖湯漬而取壓之，彼必得油，無願、願無願、非有願非無願人欲得油，以笮具盛麻子，以煖湯漬而取壓之，彼必得油。 |
Just like if someone wants to get oil, he puts pockmarked seeds in a basket and soaks them with warm soup and presses them. He will get the oil. No wish, no wish, no wish, no wish. If someone wants to get oil, he puts pockmarked seeds in a basket. If you use warm soup to soak it and press it, you will get oil. |
所以者何？ |
So what? |
以正求油，謂壓麻子也。 |
Seeking oil through righteousness is called pressing pockmarks. |
如是，浮彌！若有沙門、梵志正見、正見定，彼作願行行正梵行，彼必得果，無願、願無願、非有願非無願行正梵行，彼必得果。 |
If so, Fumi! If there is a recluse with a right view and a right view of Brahma, if he makes the vows and performs the right Brahma life, he will definitely get the result. |
所以者何？ |
So what? |
以正求果，謂有道也。 |
Seeking results through righteousness is called the Way. |
「浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無願、願無願、非有願非無願行邪梵行，必不得果。 |
"Bumi! If there are any ascetics or Brahma-minded people with wrong views or wrong views, and they make the wish to practice the wrong Brahma life, they will not get the result. If they do the wrong Brahma life without any wish, without any wish, without any wish, or without any wish, they will definitely No results. |
所以者何？ |
So what? |
以邪求果，謂無道也。 |
Seeking results from evil is said to be unruly. |
浮彌！猶如有人欲得火者，以濕木作火母，以濕鑽鑽，必不得火，無願、願無願、非有願非無願人欲得火，以濕木作火母，以濕鑽鑽，必不得火。 |
Fumi! Just like if someone wants to get fire, he uses wet wood as the mother of fire and uses a wet drill to drill it, but he will not get fire. If someone wants to get fire, he uses wet wood as the mother of fire and uses wet drill. Drill and drill, but there will be no fire. |
所以者何？ |
So what? |
以邪求火，謂鑽濕木也。 |
Using evil to seek fire is like drilling into wet wood. |
如是，浮彌！若有沙門、梵志，邪見、邪見定，彼作願行行邪梵行，必不得果，無願、願無願、非有願非無願行邪梵行，必不得果。 |
If so, Fumi! If there are ascetics and Brahma-minded people with wrong views and wrong views, and they make vows and perform wrong Brahma lives, they will not get results; if they do wrong Brahma lives without wishes, wishes without wishes, or without wishes and without wishes, they will not get results. |
所以者何？ |
So what? |
以邪求果，謂無道也。 |
Seeking results from evil is said to be unruly. |
「浮彌！若有沙門、梵志，正見、正見定，彼作願行行正梵行，彼必得果，無願、願無願、非有願非無願行正梵行，彼必得果。 |
"Bumi! If there is a recluse or a Brahma-minded person with right view and right view, and he makes vows and performs the right Brahma life, he will definitely get the result. It will bear fruit. |
所以者何？ |
So what? |
以正求果，謂有道也。 |
Seeking results through righteousness is called the Way. |
浮彌！猶如有人欲得火者，以燥木作火母，以燥鑽鑽，彼必得火，無願、願無願、非有願非無願人欲得火，以燥木作火母，以燥鑽鑽，彼必得火。 |
Fumi! Just like if someone wants to get fire, he uses dry wood as the mother of fire, and uses dry drill to drill. If you drill, you will get fire. |
所以者何？ |
So what? |
以正求火，謂鑽燥木也。 |
Seeking fire through righteousness is like drilling dry wood. |
如是，浮彌！若有沙門、梵志正見、正見定，彼作願行行正梵行，彼必得果，無願、願無願、非有願非無願行正梵行，彼必得果。 |
If so, Fumi! If there is a recluse with a right view and a right view of Brahma, if he makes the vows and performs the right Brahma life, he will definitely get the result. |
所以者何？ |
So what? |
以正求果，謂有道也。 |
Seeking results through righteousness is called the Way. |
「浮彌！若汝為王童子說此四喻者，王童子聞已必大歡喜，供養於汝，盡其形壽，謂衣被、飲食、臥具、湯藥及餘種種諸生活具。」 |
Bumi! If you speak these four parables for the King, the King will be very happy when he hears them, and he will make offerings to you for the rest of his body and life, including clothes, quilts, food, bedding, soups, medicines, and all other utensils of daily life. |
尊者浮彌白曰： |
Venerable Buddha Mibai said: |
「世尊！我本未曾聞此四喻，何由得說？ |
"World Honored One! I have never heard these four metaphors, how can I tell them? |
唯今始從世尊聞之。」 |
Only now can I hear it from the World Honored One. " |
佛說如是。 |
Buddha said so. |
尊者浮彌及諸比丘，聞佛所說，歡喜奉行。 |
The venerable Buddha and the monks heard what the Buddha said and followed it with joy. |
浮彌經第二竟（二千八十三字） |
The Second Principle of the Pumi Sutra (2,883 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 14 心品 |
Chapter 14 Heart Taste |
174. Ways of Practice [1]（一七四）受法經 |
174. Ways of Practice [1] (174) The Dharma Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世間真實有四種受法。 |
"There are really four kinds of tonglen in the world. |
云何為四？ |
Why is the cloud four? |
或有受法現樂、當來受苦報，或有受法現苦、當來受樂報，或有受法現苦、當來亦受苦報，或有受法現樂、當來亦受樂報。 |
There may be joy in receiving Dharma, and there will be retribution of suffering in the future. Or there may be suffering in receiving Dharma, and there will be joy in the future. Or there may be suffering in receiving Dharma, and there will be suffering in retribution in the future. Or there may be joy in receiving Dharma, and there will be happiness in the future. Report. |
「云何受法現樂、當來受苦報？ |
"Why should I receive the Dharma's present happiness and receive the retribution of suffering? |
或有沙門、梵志，快莊嚴女共相娛樂，作如是說： |
There may be a recluse, a Brahmana, and a beautiful lady named Kuai Zhuang who are having fun together and say this: |
『此沙門、梵志於欲見當來有何恐怖，有何災患，而斷於欲，施設斷欲？ |
This ascetic and Brahma wants to see what horrors and disasters will come in the future, but how can he stop his desires and use his gifts to cut off his desires? |
此快莊嚴於女身體樂更樂觸。』 |
This pleasure is solemn and pleasant to the touch of a woman's body. 』 |
彼與此女共相娛樂，於中遊戲，彼受此法，成具足已，身壞命終，趣至惡處，生地獄中，方作是念： |
He was having fun with this woman, playing games in the middle, he accepted this method, became complete, his body was destroyed, his life ended, he was in a bad place, and he was reborn in hell, he thought like this: |
『彼沙門、梵志於欲見此當來恐怖，見此災患故，斷於欲，施設斷欲。 |
Those ascetics and Brahma-zhi desire to see the coming terror and disaster, so they give up their desires, and give to them to cut off their desires. |
我等因欲、諍欲、緣欲故，受如是極苦、甚重苦也。』 |
Because of desire, hatred, and conditioned desires, we have suffered such extreme suffering, very heavy suffering. 』 |
「猶春後月，日中極熱，有葛藤子，曰炙圯迸，墮一娑羅樹下。 |
"In the late spring month, it was extremely hot in the middle of the day. There were kudzu vines bursting out and falling under a sal tree. |
彼時，娑羅樹神因此故而生恐怖，於是，彼樹神若邊傍種子村神、村百穀藥木有親親朋友樹神，於種子見當來有恐怖、有災患故，便往至彼樹神所，而慰勞曰： |
At that time, the Sala tree god was terrified because of this. Therefore, if the tree god was close to the village god of the seed, and there were relatives and friends of the village's medicinal trees, and the tree god saw that there was fear or disaster in the future, he would go there. When he went to the sacred place of that tree, he comforted him and said: |
『樹神勿怖！樹神勿怖！今此種子或為鹿食，或孔雀食，或風吹去，或村火燒，或野火燒，或敗壞不成種子。 |
"Don't be afraid of tree gods!" Don’t be afraid of tree gods! Today, these seeds may be eaten by deer or peacocks, may be blown away by the wind, may be burned by village fires, may be burned by wild fires, or may be corrupted and become no seeds. |
如是，樹神！汝得安隱。 |
So, tree god! You can rest in peace. |
若此種子非為鹿食，非孔雀食，非風吹去，非村火燒，非野火燒，亦非敗壞不成種子，此種子不缺不穿，亦不剖坼，不為風、雨、日所中傷，得大雨漬，便速生也。』 |
If this seed is not eaten by deer or peacocks, is not blown away by the wind, is not burnt by village fires, is not burned by wildfires, and is not corrupted into seeds, then this seed will not be missing or worn, nor cut open, nor will it be eaten by wind, rain, or sun. If the damage is caused by heavy rain, it will grow quickly. 』 |
「彼樹神而作是念： |
"The spirit of that tree made this thought: |
『以何等故？ |
For what reason? |
彼邊傍種子村神、村百穀藥木親親朋友樹神，於種子見當來有何恐怖？ |
On the other side are the village gods of seeds, the village gods of grains, medicines, trees, friends, and tree gods. What horror will come when you see the seeds? |
有何災患？ |
What disaster? |
而來慰勞我言： |
He came to comfort me and said: |
「樹神勿怖！樹神勿怖！樹神！此種子或為鹿食，或孔雀食，或風吹去，或村火燒，或野火燒，或敗壞不成種子。 |
"Don't be afraid of tree gods! Don't be afraid of tree gods! Tree gods! These seeds may be eaten by deer, or eaten by peacocks, or they may be blown away by the wind, or they may be burned by village fires, or wild fires, or they may be corrupted and become seeds. |
如是，樹神！汝得安隱。 |
So, tree god! You can rest in peace. |
若此種子非為鹿食，非孔雀食，非風吹去，非村火燒，非野火燒，亦非敗壞不成種子，此種子不缺不穿，亦不剖坼，不為風、雨、日所中傷，得大雨漬，便速生也。」 |
If this seed is not eaten by deer or peacocks, is not blown away by the wind, is not burnt by village fires, is not burnt by wildfires, and is not corrupted into seeds, then this seed will not be missing or worn, nor cut open, nor will it be eaten by wind, rain, or sun. If the damage is caused by heavy rain, it will grow quickly. " |
』成莖枝葉柔軟成節，觸體喜悅，此莖枝葉柔軟成節，觸體喜悅，樂更樂觸。 |
』The branches and leaves of the stem are soft and jointed, and the body is happy to touch them. The branches and leaves of this stem are soft and jointed, and the body is happy to touch them. It is even more joyful to touch. |
此緣樹成大枝節葉，纏裹彼樹，覆蓋在上。 |
This tree forms large branches and leaves, wrapping around the other tree and covering it. |
覆蓋在上已，彼樹神方作是念： |
When it is covered, the god of that tree thinks: |
『彼邊傍種子村神、村百穀藥木親親朋友樹神，於種子見此當來恐怖，見此災患故，而來慰勞我言： |
"Over there, the village god of seeds, the village gods of grains, medicines, trees, relatives, friends, and tree gods were terrified when they saw this. Seeing this disaster, they came to comfort me and said: |
「樹神勿怖！樹神勿怖！此種子或為鹿食，或孔雀食，或風吹去，或村火燒，或野火燒，或敗壞不成種子。 |
"Don't be afraid of tree gods! Don't be afraid of tree gods! These seeds may be eaten by deer or peacocks, or they may be blown away by the wind, or they may be burned by village fires, or wild fires, or they may be corrupted and become no seeds. |
如是，樹神！汝得安隱。 |
So, tree god! You can rest in peace. |
若此種子非為鹿食，非孔雀食，非風吹去，非村火燒，非野火燒，亦非敗壞不成種子，此種子不缺不穿，亦不剖坼，不為風、雨、日所中傷，得大雨漬，便速生也。」 |
If this seed is not eaten by deer or peacocks, is not blown away by the wind, is not burnt by village fires, is not burnt by wildfires, and is not corrupted into seeds, then this seed will not be missing or worn, nor cut open, nor will it be eaten by wind, rain, or sun. If the damage is caused by heavy rain, it will grow quickly. " |
我因種子、緣種子故，受此極苦甚重苦也。』 |
Because of the seeds, and because of the seeds, I have suffered extremely, very severely. 』 |
「如是，或有沙門、梵志，快莊嚴女共相娛樂，作如是說： |
"In this case, there may be a recluse, a brahmacharya, and a woman named Kuai Zhuang who are entertaining each other and say this: |
『此沙門、梵志於欲見當來有何恐怖，有何災患，而斷於欲，施設斷欲？ |
This ascetic and Brahma wants to see what horrors and disasters will come in the future, but how can he stop his desires and use his gifts to cut off his desires? |
此快莊嚴於女身體樂更樂觸。』 |
This pleasure is solemn and pleasant to the touch of a woman's body. 』 |
彼與此女共相娛樂，於中遊戲，彼受此法，成具足已，身壞命終，趣至惡處，生地獄中，方作是念： |
He was having fun with this woman, playing games in the middle, he accepted this method, became complete, his body was destroyed, his life ended, he was in a bad place, and he was reborn in hell, he thought like this: |
『彼沙門、梵志於欲見此當來恐怖，見此災患故，斷於欲，施設斷欲。 |
Those ascetics and Brahma-zhi desire to see the coming terror and disaster, so they give up their desires, and give to them to cut off their desires. |
我等因欲、諍欲、緣欲故，受如是極苦甚重苦也。』 |
Because of desire, desire, and desire, we suffer such extreme and heavy suffering. 』 |
是謂受法現樂、當來受苦報。 |
This means that if you receive the Dharma and experience happiness, you will be rewarded with suffering. |
「云何受法現苦、當來受樂報？ |
"Why should I suffer the suffering of the Dharma and receive the reward of happiness? |
或有一自然重濁欲、重濁恚、重濁癡，彼數隨欲心，受苦憂慼，數隨恚心、癡心，受苦憂慼。 |
There may be a person who naturally has a lot of lust, a lot of hatred, and a lot of delusion. He has a mind of desire, and he suffers and worries. He has a mind of hatred and foolishness, and he suffers and worries. |
彼以苦以憂，盡其形壽，修行梵行，乃至啼泣墮淚，彼受此法，成具足已，身壞命終，必昇善處，生於天中，是謂受法現苦、當來受樂報。 |
He suffers and worries, spends his physical life, practices the holy life, and even cries and sheds tears. He accepts this Dharma and becomes complete. When his body is destroyed and his life ends, he will ascend to a good place and be born in the sky. This is called suffering when receiving the Dharma. Come and receive the reward. |
「云何受法現苦、當來亦受苦報？ |
"Why should I suffer the suffering of the present Dharma and suffer the retribution of suffering in the future? |
或有沙門、梵志裸形無衣，或以手為衣，或以葉為衣，或以珠為衣，或不以瓶取水，或不以櫆取水，不食刀杖劫抄之食，不食欺妄食，不自往，不遣信，不來尊，不善尊、不住尊。 |
There may be some ascetics and brahmas who are naked without clothes, or use their hands as clothing, or use leaves as clothing, or use beads as clothing, or do not take water from a bottle, or do not take water with a crotch, or do not eat the food that is stolen with knives and sticks. Not eating, cheating, not going, not sending messages, not coming to respect, not being kind to respect, not staying in respect. |
若有二人食，不在中食，不懷妊家食，不畜狗家食，家有糞蠅飛來而不食，不噉魚，不食肉，不飲酒，不飲惡水，或都不飲，學無飲行。 |
If there are two people eating, they are not eating, they are not pregnant, they are not eating, they are not eating dogs, they are not eating, they are not eating fish, they are not eating meat, they are not drinking alcohol, they are not drinking bad water, or they are not eating at all. Drink, learn without drinking. |
或噉一口，以一口為足，或二、三、四，乃至七口，以七口為足。 |
Or take one mouthful, and one mouthful is enough, or two, three, four, or even seven mouths, and seven mouthfuls are enough. |
或食一得，以一得為足，或二、三、四，乃至七得，以七得為足。 |
Either one food is enough, and one food is enough; or two, three, four, or even seven food is enough, and seven food is enough. |
或日一食，以一食為足，或二、三、四、五、六、七日、半月、一月一食，以一食為足。 |
Or one eclipse per day, one food is enough, or one eclipse every two, three, four, five, six, seven days, half a month, or one month, one food is enough. |
或食菜茹，或食稗子，或食［楑－天＋示］米，或食雜［麩－夫＋黃］，或食頭頭邏食，或食麁食。 |
Some eat vegetables, some eat tares, some eat [楑-天+Shi] rice, some eat miscellaneous [Bran-Fu+Huang], some eat Toutuluo food, some eat Hound food. |
或至無事處，依於無事，或食根，或食果，或食自落果。 |
Or go to a place where there is nothing, rely on nothing, or eat the root, or eat the fruit, or eat the fruit that falls by itself. |
或持連合衣，或持毛衣，或持頭舍衣，或持毛頭舍衣，或持全皮，或持穿皮，或持全穿皮。 |
It may hold a joint garment, or a sweater, or a head-dressing garment, or a woolen-head garment, or a whole skin, or a piercing skin, or a whole piercing skin. |
或持散髮，或持編髮，或持散編髮，或有剃髮，或有剃鬚，或剃鬚髮，或有拔髮，或有拔鬚，或拔鬚髮。 |
Some hair is loose, some is braided, some is loose and braided, some are shaved, some are shaved, some are shaved, some are plucked, some are plucked, or some are plucked. |
或住立斷坐，或修蹲行，或有臥刺，以刺為床，或有臥草，以草為床。 |
Some are sitting upright, some are squatting, some are lying on thorns, and the thorns are used as a bed, or some are lying on grass, and the grass is used as a bed. |
或有事水，晝夜手抒。 |
Or if something happens to water, express it with your hands day and night. |
或有事火，竟昔燃之。 |
Maybe something happened and the fire was ignited in the past. |
或事日、月、尊祐大德，叉手向彼。 |
Or, in honor of the sun or moon, I would like to honor the great virtue and cross my hands toward them. |
如此之比，受無量苦，學煩熱行，彼受此法，成具足已，身壞命終，必至惡處，生地獄中，是謂受法現苦、當來亦受苦報。 |
In this way, if you endure immeasurable suffering, learn and practice hot practices, you will receive this Dharma, you will have complete attainment, your body will be destroyed, you will end up in a bad place, and you will be reborn in hell. |
「云何受法現樂、當來亦受樂報？ |
"Why should I receive the present happiness from the Dharma and receive the rewards of happiness in the future? |
或有一自然不重濁欲、不重濁恚、不重濁癡，彼不數隨欲心，受苦憂慼，不數隨恚心、癡心，受苦憂慼，彼以樂以喜，盡其形壽，修行梵行，乃至歡悅心。 |
There may be a person who naturally does not attach importance to lust, hatred, or delusion. He does not count the desire, suffers, and worries. He does not count the hatred and foolishness, suffers, and worries. He enjoys joy and rejoices, and practices to the fullest part of his body and life. Brahmacharya, and even a happy heart. |
彼受此法，成具足已，五下分結盡，化生於彼而般涅槃，得不退法，不還此世。 |
After receiving this Dharma, he has become complete, the five lower elements have been combined, he has been transformed into Nirvana, and he has attained the Dharma that cannot be regressed, and he will not return to this world. |
是謂受法現樂、當來亦受樂報。 |
This means that when you receive the Dharma, you will be happy, and you will also receive happy rewards in the future. |
世間真實有是四種受法者，因此故說。」 |
There are really four kinds of Dharma recipients in the world, so it is said. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
受法經第三竟（一千五百八十三字） |
The third chapter of the Dharma Sutra (1,583 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 14 心品 |
Chapter 14 Heart Taste |
175. Ways of Practice [2]（一七五）受法經 |
175. Ways of Practice [2] (175) Dharma Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊拘樓瘦劍磨瑟曇拘樓都邑。 |
At that time, the Buddha traveled to the city of Kulou and sharpened his thin sword. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「此世間如是欲、如是望、如是愛、如是樂、如是意，令不喜、不愛、不可法滅，喜、愛、可法生。 |
"Such desires, such hopes, such loves, such joys, and such intentions in this world make displeasure and love indestructible, while joy and love can arise. |
彼如是欲、如是望、如是愛、如是樂、如是意，然不喜、不愛、不可法生，喜、愛、可法滅，此是癡法。 |
He has such desire, such desire, such love, such joy, and such intention, but does not like or love, and cannot be born in the Dharma, and joy and love can be destroyed by the Dharma. This is the Dharma of delusion. |
我法甚深，難見、難覺、難達。 |
My Dharma is so profound that it is difficult to see, feel, and reach. |
如是我法甚深，難見、難覺、難達，不喜、不愛、不可法滅，喜、愛、可法生，是不癡法。 |
Thus my Dharma is very deep, hard to see, hard to feel, hard to reach. If I don't like it, I don't love it, it can't be destroyed by Dharma. If I like it and love it, it can be born by Dharma. This is the Dharma of non-delusion. |
「世間真實有四種受法。 |
"There are really four kinds of tonglen in the world. |
云何為四？ |
Why is the cloud four? |
或有受法現樂、當來受苦報，或有受法現苦、當來受樂報，或有受法現苦、當來亦受苦報，或有受法現樂、當來亦受樂報。 |
There may be joy in receiving Dharma, and there will be retribution of suffering in the future. Or there may be suffering in receiving Dharma, and there will be joy in the future. Or there may be suffering in receiving Dharma, and there will be suffering in retribution in the future. Or there may be joy in receiving Dharma, and there will be happiness in the future. Report. |
「云何受法現樂、當來受苦報？ |
"Why should I receive the Dharma's present happiness and receive the retribution of suffering? |
或有一自樂自喜殺生，因殺生，生樂生喜，彼自樂自喜不與取、邪婬、妄言乃至邪見，因邪見，生樂生喜。 |
There may be a person who takes pleasure in himself and takes pleasure in killing, and because of killing, joy and joy arise. However, he takes pleasure in himself and does not take anything in return, engages in sexual immorality, lies, and even has wrong views. Because of wrong views, pleasure gives rise to joy. |
如是身樂、心樂，不善從、不善生，不趣智、不趣覺、不趣涅槃，是謂受法現樂、當來受苦報。 |
Such physical pleasure and mental pleasure are not good to follow, not good to be born, not interested in wisdom, not interested in enlightenment, and not interested in Nirvana. This means that the joy of receiving the dharma is the reward of suffering. |
「云何受法現苦、當來受樂報？ |
"Why should I suffer the suffering of the Dharma and receive the reward of happiness? |
或有一自苦自憂斷殺，因斷殺，生苦生憂，彼自苦自憂斷不與取、邪婬、妄言乃至斷邪見，因斷邪見，生苦生憂。 |
There may be a person who suffers from self-worry and refrains from killing. Because of the discontinuation of killing, suffering and worry arise. The person suffers from self-worry and refrains from receiving, engaging in sexual misconduct, lying, and even renounces wrong views. Because of the cessation of wrong views, suffering arises and worries arise. |
如是身苦、心苦，善從、善生，趣智、趣覺、趣於涅槃，是謂受法現苦、當來受樂報。 |
If the body suffers and the mind suffers, if you follow it well and live well, you will be interested in wisdom, enlightenment, and nirvana, it means that you will receive the reward of happiness when you experience the suffering of the Dharma. |
「云何受法現苦、當來亦受苦報？ |
"Why should I suffer the suffering of the present Dharma and suffer the retribution of suffering in the future? |
或有一自苦自憂殺生，因殺生，生苦生憂，彼自苦自憂不與取、邪婬、妄言乃至邪見，因邪見生苦、生憂。 |
There may be a person who suffers and worries about killing living beings. Because of killing, suffering and sorrow arise. He suffers and worries about not getting what he wants, engages in sexual immorality, lies, and even has wrong views. Because of wrong views, he suffers and worries. |
如是身苦、心苦，不善從、不善生，不趣智、不趣覺、不趣涅槃，是謂受法現苦、當來亦受苦報。 |
Such suffering in the body and mind, unsatisfactory obedience, unsatisfactory rebirth, uninterested in wisdom, uninterested in enlightenment, and uninterested in Nirvana, means that the present suffering of the Dharma is suffering, and there will also be suffering in the future. |
「云何受法現樂、當來亦受樂報？ |
"Why should I receive the present happiness from the Dharma and receive the rewards of happiness in the future? |
或有一自樂自喜斷殺，因斷殺，生樂生喜，彼自樂自喜斷不與取、邪婬、妄言乃至斷邪見，因斷邪見，生樂生喜。 |
There may be a person who enjoys himself and rejoices, and abstains from killing. Because he abstains from killing, happiness and joy arise. He enjoys himself and rejoices, and abstains from receiving, engaging in sexual misconduct, lying, and even abstains from wrong views. Because he abstains from wrong views, happiness and joy arise. |
如是身樂、心樂，善從、善生，趣智、趣覺、趣於涅槃，是謂受法現樂當來亦受樂報。 |
Such happiness of the body and mind, good following, good birth, interest in wisdom, interest in enlightenment, and interest in Nirvana, this means that the joy of receiving the Dharma will also be received in the future. |
「若有受法現樂、當來受苦報，彼癡者不知如真，此受法現樂、當來受苦報，不知如真已，便習行不斷，習行不斷已，便不喜、不愛、不可法生，喜、愛、可法滅。 |
"If there is a dharma that appears to be pleasurable and will be rewarded with suffering, but the idiot does not know it is true, if the dharma to accept is pleasurable and will be rewarded with suffering, if you don't know it is true, then you will continue to practice it. If you continue to practice it, you will not like it. If you don't love, you can't create it; if you love it, you can destroy it. |
猶如阿摩尼藥，一分好色香味，然雜以毒，或有人為病故服，服時好色香味，可口而不傷咽，服已在腹，便不成藥。 |
Just like ammoni medicine, it has a good color and fragrance, but is mixed with poison. Some people take it because of illness. When taking it, it has a good color and fragrance, but it is good in the mouth without hurting the throat. If it is already in the abdomen, it will not become a medicine. |
如是此受法現樂、當來受苦報，彼癡者不知如真，此受法現樂、當來受苦報，不知如真已，便習行不斷，習行不斷已，便不喜、不愛、不可法生，喜、愛、可法滅，是謂癡法。 |
In this way, this feeling of Dharma appears to be pleasurable and will be rewarded with suffering. The idiot does not know that this is true. This Dharma tolerant appears to be pleasurable and will be rewarded with suffering. If he does not know that this is true, he will continue to practice it. If he continues to practice it, he will not be happy and unhappy. Love cannot be born in the Dharma, joy and love can be destroyed by the Dharma. This is called delusion. |
「若有受法現苦、當來受樂報，彼癡者不知如真，此受法現苦、當來受樂報，不知如真已，便不習行而斷之，不習行斷已，便不喜、不愛、不可法生，喜、愛、可法滅，是謂癡法。 |
"If there is a feeling that is painful, it will be rewarded with happiness, but the idiot does not know that it is true. If the feeling is painful, it will be rewarded with happiness. If you don't know that it is true, you will not practice it and stop it. If you don't practice it, you will stop it. Now, there is no joy, no love, and the law cannot arise. Joy, love, and the law can be destroyed. This is called delusion of the law. |
「若有受法現苦、當來亦受苦報，彼癡者不知如真，此受法現苦、當來亦受苦報，不知如真已，便習行不斷，習行不斷已，便不喜、不愛、不可法生，喜、愛、可法滅。 |
"If there is suffering in the Dharma, and there will be suffering and retribution in the future, the idiot does not know this is true. If the Dharma is suffering in the future, there will be suffering and retribution in the future. If you don't know this, then you will continue to practice it. If you continue to practice it, you will not be able to do it. Joy and disapproval cannot be produced by law; joy and love can be destroyed by law. |
猶如大小便，復雜以毒，或有人為病故服，服時惡色臭無味，不可口而傷咽，服已在腹便不成藥。 |
Just like defecation and defecation, it is complicated by poison, or someone takes it because of illness. When taking it, it is foul-smelling, tasteless, inedible, and hurts the throat. After taking it, it is in the abdomen and there is no medicine. |
如是此受法現苦、當來亦受苦報，彼癡者不知如真，此受法現苦、當來亦受苦報，不知如真已，便習行不斷，習行不斷已，便不喜、不愛、不可法生，喜、愛、可法滅，是謂癡法。 |
In this way, this feeling is suffering, and there will be suffering and retribution in the future. Those idiots don't know it is true. This feeling is suffering, and there will be suffering and retribution in the future. If they don't know it is true, they will continue to practice it. If they continue to practice it, they will not like it. , non-love, cannot be born in the Dharma, joy, love, can be destroyed by the Dharma, this is called the Dharma of delusion. |
「若有受法現樂、當來亦受樂報，彼癡者不知如真，此受法現樂、當來亦受樂報，不知如真已，便不習行而斷之，不習行斷已，便不喜、不愛、不可法生，喜、愛、可法滅，是謂癡法。 |
"If there is a Dharma that is experienced as joy, and it will be rewarded with joy in the future, but the idiot does not know it is true, this Dharma is experienced as joy, and it will be rewarded with joy in the future. If he does not know that it is true, he will not practice it and stop it. He will not practice it. Once the action has been terminated, there will be no joy, no love, and no Dharma arising. Joy, love, and Dharma will disappear. This is called delusion of Dharma. |
彼習行法不知如真，不習行法不知如真，習行法不知如真，不習行法不知如真已，不習行法習，習行法不習，不習行法習，習行法不習已，便不喜，不愛、不可法生，喜、愛、可法滅，是謂癡法。 |
He who practices the Dharma does not know the truth. He who practices the Dharma does not know the truth. He practices the Dharma and does not know the truth. He does not practice the Dharma and does not know the truth. He does not practice the Dharma. If you practice the Dharma without practicing it, you will not like it. If you don't love it, it will not be born in the Dharma. If you like it and love it, it will be destroyed by the Dharma. This is called the Dharma delusion. |
「若有受法現樂、當來受苦報，彼慧者知如真，此受法現樂、當來受苦報，知如真已，便不習行而斷之，不習行斷已，便喜、愛、可法生，不喜、不愛、不可法滅，是謂慧法。 |
"If there is a Dharma that appears to be pleasurable and will be rewarded with suffering, those wise people know that it is true. This Dharma that is experienced is pleasurable and will be rewarded with suffering. If you know it is true, you will not practice it and stop it. If you don't practice it, you will stop it. If you like and love the Dharma, it can be born; if you don't like it, don't love it, and cannot be destroyed by the Dharma, this is called the Dharma of Wisdom. |
若有受法現苦、當來受樂報，彼慧者知如真，此受法現苦、當來受樂報，知如真已，便習行不斷，習行不斷已，便喜、愛、可法生，不喜、不愛、不可法滅。 |
If a feeling appears to be painful, it will be rewarded with happiness. Those who are wise know that it is true. If the feeling appears to be painful, it will be rewarded with happiness. If you know that it is true, you will continue to practice it. If you continue to practice it, you will be happy. Love can be born by law, but displeasure and love cannot be destroyed by law. |
猶如大小便和若干種藥，或有人為病故服，服時惡色臭無味，不可口而傷咽，服已在腹便成藥。 |
It's just like defecation and some medicines, or some people take them because of illness. When they take them, they smell bad, smelly, tasteless, cannot be eaten, and hurt the throat. After taking them, they become medicine in the abdomen. |
如是此受法現苦、當來受樂報，彼慧者知如真，此受法現苦、當來受樂報，知如真已，便習行不斷，習行不斷已，便喜、愛、可法生，不喜、不愛、不可法滅，是謂慧法。 |
In this way, if the feeling appears to be painful, it will be rewarded with happiness. Those who are wise know that it is true. If the feeling appears to be painful, it will be rewarded with happiness. If you know that it is true, you will continue to practice it. If you practice it continuously, you will be happy. Love can be born from the Dharma, but displeasure and love cannot be destroyed by the Dharma. This is called the Dharma of Wisdom. |
「若有受法現苦、當來亦受苦報，彼慧者知如真，此受法現苦、當來亦受苦報，知如真已，便不習行而斷之，不習行斷已，便喜、愛、可法生，不喜、不愛、不可法滅，是謂慧法。 |
"If there is suffering in the Dharma, there will be suffering and retribution in the future. Those who are wise know that this is true. If the Dharma is suffering in the future, there will be suffering in the future. If you know this is true, you will not practice it and stop it. If you don't practice it, you will stop it. Now, if you like and love it, it can be born in the Dharma, but if you don't like it, you don't love it, and it can't be destroyed by the Dharma. This is called the Dharma of Wisdom. |
若有受法現樂、當來亦受樂報，彼慧者知如真，此受法現樂、當來亦受樂報，知如真已，便習行不斷，習行不斷已，便喜、愛、可法生，不喜、不愛、不可法滅。 |
If there is a Dharma that is experienced as joy, it will also receive happy rewards in the future. Those who are wise know that it is true. This Dharma is experienced as joy, and it will also receive happy rewards in the future. If you know that it is true, you will continue to practice it. If you continue to practice it, you will Joy and love can be produced by the law; displeasure and love cannot be destroyed by the law. |
猶如酥、蜜和若干種藥，或有人為病故服，服時好色香味，可口而不傷咽，服已在腹便成藥。 |
It's like cakes, honey and some kinds of medicine. Some people take it because of illness. When taking it, it tastes good and smells good. It's delicious and does not hurt the throat. After taking it, it becomes a medicine in the abdomen. |
如是此受法現樂、當來亦受樂報，彼慧者知如真，此受法現樂、當來亦受樂報，知如真已，便習行不斷，習行不斷已，便喜、愛、可法生，不喜、不愛、不可法滅，是謂慧法。 |
In this way, if the Dharma you receive is joyful, you will also receive the reward of happiness in the future. Those who are wise know that it is true. Joy and love can be born from the Dharma; displeasure and love cannot be destroyed by the Dharma. This is called the Dharma of Wisdom. |
彼習行法知如真，不習行法知如真，習行法知如真，不習行法知如真已，便習行法習，不習行法不習，習行法習，不習行法不習已，便喜、愛、可法生，不喜、不愛、不可法滅，是謂慧法。 |
If you practice the Dharma, you will know it is true. If you do not practice the Dharma, you will know it is true. If you do not practice the Dharma, you will know it is the truth. If you do not practice the Dharma, you will know it is true. If you do not practice the Dharma, you will not practice it. If you don't practice the Dharma and don't practice it, you will like, love, and be born in the Dharma. If you don't like, don't love, and cannot be destroyed by the Dharma, this is called the wisdom of the Dharma. |
世間真實有是四種受法者，因此故說。」 |
There are really four kinds of Dharma recipients in the world, so it is said. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
受法經第四竟（一千五百七十五字） |
The Fourth Principle of the Dharma Sutra (1,575 words) |
中阿含經卷第四十五（六千二百九十五字） |
Volume 45 of the Central Agama Sutra (6,295 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 14 心品 |
Chapter 14 Heart Taste |
176. on Practitioners （一七六）行禪經 |
176. on Practitioners (176) Walking Meditation Sutra |
中阿含經卷第四十六 |
Volume 46 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世間真實有四種行禪者。 |
"There are really four types of walking meditators in the world. |
云何為四？ |
Why is the cloud four? |
或有行禪者熾盛而謂衰退，或有行禪者衰退而謂熾盛，或有行禪者衰退則知衰退如真，或有行禪者熾盛則知熾盛如真。 |
Some walking meditators may be ardent and prosperous, and it may be said that they are declining, or some walking meditators may be declining, and they may be said to be flaming, or some walking meditators may be declining, and then one knows that the decline is true. |
「云何行禪者熾盛而謂衰退？ |
"Why is it that those who practice Zen practice are declining when they are flourishing? |
彼行禪者離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
Those who practice walking meditation are free from desires, evil and unwholesome dharma, have awareness and insight, are free from joy and joy, and have achieved the first jhāna. |
彼心修習正思，則從初禪趣第二禪，是勝息寂。 |
If his mind practices right thinking, he will start from the first jhāna to the second jhāna, which is the peace of peace. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心離本相，更趣餘處，失初禪，滅定也。』 |
"My mind has strayed from its true nature, and has become more interested in other places. I have lost the first jhāna and lost concentration." 』 |
彼行禪者不知如真，『我心修習正思，快樂息寂，則從初禪趣第二禪，是勝息寂。』 |
That person who practices walking meditation does not know the truth, "My mind is practicing right thinking, and happiness is stilled. Then the second jhāna from the first jhāna is the victorious stillness." 』 |
彼不知如真已，於如退轉，意便失定，如是行禪者熾盛而謂衰退。 |
He does not know that suchness is true. When suchness retreats, his mind will lose concentration. If such walking meditation flourishes, it is said to decline. |
「復次，行禪者覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊。 |
"Furthermore, when walking meditators realize that the contemplation has ceased, they are calm and single-minded. Without awareness or contemplation, concentration gives rise to joy and joy, and they achieve the second jhāna to achieve wandering. |
彼心修習正思，從第二禪趣第三禪，是勝息寂。 |
When his mind cultivates right contemplation, he starts from the second jhāna and the third jhāna, which is the tranquility of the victorious breath. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心離本相，更趣餘處，失第二禪，滅定也。』 |
"My mind is far away from its true nature, and it is more interested in other places. I have lost the second jhāna and destroyed concentration." 』 |
彼行禪者不知如真，『我心修習正思，快樂息寂，從第二禪趣第三禪，是勝息寂。』 |
That walking meditator does not know the truth, "My mind cultivates right thoughts, and I am happy and peaceful. From the second jhāna to the third jhāna, it is the supreme tranquility." 』 |
彼不知如真已，於如退轉，意便失定，如是行禪者熾盛而謂衰退。 |
He does not know that suchness is true. When suchness retreats, his mind will lose concentration. If such walking meditation flourishes, it is said to decline. |
「復次，行禪者離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊。 |
"Furthermore, a walking meditator is free from pleasure and desire, wanders without seeking, has mindfulness and wisdom, and feels joy in the body. As the sage said, the holy place is equanimous, mindful, joyful, and empty, and he can achieve the third jhāna and achieve wandering. |
彼心修習正思，從第三禪趣第四禪，是勝息寂。 |
His mind cultivates right thinking, and from the third jhāna to the fourth jhāna, there is peace of mind. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心離本相，更趣餘處，失第三禪，滅定也。』 |
"My mind has strayed from its true nature, and has become more interested in other places. I have lost the third jhāna, and my concentration has ceased." 』 |
彼行禪者不知如真，『我心修習正思，快樂息寂，從第三禪趣第四禪，是勝息寂。』 |
That walking meditator does not know the truth, "My mind cultivates right thoughts, and I am happy and peaceful. From the third jhāna to the fourth jhāna, it is the supreme tranquility." 』 |
彼不知如真已，於如退轉，意便失定，如是行禪者熾盛而謂衰退。 |
He does not know that suchness is true. When suchness retreats, his mind will lose concentration. If such walking meditation flourishes, it is said to decline. |
「復次，行禪者樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊，彼心修習正思，從第四禪趣無量空處，是勝息寂。 |
"Furthermore, walking meditator has the cessation of happiness and suffering, the cessation of joy and sorrow, neither pain nor joy, equanimity, mindfulness, and purity. When he reaches the fourth jhāna and achieves wandering, his mind cultivates correct thinking, and from the fourth jhāna, he reaches the realm of immeasurable emptiness. This place is peaceful and peaceful. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心離本相，更趣餘處，失第四禪，滅定也。』 |
"My mind has strayed from its true nature, and has become more interested in other places. I have lost the fourth jhāna, and my concentration has ceased." 』 |
彼行禪者不知如真，『我心修習正思，快樂息寂，從第四禪趣無量空處，是勝息寂。』 |
That person who practices walking meditation does not know the truth, "My mind cultivates right thoughts, and happiness ceases. From the fourth jhāna, in the infinite space, there is the peace of victory." 』 |
彼不知如真已，於如退轉，意便失定，如是行禪者熾盛而謂衰退。 |
He does not know that suchness is true. When suchness retreats, his mind will lose concentration. If such walking meditation flourishes, it is said to decline. |
「復次，行禪者度一切色想，滅有對想，不念若干想，無量空，是無量空處成就遊，彼心修習正思，從無量空處趣無量識處，是勝息寂。 |
"Furthermore, the person who meditates on walking contemplates all thoughts of color, eliminates the thoughts of opposites, and does not think of a few thoughts. Infinite emptiness is the place of immeasurable emptiness, and he achieves wandering. His mind practices correct thinking, and from the place of immeasurable emptiness, he enters the place of immeasurable consciousness. This is the peace of victory. . |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心離本相，更趣餘處，失無量空處，滅定也。』 |
"My mind has strayed away from its true nature, and has become more interested in other places. It has lost its immeasurable emptiness, and it has destroyed concentration." 』 |
彼行禪者不知如真，『我心修習正思，快樂息寂，從無量空處趣無量識處，是勝息寂。』 |
That person who practices walking meditation does not know that this is true, "My mind cultivates right thinking, and my happiness ceases. From the place of immeasurable emptiness, I enter the place of immeasurable awareness. This is the peace of victory." 』 |
彼不知如真已，於如退轉，意便失定，如是行禪者熾盛而謂衰退。 |
He does not know that suchness is true. When suchness retreats, his mind will lose concentration. If such walking meditation flourishes, it is said to decline. |
「復次，行禪者度一切無量空處，無量識，是無量識處成就遊，彼心修習正思，從無量識處趣無所有處，是勝息寂。 |
"Furthermore, those who meditate on walking contemplate all the immeasurable space and immeasurable consciousness. This is the immeasurable consciousness. This is the place of immeasurable consciousness. The mind practices correct thinking. From the immeasurable consciousness, there is no place. This is the peaceful silence of victory. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心離本相，更趣餘處，失無量識處，滅定也。』 |
"My mind has strayed from its true nature, lost its focus, lost its limitless consciousness, and destroyed concentration." 』 |
彼行禪者不知如真，『我心修習正思，快樂息寂，從無量識處趣無所有處，是勝息寂。』 |
That walking meditator does not know the truth, "My mind cultivates right thoughts, and happiness ceases. From the place of immeasurable consciousness, there is no place to be. This is the peace of victory." 』 |
彼不知如真已，於如退轉，意便失定，如是行禪者熾盛而謂衰退。 |
He does not know that suchness is true. When suchness retreats, his mind will lose concentration. If such walking meditation flourishes, it is said to decline. |
「復次，行禪者度一切無量識處，無所有，是無所有處成就遊，彼心修習正思，從無所有處趣非有想非無想處，是勝息寂。 |
"Furthermore, the person who meditates on walking contemplates all the places of immeasurable consciousness. There is nothing. This is the place where there is nothing to achieve. His mind practices correct thinking. From the place where there is nothing, it is neither a place of thoughts nor a place of no thoughts. This is the victory of silence. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心離本相，更趣餘處，失無所有處，滅定也。』 |
"My mind has strayed from its true nature, and has become more interested in other places. I have lost everything, and my concentration has ceased." 』 |
彼行禪者不知如真，『我心修習正思，快樂息寂，從無所有處趣非有想非無想處，是勝息寂。』 |
That person who meditates on walking does not know the truth, "My mind cultivates right thoughts, and happiness ceases. It is a place of nothingness, neither thoughts nor no thoughts. This is the peaceful silence of victory." 』 |
彼不知如真已，於如退轉，意便失定，如是行禪者熾盛而謂衰退。 |
He does not know that suchness is true. When suchness retreats, his mind will lose concentration. If such walking meditation flourishes, it is said to decline. |
「云何行禪者衰退而謂熾盛？ |
"How can one say that a practitioner of walking meditation is declining and flourishing? |
彼行禪者離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
Those who practice walking meditation are free from desires, evil and unwholesome dharma, have awareness and insight, are free from joy and joy, and have achieved the first jhāna. |
彼思餘小想，修習第二禪道，彼行禪者便作是念： |
After thinking a little while practicing the second Zen path, the walking Zen practitioner thought as follows: |
『我心修習正思，快樂息寂，則從初禪趣第二禪，是勝息寂。』 |
"When my mind is practicing right thinking, and happiness ceases, then from the first jhāna, the second jhāna is the victorious tranquility. 』 |
彼行禪者不知如真，『寧可思厭相應想入初禪，不應思餘小想入第二禪。』 |
That person who practices walking meditation does not know this, "It is better to enter the first jhāna by thinking about the corresponding thoughts than to enter the second jhāna by thinking about minor thoughts." 』 |
彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。 |
He does not know what is true and does not realize that his mind loses concentration. In this way, the walking meditator declines and is said to be in full bloom. |
「復次，行禪者覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊。 |
"Furthermore, when walking meditators realize that the contemplation has ceased, they are calm and single-minded. Without awareness or contemplation, concentration gives rise to joy and joy, and they achieve the second jhāna to achieve wandering. |
彼思餘小想，修習第三禪道，彼行禪者便作是念： |
After thinking a little while practicing the third Zen path, the walking Zen practitioner thought as follows: |
『我心修習正思，快樂息寂，從第二禪趣第三禪，是勝息寂。』 |
"My mind cultivates the right thoughts, and the joyful silence comes. From the second jhāna to the third jhāna, it is the victorious silence. 』 |
彼行禪者不知如真，『寧可思厭相應想入第二禪，不應思餘小想入第三禪。』 |
That person who practices walking meditation does not know this, "It is better to enter the second jhāna by thinking about the corresponding thoughts than to enter the third jhāna by thinking about minor thoughts." 』 |
彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。 |
He does not know what is true and does not realize that his mind loses concentration. In this way, the walking meditator declines and is said to be in full bloom. |
「復次，行禪者離於喜欲，捨無求遊，正念正智而身覺樂。 |
"Furthermore, a person who meditates on walking is free from pleasure and desire, wanders without pursuit, has mindfulness and wisdom, and feels happy in his body. |
謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊。 |
It is said by the sage that the holy place is abandoned, mindful, happy and empty, and the third jhāna is achieved. |
彼思餘小想，修習第四禪道，彼行禪者便作是念： |
While he was thinking a little, he was practicing the fourth path of meditation, and he thought as follows in walking meditation: |
『我心修習正思，快樂息寂，從第三禪趣第四禪，是勝息寂。』 |
"My mind cultivates right thoughts, and I am happy and peaceful. From the third jhāna to the fourth jhāna, it is the peace of peace." 』 |
彼行禪者不知如真，『寧可思厭相應想入第三禪，不應思餘小想入第四禪。』 |
That person who practices walking meditation does not know this, "It is better to enter the third jhāna when you are tired of the corresponding thoughts than to enter the fourth jana after thinking about minor thoughts." 』 |
彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。 |
He does not know what is true and does not realize that his mind loses concentration. In this way, the walking meditator declines and is said to be in full bloom. |
「復次，行禪者樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
"Furthermore, walking meditator has the cessation of joy and cessation of suffering, the cessation of joy and sorrow, neither pain nor joy, equanimity, mindfulness, and purity, and attains the fourth jhāna. |
彼思餘小想，修習無量空處道，彼行禪者便作是念： |
As he thought a little, practicing the path of immeasurable emptiness, the walking meditator thought like this: |
『我心修習正思，快樂息寂，從第四禪趣無量空處，是勝息寂。』 |
"My mind cultivates right thinking, and my happiness ceases. From the infinite space of the fourth jhāna, it is the peace of victory." 』 |
彼行禪者不知如真，『寧可思厭相應想入第四禪，不應思餘小想入無量空處。』 |
That person who practices walking meditation does not know this, "It is better to think about the corresponding thoughts and enter the fourth jhāna than to think about the remaining small thoughts and enter the infinite space." 』 |
彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。 |
He does not know what is true and does not realize that his mind loses concentration. In this way, the walking meditator declines and is said to be in full bloom. |
「復次，行禪者度一切色想，滅有對想，不念若干想，無量空，是無量空處成就遊。 |
"Furthermore, a person who meditates on walking contemplates all thoughts of color, eliminates all thoughts of opposites, and does not think of a few thoughts. It is immeasurable emptiness. It is the place of immeasurable emptiness that achieves wandering. |
彼思餘小想，修習無量識處道，彼行禪者便作是念： |
While he was thinking a little, cultivating the path of immeasurable consciousness, the walking meditator thought like this: |
『我心修習正思，快樂息寂，從無量空處趣無量識處，是勝息寂。』 |
"My mind cultivates right thinking, and my happiness ceases. From the place of immeasurable space, I enter the place of immeasurable awareness. This is the peace of victory." 』 |
彼行禪者不知如真，『寧可思厭相應想入無量空處，不應思餘小想入無量識處。』 |
That walking meditator does not know this is true, "It is better to think about the corresponding thoughts and enter the immeasurable space than to think about the small thoughts and enter the immeasurable consciousness." 』 |
彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。 |
He does not know what is true and does not realize that his mind loses concentration. In this way, the walking meditator declines and is said to be in full bloom. |
「復次，行禪者度一切無量空處，無量識處，是無量識處成就遊。 |
"Furthermore, those who meditate on walking pass through all the places of immeasurable space and immeasurable consciousness, and achieve the goal of wandering in the place of immeasurable consciousness. |
彼思餘小想，修習無所有處道，彼行禪者便作是念： |
As he thought for a moment, practicing the path of non-entity, the walking meditator thought like this: |
『我心修習正思，快樂息寂，從無量識處趣至無所有處，是勝息寂。』 |
"My mind cultivates right thoughts, and happiness ceases. From the place of infinite consciousness to the place of nothingness, it is the peace of victory." 』 |
彼行禪者不知如真，『寧可思厭相應想入無量識處，不應思餘小想入無所有處。』 |
That person who practices walking meditation does not know this, "It is better to think about the corresponding thoughts and enter the place of immeasurable consciousness than to think about the small thoughts and enter the place of nothingness." 』 |
彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。 |
He does not know what is true and does not realize that his mind loses concentration. In this way, the walking meditator declines and is said to be in full bloom. |
「復次，行禪者度一切無量識處，無所有，是無所有處成就遊。 |
"Furthermore, a walking meditator reaches all the places of immeasurable consciousness without possessions, and achieves wandering in a place without possessions. |
彼思餘小想，修習非有想非無想處道，彼行禪者便作是念： |
As he thought a little, practicing the way of neither having thoughts nor non-thoughts, the walking meditator thought like this: |
『我心修習正思，快樂息寂，從無所有處趣非有想非無想處，是勝息寂。』 |
"My mind practices right thinking, and happiness ceases. It is the place where there is nothing, neither thoughts nor no thoughts. This is the peace of victory." 』 |
彼行禪者不知如真，『寧可思厭相應想入無所有處，不應思餘小想入非有想非無想處。』 |
That person who practices walking meditation does not know this, "It is better to think about the corresponding thoughts and enter the place of nothingness than to think about the small thoughts and enter the place of neither thinking nor non-thoughts." 』 |
彼不知如真已，不覺彼心而便失定，如是行禪者衰退而謂熾盛。 |
He does not know the truth, does not realize that his mind loses concentration, and such a walking meditator declines but is said to be in full bloom. |
「云何行禪者衰退則知衰退如真？ |
"How can a person in walking meditation know that decline is real when he is declining? |
彼行禪者所行、所相、所標，度一切無所有處，非有想非無想，是非有想非無想處成就遊。 |
The walking, image, and target of those who practice walking meditation are all in the place where there is nothing, neither thoughts nor no thoughts, right and wrong, thoughts, and no thoughts, and they achieve wandering. |
彼不受此行，不念此，相、標，唯行無所有處相應念想本退具，彼行禪者便作是念： |
He does not accept this behavior, does not think about this, form, mark, only the behavior has no corresponding place, and the original thought is withdrawn. This person who is walking in meditation will think like this: |
『我心離本相，更趣餘處，失非有想非無想處，滅定也。』 |
"My mind has strayed from its true nature, and has become more interested in other places. I have lost the place of neither having thoughts nor having no thoughts, and my concentration has ceased." 』 |
彼知如真已，於如不退，意不失定，如是行禪者衰退則知衰退如真。 |
He knows that suchness is true, he does not retreat from suchness, and his mind does not lose concentration. If a person in walking meditation declines, he knows that suchness has declined. |
「復次，行禪者所行、所相、所標，度一切無量識處，無所有，是無所有處成就遊。 |
"Furthermore, the walking, image, and target of the walking meditator are all immeasurable places of consciousness. There is nothing. This is the place where there is nothing to achieve wandering. |
彼不受此行，不念此相、標，唯行無量識處相應念想本所行。 |
He does not accept this behavior and does not think about this sign or mark. He only performs the corresponding thoughts in the infinite consciousness. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心離本相，更趣餘處，失無所有處，滅定也。』 |
"My mind has strayed from its true nature, and has become more interested in other places. I have lost everything, and my concentration has ceased." 』 |
彼知如真已，於如不退，意不失定，如是行禪者衰退則知衰退如真。 |
He knows that suchness is true, he does not retreat from suchness, and his mind does not lose concentration. If a person in walking meditation declines, he knows that suchness has declined. |
「復次，行禪者所行、所相、所標，度一切無量空處，無量識，是無量識處成就遊。 |
"Furthermore, what the walking meditator does, what he looks like, and what he marks is to measure all the immeasurable space and immeasurable consciousness, which is the achievement of wandering in the immeasurable consciousness. |
彼不受此行，不念此相、標，唯行無量空處相應念想本退具，彼行禪者便作是念： |
He does not accept this practice and does not think about this sign or mark. He only performs the corresponding thoughts in the immeasurable space. The original object is withdrawn. The person who is walking in meditation will think like this: |
『我心離本相，更趣餘處，失無量識處，滅定也。』 |
"My mind has strayed from its true nature, lost its focus, lost its limitless consciousness, and destroyed concentration." 』 |
彼知如真已，於如不退，意不失定，如是行禪者衰退則知衰退如真。 |
He knows that suchness is true, he does not retreat from suchness, and his mind does not lose concentration. If a person in walking meditation declines, he knows that suchness has declined. |
「復次，行禪者所行、所相、所標，度一切色想，滅有對想，不念若干想，無量空，是無量空處成就遊。 |
"Furthermore, the walking, image, and target of walking meditation are all thoughts of color, and there are no opposite thoughts. There are no thoughts, and there is immeasurable emptiness. This is the place of immeasurable emptiness that achieves wandering. |
彼不受此行，不念此相、標，唯行色樂相應念想本退具，彼行禪者便作是念： |
He does not accept this practice and does not think about this sign or mark. He only thinks about the corresponding forms, colors, and pleasures. The person who practices walking meditation will think like this: |
『我心離本相，更趣餘處，失無量空處，滅定也。』 |
"My mind has strayed away from its true nature, and has become more interested in other places. It has lost its immeasurable emptiness, and it has destroyed concentration." 』 |
彼知如真已，於如不退，意不失定，如是行禪者衰退則知衰退如真。 |
He knows that suchness is true, he does not retreat from suchness, and his mind does not lose concentration. If a person in walking meditation declines, he knows that suchness has declined. |
「復次，行禪者所行、所相、所標，樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
"Furthermore, the actions, images, and targets of those who practice walking meditation should lead to the cessation of happiness and suffering, the cessation of joy and sorrow, the cessation of both pain and joy, equanimity, mindfulness, and purity, and the fourth jhāna can be achieved. |
彼不受此行，不念此相、標，唯行第三禪相應念想本退具，彼行禪者便作是念： |
He does not accept this practice and does not think about this sign or mark. He only performs the corresponding thought in the third jhāna and thinks about it. The person who is walking in meditation thinks like this: |
『我心離本相，更趣餘處，失第四禪，滅定也。』 |
"My mind has strayed from its true nature, and has become more interested in other places. I have lost the fourth jhāna, and my concentration has ceased." 』 |
彼知如真已，於如不退，意不失定，如是行禪者衰退則知衰退如真。 |
He knows that suchness is true, he does not retreat from suchness, and his mind does not lose concentration. If a person in walking meditation declines, he knows that suchness has declined. |
「復次，行禪者所行、所相、所標，離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊。 |
"Furthermore, the walking, image, and object of walking meditation should be free from pleasure and desire, wander without pursuit, be mindful and wise, and feel happy in the body. It is said by the Holy Spirit that the holy place is equanimous, mindful, joyful, and empty. The third jhāna attainment tour. |
彼不受此行，不念此相、標，唯行第二禪相應念想本退具，彼行禪者便作是念： |
He does not accept this practice and does not think about this sign or mark. He only performs the corresponding thought in the second jhāna and thinks about it. The person who is walking in meditation thinks like this: |
『我心離本相，更趣餘處，失第三禪，滅定也。』 |
"My mind has strayed from its true nature, and has become more interested in other places. I have lost the third jhāna, and my concentration has ceased." 』 |
彼知如真已，於如不退，意不失定，如是行禪者衰退則知衰退如真。 |
He knows that suchness is true, he does not retreat from suchness, and his mind does not lose concentration. If a person in walking meditation declines, he knows that suchness has declined. |
「復次，行禪者所行、所相、所標，覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊。 |
"Furthermore, when walking Zen practitioners walk, look, and target, awareness and contemplation have ceased, inner tranquility, single-mindedness, no awareness, no contemplation, concentration produces joy and happiness, and the second jhāna is achieved. |
彼不受此行，不念此相、標，唯行初禪相應念想本退具，彼行禪者便作是念： |
He does not accept this practice and does not think about this sign or mark. He only performs the corresponding thoughts of the first jhāna and then withdraws from them. The person who is walking in meditation will think like this: |
『我心離本相，更趣餘處，失第二禪，滅定也。』 |
"My mind is far away from its true nature, and it is more interested in other places. I have lost the second jhāna and destroyed concentration." 』 |
彼知如真已，於如不退，意不失定，如是行禪者衰退則知衰退如真。 |
He knows that suchness is true, he does not retreat from suchness, and his mind does not lose concentration. If a person in walking meditation declines, he knows that suchness has declined. |
「復次，行禪者所行、所相、所標，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
"Furthermore, the actions, images, and goals of those who practice walking meditation are to abandon desires, evil and unwholesome dharma, to have awareness and insight, to be free from joy and joy, and to achieve the first jhāna. |
彼不受此行，不念此相、標，唯行欲樂相應念想本退具，彼行禪者便作是念： |
He does not accept this practice and does not think about this sign or mark. He only performs the corresponding thoughts of desire and pleasure, and the original thoughts are withdrawn. This person in walking meditation will think like this: |
『我心離本相，更趣餘處，失初禪，滅定也。』 |
"My mind has strayed from its true nature, and has become more interested in other places. I have lost the first jhāna and lost concentration." 』 |
彼知如真已，於如不退，意不失定，如是行禪者衰退則知衰退如真。 |
He knows that suchness is true, he does not retreat from suchness, and his mind does not lose concentration. If a person in walking meditation declines, he knows that suchness has declined. |
「云何行禪者熾盛則知熾盛如真？ |
"How can a person who practices Zen know that the blazing power is true if it is blazing? |
彼行禪者離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
Those who practice walking meditation are free from desires, evil and unwholesome dharma, have awareness and insight, are free from joy and joy, and have achieved the first jhāna. |
彼心修習正思，快樂息寂，則從初禪趣第二禪，是勝息寂。 |
If the mind practices right thinking and enjoys silence, then the second jhāna from the first jhāna is the victory of silence. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心修習正思，快樂息寂，則從初禪趣第二禪，是勝息寂。』 |
"When my mind is practicing right thinking, and happiness ceases, then from the first jhāna, the second jhāna is the victorious tranquility. 』 |
彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真。 |
Knowing that suchness is true, he will be aware of his mind without losing concentration. If a person in walking meditation is blazing, he will know that suchness is blazing. |
「復次，行禪者覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊，彼心修習正思，快樂息寂，從第二禪趣第三禪，是勝息寂。 |
"Furthermore, the walking meditator feels that the contemplation has ceased. He is calm and single-minded, without awareness or contemplation. Concentration gives rise to joy and joy. He reaches the second jhāna and achieves wandering. His mind cultivates correct thinking and happiness ceases. From the second jhāna The third jhāna is victorious silence. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心修習正思，快樂息寂，從第二禪趣第三禪，是勝息寂。』 |
"My mind cultivates the right thoughts, and the joyful silence comes. From the second jhāna to the third jhāna, it is the victorious silence. 』 |
彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真。 |
Knowing that suchness is true, he will be aware of his mind without losing concentration. If a person in walking meditation is blazing, he will know that suchness is blazing. |
「復次，行禪者離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊。 |
"Furthermore, a walking meditator is free from pleasure and desire, wanders without seeking, has mindfulness and wisdom, and feels joy in the body. As the sage said, the holy place is equanimous, mindful, joyful, and empty, and he can achieve the third jhāna and achieve wandering. |
彼心修習正思，快樂息寂，從第三禪趣第四禪，是勝息寂。 |
When his mind cultivates right thoughts, he becomes happy and calm. From the third jhāna to the fourth jhāna, it is the victorious silence. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心修習正思，快樂息寂，從第三禪趣第四禪，是勝息寂。』 |
"My mind cultivates right thoughts, and I am happy and peaceful. From the third jhāna to the fourth jhāna, it is the peace of peace." 』 |
彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真。 |
Knowing that suchness is true, he will be aware of his mind without losing concentration. If a person in walking meditation is blazing, he will know that suchness is blazing. |
「復次，行禪者樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
"Furthermore, walking meditator has the cessation of joy and cessation of suffering, the cessation of joy and sorrow, neither pain nor joy, equanimity, mindfulness, and purity, and attains the fourth jhāna. |
彼心修習正思，快樂息寂，從第四禪趣無量空處，是勝息寂。 |
When his mind cultivates right thoughts, he will be happy and still. From the fourth jhāna state of immeasurable space, it is the peaceful silence of victory. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心修習正思，快樂息寂，從第四禪趣無量空處，是勝息寂。』 |
"My mind cultivates right thinking, and my happiness ceases. From the infinite space of the fourth jhāna, it is the peace of victory." 』 |
彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真。 |
Knowing that suchness is true, he will be aware of his mind without losing concentration. If a person in walking meditation is blazing, he will know that suchness is blazing. |
「復次，行禪者度一切色想，滅有對想，不念若干想，無量空，是無量空處成就遊。 |
"Furthermore, a person who meditates on walking contemplates all thoughts of color, eliminates all thoughts of opposites, and does not think of a few thoughts. It is immeasurable emptiness. It is the place of immeasurable emptiness that achieves wandering. |
彼心修習正思，快樂息寂，從無量空處趣無量識處，是勝息寂。 |
When his mind practices right thinking, he will be happy and still, and he will enjoy the infinite consciousness from the place of immeasurable emptiness. This is the peace of victory. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心修習正思，快樂息寂，從無量空處趣無量識處，是勝息寂。』 |
"My mind cultivates right thinking, and my happiness ceases. From the place of immeasurable space, I enter the place of immeasurable awareness. This is the peace of victory." 』 |
彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真。 |
Knowing that suchness is true, he will be aware of his mind without losing concentration. If a person in walking meditation is blazing, he will know that suchness is blazing. |
「復次，行禪者度一切無量空處，無量識，是無量識處成就遊。 |
"Furthermore, those who meditate on walking pass through all the places of immeasurable space and immeasurable consciousness, and this is the place of immeasurable consciousness that achieves wandering. |
彼心修習正思，快樂息寂，從無量識處趣無所有處，是勝息寂。 |
When the mind practices right thinking, happiness ceases, and there is no place of interest from the place of immeasurable awareness. This is the peace of victory. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心修習正思，快樂息寂，從無量識處趣無所有處，是勝息寂。』 |
"My mind cultivates right thoughts, and happiness ceases. From the place of immeasurable awareness, there is no destination. This is the peace of victory." 』 |
彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真。 |
Knowing that suchness is true, he will be aware of his mind without losing concentration. If a person in walking meditation is blazing, he will know that suchness is blazing. |
「復次，行禪者度一切無量識處，無所有，是無所有處成就遊。 |
"Furthermore, a walking meditator reaches all the places of immeasurable consciousness without possessions, and achieves wandering in a place without possessions. |
彼心修習正思，快樂息寂，從無所有處趣非有想非無想處，是勝息寂。 |
When the mind practices right thinking, happiness ceases, and it is the place where there is nothing, neither thoughts nor no thoughts. This is the peace of victory. |
彼行禪者便作是念： |
The meditator then thought as follows: |
『我心修習正思，快樂息寂，從無所有處趣非有想非無想處，是勝息寂。』 |
"My mind practices right thinking, and happiness ceases. It is the place where there is nothing, neither thoughts nor no thoughts. This is the peace of victory." 』 |
彼知如真已，便覺彼心而不失定，如是行禪者熾盛則知熾盛如真。 |
Knowing that suchness is true, he will be aware of his mind without losing concentration. If a person in walking meditation is blazing, he will know that suchness is blazing. |
世間實有是四種行禪者，因此故說。」 |
There are actually four types of walking meditation practitioners in the world, so it is said. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
行禪經第五竟（二千五百七十七字） |
The Fifth Practitioner of the Walking Meditation Sutra (2,577 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 14 心品 |
Chapter 14 Heart Taste |
177. [Four Modes of] Explanation （一七七）說經 |
177. [Four Modes of] Explanation |
我聞如是： |
This is what I heard: |
一時，佛遊拘樓瘦劒摩瑟曇拘樓都邑。 |
At that time, the Buddha traveled to the city of Kulou and Shouchao and Moser. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當為汝等說法，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行，名四種說經。 |
"I will now give you a sermon that is wonderful in the beginning, wonderful in the middle, and wonderful in the end. It has meaning and writing, is pure and manifests the holy life, and is called the four kinds of sermons. |
如四種說經分別其義。 |
Such as the four kinds of scriptures distinguish their meanings. |
諦聽，諦聽，善思念之，我今當說。」 |
Listen carefully, listen carefully, think carefully about it, I will say it now. " |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「云何四種說經分別其義？ |
"Why do the four kinds of sutras have different meanings? |
若有比丘所行、所相、所標，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
If there is a bhikkhu who practices, looks at, and targets the Dharma that is free from desire, evil and unwholesome, has awareness and insight, is free from joy and joy, and has achieved the first jhāna. |
彼不受此行，不念此相、標，唯行欲樂相應念想退轉具。 |
He does not accept this behavior and does not think about this sign or mark. He only performs the corresponding thoughts and thoughts of desire and pleasure, and retreats. |
彼比丘應當知，『我生此法，不住、不進，亦復不厭，我生此法而令我退，然我此定不得久住。』 |
That bhikkhu should know, "I am born in this Dharma. I do not abide, do not advance, and never tire of it. I am born in this Dharma and it makes me retreat, but I cannot stay in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
"Furthermore, what a bhikkhu does, what he looks like, and what he aims for is freedom from desire, evil and unwholesome dharma, awareness and insight, freedom from birth joy and happiness, and attainment of the first jhāna. |
彼受此行，念此相、標，立念如法，令住一意。 |
He accepts this practice, thinks of this sign and mark, establishes his mind like the Dharma, and makes his mind stay in one mind. |
彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』 |
That bhikkhu should know, "I was born in this Dharma. I will never retreat or advance, nor will I ever tire of it. I was born in this Dharma so that I can abide in it, and I will definitely abide in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
"Furthermore, what a bhikkhu does, what he looks like, and what he aims for is freedom from desire, evil and unwholesome dharma, awareness and insight, freedom from birth joy and happiness, and attainment of the first jhāna. |
彼不受此行，不念此相、標，唯行第二禪相應念想昇進具。 |
He does not accept this practice and does not think about this sign or mark. He only performs the second jhāna corresponding thought and rises to the tool. |
彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我昇進，如是不久當得第二禪。』 |
That bhikkhu should know, "I am born with this Dharma. I will never retreat, never remain, and will never tire of it. I am born with this Dharma. I will advance. In this way, I will soon reach the second jhāna." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初離成就遊。 |
"Furthermore, what a bhikkhu does, what he looks like, and what he aims for is freedom from desires, evil and unwholesome dharma. He has awareness and insight, and he is free from joy and joy, and he has achieved the first step of freedom. |
彼不受此行，不念此相、標，唯行滅息相應念想無欲具。 |
He does not accept this behavior and does not think about this sign or mark. He only performs the thoughts corresponding to the cessation of breath and has no desire. |
彼比丘應當知，『我生此法，不退、不住，亦不昇進，我生此法能令我厭，如是不久當得漏盡。』 |
That bhikkhu should know, "I am born with this dharma, and I will never retreat, stop, or advance. This dharma that I was born with will make me disgusted, and in this way I will soon be able to eliminate all my drains." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊。 |
"Furthermore, whatever the bhikkhu does, looks at, and targets, awareness and contemplation have ceased, inner peace, single-mindedness, no awareness, no contemplation, concentration gives rise to joy and happiness, and the second jhāna is achieved. |
彼不受此行，不念此相、標，唯行初禪相應念想退轉具。 |
He does not accept this practice and does not think about this sign or mark. He only practices the first jhāna and thinks about the retreat tool. |
彼比丘應當知，『我生此法，不住、不進，亦復不厭，我生此法而令我退，然我此定不得久住。』 |
That bhikkhu should know, "I am born in this Dharma. I do not abide, do not advance, and never tire of it. I am born in this Dharma and it makes me retreat, but I cannot stay in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊。 |
"Furthermore, whatever the bhikkhu does, looks at, and targets, awareness and contemplation have ceased, inner peace, single-mindedness, no awareness, no contemplation, concentration gives rise to joy and happiness, and the second jhāna is achieved. |
彼受此行，念此相、標，立念如法，令住一意。 |
He accepts this practice, thinks of this sign and mark, establishes his mind like the Dharma, and makes his mind stay in one mind. |
彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』 |
That bhikkhu should know, "I was born in this Dharma. I will never retreat or advance, nor will I ever tire of it. I was born in this Dharma so that I can abide in it, and I will definitely abide in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊。 |
"Furthermore, whatever the bhikkhu does, looks at, and targets, awareness and contemplation have ceased, inner peace, single-mindedness, no awareness, no contemplation, concentration gives rise to joy and happiness, and the second jhāna is achieved. |
彼不受此行，不念此相、標，唯行第三禪相應念想昇進具。 |
He does not accept this practice and does not think about this sign or mark. He only performs the third jhāna corresponding thought and rises to the tool. |
彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我昇進，如是不久當得第三禪。』 |
That bhikkhu should know, "I am born with this Dharma. I will never retreat, never remain, and will never tire of it. I am born with this Dharma. I will advance. In this way, I will soon reach the third jhāna." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊。 |
"Furthermore, whatever the bhikkhu does, looks at, and targets, awareness and contemplation have ceased, inner peace, single-mindedness, no awareness, no contemplation, concentration gives rise to joy and happiness, and the second jhāna is achieved. |
彼不受此行，不念此相、標，唯行滅息相應念想無欲具。 |
He does not accept this behavior and does not think about this sign or mark. He only performs the thoughts corresponding to the cessation of breath and has no desire. |
彼比丘應當知，『我生此法，不退、不住，亦不昇進，我生此法能令我厭，如是不久當得漏盡。』 |
That bhikkhu should know, "I am born with this dharma, and I will never retreat, stop, or advance. This dharma that I was born with will make me disgusted, and in this way I will soon be able to eliminate all my drains." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊。 |
"Furthermore, a bhikkhu's actions, signs, and goals are to be free from pleasure and desire, to wander without seeking, to be mindful and wise, and to feel happy in the body. It is said by the sage that the holy place is equanimous, mindful, joyful, and empty. This is the third level. Zen achievement travel. |
彼不受此行，不念此相、標，唯行第二禪相應念想退轉具。 |
He does not accept this practice and does not think about this sign or mark. He only performs the second jhāna and thinks about the retreat tool. |
彼比丘應當知，『我生此法，不住、不進，亦復不厭，我生此法而令我退，然我此定不得久住。』 |
That bhikkhu should know, "I am born in this Dharma. I do not abide, do not advance, and never tire of it. I am born in this Dharma and it makes me retreat, but I cannot stay in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊。 |
"Furthermore, a bhikkhu's actions, signs, and goals are to be free from pleasure and desire, to wander without seeking, to be mindful and wise, and to feel happy in the body. It is said by the sage that the holy place is equanimous, mindful, joyful, and empty. This is the third level. Zen achievement travel. |
彼受此行，念此相、標，立念如法，令住一意。 |
He accepts this practice, thinks of this sign and mark, establishes his mind like the Dharma, and makes his mind stay in one mind. |
彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』 |
That bhikkhu should know, "I was born in this Dharma. I will never retreat or advance, nor will I ever tire of it. I was born in this Dharma so that I can abide in it, and I will definitely abide in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊。 |
"Furthermore, a bhikkhu's actions, signs, and goals are to be free from pleasure and desire, to wander without seeking, to be mindful and wise, and to feel happy in the body. It is said by the sage that the holy place is equanimous, mindful, joyful, and empty. This is the third level. Zen achievement travel. |
彼不受此行，不念此相、標，唯行第四禪相應念想昇進具。 |
He does not accept this practice and does not think about this sign or mark. He only performs the fourth jhāna corresponding thought and rises to the tool. |
彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我昇進，如是不久當得第四禪。』 |
That bhikkhu should know, "I am born with this Dharma. I will never retreat, never stop, and will never tire of it. I am born with this Dharma. I will advance. In this way, I will soon reach the fourth jhāna." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相，所標，離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說、聖所捨、念、樂住、空，得第三禪成就遊。 |
"Furthermore, a bhikkhu's actions, signs, and goals are to be free from pleasure and desire, to wander without seeking, to be mindful and wise, and to feel happy in the body. It is said by the sage that the holy place is equanimous, mindful, joyful, and empty. This is the third level. Zen achievement travel. |
彼不受此行，不念此相、標，唯行滅息相應念想無欲具。 |
He does not accept this behavior and does not think about this sign or mark. He only performs the thoughts corresponding to the cessation of breath and has no desire. |
彼比丘應當知，『我生此法，不退、不住，亦不昇進，我生此法能令我厭，如是不久當得漏盡。』 |
That bhikkhu should know, "I am born with this dharma, and I will never retreat, stop, or advance. This dharma that I was born with will make me tired, and in this way I will soon be able to eliminate all my drains." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
"Furthermore, what a bhikkhu does, what he does, what he aims for, happiness and suffering are eliminated, joy and sorrow are already eliminated, he is neither suffering nor joy, he is equanimous, mindful, and pure, and he reaches the fourth jhāna. |
彼不受此行，不念此相、標，唯行第三禪相應念想退轉具。 |
He does not accept this practice and does not think about this sign or mark. He only performs the third jhāna and thinks about the retreat tool. |
彼比丘應當知，『我生此法，不住、不進，亦復不厭，我生此法而令我退，然我此定不得久住。』 |
That bhikkhu should know, "I am born in this Dharma. I do not abide, do not advance, and never tire of it. I am born in this Dharma and it makes me retreat, but I cannot stay in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
"Furthermore, what a bhikkhu does, what he does, what he aims for, happiness and suffering are eliminated, joy and sorrow are already eliminated, he is neither suffering nor joy, he is equanimous, mindful, and pure, and he reaches the fourth jhāna. |
彼受此行，念此相、標，立念如法，令住一意。 |
He accepts this practice, thinks of this sign and mark, establishes his mind like the Dharma, and makes his mind stay in one mind. |
彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』 |
That bhikkhu should know, "I was born in this Dharma. I will never retreat or advance, nor will I ever tire of it. I was born in this Dharma so that I can abide in it, and I will definitely abide in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
"Furthermore, what a bhikkhu does, what he does, what he aims for, happiness and suffering are eliminated, joy and sorrow are already eliminated, he is neither suffering nor joy, he is equanimous, mindful, and pure, and he reaches the fourth jhāna. |
彼不受此行，不念此相、標，唯行無量空處相應念想昇進具。 |
He does not accept this practice and does not think about this sign or mark. He only performs corresponding thoughts in immeasurable space and ascends to the tool. |
彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我昇進，如是不久當得無量空處。』 |
That bhikkhu should know, "I am born with this Dharma. I will never retreat, never remain, and will never tire of it. I am born with this Dharma. I will advance. In this way, I will soon reach the limitless space." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
"Furthermore, what a bhikkhu does, what he does, what he aims for, happiness and suffering are eliminated, joy and sorrow are already eliminated, he is neither suffering nor joy, he is equanimous, mindful, and pure, and he reaches the fourth jhāna. |
彼不受此行，不念此相、標，唯行滅息相應念想無欲具。 |
He does not accept this behavior and does not think about this sign or mark. He only performs the thoughts corresponding to the cessation of breath and has no desire. |
彼比丘應當知，『我生此法，不退、不住，亦不昇進，我生此法能令我厭，如是不久當得漏盡。』 |
That bhikkhu should know, "I am born with this dharma, and I will never retreat, stop, or advance. This dharma that I was born with will make me tired, and in this way I will soon be able to eliminate all my drains." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，度一切色想，滅有對想，不念若干想，無量空，是無量空處成就遊。 |
"Furthermore, what a bhikkhu does, what he does, and what he aims for, he contemplates all thoughts of form, eliminates all thoughts, does not think of a few thoughts, and becomes infinitely empty. This is the place of infinite emptiness that achieves wandering. |
彼不受此行，不念此相、標，唯行色樂相應念想退轉具。 |
He does not accept this behavior and does not think about this sign or mark. He only performs the corresponding thoughts of color and happiness, and thinks about the retreat tool. |
彼比丘應當知，『我生此法，不住、不進，亦復不厭，我生此法而令我退，然我此定不得久住。』 |
That bhikkhu should know, "I am born in this Dharma. I do not abide, do not advance, and never tire of it. I am born in this Dharma and it makes me retreat, but I cannot stay in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，度一切色想，滅有對想，不念若干想，無量空，是無量空處成就遊。 |
"Furthermore, what a bhikkhu does, what he does, and what he aims for, he contemplates all thoughts of form, eliminates all thoughts, does not think of a few thoughts, and becomes infinitely empty. This is the place of infinite emptiness that achieves wandering. |
彼受此行，念此相、標，立念如法，令住一意。 |
He accepts this practice, thinks of this sign and mark, establishes his mind like the Dharma, and makes his mind stay in one mind. |
彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』 |
That bhikkhu should know, "I was born in this Dharma. I will never retreat or advance, nor will I ever tire of it. I was born in this Dharma so that I can abide in it, and I will definitely abide in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，度一切色想，滅有對想，不念若干想，無量空，是無量空處成就遊。 |
"Furthermore, what a bhikkhu does, what he looks like, what he aims for, he contemplates all the thoughts of form, eliminates all thoughts of opposites, does not think of a few thoughts, and becomes infinitely empty. This is the place where he attains to wander in infinite emptiness. |
彼不受此行，不念此相、標，唯行無量識處相應念想昇進具。 |
He does not accept this behavior and does not think about this sign or mark. He only performs corresponding thoughts and thoughts at the infinite consciousness. |
彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我昇進，如是不久當得無量識處。』 |
That bhikkhu should know, "I was born with this Dharma. I will never retreat, never stop, and will never tire of it. I was born with this Dharma. I will advance. In this way, I will soon reach the place of immeasurable consciousness." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，度一切色想，滅有對想，不念若干想，無量空，是無量空處成就遊。 |
"Furthermore, what a bhikkhu does, what he does, and what he aims for, he contemplates all thoughts of form, eliminates all thoughts, does not think of a few thoughts, and becomes infinitely empty. This is the place of infinite emptiness that achieves wandering. |
彼不受此行，不念此相、標，唯行滅息相應念想無欲具。 |
He does not accept this behavior and does not think about this sign or mark. He only performs the thoughts corresponding to the cessation of breath and has no desire. |
彼比丘應當知，『我生此法，不退、不住，亦不昇進，我生此法能令我厭，如是不久當得漏盡。』 |
That bhikkhu should know, "I am born with this dharma. I will not retreat, stop, or advance. This dharma that I was born with will make me tired. In this way, the leakage will be eliminated soon." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，度一切無量空處，無量識，是無量識處成就遊。 |
"Furthermore, what the bhikkhu does, what he marks, and what he marks is to measure all the immeasurable space and immeasurable consciousness. This is the achievement of wandering in the immeasurable consciousness. |
彼不受此行，不念此相、標，唯行無量空處相應念想退轉具。 |
He does not accept this behavior and does not think about this sign or mark. He only thinks about the corresponding thoughts in immeasurable space and retreats. |
彼比丘應當知，『我生此法，不住、不進，亦復不厭，我生此法而令我退，然我此定不得久住。』 |
That bhikkhu should know, "I am born in this Dharma. I do not abide, do not advance, and never tire of it. I am born in this Dharma and it makes me retreat, but I cannot stay in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，度一切無量空處，無量識，是無量識處成就遊。 |
"Furthermore, what the bhikkhu does, what he marks, and what he marks is to measure all the immeasurable space and immeasurable consciousness. This is the achievement of wandering in the immeasurable consciousness. |
彼受此行，念此相、標，立念如法，令住一意。 |
He accepts this practice, thinks of this sign and mark, establishes his mind like the Dharma, and makes his mind stay in one mind. |
彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』 |
That bhikkhu should know, "I was born in this Dharma. I will never retreat or advance, nor will I ever tire of it. I was born in this Dharma so that I can abide in it, and I will definitely abide in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，度一切無量空處，無量識，是無量識處成就遊。 |
"Furthermore, what the bhikkhu does, what he marks, and what he marks is to measure all the immeasurable space and immeasurable consciousness. This is the achievement of wandering in the immeasurable consciousness. |
彼不受此行，不念此相、標，唯行無所有處相應念想昇進具。 |
He does not accept this behavior and does not think about this sign and mark. He only performs and has no corresponding thoughts and thoughts. |
彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我昇進，如是不久當得無所有處。』 |
That bhikkhu should know, "I was born with this Dharma. I will never retreat, never abide, and will never tire of it. I was born with this Dharma and I will advance. In this way, I will soon have no place to live." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，度一切無量空處，無量識，是無量識處成就遊。 |
"Furthermore, what the bhikkhu does, what he marks, and what he marks is to measure all the immeasurable space and immeasurable consciousness. This is the achievement of wandering in the immeasurable consciousness. |
彼不受此行，不念此相、標，唯行滅息相應念想無欲具。 |
He does not accept this behavior and does not think about this sign or mark. He only performs the thoughts corresponding to the cessation of breath and has no desire. |
彼比丘應當知，『我生此法，不退、不住，亦不昇進，我生此法能令我厭，如是不久當得漏盡。』 |
That bhikkhu should know, "I am born with this dharma. I will not retreat, stop, or advance. This dharma that I was born with will make me tired. In this way, the leakage will be eliminated soon." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，度一切無量識處，無所有，是無所有處成就遊。 |
"Furthermore, whatever the bhikkhu does, looks at, and targets, he reaches all the places of immeasurable consciousness and has nothing. This is the place where there is nothing to achieve. |
彼不受此行，不念此相、標，唯行無量識處相應念想退轉具。 |
He does not accept this behavior and does not think about this sign or mark. He only thinks about the corresponding thoughts at the infinite consciousness and retreats. |
彼比丘應當知，『我生此法，不住、不進，亦復不厭，我生此法而令我退，然我此定不得久住。』 |
That bhikkhu should know, "I am born in this Dharma. I do not abide, do not advance, and never tire of it. I am born in this Dharma and it makes me retreat, but I cannot stay in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，度一切無量識處，無所有，是無所有處成就遊。 |
"Furthermore, whatever the bhikkhu does, looks at, and targets, he reaches all the places of immeasurable consciousness and has nothing. This is the place where there is nothing to achieve. |
彼受此行，念此相、標，立念如法，令住一意。 |
He accepts this practice, thinks of this sign and mark, establishes his mind like the Dharma, and makes his mind stay in one mind. |
彼比丘應當知，『我生此法，不退、不進，亦復不厭，我生此法能令我住，而我此定必得久住。』 |
That bhikkhu should know, "I was born in this Dharma. I will never retreat or advance, nor will I ever tire of it. I was born in this Dharma so that I can abide in it, and I will definitely abide in this concentration for a long time." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，度一切無量識處，無所有，是無所有處成就遊。 |
"Furthermore, whatever the bhikkhu does, looks at, and targets, he reaches all the places of immeasurable consciousness and has nothing. This is the place where there is nothing to achieve. |
彼不受此行，不念此相、標，唯行非有想非無想處相應念想昇進具。 |
He does not accept this behavior and does not think about this sign and mark. He only acts in a place where there is no thought and no thought, and the corresponding thought rises and advances. |
彼比丘應當知，『我生此法，不退、不住，亦復不厭，我生此法令我昇進，如是不久當得非有想非無想處。』 |
That bhikkhu should know, "I am born with this Dharma. I will never retreat, never abide, and will never tire of it. I am born with this Dharma and I will advance. In this way, I will soon reach the state of neither having thoughts nor having no thoughts." 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「復次，比丘所行、所相、所標，度一切無量識處，無所有，是無所有處成就遊。 |
"Furthermore, whatever the bhikkhu does, looks at, and targets, he reaches all the places of immeasurable consciousness and has nothing. This is the place where there is nothing to achieve. |
彼不受此行，不念此相、標，唯行厭相應念想無欲具。 |
He does not accept this behavior and does not think about this sign or mark. He only feels tired of the behavior and thinks about it without any desire. |
彼比丘應當知，『我生此法，不退、不住，亦不昇進，我生此法能令我厭。 |
That bhikkhu should know, "I am born with this dharma, which does not retreat, persist, or advance. This dharma that I was born with can disgust me." |
如是，不久當得漏盡。』 |
If so, it will all be drained out soon. 』 |
彼比丘應如是知。 |
That bhikkhu should know this. |
「有想有知，齊是得知，乃至非有想非無想處行餘第一有，行禪比丘者，從是起當為彼說。」 |
Thinking and knowing, knowing together, even the first thing to exist where there is no thinking and no thinking, walking meditation monks, from now on should explain it to that. |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
說經第六竟（二千八百二十字） |
The Sixth Principle of Expounding the Sutra (Two Thousand Eight Hundred and Twenty-Two Crosses) |
中阿含經卷第四十六（六千三百九十七字） |
Volume 46 of the Central Agama Sutra (6,397 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 14 心品 |
Chapter 14 Heart Taste |
178. on the Hunter（一七八）獵師經 |
178. on the Hunter (178) Hunter's Scripture |
中阿含經卷第四十七 |
Volume 47 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林迦蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Jialanduo Garden in the Bamboo Grove. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「獵師飼鹿，不如是心，令鹿得肥、得色、得力、得樂、長壽。 |
"It is better for a hunter to feed a deer with this intention, so that the deer will gain fat, color, strength, happiness, and longevity. |
獵師飼鹿，如是心飼，唯欲近食，近食已，令憍恣放逸，放逸已，隨獵師、獵師眷屬，獵師飼鹿，如是心也。 |
When a hunter feeds a deer, he feeds it with this kind of heart. He only wants to get close to the food, and when he is already close to the food, he lets the deer go wild and let go. After he has let go, he follows the hunter and his family. The hunter feeds the deer with this kind of heart. |
「第一群鹿近食獵師食，彼近食已，便憍恣放逸，放逸已，便隨獵師、獵師眷屬。 |
"The first herd of deer came close to eat the food of the hunter. When the deer came close to eat, they let loose. Once they had let go, they followed the hunter and his family. |
如是彼第一群鹿不脫獵師、獵師眷屬境界。 |
In this way, the first group of deer does not escape the realm of the hunter and the hunter's retinue. |
「第二群鹿而作是念： |
"The second herd of deer was composed by reading: |
『第一群鹿近食獵師食，彼近食已，便憍恣放逸，放逸已，便隨獵師、獵師眷屬，如是第一群鹿不脫獵師、獵師眷屬境界。 |
"The first group of deer came close to eat the food of the hunter. When the deer came close to eat, they began to let loose. After letting go, they followed the hunter and the hunter's family. In this way, the first group of deer did not escape the state of the hunter and the hunter's family. |
我今寧可不食獵師食，離於恐怖，依無事處，食草飲水耶？』 |
I would rather not eat the hunter's food now, stay away from the terror, stay idle, eat grass and drink water? 』 |
第二群鹿作是念已，便捨獵師食，離於恐怖，依無事處，食草飲水。 |
The second herd of deer, having thought this, gave up their hunter's food, and were free from fear, and settled in a quiet place, eating grass and drinking water. |
彼春後月諸草水盡，身體極羸，氣力衰退，便隨獵師、獵師眷屬。 |
In the second month of spring, when all the grass and water were gone, his body was extremely weak, and his strength was declining, he followed the hunter and his family. |
如是彼第二群鹿亦復不脫獵師、獵師眷屬境界。 |
In this way, the second group of deer will no longer escape the realm of the hunter and the hunter's family. |
「第三群鹿亦作是念： |
"The third herd of deer also thought the same: |
『第一、第二群鹿一切不脫獵師、獵師眷屬境界，我今寧可離獵師、獵師眷屬，依住不遠，住不遠已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。』 |
"The first and second herds of deer do not escape the realm of hunters and hunters' dependents. Now I would rather stay away from hunters and hunter's dependents, live not far away, live not far away, not close to the hunter's food, not close to the food If you don't let yourself go, you won't follow the hunter or his family. 』 |
第三群鹿作是念已，便離獵師、獵師眷屬，依住不遠，住不遠已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。 |
The third herd of deer, thinking this, stayed not far away from the hunter and the hunter's family. They stayed not far away. They were not close to the hunter's food, and were not close to the food. Now, I will no longer follow the hunter or his family. |
彼獵師、獵師眷屬便作是念： |
The hunter and his family then thought: |
『第三群鹿甚奇諂黠，極諂黠。 |
"The third herd of deer was very strange and cunning, very cunning. |
所以者何？ |
So what? |
食我食已，而不可得，我今寧可作長圍罝，作長圍罝已，便得第三群鹿所依住止。』 |
I have eaten, but I cannot get it. Now I would rather build a long fence. If I build a long fence, I will have the third herd of deer to rest on. 』 |
獵師、獵師眷屬作是念已，便作長圍罝，作長圍罝已，便得第三群鹿所依住止，如是第三群鹿亦復不脫獵師、獵師眷屬境界。 |
When the hunter and the hunter's family have this thought, they will form a long siege. Once they have formed a long siege, they will find the third group of deer to rest on. In this way, the third group of deer will never escape the realm of the hunter and the hunter's family. . |
「第四群鹿亦作是念： |
"The fourth herd of deer also thought this: |
『第一、第二、第三群鹿一切不脫獵師、獵師眷屬境界，我今寧可依住獵師、獵師眷屬所不至處，依住彼已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。』 |
"The first, second, and third herds of deer have not escaped from the realm of the hunter and the hunter's family. I would rather stay where the hunter and the hunter's family are. I would rather stay there than eat the food of the hunter." If you are not close to food, you will not be restrained and indulge in leisure. If you are not relaxed, you will not follow the hunter or his family. 』 |
第四群鹿作是念已，便依住獵師、獵師眷屬所不至處，依住彼已，便不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。 |
The fourth herd of deer, having thought this, will stick to the place where the hunter and the hunter's family are not going. If they stick to that place, they will not come close to the hunter's food. If they are not close to the food, they will not be restrained and let go. Once you have escaped, you will no longer follow the hunter or his family. |
彼獵師、獵師眷屬復作是念： |
The hunter and his family members repeated this thought: |
『第四群鹿甚奇猛俊，第一猛俊，若我逐彼，必不能得，餘鹿則當恐怖驚散，我今寧可捨罝第四群鹿。』 |
"The fourth group of deer is very strange and handsome. The first group of deer is so handsome. If I chase them, I will not be able to catch them. The remaining deer will be frightened and scattered. I would rather give up the fourth group of deer now." 』 |
獵師、獵師眷屬作是念已，則便捨罝。 |
When the hunter and his family members think of this, they abandon their bodies. |
如是第四群鹿便得脫獵師、獵師眷屬境界。 |
In this way, the fourth herd of deer will escape from the realm of the hunter and the hunter's retinue. |
「比丘！我說此喻，欲令解義，我今說此，當觀其義。 |
"Bhikkhu! I said this metaphor in order to explain its meaning. Now that I am saying this, you should observe its meaning. |
獵師食者，當知五欲功德，眼知色、耳知聲、鼻知香、舌知味、身知觸。 |
Hunters who eat food should know the merits and virtues of the five desires: the eyes know color, the ears know sound, the nose knows smell, the tongue knows taste, and the body knows touch. |
獵師食者，當知是五欲功德也。 |
Hunters who eat food should know that these are the merits of the five desires. |
獵師者，當知是惡魔王也。 |
Hunters should know that they are demon kings. |
獵師眷屬者，當知是魔王眷屬也。 |
Those who are the followers of the hunter should know that they are the followers of the Demon King. |
群鹿者，當知是沙門、梵志也。 |
Those who are surrounded by deer should know that they are ascetics and brahmins. |
第一沙門、梵志近食魔王食，世間信施食，彼近食已，便憍恣放逸，放逸已，便隨魔王、魔王眷屬，如是第一沙門、梵志不脫魔王境界。 |
The first ascetics and brahmana are close to eating the food of the devil, and they believe in giving food in the world. When they are close to the food, they will indulge and let go. After letting go, they will follow the devil and his retinue. In this way, the first ascetics and brahmana will not escape the state of the devil. |
猶如第一群鹿近食獵師食，彼近食已，便憍恣放逸，放逸已，便隨獵師、獵師眷屬，如是第一群鹿不脫獵師、獵師眷屬境界。 |
Just like the first group of deer came close to eat the food of the hunter, and when they were close to eat, they started to let loose. After letting go, they followed the hunter and the hunter's family. In this way, the first group of deer did not escape the realm of the hunter and the hunter's family. |
當觀彼第一沙門、梵志亦復如是。 |
It is the same when you look at the first Samana and Brahma Zhi. |
「第二沙門、梵志亦作是念： |
"The second ascetic and Brahma also thought this: |
『第一沙門、梵志近食魔王食，世間信施食，彼近食已，便憍恣放逸，放逸已，便隨魔王、魔王眷屬，如是彼第一沙門、梵志不脫魔王、魔王眷屬境界。 |
"The first ascetic, Brahma Zhi, comes close to eating the food of the devil. He believes in giving food to the world. When he comes close to eating, he indulges in indulgence. After letting go, he follows the devil and his retinue. In this way, the first recluse, Brahma, does not escape the devil. The realm of the Demon King's retinue. |
我今寧可捨世間信施食，離於恐怖，依無事處，食果及根。』 |
Now I would rather give up the world and believe in giving food, stay away from fear, rely on a place of inactivity, and eat the fruits and roots. 』 |
第二沙門、梵志作是念已，便捨世間信施食，離於恐怖，依無事處，食果及根。 |
Secondly, ascetics and Brahmana have thought of this, and then they give up the world and believe in giving food. They are free from fear, rely on a place of peace and quiet, and eat fruits and roots. |
彼春後月諸果根盡，身體極羸，氣力衰退，衰退已，便心解脫、慧解脫衰退，心解脫、慧解脫衰退已，便隨魔王、魔王眷屬，如是第二沙門、梵志亦不脫魔王、魔王眷屬境界。 |
In the month after spring, when all the fruit roots are gone, the body is extremely weak, the energy has declined, and the liberation of mind and wisdom have faded, and the liberation of mind and wisdom have faded, they will follow the devil and his retinue, and so will the second ascetics and Brahma Zhi. Do not escape the realm of the devil and the devil's retinue. |
猶如第二群鹿而作是念： |
Just like the second herd of deer, think: |
『第一群鹿近食獵師食，彼近食已，便憍恣放逸，放逸已，便隨獵師、獵師眷屬，如是第一群鹿不脫獵師、獵師眷屬境界。 |
"The first group of deer came close to eat the food of the hunter. When the deer came close to eat, they began to let loose. After letting go, they followed the hunter and the hunter's family. In this way, the first group of deer did not escape the state of the hunter and the hunter's family. |
我今寧可捨獵師食，離於恐怖，依無事處，食草飲水耶？』 |
Now I would rather give up hunting and food, stay away from terror, live in a quiet place, eat grass and drink water? 』 |
第二群鹿作是念已，便捨獵師食，離於恐怖，依無事處，食草飲水。 |
The second herd of deer, having thought this, gave up their hunter's food, and were free from fear, and settled in a quiet place, eating grass and drinking water. |
彼春後月諸草水盡，身體極羸，氣力衰退，便隨獵師、獵師眷屬，如是第二群鹿亦不脫獵師、獵師眷屬境界。 |
In the second month of spring, when all the grass and water are gone, the body is extremely weak, and the strength has declined, they follow the hunter and the hunter's family. In this way, the second herd of deer does not escape the realm of the hunter and the hunter's family. |
當觀彼第二沙門、梵志亦復如是。 |
When you look at the second Samana and Brahma Zhi, it is also like this. |
「第三沙門、梵志亦作是念： |
"The third ascetic and Brahma also thought this: |
『第一、第二沙門、梵志一切不脫魔王、魔王眷屬境界，我今寧可離魔王、魔王眷屬，依住不遠，住不遠已，不近食世間信施食，不近食已，便不憍恣放逸，不放逸已，便不隨魔王、魔王眷屬。』 |
"First, second, ascetics and Brahma, everything is not free from the realm of the devil and the devil's retinue. Now I would rather stay away from the devil and the devil's retinue. I would rather live not far away. I will not live close to the world. I believe in giving food. I will not come close to the food. If you don't let yourself go, you won't follow the devil or his retinue. 』 |
第三沙門、梵志作是念已，便離魔王、魔王眷屬，依住不遠，住不遠已，便不近食世間信施食，不近食已，便不憍恣放逸，不放逸已，便不隨魔王、魔王眷屬。 |
Third, ascetics and Brahmana have thought this, and they are not far away from the devil and his retinue. If they are not far away, they will not come close to eat and believe in charity. Once you have escaped, you will no longer follow the devil or his retinue. |
然受持二見，有見及無見。 |
However, there are two views, one is seeing and one is not seeing. |
彼受此二見故，便隨魔王、魔王眷屬。 |
Because he received these two views, he followed the devil and his retinue. |
如是第三沙門、梵志亦不脫魔王、魔王眷屬境界。 |
In this way, the third Samana and the Brahma will not escape from the realm of the devil and the devil's retinue. |
「猶如第三群鹿亦作是念： |
"Just like the third herd of deer also thinking: |
『第一、第二群鹿一切不脫獵師、獵師眷屬境界，我今寧可離獵師、獵師眷屬，依住不遠，住不遠已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。』 |
"The first and second herds of deer do not escape the realm of hunters and hunters' dependents. Now I would rather stay away from hunters and hunter's dependents, live not far away, live not far away, not close to the hunter's food, not close to the food If you don't let yourself go, you won't follow the hunter or his family. 』 |
第三群鹿作是念已，便離獵師、獵師眷屬，依住不遠，住不遠已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。 |
The third herd of deer, thinking this, stayed not far away from the hunter and the hunter's family. They stayed not far away. They were not close to the hunter's food, and were not close to the food. Now, I will no longer follow the hunter or his family. |
彼獵師、獵師眷屬便作是念： |
The hunter and his family then thought: |
『第三群鹿甚奇諂黠，極諂黠。 |
"The third herd of deer was very strange and cunning, very cunning. |
所以者何？ |
So what? |
食我食已，而不可得，我今寧可作長圍罝，作長圍罝已，便得第三群鹿所依住止。』 |
I have eaten, but it is not available. Now I would rather build a long fence. If I build a long fence, I will have the third herd of deer to rest on. 』 |
獵師、獵師眷屬作是念已，便作長圍罝，作長圍罝已，便得第三群鹿所依住止。 |
When the hunter and the hunter's family have this thought, they will build a long siege. After they have built a long siege, they will find the third herd of deer to rest on. |
如是第三群鹿亦不脫獵師、獵師眷屬境界。 |
In this way, the third group of deer does not escape the realm of the hunter and the hunter's family. |
所依者當知有見也。 |
Those who rely on it should know it. |
住止者當知無見也。 |
Those who remain still should know that there is no view. |
當觀彼第三沙門、梵志亦復如是。 |
When you look at the third Samana and Brahma Zhi, it is also like this. |
「第四沙門、梵志亦作是念： |
"The fourth ascetic, Brahma Zhi, also thought this: |
『第一、第二、第三沙門、梵志一切不脫魔王、魔王眷屬境界，我今寧可依住魔王、魔王眷屬所不至處，依住彼已，不近食世間信施食，不近食已，便不憍恣放逸，不放逸已，便不隨魔王、魔王眷屬。』 |
"The first, second, and third ascetics and brahmins are all in the realm of the devil and his retinue. I would rather stay in the place where the devil and his retinue are not. I would rather stay there. I will not come close to eat in the world. I believe in giving food. When you have eaten, you will not indulge in indulgence. If you do not let yourself go, you will not follow the devil or his retinue. 』 |
第四沙門、梵志作是念已，便依住魔王、魔王眷屬所不至處，依住彼已，不近食世間信施食，不近食已，便不憍恣放逸，不放逸已，便不隨魔王、魔王眷屬。 |
Fourth, ascetics and Brahmana have thought this, they will stick to the place where the devil and the devil's retinue will not go. They will stick to him. They will not come close to eat in the world and believe in alms. Now, I will not follow the devil or his retinue. |
如是第四沙門、梵志便脫魔王、魔王眷屬境界。 |
In this way, the fourth Samana and the Brahma will escape from the realm of the devil and his retinue. |
「猶如第四群鹿亦作是念： |
"Like the fourth herd of deer, think this: |
『第一、第二、第三群鹿一切不脫獵師、獵師眷屬境界，我今寧可依住獵師、獵師眷屬所不至處，依住彼已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。』 |
"The first, second, and third herds of deer have not escaped from the realm of the hunter and the hunter's family. I would rather stay where the hunter and the hunter's family are. I would rather stay there than eat the food of the hunter." If you are not close to food, you will not be restrained and indulge in leisure. If you are not relaxed, you will not follow the hunter or his family. 』 |
第四群鹿作是念已，便依住獵師、獵師眷屬所不至處，依住彼已，不近食獵師食，不近食已，便不憍恣放逸，不放逸已，便不隨獵師、獵師眷屬。 |
The fourth herd of deer, having thought this, will stick to the place where the hunter and the hunter's family are not. They will stick to that place, not close to the hunter's food, and not close to the food. Now, I will no longer follow the hunter or his family. |
彼獵師、獵師眷屬復作是念： |
The hunter and his family members repeated this thought: |
『第四群鹿甚奇俊猛，第一俊猛，若我逐彼，必不能得，餘鹿則當恐怖驚散，我今寧可捨罝第四群鹿。』 |
"The fourth herd of deer is very strange and handsome, and the first is so handsome and fierce. If I chase them, I will not be able to catch them. The remaining deer will be frightened and scattered. I would rather give up the fourth herd of deer now." 』 |
彼獵師、獵師眷屬作是念已，則便捨罝。 |
When the hunter and his family members thought of this, they abandoned their bodies. |
如是第四群鹿便脫獵師、獵師眷屬境界。 |
In this way, the fourth group of deer will escape from the realm of the hunter and the hunter's retinue. |
當觀彼第四沙門、梵志亦復如是。 |
When you look at the fourth ascetic, Brahma Zhi, it is also like this. |
「比丘！當學如是所依住止，令魔王、魔王眷屬所不至處。 |
"Bhikkhu! You should learn to stay and remain in this way, so that the devil and his retinue will not go anywhere. |
何者魔王、魔王眷屬所不至處？ |
Where can the devil and his followers not go? |
謂比丘離欲、離惡不善之法，至得第四禪成就遊，是謂魔王、魔王眷屬所不至處。 |
It is said that the way for a bhikkhu to renounce desire, avoid evil and unwholesome, and reach the fourth jhāna is a place where the demon king and his retinue cannot go. |
復次，何者魔王、魔王眷屬所不至處？ |
Again, where can the devil and his followers not go? |
謂比丘心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
It is said that a bhikkhu's heart is endowed with kindness, and it pervades all directions, such as two, three, and four directions, four dimensions up and down, pervading everything. His heart is endowed with kindness, and he has no knots or resentments, no hatred and no quarrel. A journey to fulfill all worldly achievements. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. |
是謂魔王、魔王眷屬所不至處。 |
This means that the devil and his followers cannot go anywhere. |
「復次，何者魔王、魔王眷屬所不至處？ |
"Again, where is the Demon King and the Demon King's followers who are not at home? |
謂比丘度一切色想，至非有想非無想處成就遊，是謂魔王、魔王眷屬所不至處。 |
It is said that a bhikkhu can achieve all the thoughts of color until he reaches the place where there is neither thought nor no thought. This means that the devil and his followers cannot go there. |
復次，何者魔王、魔王眷屬所不至處？ |
Again, where can the devil and his followers not go? |
謂比丘度一切非有想非無想處，想知滅身觸成就遊，慧見諸漏盡斷知，是謂魔王、魔王眷屬所不至處。 |
It is said that a bhikkhu can understand everything that is neither conceived nor non-thoughtful, where thoughts and knowledge are eliminated and body contact is achieved, and wisdom sees that all outflows are eliminated and knows. This is the place where the devil and his retinue cannot go. |
比丘！如是所依住正，命魔王、魔王眷屬所不至處，當學如是。」 |
Bhikkhu! If you rely on righteousness in this way, you will keep the devil and his followers from going anywhere. You should learn to do this. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
獵師經第七竟（二千三百九十六字） |
The Seventh Secret of the Hunter's Sutra (2,396 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 14 心品 |
Chapter 14 Heart Taste |
179. to the Carpenter （一七九）五支物主經 |
179. to the Carpenter (179) Five-branch Possession Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，五支物主平旦出舍衛國，往詣佛所，欲見世尊供養禮事，五支物主便作是念： |
At that time, the owner of the five-branched object left Savatti on Pingdan and went to the Buddha's place. He wanted to see the World Honored One and make offerings to him. The owner of the five-branched object thought as follows: |
「且置往見佛世尊，或能宴坐及諸尊比丘，我今寧可詣一娑邏末利異學園。」 |
If I were to see the Buddha, the World-Honored One, and perhaps sit at a banquet with all the monks, I would rather go to the Saramuley School. |
於是，五支物主便至比道遊戲歡樂，近巾頭阿梨，往詣一娑邏末利異學園。 |
So the owner of the five branches went to Bidao to play and have fun, got close to the turban-headed pear, and went to the Yishaluo Moliyi Academy. |
彼時，娑邏末利異學園中，有一異學沙門文祁子，在於彼中為大宗主，眾人之師，眾所敬重，統領大眾五百異學師。 |
At that time, there was a heretic ascetic named Wen Qizi in the Salo Moli foreign school. He was the great sect master there, the teacher of all people, and was respected by all. He commanded five hundred heretic teachers. |
彼在擾亂眾發高大音聲，其聲喧閙，說若干種畜生之論，謂論王、論賊、論鬪諍、論飲食、論衣被、論婦人、論童女、論婬女、論世間、論邪道、論海中，如是比聚集，論若干種畜生之論。 |
He was disturbing the crowd by making loud and loud noises, talking about various kinds of beasts, such as about kings, thieves, quarrels, food and drink, clothing and quilts, women, virgins, whores, and the world. , discussing evil ways, discussing the gathering of animals in the sea, and discussing several kinds of animals. |
異學沙門文祁子遙見五支物主來，便自勅己眾，令默然住： |
Wen Qizi, a heretic ascetic, saw the owner of the Five Branches coming from afar, so he ordered his people to stay in silence: |
「汝等默然，莫復語言，宜自收斂，此沙門瞿曇弟子五支物主來。 |
"You should be silent, do not speak again, and should restrain yourselves. Here comes the five-branch owner of the disciples of the ascetic Qutan. |
若有沙門瞿曇在家弟子居舍衛國者，無過於五支物主。 |
If there are any lay disciples of the ascetic Qutan who live in the country and defend the country, they are none more than the possessors of the five branches. |
所以者何？ |
So what? |
彼愛樂默然，稱說默然，若彼見此眾默然者，或能來前。」 |
He loves music silently and praises silently. If he sees these silent ones, he might be able to come forward. " |
彼時，異學沙門文祁子止己眾已，自默然住。 |
At that time, Wen Qizi, a heretic ascetic, stopped himself and stayed in silence. |
於是，五支物主往詣異學沙門文祁子所，共相問訊，却坐一面，異學沙門文祁子語曰： |
Therefore, the owners of the Five Branches went to the residence of the ascetic Wen Qizi of a foreign school and asked each other. However, they sat on one side and the ascetic Wen Qizi of a foreign school said: |
「物主！若有四事，我施設彼成就善、第一善、無上士，得第一義、質直沙門。 |
"Lord, if there are four things, I will give him the best, the best, the best, the best, the first righteousness, and the upright ascetics. |
云何為四？ |
Why is the cloud four? |
身不作惡業、口不惡言，不行邪命、不念惡念。 |
Do not do evil deeds with your body, do not speak evil words with your mouth, do not carry out evil deeds, and do not think evil thoughts. |
物主！若有此四事者，我施設彼成就善、第一善、無上士，得第一義、質直沙門。」 |
owner! If he has these four things, I will help him achieve good deeds, be the first good person, be a supreme person, obtain the first righteousness, and be a recluse of upright character. " |
五支物主聞異學沙門文祁子所說，不是不非，從坐起去。 |
When the owner of the Five Branches heard what the hereditary ascetic Wen Qizi said, "No, no, no, no, no, no, no, no, no, no," he stood up from his seat. |
「如此所說，我自詣佛，當問此義。」 |
Through this, I call myself a Buddha, so I should ask what this means. |
便往詣佛，稽首作禮，却坐一面，與異學沙門文祁子所共論者，盡向佛說。 |
Then he went to the Buddha, bowed his head and made obeisance, but sat on one side and talked to the Buddha along with those of the hereditary ascetic Wen Qizi. |
世尊聞已，告曰： |
The World Honored One heard this and said: |
「物主！如異學沙門文祁子所說，若當爾者，嬰孩童子支節柔軟，仰向臥眠，亦當成就善、第一善、無上士，得第一義，質直沙門。 |
"Owner of things! As the pagan ascetic Wen Qizi said, if you do it right, a baby or child with soft limbs and soft limbs, sleeping on its back, should also achieve good deeds, the first good deeds, the supreme person, obtain the first meaning, and have straight character. Samana. |
物主！嬰孩童子尚無身想，況復作身惡業耶？ |
owner! Babies and children do not yet have thoughts of the body, how can they commit bad karma in the body again? |
唯能動身。 |
Only able to move. |
物主！嬰孩童子，尚無口想，況復惡言耶？ |
owner! Babies and children have no words to think about, how can they speak evil words again? |
唯能得啼。 |
Only to be able to cry. |
物主！嬰孩童子，尚無命想，況復行邪命耶？ |
owner! Babies and children have no idea of destiny, how can they continue to follow a wrong destiny? |
唯有呻吟。 |
Only moans. |
物主！嬰孩童子，尚無念想，況復惡念耶？ |
owner! Babies and children have no thoughts, how can they have evil thoughts again? |
唯念母乳。 |
Only thinking about breast milk. |
物主！若如異學沙門文祁子說者，如是嬰孩童子成就善、第一善、無上士，得第一義、質直沙門。 |
owner! As the heretic recluse Wen Qizi said, such a baby will achieve good deeds, be the first good person, be a supreme person, and gain the first righteousness and upright character. |
「物主！若有四事，我施設彼成就善、第一善，然非無上士，不得第一義，亦非質直沙門。 |
"Owner! If there are four things that I can do to him, he will achieve good deeds and be the first good person. However, he is not a supreme person, does not have the first meaning, and is not an upright ascetic. |
云何為四？ |
Why is the cloud four? |
身不作惡業，口不惡言，不行邪命，不念惡念。 |
Do not commit evil deeds with your body, do not speak evil words with your mouth, do no evil deeds, and think no evil thoughts. |
物主！若有此四事，我施設彼成就善、第一善，然非無上士，不得第一義，亦非質直沙門。 |
owner! If there are these four things, my bestowal to him will be good and the first good thing. However, he is not a supreme person, does not have the first meaning, and is not a true recluse. |
物主！身業、口業者，我施設是戒； |
owner! For physical and verbal actions, I give them precepts; |
物主！念者，我施設是心所有與心相隨。 |
owner! Remember, my facilities are owned by my heart and follow my heart. |
物主！我說當知不善戒，當知不善戒從何而生？ |
owner! I say that you should know the unwholesome precepts. Where do you know where the unwholesome precepts come from? |
當知不善戒何處滅無餘？ |
Do you know where the unwholesome precepts can be destroyed without leaving any traces? |
何處敗壞無餘？ |
Where is the ruin left? |
當知賢聖弟子云何行滅不善戒耶？ |
You should know how, disciples of virtuous saints, you can destroy the unwholesome precepts? |
物主！我說當知善戒，當知善戒從何而生？ |
owner! I say you should know the good precepts, but where do the good precepts come from? |
當知善戒何處滅無餘？ |
Do you know where the good moral precepts will be destroyed and nothing will remain? |
何處敗壞無餘？ |
Where is the ruin left? |
當知賢聖弟子云何行滅善戒耶？ |
You should know how the disciples of the virtuous saints should destroy the good precepts? |
物主！我說當知不善念，當知不善念從何而生，當知不善念何處滅無餘？ |
owner! I say that you should be aware of unwholesome thoughts. You should know where they come from. You should know where they can be destroyed without leaving any traces. |
何處敗壞無餘？ |
Where is the ruin left? |
當知賢聖弟子云何行滅不善念耶？ |
You should know, disciples of sages, how can we eliminate unwholesome thoughts? |
物主！我說當知善念，當知善念從何而生？ |
owner! I say you should know your good thoughts, but you should know where they come from? |
當知善念何處滅無餘？ |
You should know where good thoughts will be extinguished and nothing will remain? |
何處敗壞無餘？ |
Where is the ruin left? |
當知賢聖弟子云何行滅善念耶？ |
You should know, disciples of virtuous saints, how can we destroy good thoughts? |
「物主！云何不善戒耶？ |
"Owner! Why don't you take good care of yourself? |
不善身行，不善口、意行，是謂不善戒。 |
Unwholesome conduct, speech, and mind are called unwholesome precepts. |
物主！此不善戒從何而生？ |
owner! Where does this unwholesome precept come from? |
我說彼所從生，當知從心生。 |
I say that what arises from it should be understood that it arises from the heart. |
云何為心？ |
What is the heart? |
若心有欲、有恚、有癡，當知不善戒從是心生。 |
If your heart has desires, hatred, and delusion, you should know that unwholesome precepts arise from this heart. |
物主！不善戒何處滅無餘？ |
owner! Where can the unwholesome precepts be extinguished? |
何處敗壞無餘？ |
Where is the ruin left? |
多聞聖弟子捨身不善業，修身善業，捨口、意不善業，修口、意善業，此不善戒滅無餘，敗壞無餘。 |
The disciples of the Holy Master who have learned a lot give up the unwholesome deeds of the body and cultivate the good deeds of the body. They give up the unwholesome deeds of the mouth and mind and cultivate the good deeds of the mouth and the mind. This unwholesome precept will be eliminated and no corruption will remain. |
物主！賢聖弟子云何行滅不善戒？ |
owner! Wise and sage disciples, how can we destroy the unwholesome precepts? |
若多聞聖弟子觀內身如身，至觀覺、心、法如法，賢聖弟子如是行者，滅不善戒也。 |
If a sage disciple who has learned a lot observes the inner body as if it were the body, to the point where his consciousness, mind, and dharmas are as dharmas, and the sage disciples who practice in this way will eliminate the unwholesome precepts. |
「物主！云何善戒耶？ |
"Owner! Why are you so good at warning me? |
善身業，善口、意業，是謂善戒。 |
Good physical conduct, good verbal conduct, and good mental conduct are called good precepts. |
物主！此善戒從何而生？ |
owner! Where did this good precept come from? |
我說彼所從生，當知從心生。 |
I say that what arises from it should be understood that it arises from the heart. |
云何為心？ |
What is the heart? |
若心無欲、無恚、無癡，當知善戒從是心生。 |
If the mind has no desires, no hatred, and no delusion, you should know that good precepts arise from this mind. |
物主！善戒何處滅無餘？ |
owner! Where can the good moral principles be destroyed without leaving any trace? |
何處敗壞無餘？ |
Where is the ruin left? |
若多聞聖弟子行戒不著戒，此善戒滅無餘，敗壞無餘。 |
If the disciples of the saints who have heard much do not adhere to the precepts, the good precepts will be extinguished and nothing will remain. |
物主！賢聖弟子云何行滅善戒？ |
owner! How can you, the sage disciple, destroy the good precepts? |
若多聞聖弟子觀內身如身，至觀覺、心、法如法，賢聖弟子如是行者，滅善戒也。 |
If many sage disciples observe the inner body as if it were the body, to the point where their consciousness, mind, and dharmas are as dharmas, then if the sage disciples practice this, the good precepts will be destroyed. |
「物主！云何不善念耶？ |
Owner! Why don't you have good thoughts? |
欲念、恚念、害念，是謂不善念。 |
Thoughts of desire, hatred, and harm are called unwholesome thoughts. |
物主！不善念從何而生？ |
owner! Where do unwholesome thoughts come from? |
我說彼所從生，當知從想生。 |
I say that what arises from it should be understood that it arises from thinking. |
云何為想？ |
Why do you think about it? |
我說想多種、無量種、若干種行，或欲想，或恚想，或害想。 |
I say that there are many kinds of thoughts, countless kinds, and several kinds of actions, whether they are desires, desires, or harmful thoughts. |
物主！眾生因欲界想故，生不善念，欲界相應。 |
owner! Because living beings think about the desire realm, they have unwholesome thoughts, and the desire realm corresponds to them. |
若有想者，因彼想故，生不善念，欲界相應。 |
If there are thoughts, unwholesome thoughts will arise due to those thoughts, and the desire realm will correspond to them. |
物主！眾生因恚、害界想故，生不善念，恚、害界相應。 |
owner! Because sentient beings have thoughts of anger and harm to the world, they have unwholesome thoughts, and anger and harm to the world correspond to them. |
若有想者，因彼想故，生不善念，恚、害界相應，此不善念從是想生。 |
If there are thoughts, unwholesome thoughts arise due to those thoughts, and the world of anger and harm corresponds to them. These unwholesome thoughts arise from these thoughts. |
物主！不善念何處滅無餘？ |
owner! Where can the unwholesome thoughts be extinguished? |
何處敗壞無餘？ |
Where is the ruin left? |
若多聞聖弟子離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
If you listen to the teachings of the saintly disciples on abstaining from desires, evil and unwholesome deeds, you will have awareness and insight, and you will be able to achieve the first jhāna. |
此不善念滅無餘，敗壞無餘。 |
These unwholesome thoughts will be extinguished and nothing will remain, and there will be nothing left of corruption. |
物主！賢聖弟子云何行滅不善念？ |
owner! Wise and sage disciples, how can we eliminate unwholesome thoughts? |
若多聞聖弟子觀內身如身，至觀覺、心、法如法，賢聖弟子如是行者，滅不善念也。 |
If the sage disciples who have learned a lot observe the inner body as if it were the body, to the point where their consciousness, mind, and dharmas are as dharmas, and the sage disciples who practice in this way will eliminate their unwholesome thoughts. |
「物主！云何善念耶？ |
"Owner! Why do you think so well? |
無欲念、無恚念、無害念，是謂善念。 |
No thoughts of desire, no thoughts of hatred, no thoughts of harmlessness are called good thoughts. |
物主！善念從何而生？ |
owner! Where do good thoughts come from? |
我說彼所從生，當知從想生。 |
I say that what arises from it should be understood that it arises from thinking. |
云何為想？ |
Why do you think about it? |
我說想多種、無量種、若干種行，或無欲想，或無恚想，或無害想。 |
I say that you should think of many kinds, countless kinds, and certain kinds of actions, either without any desire, or without any harm, or without any harm. |
物主！眾生因無欲界想故，生善念，無欲界相應。 |
owner! Because sentient beings have no thoughts about the world of desire, they have good thoughts, which correspond to the world of no desire. |
若有想者，因彼想故，生善念，無欲界相應。 |
If there is a thought, good thoughts will arise due to that thought, and they will not correspond to the realm of desire. |
物主！眾生因無恚、無害界故，生善念無恚、無害界相應。 |
owner! Because sentient beings are in the world of no harm and no harm, good thoughts arise corresponding to the world of no harm and no harm. |
若有想者，因彼想故生善念，無恚、無害界相應，此善念從是想生。 |
If there is a thought, a good thought arises from that thought, and the harmonious and harmless realm corresponds to it, and the good thought arises from the thought. |
物主！善念何處滅無餘？ |
owner! Where can good thoughts be extinguished? |
何處敗壞無餘？ |
Where is the ruin left? |
若多聞聖弟子樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
If I have heard that the sage disciple has experienced the cessation of happiness and suffering, the cessation of joy and sorrow, the cessation of suffering and joy, the equanimity, mindfulness, and purity, he will achieve the fourth jhāna. |
此善念滅無餘，敗壞無餘。 |
These good thoughts will be extinguished and destroyed. |
物主！賢聖弟子云何行滅善念？ |
owner! Disciples of the sage, how can we destroy good thoughts? |
若多聞聖弟子觀內身如身，至觀覺、心、法如法，賢聖弟子如是行者，滅善念也。 |
If many sage disciples observe the inner body as the body, to the point where they observe the consciousness, mind, and dharma as the dharma, then the virtuous sage disciples who practice like this will eliminate their good thoughts. |
「物主！若多聞聖弟子以慧觀不善戒知如真，從生不善戒知如真，此不善戒滅無餘，敗壞無餘，知如真，以慧觀。 |
"Owner! If the disciples of the saints who have learned a lot use wisdom to observe the unwholesome precepts and know that they are true, and from the birth of unwholesome precepts, they will know that they are true. When these unwholesome precepts are destroyed, there will be no residue, and there will be no residue of corruption. If they know with wisdom that they are true. |
賢聖弟子如是行者，滅不善戒知如真。 |
Wise and sage disciples who practice in this way will destroy the unwholesome precepts and know the truth. |
以慧觀善戒知如真，從生善戒知如真，此善戒滅無餘，敗壞無餘，知如真，以慧觀。 |
Use wisdom to observe the good precepts and know that they are true. From the birth of good precepts, you will know that they are true. When these good precepts are destroyed, there will be no residue, and there will be no residue after corruption. If you know them to be true, use wisdom to observe. |
賢聖弟子如是行者，滅善戒知如真。 |
Wise and sage disciples who practice this way will destroy the good precepts and know the truth. |
以慧觀不善念知如真，從生不善念知如真，此不善念滅無餘，敗壞無餘，知如真，以慧觀。 |
With wisdom, you can see that unwholesome thoughts are true. From the time when unwholesome thoughts arise, you can know that they are true. When these unwholesome thoughts are destroyed, there will be no residue and destruction. |
賢聖弟子如是行者，滅不善念知如真。 |
Wise and sage disciples who practice this way will destroy unwholesome thoughts and realize that they are true. |
以慧觀善念知如真，從生善念知如真，此善念滅無餘，敗壞無餘，知如真，以慧觀。 |
Use wisdom to observe good thoughts and know that they are true. From the good thoughts that arise, you will know that they are true. When these good thoughts are destroyed, there will be no residue, and there will be no residue after corruption. You will know that they are true. See with wisdom. |
賢聖弟子如是行者，滅善念知如真。 |
Wise and sage disciples who practice this way will destroy their good thoughts and know that they are true. |
所以者何？ |
So what? |
因正見故生正志，因正志故生正語，因正語故生正業，因正業故生正命，因正命故生正方便，因正方便故生正念，因正念故生正定。 |
Right views give rise to right intention, right intention gives rise to right speech, right speech gives rise to right action, right action gives rise to right livelihood, right livelihood gives rise to right means, right intention gives rise to right mindfulness, and right mindfulness gives rise to right concentration. |
賢聖弟子心如是定已，便解脫一切婬、怒、癡。 |
When the mind of a sage disciple is thus settled, he will be free from all lust, anger, and delusion. |
「物主！賢聖弟子如是正心解脫已，便知一切生已盡，梵行已立，所作已辦，不更受有，知如真。 |
"Master of things! If a sage disciple with a correct mind is liberated, he will know that all life has ended, the holy life has been established, and what he has done has been done. There will be no more suffering, and he will know it as true. |
是謂學見跡成就八支，漏盡阿羅訶成就十支。 |
This means that the eight branches will be achieved by learning and showing traces, and the ten branches will be achieved by exhausting Araha. |
物主！云何學見跡成就八支？ |
owner! How can you learn to achieve the eight branches? |
謂學正見至學正定，是謂學見跡成就八支。 |
It is said that learning from right views to learning from right concentration means learning to see traces and achieve the eight branches. |
物主！云何漏盡阿羅訶成就十支？ |
owner! How can it be that all the Arahas have been neglected and the ten branches have been accomplished? |
謂無學正見至無學正智，是謂漏盡阿羅訶成就十支。 |
It means that there is no learning and right view to no learning and right wisdom. It means that the omissions of Araha have been completed and the ten branches have been achieved. |
物主！若有十支，我施設彼成就善、第一善、無上士，得第一義、質直沙門。」 |
owner! If there are ten branches, I will give him the best, the best, the best, the first righteousness, the upright ascetics. " |
佛說如是。 |
Buddha said so. |
彼五支物主及諸比丘，聞佛所說，歡喜奉行。 |
The owners of the five limbs and the monks heard what the Buddha said and followed it with joy. |
五支物主經第八竟（二千一百七十八字） |
The Eighth Principle of the Five-branched Property Sutra (2178 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 14 心品 |
Chapter 14 Heart Taste |
180. to Gotamī（一八〇）瞿曇彌經 |
180. to Gotamī (180) Qu Tan Mi Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊釋羇瘦，在加鞞羅衛尼拘類樹園。 |
At one time, the Buddha was traveling with Shi Xian Shou in the garden of Jasharaweini Kulei. |
爾時，摩訶簸邏闍鉢提瞿曇彌持新金縷黃色衣往詣佛所，稽首佛足，却住一面，白曰： |
At that time, Mahapolokjabati Qutanmi went to the Buddha's place, holding a new yellow robe with gold threads. He bowed his head at the Buddha's feet, stopped on one side, and said: |
「世尊！此新金縷黃色衣我自為世尊作，慈愍我故，願垂納受。」 |
World Honored One! I made this new gold-lined yellow garment myself for the World Honored One. Out of compassion for me, I am willing to accept it. |
世尊告曰： |
The World Honored One said: |
「瞿曇彌！持此衣施比丘眾，施比丘眾已，便供養我，亦供養眾。」 |
Qudammi! Take this robe and give it to the bhikkhus. After you have given it to the bhikkhus, you will offer it to me and also to the others. |
大生主瞿曇彌至再三白曰： |
Qu Tanmi, the Lord of Great Lives, said repeatedly: |
「世尊！此新金縷黃色衣我自為世尊作，慈愍我故，願垂納受。」 |
World Honored One! I made this new gold-lined yellow garment myself for the World Honored One. Out of compassion for me, I am willing to accept it. |
世尊亦至再三告曰： |
The World Honored One also said again and again: |
「瞿曇彌！持此衣施比丘眾，施比丘眾已，便供養我，亦供養眾。」 |
Qudammi! Take this robe and give it to the bhikkhus. After you have given it to the bhikkhus, you will offer it to me and also to the others. |
爾時，尊者阿難立世尊後執拂侍佛。 |
At that time, the Venerable Ananda stood behind the World Honored One and held a whisk to serve the Buddha. |
於是，尊者阿難白曰： |
Then the Venerable Ananda said: |
「世尊！此大生主瞿曇彌於世尊多所饒益，世尊母命終後乳養世尊。」 |
World-Honored One! This great born-in-law, Qudammi, has been of great benefit to the World-Honored One. His mother nursed the World-Honored One after her death. |
世尊告曰： |
The World Honored One said: |
「如是，阿難！如是，阿難！大生主瞿曇彌實於我多所饒益，我母命終後乳養於我。 |
"So it is, Ananda! So it is, Ananda! The Great Prajapati, Qudami, has indeed been of great benefit to me, and my mother nursed me after her death. |
阿難！我亦於大生主瞿曇彌多所饒益。 |
Ananda! I have also benefited greatly from the great Lord Qudami. |
所以者何？ |
So what? |
大生主瞿曇彌因我故，得自歸於佛、法及比丘眾，不疑三尊、苦習滅道，成就信、戒、多聞、施、慧，離殺斷殺、不與取、邪婬、妄言、離酒斷酒。 |
Because of me, the great Lord Qudāmāmi has returned to the Buddha, the Dharma, and the monks. He has no doubts about the three deities, has practiced the path of Buddhism diligently, has achieved faith, precepts, knowledge, charity, and wisdom. He has abstained from killing and refrained from taking. Sexual immorality, lying, and abstaining from drinking. |
阿難！若有人因人故，得自歸於佛、法及比丘眾，不疑三尊、苦習滅道，成就信、戒、多聞、施、慧，離殺斷殺、不與取、邪婬、妄言、離酒斷酒者，此人供養於彼人至盡形壽，以飲食、衣被、床榻、湯藥及若干種諸生活具，不得報恩。 |
Ananda! If there is a person who, because of others, has returned to the Buddha, the Dharma, and the community of bhikkhus, he does not doubt the three deities, he practices the path of obedience, he attains faith, precepts, knowledge, alms, and wisdom, and he abstains from killing, refraining from taking, sexual misconduct, and lying. , For those who give up drinking, this person will provide food, clothing, quilts, beds, soups, medicines, and various living utensils to that person until the end of his physical life, and he will not be able to repay the kindness. |
「復次，阿難！有七施眾，有十四私施，得大福，得大果，得大功德，得大廣報。 |
"Again, Ananda! There are seven donations to the public and fourteen private donations, which will lead to great blessings, great fruits, great merits, and great rewards. |
阿難！云何七施眾，得大福，得大果，得大功德，得大廣報？ |
Ananda! How can you give to others seven times and get great blessings, great fruits, great merits, and great retribution? |
信族姓男、族姓女，佛在世時，佛為首，施佛及比丘眾，是謂第一施眾，得大福，得大果，得大功德，得大廣報。 |
For a male with a clan name and a female with a clan name, when the Buddha was in the world, the Buddha was the first to give alms to the Buddha and the monks. He was the first to give alms to the people, and he received great blessings, great fruits, great merits, and great retributions. |
信族姓男、族姓女，世尊般涅槃後不久施二部眾，施比丘眾、施比丘尼眾，入比丘僧園而白眾曰： |
There is a man and a woman named Xin. Shortly after his parinirvana, the World-Honored One gave alms to two groups, bhikkhus and nuns. He entered the bhikkhu monastery and said to them: |
『眾中爾所比丘來，布施彼也。』 |
"A bhikkhu from among the crowd came and gave alms to him. 』 |
入比丘尼僧房而白眾曰： |
Entering the bhikshuni's room, he addressed everyone and said: |
『眾中爾所比丘尼來，布施彼也。』 |
"A bhikshuni from among the crowd came and gave alms to him. 』 |
是謂第五施眾，得大福，得大果，得大功德，得大廣報。 |
This means that the fifth person who gives alms to others will receive great blessings, great fruits, great merits, and great rewards. |
「阿難！當來時有比丘，名姓種，不精進，著袈裟衣，彼不精進，不精進故施，依眾故，緣眾故，上眾故，因眾故，我說爾時施主得無量不可數不可計福，得善得樂，況復今比丘成就行事，成就除事，成就行事除事，成就質直，成就柔軟，成就質直柔軟，成就忍，成就樂，成就忍樂，成就相應，成就經紀，成就相應經紀，成就威儀，成就行來遊，成就威儀行來遊，成就信，成就戒，成就多聞，成就施，成就慧，成就信、戒、多聞、施、慧耶？ |
"Ananda! When there came a bhikkhu, by name and caste, who was not diligent and wore cassocks. He was not diligent. He was not diligent so he gave alms. He was based on the crowd, for the sake of the crowd, for the sake of the superior crowd, for the sake of the crowd. I said: The benefactor has received immeasurable blessings, good deeds and happiness. Moreover, the bhikkhu has achieved good deeds, has achieved the elimination of problems, has achieved the deeds and elimination of problems, has achieved uprightness, has achieved suppleness, has achieved uprightness and softness, has achieved endurance, has achieved happiness, has achieved the happiness of endurance, Achieve corresponding, achieve broker, achieve corresponding broker, achieve majesty, achieve conduct and travel, achieve majesty, conduct and travel, achieve faith, achieve precepts, achieve a lot of learning, achieve giving, achieve wisdom, achieve faith, precepts, a lot of learning, giving, Huiye? |
是謂第七施眾，得大福，得大果，得大功德，得大廣報。 |
This means that the seventh person who gives alms to others will receive great blessings, great fruits, great merits, and great rewards. |
是謂有七施眾，得大福，得大果，得大功德，得大廣報。 |
This means that if you give to others seven times, you will receive great blessings, great fruits, great merits, and great rewards. |
「阿難！云何有十四私施，得大福，得大果，得大功德，得大廣報？ |
"Ananda! How can one of the fourteen private acts of charity lead to great blessings, great fruits, great merits, and great retributions? |
有信族姓男、族姓女布施如來，施緣一覺，施阿羅訶，施向阿羅訶，施阿那含，施向阿那含，施斯陀含，施向斯陀含，施須陀洹，施向須陀洹，施離欲外仙人，施精進人，施不精進人，布施畜生。 |
There are men and women of the same clan who believe in giving alms to the Tathagata. They give to Yijue. They give to Araha. They give to Araha. They give to Anagami. Give to Sotapanna, give to Sotapanna, give to the celestial being, give to the person who is energetic, give to the person who is not energetic, give to the animal. |
阿難！布施畜生得福百倍，施不精進人得福千倍，施精進人得福百千倍，施離欲外仙人得福億百千倍，施向須陀洹無量，得須陀洹無量，向斯陀含無量，得斯陀含無量，向阿那含無量，得阿那含無量，向阿羅訶無量，得阿羅訶無量，緣一覺無量，況復如來、無所著、等正覺耶？ |
Ananda! If you give to an animal, you will receive a hundred times of blessings. If you give to a person who is not diligent, you will receive a thousand times of blessings. If you give to a diligent person, you will receive hundreds of thousands of times. The Situo contains immeasurable, the Situo contains immeasurable, the Anagam is immeasurable, the Anagami is immeasurable, the Arahā is immeasurable, the Arahā is immeasurable, the condition of one enlightenment is immeasurable, the condition is Tathagata, unattached, etc. Really? |
此十四私施得大福，得大果，得大功德，得大廣報。 |
These fourteen private acts will bring you great blessings, great fruits, great merits, and great rewards. |
「復次，阿難！有四種布施，三淨施。 |
"Again, Ananda! There are four kinds of charity and three kinds of pure charity. |
云何為四？ |
Why is the cloud four? |
或有布施，因施主淨，非受者； |
There may be charity, because the donor is pure and not the recipient; |
或有布施，因受者淨，非施主； |
There may be charity, because the recipient is pure and not the donor; |
或有布施，非因施主淨，亦非受者； |
There may be a donation, but it is not because the donor is pure, nor is it the recipient; |
或有布施，因施主淨，受者亦然。 |
There may be charity, because the giver is pure and so is the recipient. |
阿難！云何布施因施主淨，非受者耶？ |
Ananda! How can one give alms because the donor is pure, but not the recipient? |
施主精進行妙法，見來見果，如是見、如是說，有施有施果； |
The donor performs the wonderful method carefully, and sees the result. If you see and say this, there will be a result of giving; |
受者不精進，行惡法，不見來不見果，如是見、如是說，無施無施果。 |
If the recipient is not diligent and commits evil acts, he will not see the results without seeing them. If he sees and talks like this, there will be no giving and no results. |
是謂布施因施主淨，非受者也。 |
This means that giving is pure because of the giver, not the recipient. |
「阿難！云何布施因受者淨，非施主耶？ |
"Ananda! How can one give alms because the recipient is innocent, and it is not the donor? |
施主不精進，行惡法，不見來不見果，如是見、如是說，無施無施果； |
The donor is not diligent and commits evil deeds, and does not see the results without seeing them. If you see and say this, there will be no charity and no fruit of charity; |
受者精進行妙法，見來見果，如是見、如是說，有施有施果。 |
The receiver performs the wonderful method with his essence, and sees the results. If you see and say this, there will be results of giving. |
是謂布施因受者淨，非施主也。 |
This means that giving is pure because of the recipient, not the donor. |
阿難！云何布施非因施主淨，亦非受者耶？ |
Ananda! How can charity be given without the purity of the donor and the recipient? |
施主不精進，行惡法，不見來不見果，如是見、如是說，無施無施果； |
The donor is not diligent and commits evil deeds, and does not see the results without seeing them. If you see and say this, there will be no charity and no fruit of charity; |
受者亦不精進，行惡法，不見來不見果，如是見、如是說，無施無施果。 |
The recipients are also not diligent and do bad things. They don’t see the results without seeing them. If they see and say this, there will be no giving and no giving results. |
是謂布施非因施主淨，亦非受者。 |
This means that giving is not due to the purity of the donor, nor the recipient. |
阿難！云何布施因施主淨，受者亦然耶？ |
Ananda! Why is it that if a gift is pure to the giver, the same will be true of the recipient? |
施主精進行妙法，見來見果，如是見、如是說，有施有施果； |
The donor performs the wonderful method carefully, and sees the result. If you see and say this, there will be a result of giving; |
受者亦精進行妙法，見來見果，如是見、如是說，有施有施果。 |
The recipient also performs the wonderful method skillfully and sees the result. If you see it and say it like this, there will be a result of giving. |
是謂布施因施主淨，受者亦然。」 |
This means that giving is pure for the giver, and so is the recipient. " |
於是，世尊說此頌曰： |
Then the World-Honored One spoke this hymn: |
「精進施不精進， 如法得歡喜心， |
"If you are diligent and don't work diligently, you will gain a happy heart according to the Dharma. |
信有業及果報， 此施因施主淨。 |
Belief has karma and retribution, and this charity is pure because of the donor. |
不精進施精進， 不如法非喜心， |
Applying diligence without diligence is not as good as Dharma without joyful mind. |
不信業及果報， 此施因受者淨。 |
If you don’t believe in karma and retribution, the recipient of this gift will be pure. |
懈怠施不精進， 不如法非喜心， |
Being lazy and not diligent in giving is not as good as the Dharma and the lack of joy. |
不信業及果報， 如是施無廣報。 |
If you don’t believe in karma and retribution, your kindness will not be repaid. |
精進施於精進， 如法得歡喜心， |
Diligence applies to diligence, and joy will be obtained according to the Dharma. |
信有業及果報， 如是施有廣報。 |
Belief has karma and retribution, and giving has its rewards. |
奴婢及貧窮， 自分施歡喜， |
The slaves and the poor, give joy to themselves, |
信業信果報， 此施善人稱。 |
Faithful deeds and faithful retribution are the names of people who give good deeds. |
正護善身口， 舒手以法乞， |
Protect your body and mouth properly, stretch your hands and pray for the Dharma, |
離欲施離欲， 是財施第一。」 |
Giving away desires and giving away desires is the first gift of wealth. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
瞿曇彌經第九竟（千五百二十字） |
The Ninth Principle of the Qudami Sutra (One Thousand Five Hundred and Twenty-Two Crosses) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 14 心品 |
Chapter 14 Heart Taste |
181. Many Elements（一八一）多界經 |
181. Many Elements (181) Many Realms Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者阿難獨安靖處宴坐思惟，心作是念： |
At that time, the Venerable Ananda was sitting alone at a banquet in a peaceful place, thinking, and he thought as follows: |
「諸有恐怖，彼一切從愚癡生，不從智慧。 |
"There are horrors, they all arise from ignorance and not from wisdom. |
諸有遭事、災患、憂慼，彼一切從愚癡生，不從智慧。」 |
All encounters, disasters, and sorrows arise from ignorance, not from wisdom. " |
於是，尊者阿難則於晡時，從宴坐起，往詣佛所，稽首佛足，却住一面，白曰： |
Then, in the afternoon, the Venerable Ananda got up from his seat at the banquet, went to the Buddha's place, bowed his head at the Buddha's feet, stopped on one side, and said: |
「世尊！我今獨安靖處宴坐思惟，心作是念： |
"World Honored One, I am sitting alone in a peaceful place, having a banquet and thinking, and I have these thoughts in my mind: |
『諸有恐怖，彼一切從愚癡生，不從智慧。 |
There are horrors, they all arise from ignorance and not from wisdom. |
諸有遭事、災患、憂慼，彼一切從愚癡生，不從智慧。』 |
All encounters, disasters, and sorrows arise from ignorance, not from wisdom. 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
阿難！如是。 |
Ananda! If so. |
阿難！諸有恐怖，彼一切從愚癡生，不從智慧。 |
Ananda! There are horrors, all of which arise from ignorance and not from wisdom. |
諸有遭事、災患、憂慼，彼一切從愚癡生，不從智慧。 |
All encounters, disasters, and sorrows arise from ignorance, not from wisdom. |
阿難！猶如從葦［卄／積］草［卄／積］生火，燒樓閣堂屋。 |
Ananda! It's like lighting a fire from reeds [卄/獄] grass [卄/捄] to burn the pavilions and halls. |
阿難！如是諸有恐怖，從愚癡生，不從智慧。 |
Ananda! Such horrors arise from ignorance and not from wisdom. |
諸有遭事、災患、憂慼，彼一切從愚癡生，不從智慧。 |
All encounters, disasters, and sorrows arise from ignorance, not from wisdom. |
阿難！昔過去時若有恐怖，彼一切亦從愚癡生，不從智慧。 |
Ananda! If there was fear in the past, everything was born from ignorance and not from wisdom. |
諸有遭事、災患、憂慼，彼一切從愚癡生，不從智慧。 |
All encounters, disasters, and sorrows arise from ignorance, not from wisdom. |
阿難！當來時諸有恐怖，彼一切從愚癡生，不從智慧。 |
Ananda! When it comes, there will be horrors, all of which arise from ignorance and not from wisdom. |
諸有遭事、災患、憂慼，彼一切從愚癡生，不從智慧。 |
All encounters, disasters, and sorrows arise from ignorance, not from wisdom. |
阿難！今現在諸有恐怖，從愚癡生，不從智慧。 |
Ananda! All the horrors that exist now arise from ignorance and not from wisdom. |
諸有遭事、災患、憂慼，彼一切從愚癡生，不從智慧。 |
All encounters, disasters, and sorrows arise from ignorance, not from wisdom. |
阿難！是為愚癡有恐怖，智慧無恐怖。 |
Ananda! This is because there is terror in ignorance, but there is no terror in wisdom. |
愚癡有遭事、災患、憂慼，智慧無遭事、災患、憂慼。 |
Ignorance has troubles, disasters, and sorrows; wisdom has no troubles, disasters, and sorrows. |
阿難！諸有恐怖、遭事、災患、憂慼，彼一切從愚癡可得，不從智慧。」 |
Ananda! There are fears, accidents, disasters, and sorrows, all of which can be obtained from ignorance, not from wisdom. " |
於是，尊者阿難悲泣淚出，叉手向佛，白曰： |
Then Venerable Ananda burst into tears, folded his hands towards the Buddha, and said: |
「世尊！云何比丘愚癡非智慧？」 |
World Honored One! Why is this bhikkhu so stupid and not wise? |
世尊答曰： |
The World Honored One replied: |
「阿難！若有比丘不知界，不知處，不知因緣，不知是處、非處者，阿難！如是比丘愚癡非智慧。」 |
Ananda! If there is a bhikkhu who does not know the world, the place, the causes and conditions, the right place and the wrong place, Ananda! Such a bhikkhu is ignorant and not wise. |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！如是比丘愚癡非智慧。 |
"World Honored One! Such a bhikkhu is ignorant and not wise. |
世尊！云何比丘智慧非愚癡？」 |
World Honored One! How can a bhikkhu be wise and not foolish? " |
世尊答曰： |
The World Honored One replied: |
「阿難！若有比丘知界、知處、知因緣，知是處、非處者。 |
"Ananda! If there is a bhikkhu who knows the world, knows the place, knows the causes and conditions, knows the right place and the wrong place. |
阿難！如是比丘智慧非愚癡。」 |
Ananda! Such a bhikkhu's wisdom is not foolishness. " |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！如是比丘智慧非愚癡。 |
"World Honored One! The wisdom of such a bhikkhu is not foolishness. |
世尊！云何比丘知界？」 |
World Honored One! How can a bhikkhu know the world? " |
世尊答曰： |
The World Honored One replied: |
「阿難！若有比丘見十八界知如真，眼界、色界、眼識界，耳界、聲界、耳識界、鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界。 |
"Ananda! If a bhikkhu sees that the Eighteen Realms are really true: the eye realm, the form realm, the eye-consciousness realm, the ear realm, the sound realm, the ear-consciousness realm, the nose realm, the aroma realm, the nose-consciousness realm, the tongue realm, the taste realm, The realm of tongue consciousness, the realm of body, the realm of contact, the realm of body awareness, the realm of mind, the realm of Dharma, and the realm of consciousness. |
阿難！見此十八界知如真。 |
Ananda! See these eighteen realms and know them as true. |
復次，阿難！見六界知如真，地界、水界、火界、風界、空界、識界。 |
Again, Ananda! See the six realms, namely, the realm of earth, realm of water, realm of fire, realm of wind, realm of space, and realm of consciousness. |
阿難！見此六界知如真。 |
Ananda! See these six realms and know the truth. |
復次，阿難！見六界知如真，欲界、恚界、害界，無欲界、無恚界、無害界。 |
Again, Ananda! See the six realms as they are, the realm of desire, the realm of hatred, the realm of harm, the realm of no desire, the realm of no hatred, the realm of no harm. |
阿難！見此六界知如真。 |
Ananda! See these six realms and know the truth. |
復次，阿難！見六界知如真，樂界、苦界、喜界、憂界、捨界、無明界。 |
Again, Ananda! See the six realms of knowing, namely, the realm of happiness, the realm of suffering, the realm of joy, the realm of sorrow, the realm of equanimity, and the realm of ignorance. |
阿難！見此六界知如真。 |
Ananda! See these six realms and know the truth. |
復次，阿難！見四界知如真，覺界、想界、行界、識界。 |
Again, Ananda! See the four realms of knowing as they are, the realm of awareness, the realm of thought, the realm of action, and the realm of consciousness. |
阿難！見此四界知如真。 |
Ananda! Seeing this, the four realms are known to be true. |
復次，阿難！見三界知如真，欲界、色界、無色界。 |
Again, Ananda! Seeing the three realms as they really are, the realm of desire, the realm of form, and the realm of formlessness. |
阿難！見此三界知如真。 |
Ananda! Seeing these three realms, one knows how true they are. |
復次，阿難！見三界知如真，色界、無色界、滅界。 |
Again, Ananda! See the three realms as they are, the form realm, the formless realm, and the realm of annihilation. |
阿難！見此三界知如真。 |
Ananda! Seeing these three realms, one knows how true they are. |
「復次，阿難！見三界知如真，過去界、未來界、現在界。 |
"Again, Ananda! See the three realms, the past realm, the future realm, and the present realm. |
阿難！見此三界知如真。 |
Ananda! Seeing these three realms, one knows how true they are. |
復次，阿難！見三界知如真，妙界、不妙界、中界。 |
Again, Ananda! Seeing the three realms, knowing the truth, the wonderful realm, the unwonderful realm, and the middle realm. |
阿難！見此三界知如真。 |
Ananda! Seeing these three realms, one knows how true they are. |
復次，阿難！見三界知如真，善界、不善界、無記界。 |
Again, Ananda! See the three realms as they are, the good realm, the unwholesome realm, and the unrecorded realm. |
阿難！見此三界知如真。 |
Ananda! Seeing these three realms, one knows how true they are. |
復次，阿難！見三界知如真，學界、無學界、非學非無學界。 |
Again, Ananda! Seeing that the three realms are true, the realm of learning, the realm of no learning, the realm of non-learning, and the realm of non-learning. |
阿難！見此三界知如真。 |
Ananda! Seeing these three realms, one knows how true they are. |
復次，阿難！見二界知如真，有漏界、無漏界。 |
Again, Ananda! See the two realms and know it is true, the realm with leakage and the realm without leakage. |
阿難！見此二界知如真。 |
Ananda! See these two realms and know the truth. |
復次，阿難！見二界知如真，有為界、無為界、阿難！見此二界知如真。 |
Again, Ananda! Seeing the two realms, knowing the truth, the conditioned realm and the unconditioned realm, Ananda! See these two realms and know the truth. |
阿難！見此六十二界知如真。 |
Ananda! See these sixty-two realms and know how true they are. |
阿難！如是比丘知界。」 |
Ananda! Thus a bhikkhu knows the world. " |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！如是比丘知界。 |
"World Honored One! Such a bhikkhu knows the world. |
世尊！云何比丘知處？」 |
World Honored One! How can a bhikkhu know this? " |
世尊答曰： |
The World Honored One replied: |
「阿難！若有比丘見十二處知如真，眼處、色處，耳處、聲處，鼻處、香處，舌處、味處，身處、觸處，意處、法處。 |
"Ananda! Suppose a bhikkhu sees that the twelve bases are true: eye, form, ear, sound, nose, smell, tongue, taste, body, touch, mind, and dharma. . |
阿難！見此十二處知如真。 |
Ananda! Seeing these twelve points, you know the truth. |
阿難！如是比丘知處。」 |
Ananda! Thus a bhikkhu knows the place. " |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！如是比丘知處。 |
"World Honored One! Such a bhikkhu knows the place. |
云何比丘知因緣？」 |
How can a bhikkhu know the cause and condition? " |
世尊答曰： |
The World Honored One replied: |
「阿難！若有比丘見因緣及從因緣起知如真，因此有彼，無此無彼，此生彼生，此滅彼滅，謂緣無明有行乃至緣生有老死； |
"Ananda! If a bhikkhu sees causes and conditions and knows the truth from causes and conditions, therefore there is that, there is no this and there is no other, this arises and that arises, this and that ceases, it is said that there are actions and actions due to ignorance, and even ageing and death are caused by conditions; |
若無明滅則行滅，乃至生滅則老死滅。 |
If ignorance ceases, then formation will cease, and if birth and death cease, aging and death will cease. |
阿難！如是比丘知因緣。」 |
Ananda! Thus a bhikkhu knows the causes and conditions. " |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！如是比丘知因緣。 |
"World Honored One! Such a bhikkhu knows the causes and conditions. |
云何比丘知是處、非處？」 |
How can a bhikkhu know what is right and wrong? " |
世尊答曰： |
The World Honored One replied: |
「阿難！若有比丘見處是處知如真，見非處是非處知如真。 |
"Ananda! If there is a bhikkhu who knows what is true everywhere he sees it, and knows what is right and wrong wherever he sees something wrong, it is true. |
阿難！若世中有二轉輪王並治者，終無是處，若世中有一轉輪王治者，必有是處。 |
Ananda! If there are two wheel-turning kings in the world who rule together, there will be no good place in the end. If there is one wheel-turning king in the world who rules, there will be some bad place. |
阿難！若世中有二如來者，終無是處，若世中有一如來者，必有是處。 |
Ananda! If there are two Tathagatas in the world, they will eventually have no place. If there is one Tathagata in the world, they will definitely have a place. |
阿難！若見諦人故害父母，殺阿羅訶，破壞聖眾，惡心向佛，出如來血者，終無是處。 |
Ananda! If one sees truth and harms one's parents, kills Arahas, destroys saints, turns one's heart toward the Buddha, or sheds the Tathagata's blood, he will be useless in the end. |
若凡夫人故害父母，殺阿羅訶，破壞聖眾，惡心向佛，出如來血者，必有是處。 |
If an ordinary person harms his or her parents, kills Arahas, destroys saints, turns his heart toward the Buddha, or sheds the blood of the Tathagata, he will definitely be punished. |
阿難！若見諦人故犯戒，捨戒罷道者，終無是處。 |
Ananda! If one sees the truth and violates the precepts, abandoning the precepts and abandoning the path, he will end up in no good place. |
若凡夫人故犯戒，捨戒罷道者，必有是處。 |
If any lady deliberately violates the precepts and abandons the precepts and abandons the Tao, she will definitely be punished. |
若見諦人捨離此內，從外求尊、求福田者，終無是處。 |
If a person who sees the truth abandons this inner world and seeks honor and a field of blessings from outside, he will end up nowhere. |
若凡夫人捨離此內，從外求尊、求福田者，必有是處。 |
If any man leaves this inside and seeks respect and a field of blessing from the outside, he will definitely find his way there. |
「阿難！若見諦人從餘沙門、梵志作是說： |
"Ananda! If you see a true person from Yu Shamen and Brahma Zhi writing this: |
『諸尊！可見則見，可知則知。』 |
"My lords!" If you can see it, you see it; if you can know it, you know it. 』 |
者，終無是處。 |
Otherwise, it will be useless in the end. |
若凡夫人從餘沙門、梵志作是說： |
Mrs. Ruofan wrote this from Yu Shamen and Fanzhi: |
『諸尊！可見則見，可知則知。』 |
"My lords!" If you can see it, you see it; if you can know it, you know it. 』 |
者，必有是處。 |
Those who do must have their merits. |
阿難！若見諦人信卜問吉凶者，終無是處。 |
Ananda! If you see a true person who believes in divination and asks about good or bad luck, you will end up useless. |
若凡夫人信卜問吉凶者，必有是處。 |
If any lady believes in divination and asks about good or bad luck, she will surely be successful. |
阿難！若見諦人從餘沙門、梵志卜問吉凶相應，見有苦有煩，見是真者，終無是處。 |
Ananda! If a person who sees the truth consults Yu Samana and Brahma to inquire about good and bad luck, and sees that there are sufferings and troubles, and that this is true, there will be no good in the end. |
若凡夫人從餘沙門、梵志卜問吉凶相應，見有苦有煩，見是真者，必有是處。 |
If any lady consults Yu Shamen and Brahma to inquire about the fortune and misfortune, and finds that there are sufferings and troubles, and this is true, there must be something right. |
「阿難！若見諦人生極苦甚重苦，不可愛、不可樂、不可思、不可念乃至斷命，捨離此內，更從外求。 |
"Ananda! If you see that the truth of life is extremely painful, extremely painful, unlovable, unpleasurable, unthinkable, unthinkable, and even life-threatening, you should abandon this inner world and seek it from outside. |
或有沙門、梵志，或持一句呪，二句、三句、四句、多句、百千句呪，令脫我苦，是求苦、習苦、趣苦、苦盡者，終無是處。 |
There may be some ascetics and Brahmacharyas who hold one line of chants, two lines, three lines, four lines, many lines, or hundreds of thousands lines of chants to free themselves from suffering. Those who seek suffering, get accustomed to suffering, experience suffering, and end suffering will never be able to do so. This is the place. |
若凡夫人捨離此內，更從外求，或有沙門、梵志持一句呪，二句、三句、四句、多句、百千句呪，令脫我苦，是求苦、習苦、趣苦、苦盡者，必有是處。 |
If an ordinary person abandons this inner world and seeks from outside, there may be ascetics and brahmins who hold one sentence, two sentences, three sentences, four sentences, many sentences, or hundreds of thousands of sentences to relieve themselves from suffering. This is seeking suffering and getting used to it. Those who experience suffering, pleasure, and suffering will definitely find their way there. |
阿難！若見諦人受八有者，終無是處，若凡夫人受八有者，必有是處。 |
Ananda! If a person who sees the truth accepts the eight existences, he will end up in a bad place. If an ordinary person accepts the eight existences, he will definitely have a good place. |
「阿難！若身惡行，口、意惡行，因此緣此，身壞命終，趣至善處，生於天中者，終無是處。 |
"Ananda! If you do bad things with your body, bad things with your speech and mind, and because of this, your body will be destroyed and you will end up in a good place. If you are born in heaven, there will be no good place in the end. |
若身惡行，口、意惡行，因此緣此，身壞命終，趣至惡處，生地獄中者，必有是處。 |
If you do evil deeds with your body, with your speech, and with your mind, and because of this, your body will be destroyed and your life will end, you will end up in an evil place, and you will be reborn in hell, you will definitely be in that place. |
阿難！若身妙行，口、意妙行，因此緣此，身壞命終，趣至惡處，生地獄中者，終無是處。 |
Ananda! If the body behaves wonderfully and the speech and mind behave wonderfully, due to this, the body will be destroyed and life will end, and the person will end up in a bad place, and he will be born in hell, and there will be no good place in the end. |
若身妙行，口、意妙行，因此緣此，身壞命終，趣至善處，生天中者，必有是處。 |
If the body behaves wonderfully, the speech and the mind behave wonderfully, and because of this, the body will be destroyed and life will end, and the person who will be reborn in heaven will definitely have such a place. |
阿難！若身惡行，口、意惡行，受樂報者，終無是處。 |
Ananda! If you do evil things with your body, words, and thoughts, and you receive happy rewards, you will end up in no good place. |
阿難！若身惡行，口、意惡行，受苦報者，必有是處。 |
Ananda! If you do evil things with your body, words, or thoughts, and you will suffer the consequences, you will definitely be punished. |
阿難！若身妙行，口、意妙行，受苦報者，終無是處。 |
Ananda! If you perform wonderful actions with your body, speech, and mind, you will be rewarded by suffering, and you will be useless in the end. |
若身妙行，口、意妙行，受樂報者，必有是處。 |
If you perform wonderful actions with your body, perform wonderful actions with your speech and mind, and receive happy rewards, you will definitely be in this place. |
「阿難！若不斷五蓋、心穢、慧羸，心正立四念處者，終無是處。 |
"Ananda! If the five hindrances, the dirty mind, and the weak wisdom are eliminated, and the mind is upright in the four foundations of mindfulness, it will never be good. |
若斷五蓋、心穢、慧羸，心正立四念處者，必有是處。 |
If the five hindrances, dirty mind, and weak wisdom are eliminated, and the mind is upright in the four foundations of mindfulness, it will definitely be there. |
阿難！若不斷五蓋、心穢、慧羸，心不正立四念處，欲修七覺意者，終無是處。 |
Ananda! If the five hindrances are eliminated, the mind is unclean, and the wisdom is weak, and the mind is not upright in the four places of mindfulness, and those who want to cultivate the seven enlightened thoughts will eventually get nowhere. |
若斷五蓋、心穢、慧羸，心正立四念處，修七覺意者，必有是處。 |
If the five hindrances, dirty mind, and weak wisdom are eliminated, the mind is upright in the four places of mindfulness, and those who cultivate the seven consciousnesses will surely achieve this. |
阿難！若不斷五蓋、心穢、慧羸，心不正立四念處，不修七覺意，欲得無上正盡覺者，終無是處。 |
Ananda! If the five hindrances, dirty mind, and weak wisdom are eliminated, the mind is not upright in the four foundations of mindfulness, and the seven enlightenment thoughts are not cultivated, and those who want to achieve the supreme and complete enlightenment will ultimately reach nowhere. |
若斷五蓋、心穢、慧羸，心正立四念處，修七覺意，得無上正盡覺者，必有是處。 |
If the five hindrances, dirty mind, and weak wisdom are cut off, the mind should uprightly stand on the four foundations of mindfulness, and the seven consciousnesses should be cultivated, and those who can achieve the supreme and perfect enlightenment will surely be in this place. |
阿難！若不斷五蓋、心穢、慧羸，心不正立四念處，不修七覺意，不得無上正盡覺，盡苦邊者，終無是處。 |
Ananda! If the five hindrances, dirty mind, and weak wisdom are eliminated, the mind is not upright in the four foundations of mindfulness, and the seven enlightenment thoughts are not cultivated, and the supreme and perfect enlightenment is not achieved, and the edge of suffering is exhausted, there will be no good place in the end. |
若斷五蓋、心穢、慧羸，心正立四念處，修七覺意，得無上正盡覺，盡苦邊者，必有是處。 |
If you cut off the five hindrances, the dirty mind, and the weak wisdom, stand upright in the four foundations of mindfulness, cultivate the seven consciousnesses, and achieve the supreme and perfect enlightenment and eliminate the edge of suffering, you will definitely have this place. |
阿難！如是比丘知是處、非處。」 |
Ananda! Thus a bhikkhu knows what is right and wrong. " |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！如是比丘知是處、非處。」 |
World Honored One! Such a bhikkhu knows what is right and what is wrong. |
於是，尊者阿難叉手向佛，白曰： |
Then the Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊！此經名何？ |
"World Honored One! What is the name of this sutra? |
云何奉持？」 |
Why do you support it? " |
世尊告曰： |
The World Honored One said: |
「阿難！當受持此多界、法界、甘露界、多鼓、法鼓、甘露鼓、法鏡、四品。 |
"Ananda! You should accept and uphold these four realms, the Dharma realm, the nectar realm, the many drums, the Dharma drum, the nectar drum, and the Dharma mirror. |
是故稱此經名曰多界。」 |
That is why this sutra is called Many Realms. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
多界經第十竟（二千二百三十六字） |
The Tenth Principle of the Sutra of Many Realms (2,236 words) |
中阿含經卷第四十七（八千三百三十字） |
The Forty-Seventh Book of the Agama Sutra (Eight Thousand Three Hundred and Three Crosses) |
中阿含心品第三竟（二萬一千二十二字）第四分別說 |
The Third Distinction of Zhong Ahan’s Heart Quality (21,122 words) The Fourth Distinction |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 15 雙品 |
Chapter 15 Dual Products |
182. （一八二）馬邑經 |
182. (182) Mayi Sutra |
雙品第四（有五經雙品。 |
The fourth double product (there are double products of the Five Classics. |
本有十經，分後五經屬第五誦，故曰雙品）（第四分 別誦） |
There are ten sutras originally, and the last five sutras belong to the fifth recitation, so they are called double products) (the fourth sutra is recited separately) |
中阿含經卷第四十八 |
Volume 48 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
馬邑及馬邑 牛角娑羅林 |
Mayi and Mayi Niujiao Suoluo Forest |
牛角娑羅林 求解最在後 |
Niujiaosuluolin The solution comes last |
我聞如是： |
This is what I heard: |
一時，佛遊鴦騎國，與大比丘眾俱，往至馬邑，住馬林寺，及比丘眾。 |
At one time, the Buddha traveled to the country of Yangqi, and together with the great monks, he went to Mayi and stayed at Malin Temple, together with the monks. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「人見汝等沙門，是沙門，人問汝等沙門，汝自稱沙門耶？」 |
When people see you as a recluse, you are a recluse. People ask you as a recluse, do you call yourself a recluse? |
諸比丘白曰： |
The monks said: |
「爾也。 |
"You. |
世尊！」 |
World Honored One! " |
佛復告曰： |
The Buddha replied: |
「是以汝等以此，要以此沙門，當學如沙門法及如梵志法，學如沙門法及如梵志法已，要是真諦沙門、不虛沙門。 |
"So you, as a recluse, should learn the Dharma as a recluse and the Dharma of Brahma, and learn the Dharma as a recluse and the Dharma of Brahma. If you are a recluse of the true meaning, you should be a recluse of no emptiness. |
若受衣被、飲食、床榻、湯藥及若干種諸生活具者，彼所供給，得大福，得大果，得大功德，得大廣報，汝等當學如是。 |
If you receive clothing, bed, food, bed, soups, medicines, and various utensils for living, you will receive great blessings, great fruits, great merits, and great retributions, and you should learn to do this. |
「云何如沙門法及如梵志法？ |
"How can it be like the Samana Dharma and the Brahma Zhi Dharma? |
身行清淨，仰向發露，善護無缺，因此清淨，不自舉，不下他，無穢無濁，為諸智梵行者所共稱譽。 |
The body behaves in a pure way, with its head tilted up and exposed, and its good protection is intact. Therefore, it is pure, does not lift itself up, does not descend to others, has no dirt or turbidity, and is praised by all wise Brahma practitioners. |
若汝作是念： |
If you think this: |
『我身行清淨，我所作已辦，不復更學，已成德義，無復上作。』 |
"My conduct is pure, I have done what I have done, and there is no need to learn more. I have become virtuous and righteous, and there is no more work to do." 』 |
比丘！我為汝說，莫令求沙門義失沙門義。 |
Bhikkhu! I say for you, do not seek the righteousness of a Samana and lose the righteousness of a Samana. |
若欲求上學者，比丘若身清淨，當復作何等？ |
If a bhikkhu wants to become a scholar, what should he do if his body is pure? |
當學口行清淨，仰向發露，善護無缺。 |
You should learn to be pure in your speech and conduct, raise your head and reveal your beauty, and be kind and protective. |
因此口行清淨，不自舉，不下他，無穢無濁，為諸智梵行者所共稱譽。 |
Therefore, his speech is pure, he does not raise himself up, does not descend from others, is free from impurity and turbidity, and is praised by all the wise Brahma practitioners. |
「若汝等作是念： |
"If you think this: |
『我身、口行清淨，我所作已辦，不復更學，已成德義，無復上作。』 |
"My conduct in body and speech is pure. I have done what I have done, and there is no need to learn more. I have become virtuous and righteous, and there is no more work to do." 』 |
比丘！我為汝說，莫令求沙門義失沙門義。 |
Bhikkhu! I say for you, do not seek the righteousness of a Samana and lose the righteousness of a Samana. |
若欲求上學者，比丘若身、口清淨，當復作何等？ |
If a bhikkhu wants to become a master, what should he do if his body and mouth are pure? |
當學意行清淨，仰向發露，善護無缺。 |
You should learn to keep your mind pure, raise your head and reveal it, and protect it well. |
因此意行清淨，不自舉，不下他，無穢無濁，為諸智梵行者所共稱譽。 |
Therefore, the mind is pure, does not raise itself up, does not descend from others, is free from impurity and turbidity, and is praised by all wise Brahma practitioners. |
若汝等作是念： |
If you think this: |
『我身、口、意行清淨，我所作已辦，不復更學，已成德義，無復上作。』 |
"My conduct in body, speech, and mind is pure. What I have done has been done, and there is no need to learn more. I have become virtuous and righteous, and there is no need to repeat my previous work." 』 |
比丘！我為汝說，莫令求沙門義失沙門義。 |
Bhikkhu! I say for you, do not seek the righteousness of a Samana and lose the righteousness of a Samana. |
若欲求上學者，比丘若身、口、意行清淨，當復作何等？ |
If a bhikkhu wants to become a master, what should he do if his body, speech, and mind are pure? |
當學命行清淨，仰向發露，善護無缺。 |
You should learn to conduct your life in a pure way, look up to the sky, and be kind and protective. |
因此命行清淨，不自舉，不下他，無穢無濁，為諸智梵行者所共稱譽。 |
Therefore, the conduct of life is pure, neither raising oneself nor descending from others, without dirt or turbidity, and is praised by all wise Brahma practitioners. |
「若汝等作是念： |
"If you think this: |
『我身、口、意、命行清淨，我所作已辦，不復更學，已成德義，無復上作。』 |
"My conduct in body, speech, mind, and life is pure. What I have done has been done, and there is no need to learn more. I have become virtuous and righteous, and there is no need to repeat it." 』 |
比丘！我為汝說，莫令求沙門義失沙門義。 |
Bhikkhu! I say for you, do not seek the righteousness of a Samana and lose the righteousness of a Samana. |
若欲求上學者，比丘身、口、意命行清淨，當復作何等？ |
If a bhikkhu wants to become a master, what should he do if his body, speech, mind and life are pure? |
比丘當學守護諸根，常念閉塞，念欲明達，守護念心而得成就，恒欲起意，若眼見色，然不受相，亦不味色，謂忿諍故，守護眼根。 |
Bhikkhus should learn to guard all the faculties, always block their thoughts, keep their desires clear, and achieve success by guarding their thoughts. Constantly desire to arouse their thoughts. If the eyes see form, but do not accept the form, nor taste the form, it is said to be irritating, so guard the eye faculties. |
心中不生貪伺、憂慼、惡不善法，趣向彼故，守護眼根。 |
Don't let greed, worry, or evil of unwholesome dharma arise in your heart, and focus on that, and protect your eyesight. |
如是耳、鼻、舌、身，若意知法，然不受相，亦不味法，謂忿諍故，守護意根。 |
In this way, if the ears, nose, tongue, and body know the Dharma with the mind, but do not receive the form, and do not taste the Dharma, they are said to be angry and disobedient, so they protect the faculties of the mind. |
心中不生貪伺、憂慼、惡不善法，趣向彼故，守護意根。 |
Don't have greed, worry, or evil in your heart, and focus on that, and protect your mind. |
若汝等作是念： |
If you think this: |
『我身、口、意、命行清淨，守護諸根，我所作已辦，不復更學，已成德義，無復上作。』 |
"My conduct in body, speech, mind, and life is pure, guarding all faculties. What I have done has been done, and there is no need to learn more. It has become virtuous and righteous, and there is no need to repeat it." 』 |
比丘！我為汝說，莫令求沙門義失沙門義。 |
Bhikkhu! I say for you, do not seek the righteousness of a Samana and lose the righteousness of a Samana. |
若欲求上學者，比丘身、口、意、命行清淨，守護諸根，當復作何等？ |
If you want to become a master, what should a monk do if his body, speech, mind, and life are pure and his faculties are protected? |
比丘當學正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥、眠寤語默，皆正知之。 |
Bhikkhus should learn to correctly understand the comings and goings, be good at observing and distinguishing, bend, stretch, and look down, have an orderly appearance, be good at wearing the sangha pear and robes and bowls, walk, stand, sit, lie down, and sleep in silence, all with correct understanding. |
「若汝等作是念： |
"If you think this: |
『我身、口、意、命行清淨，守護諸根，正知出入，我所作已辦，不復更學，已成德義，無復上作。』 |
"My conduct in body, speech, mind, and life is pure, I protect all faculties, and I know exactly what goes in and out. What I have done has been done, and there is no need to learn more. I have become virtuous and righteous, and there is no need to repeat what I have done." 』 |
比丘！我為汝說，莫令求沙門義失沙門義。 |
Bhikkhu! I say for you, do not seek the righteousness of a Samana and lose the righteousness of a Samana. |
若欲求上學者，比丘身、口、意、命行清淨，守護諸根，正知出入，當復作何等？ |
If you want to become a master, what should you do if your body, speech, mind, and life are pure, your faculties are guarded, and you know the incoming and outgoing things correctly? |
比丘當學獨住遠離，在無事處，或至樹下空安靖處、山巖石室、露地穰［卄／積］，或至林中，或在塚間。 |
Bhikkhus should learn to live alone at a distance, in a quiet place under a tree, in a rock house on a mountain, in a shed on the ground [卄/簰], in a forest, or among a tomb. |
彼已在無事處，或至樹下空安靖處，敷尼師壇，結跏趺坐，正身正願，反念不向，斷除貪伺，心無有諍，見他財物、諸生活具，不起貪伺，欲令我得，彼於貪伺淨除其心。 |
He is already in a quiet place, or in a peaceful place under a tree, where he sits in the lotus position, with his body straight and his mind straight, his thoughts are not directed toward him, he has given up greed, and his mind has no qualms. He sees his property and other things in his life. If you don't want to be greedy, if you want to let me get it, you will purify your mind of greed. |
如是瞋恚、睡眠、掉悔，斷疑度惑，於諸善法無有猶豫，彼於疑惑淨除其心。 |
In this way, anger, sleep, and regret are eliminated, doubts and doubts are eliminated, and there is no hesitation in all good dharma, and his mind is purified of doubts. |
彼斷此五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就遊。 |
He cuts off the five hindrances, the dirty mind, and weak wisdom, and abandons desires and evil and unwholesome dharmas, until he reaches the fourth jhāna. |
彼已得如是定心清淨，無穢無煩，柔軟善住，得不動心，趣向漏盡智通作證。 |
He has achieved such a calm and pure mind, free from impurities and troubles, soft and good in dwelling, and has attained the immobility of the mind, and is willing to bear witness to the wisdom and penetration of the cessation of outflows. |
彼便知此苦如真，知此苦習、知此苦滅、知此苦滅道如真。 |
He then knows that this suffering is real, that he knows the habit of suffering, that he knows the cessation of suffering, and that the path to suffering is real. |
亦知此漏如真，知此漏習、知此漏滅、知此漏滅道如真。 |
You also know that the leakage is true, you know the habit of the leakage, you know that the leakage is eliminated, you know that the path of the leakage is true. |
彼如是知、如是見已，則欲漏心解脫，有漏、無明漏心解脫。 |
If he knows and sees himself in this way, he will be liberated from the outflow of desire, and he will be liberated from the outflow of desire and outflow of ignorance. |
解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Once you have been liberated, you will know that you are liberated. Life has ended. The holy life has been established. What you have done has been done. There is no more feeling. You know it is true. |
是說沙門，說梵志，說聖，說淨浴。 |
It talks about the Samana, the Brahma, the Saint, and the pure bath. |
「云何沙門？ |
"Where are the ascetics? |
謂息止諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂沙門。 |
It is said that the cessation of all evil and unwholesome dharma and all the filth and impurities are the causes of the future, the retribution of trouble, heat and suffering, and the causes of birth, old age, illness and death. This is called a recluse. |
云何梵志？ |
Yunhe Fanzhi? |
謂遠離諸惡不善之法，諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂梵志。 |
It is said to stay away from all evil and unwholesome dharmas, all filth and impurities, which have their future roots, the retribution of trouble, heat and suffering, and the causes of birth, old age, disease and death. This is called Brahma ambition. |
云何為聖？ |
What is the holy cloud? |
謂遠離諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂為聖。 |
It means staying away from all evil and unwholesome dharma, all filth and impurities, which are the roots of the future, the retribution of trouble, heat and suffering, and the causes of birth, old age, disease and death. This is called becoming holy. |
云何淨浴？ |
How can I take a cleansing bath? |
謂淨浴諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂淨浴。 |
It is called purifying and bathing in all the evil and unwholesome dharma and outflows and impurities, which are the causes of the future, the retribution of trouble, heat and suffering, and the causes of birth, old age, illness and death. This is called purifying and bathing. |
是謂沙門，是謂梵志，是謂為聖，是謂淨浴。」 |
This is called asceticism, it is called Brahma, it is called sanctification, it is called pure bathing. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
馬邑經第一竟（千三百四十七字） |
The First Truth of Mayi Sutra (1,347 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 15 雙品 |
Chapter 15 Dual Products |
183. （一八三）馬邑經 |
183. (183) Mayi Scripture |
我聞如是： |
This is what I heard: |
一時，佛遊鴦騎國，與大比丘眾俱，往至馬邑，住馬林寺，及比丘眾。 |
At one time, the Buddha traveled to the country of Yangqi, and together with the great monks, he went to Mayi and stayed at Malin Temple, together with the monks. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「人見汝等沙門，是沙門，人問汝等沙門，汝自稱沙門耶？」 |
When people see you as a recluse, you are a recluse. People ask you as a recluse, do you call yourself a recluse? |
諸比丘白曰： |
The monks said: |
「爾也。 |
"You. |
世尊！」 |
World Honored One! " |
佛復告曰： |
The Buddha replied: |
「是以汝等以此，要以此沙門，當學沙門道跡，莫非沙門； |
"So you, if you want to use this as a recluse, you should learn the path of a recluse. Could it be that you are a recluse? |
學沙門道跡已，要是真諦沙門、不虛沙門，若受衣被、飲食、床榻、湯藥及若干種諸生活具者，彼所供給，得大福，得大果，得大功德，得大廣報，汝等當學如是。 |
After learning the path of a recluse, if he is a true recluse or a true recluse, if he receives clothing, food, bed, soup, medicine, and various utensils for living, he will receive great blessings, great fruits, great merits, and great breadth. Retribution, you should learn from this. |
「云何非沙門道跡，非沙門？ |
"Why is it not a trace of the path of a recluse, not a recluse? |
若有貪伺不息貪伺，有恚不息恚，有瞋不息瞋，有不語不息不語，有結不息結，有慳不息慳，有嫉不息嫉，有諛諂不息諛諂，有欺誑不息欺誑，有無慙不息無慙，有無愧不息無愧，有惡欲不息惡欲，有邪見不息邪見，此沙門垢、沙門諛諂、沙門詐偽、沙門曲，趣至惡處未盡已，學非沙門道跡，非沙門。 |
If there is unending greed, there is unending jealousy, there is unending hatred, there is unyielding speech, there is unyielding knots, there is unyielding frugality, there is unyielding jealousy, there is unyielding flattery. There is no end to flattery, there is deception, there is no end to deception, there is no shame, there is no shame, there is no shame, there is no shame, there are evil desires, there is no end to evil desires, there are wrong views, there is no stop to wrong views, this ascetic, the ascetic is flattering , The ascetics are deceitful, the recluses are phony, and their interests are not exhausted until they reach the evil end. Learning is not the trace of a recluse, and it is not a recluse. |
「猶如鉞斧，新作極利，有頭有刃，僧伽梨所裹，我說彼癡學沙門道亦復如是。 |
"Just like an axe, newly made extremely sharp, with a head and a blade, and wrapped in Sangha pear, I say that the same is true for those who are crazy about learning the way of ascetics. |
謂有貪伺不息貪伺，有恚不息恚，有瞋不息瞋，有不語不息不語，有結不息結，有慳不息慳，有嫉不息嫉，有諛諂不息諛諂，有無慙不息無慙，有無愧不息無愧，有惡欲不息惡欲，有邪見不息邪見，持僧伽梨，我不說是沙門。 |
It is said that there is constant greed, there is constant jealousy, there is constant anger, there is constant silence, there is constant knotting, there is constant stinginess, there is constant jealousy, and there is flattery. I would not say that he is a ascetic who never stops flattering, does not give up even if he has no regrets, does not give up no regrets when he has no regrets, has evil desires and does not give up evil desires, has wrong views and does not stop wrong views, and upholds the Sangha pear. |
若持僧伽梨者，有貪伺息貪伺，有恚息恚，有瞋息瞋，有不語息不語，有結息結，有慳息慳，有嫉息嫉，有諛諂息諛諂，有無慙息無慙，有無愧息無愧，有惡欲息惡欲，有邪見息邪見者，彼諸親親朋友往詣而作是說： |
If one upholds the Sangha pear, there will be greed and covetousness, hatred and hatred, anger and anger, silence and silence, knotting and knotting, frugality, jealousy and flattery. Those who are flattering, those who have no regrets and no regrets, those who have no regrets and no regrets, those who have evil desires and have ceased evil desires, and those who have evil views and have ceased evil views, go to those relatives and friends and say this: |
『賢人！汝當學持僧伽梨。 |
"Wise man!" You should learn to uphold the Sangha Pear. |
賢！汝學持僧伽梨，有貪伺息貪伺，有恚息恚，有瞋息瞋，有不語息不語，有結息結，有慳息慳，有嫉息嫉，有諛諂息諛諂，有無慙息無慙，有無愧息無愧，有惡欲息惡欲，有邪見息邪見。』 |
Yin! As you learn to uphold Sangha, there is greed and greed, hatred and hatred, anger and anger, silence and silence, knotting and stinginess, jealousy and jealousy, and flattery. Flattery, there is no sigh, there is no sigh, there is no regret, there is no regret, there are evil desires, there are evil desires, there are wrong views, there are no wrong views. 』 |
若以我見持僧伽梨，有貪伺、恚、瞋、不語、結、慳、嫉、諛諂、無慙、無愧、惡欲、邪見，是以我持僧伽梨。 |
If I see that in holding the Sangha pear, there is covetousness, jealousy, ill will, silence, knots, stinginess, jealousy, flattery, no shame, no shame, evil desires, and wrong views, then I hold the Sangha pear. |
我說非是沙門。 |
I said it was not a Samana. |
「如是無衣、編髮、不坐、一食、常揚水、持水，持水者，我說非是沙門。 |
"Those who have no clothes, have their hair braided, do not sit down, and eat nothing, but are always raising water, holding water, and holding water, I say they are not ascetics. |
若持水，有貪伺息貪伺，有恚息恚，有瞋息瞋，有不語息不語，有結息結，有慳息慳，有嫉息嫉，有諛諂息諛諂，有無慙息無慙，有無愧息無愧，有惡欲息惡欲，有邪見息邪見，彼諸親親朋友往詣而作是說： |
If you hold water, there will be greed and greed, hatred and anger, speechlessness and knotting, stinginess and stinginess, jealousy and jealousy, and flattery and flattery. If there is no sigh of relief and no sigh of relief, if there is no regret of breathing and no regret, if there is no evil desire and no evil desire, if there is no evil view and no evil view, then all my relatives and friends go there and say this: |
『賢！汝當持水。 |
"Hyun!" You should hold water. |
持水已，有貪伺息貪伺，有恚息恚，有瞋息瞋，有不語息不語，有結息結，有慳息慳，有嫉息嫉，有諛諂息諛諂，有無慙息無慙，有無愧息無愧，有惡欲息惡欲，有邪見息邪見。』 |
After holding the water, there is greed and greed, jealousy and hatred, anger and anger, silence and silence, knotting and knotting, stinginess and jealousy, flattery and flattery. There is no sigh and no sigh, no regret and no regret, no evil desires and evil desires, and wrong views and wrong views. 』 |
若以我見持水，貪伺、恚、瞋、不語、結、慳、嫉、諛諂、無慙、無愧、有惡欲、有邪見、是以持水者，我說不是沙門。 |
If I see a person holding water who is greedy, jealous, angry, silent, knotty, thrifty, jealous, flattering, without shame, without shame, with evil desires, or with wrong views, then I say he is not a ascetic. |
是謂非沙門道跡，非是沙門。 |
This means that it is not a trace of the path of a recluse, it is not a recluse. |
「云何沙門道跡，非不沙門？ |
"Why are the traces of the ascetics' path, but not the ascetics? |
若有貪伺息貪伺，有恚息恚，有瞋息瞋，有不語息不語，有結息結，有慳息慳，有嫉息嫉，有諛諂息諛諂，有無慙息無慙，有無愧息無愧，有惡欲息惡欲，有邪見息邪見，此沙門嫉、沙門諛諂、沙門詐偽、沙門曲，趣至惡處盡已，學沙門道跡，非不沙門。 |
If there is greed, there is greed, there is hatred, there is anger, there is silence, there is knot, there is frugality, there is jealousy, there is flattery, there is no hesitation. Breathe without regrets, breathe without regrets, have evil desires, cease evil desires, and cease evil views. These ascetics are jealous, ascetics are flattering, ascetics are deceitful, and ascetics are deceitful. Their interest in evil has been exhausted. Learn the ways of recluses, Not without Samana. |
是謂沙門道跡，非不沙門。 |
This is said to be a trace of the path of a recluse, not a recluse. |
「彼如是成就戒，身清淨，口、意清淨，無有貪伺，心中無恚，無有睡眠，無掉憍慠，斷疑度惑，正念正智，無有愚癡，彼心與慈俱，遍滿一方成就遊。 |
"He who has thus accomplished the precepts will have a pure body, pure speech and mind, no greed, no hatred in his heart, no sleep, no loss of cowardice, no doubts and doubts, no confusion, right mindfulness, no ignorance, and no delusion. His mind will be filled with loving-kindness. Traveling all over the place is an achievement. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. |
彼作是念： |
He thought: |
『有麤、有妙、有想，來上出要，知如真。』 |
"Some are rough, some are wonderful, and some are thoughts. They come up and come out to know the truth." 』 |
彼如是知、如是見已，則欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
If he knows and sees this, then the mind of desires and outflows will be liberated, and the mind of outflows of desire and ignorance will be liberated. When he is liberated, he will know that he is liberated, that life has been completed, that the holy life has been established, that what he has done has been done, and that there are no more feelings. real. |
「猶去村不遠，有好浴池，清泉流盈，翠草被岸，花樹四周。 |
"Not far from the village, there is a nice bathing pool, a clear spring, green grass on the bank, and flowers and trees all around. |
或於東方有一人來，飢渴疲極，脫衣岸上，入池快浴，去垢除熱，亦除渴乏。 |
Perhaps a man comes from the east, very hungry, thirsty and exhausted. He takes off his clothes and goes to the shore. He enters a pool and takes a quick bath to remove dirt and heat, and also relieves his thirst and fatigue. |
如是南方、西方、北方有一人來，飢渴疲極，脫衣岸上，入池快浴，去垢除熱，亦除渴乏。 |
In this way, a man comes from the south, west, or north. He is very hungry, thirsty, and exhausted. He takes off his clothes and goes to the shore. He enters the pool and takes a quick bath to remove dirt and heat, and also relieves his thirst and fatigue. |
如是，剎利族姓子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，內行止，令得內止，內止者，我說沙門，說梵志，說聖，說淨浴。 |
In this way, if a son of the Ksāriya clan shaves off his beard and hair, wears cassocks, becomes a believer, leaves home, has no home, and studies the Way, and conducts internal cessation, and achieves internal cessation, and internal cessation, I call him a recluse, a brahman, a sage. Talk about a clean bath. |
如是梵志、居士、工師族姓子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，內行止，令得內止，內止者，我說沙門，說梵志，說聖，說淨浴。 |
Such Brahma, layman, and Gongshi family members shave off their beards and hair, wear cassocks, reach the faith, leave home, have no family, and learn the Tao. They practice inner cessation, and are able to achieve inner cessation. Those who have inner cessation, I call them ascetics, and I say Brahma Zhi. , talk about holy, talk about pure bath. |
「云何沙門？ |
"Where are the ascetics? |
謂息止諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂沙門。 |
It is said that the cessation of all evil and unwholesome dharma and all the filth and impurities are the causes of the future, the retribution of trouble, heat and suffering, and the causes of birth, old age, illness and death. This is called a recluse. |
云何梵志？ |
Yunhe Fanzhi? |
謂遠離諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂梵志。 |
It is said to stay away from all evil and unwholesome dharma, all filth and impurities, which are the roots of future generations, the retribution of trouble, heat and suffering, and the causes of birth, old age, disease and death. This is called Brahma ambition. |
云何為聖？ |
What is the holy cloud? |
謂遠離諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂為聖。 |
It means staying away from all evil and unwholesome dharma, all filth and impurities, which are the roots of the future, the retribution of trouble, heat and suffering, and the causes of birth, old age, disease and death. This is called becoming holy. |
云何淨浴？ |
How can I take a cleansing bath? |
謂淨浴諸惡不善之法、諸漏穢污，為當來有本，煩熱苦報，生、老、病、死因，是謂淨浴。 |
It is called purifying and bathing in all the evil and unwholesome dharma and outflows and impurities, which are the causes of the future, the retribution of trouble, heat and suffering, and the causes of birth, old age, illness and death. This is called purifying and bathing. |
是謂沙門，是謂梵志，是謂為聖，是謂淨浴。」 |
This is called asceticism, it is called Brahma, it is called sanctification, it is called pure bathing. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
馬邑經第二竟（千四百六十字） |
The Second Practitioner of Mayi Sutra (Thousand, Four Hundred and Six Cross) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 15 雙品 |
Chapter 15 Dual Products |
184. （一八四）牛角娑羅林經 |
184. (184) Niujiao Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊跋耆瘦，在牛角娑羅林，及諸多知識上尊比丘大弟子等。 |
At one time, the Buddha was wandering around in the Niujiao Sara Forest, where he respected many great monks and disciples. |
尊者舍梨子、尊者大目揵連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀、尊者離越哆、尊者阿難，如是比丘多知識上尊比丘大弟子等，亦遊跋耆瘦，在牛角娑羅林，並共近佛葉屋邊住。 |
The Venerable Sāriputta, the Venerable Mahamokhulyan, the Venerable Mahakassapa, the Venerable Mahakaccayana, the Venerable Aniruddha, the Venerable Liyueduo, the Venerable Ananda, such bhikkhus have great knowledge, the Venerable Bhikkhu The eldest disciple and others also traveled to the Niujiao Sara Forest and lived together near the Buddha leaf house. |
於是，尊者大目揵連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀，過夜平旦，往詣尊者舍梨子所。 |
Then the Venerable Mahamokhulyan, the Venerable Mahakassapa, the Venerable Mahakaccayana, and the Venerable Aniruddha spent the night on Pingdan and went to the Venerable Sariputta. |
尊者阿難遙見彼諸尊往已，白曰： |
Venerable Ananda saw those venerables passing by from a distance and said: |
「賢者離越哆！當知此尊者大目揵連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀，過夜平旦，往詣尊者舍梨子所。 |
"Sage Li Yueduo! You should know that the Venerable Mahamokhullian, the Venerable Mahakassapa, the Venerable Mahakaccayana, and the Venerable Aniruddha spent the night on Pingdan and went to the Venerable Sariputra. |
賢者離越哆！今可共彼諸尊往詣尊者舍梨子所，儻能因彼從尊者舍梨子少多聞法。」 |
The sage is far away from Yue Duo! Now, together with all the other venerables, we can go to the place where the Venerable Shelizi is located, so that we can listen to the Dharma from the Venerable Shelizi Shaoduo. " |
於是，尊者大目揵連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀、尊者離越哆、尊者阿難，過夜平旦，往詣尊者舍梨子所。 |
Then the Venerable Mahamokulana, the Venerable Mahakassapa, the Venerable Mahakaccayana, the Venerable Aniruddha, the Venerable Liyueduo, and the Venerable Ananda spent the night in Pingdan and went to the Venerable Sāliputta. . |
尊者舍梨子遙見彼諸尊來已，尊者舍梨子因彼諸尊故說： |
The Venerable Sāliputta saw those deities coming from a distance. The Venerable Sāliputta said because of those deities: |
「善來，賢者阿難！善來，阿難！善來，阿難！世尊侍者解世尊意，常為世尊之所稱譽，及諸智梵行人。 |
"Good things come, sage Ananda! Good things come, Ananda! Good things come, Ananda! The attendants of the Blessed One understand the Blessed One's will, and are always praised by the Blessed One and all wise Brahma practitioners. |
我今問賢者阿難，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天花。 |
I now ask the sage Ananda, this ox-horned grove of trees is very lovely and joyful. There is a bright moon at night, and all the sala trees are covered with wonderful fragrance, just like smallpox. |
賢者阿難！何等比丘起發牛角娑羅林？」 |
Sage Ananda! How can a bhikkhu raise his horns to visit the sara forest? " |
尊者阿難答曰： |
Venerable Ananda replied: |
「尊者舍梨子！若有比丘廣學多聞，守持不忘，積聚博聞，所謂法者，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。 |
"Venerable Sariputra! If a bhikkhu learns widely, persists in it, and accumulates extensive knowledge, the so-called Dharma is wonderful in the first place, wonderful in the middle, and wonderful in the end. It has meaning and writing, is pure and pure, and manifests the holy life. |
如是諸法廣學多聞，翫習至千，意所惟觀，明見深達，彼所說法簡要捷疾，與正相應，欲斷諸結。 |
In this way, he has studied all kinds of Dharma widely and practiced it to a thousand times. He only observes what he thinks and has profound insights. His teachings are concise and quick, corresponding with the correctness, and he wants to break all the knots. |
尊者舍梨子！如是比丘起發牛角娑羅林。」 |
The Venerable Sacrifice! Thus the bhikkhu raised his horns and sang in the forest. " |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者離越哆！賢者阿難比丘已說隨所知。 |
"Sage Li Yueduo! The sage Ananda Bhikkhu has already said what he knows. |
我今復問賢者離越哆，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天花。 |
Now I ask the sage again, Li Yueduo, this horned sala forest is very lovely and joyful. There is a bright moon at night, and all the sala trees are covered with wonderful fragrance, just like smallpox. |
賢者離越哆！何等比丘起發牛角娑羅林？」 |
The sage is far away from Yue Duo! How can a bhikkhu raise his horns to visit the sara forest? " |
尊者離越哆答曰： |
The Venerable Li Yue Duo replied: |
「尊者舍梨子！若有比丘樂於燕坐，內行止，不廢坐禪，成就於觀，常好閑居，憙安靖處，尊者舍梨子！如是比丘起發牛角娑羅林。」 |
The Venerable One gives up the pear seed! If there is a bhikkhu who is happy to sit in the Yanyan position, walks inwardly, does not abandon sitting meditation, achieves vipassanā, and always likes to live in a leisurely and peaceful place, the Venerable one gives up the pear seed! Such a bhikkhu raises his horns and sings in the Sara forest. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者阿那律陀！賢者離越哆比丘已說隨所知。 |
"Sage Aniruddha! The sage Bhikkhu Liyue Duo has already said what he knows. |
我今復問賢者阿那律陀，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。 |
I now ask the sage Anaruddha again, this ox-horned sal grove is very lovely and joyful. There is a bright moon at night, and all the sal trees are covered with wonderful fragrance, just like heavenly flowers. |
賢者阿那律陀！何等比丘起發牛角娑羅林？」 |
Sage Aniruddha! How can a bhikkhu raise his horns to visit the sara forest? " |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「尊者舍梨子！若有比丘逮得天眼，成就天眼，於千世界彼少方便須臾盡見。 |
"Venerable Sāriputta! If a bhikkhu catches the celestial eye and achieves the celestial eye, he will be able to see everything in the thousands of worlds in just a moment. |
尊者舍梨子！猶有目人住高樓上，於下露地有千土墼，彼少方便須臾盡見。 |
The Venerable Sacrifice! There are still people living in high-rise buildings, and there are thousands of earthen mounds on the ground below, and they can all be seen in a moment. |
尊者舍梨子！如是若有比丘逮得天眼，成就天眼，於千世界彼少方便須臾盡見，尊者舍梨子！如是比丘起發牛角娑羅林。」 |
The Venerable Sacrifice! In this way, if a bhikkhu catches the celestial eye and achieves the celestial eye, he will be able to see all the convenient methods in the thousands of worlds in just a moment. The venerable one will give up the pear! Thus the bhikkhu raised his horns and sang in the grove. " |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者迦旃延！賢者阿那律陀比丘已說隨所知。 |
"Sage Kaccayana! The sage Bhikkhu Anirudha has said that he knows what he knows. |
我今復問賢者迦旃延，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天花。 |
I now ask the sage Kaccanyana again, this ox-horned Sara forest is very lovely and joyful. There is a bright moon at night, and all the Sara trees are covered with wonderful fragrance, just like smallpox. |
賢者迦旃延！何等比丘起發牛角娑羅林？」 |
Sage Kaccanyana! How can a bhikkhu raise his horns to visit the sara forest? " |
尊者大迦旃延答曰： |
Venerable Maha Kaccayana replied: |
「尊者舍梨子！猶二比丘法師共論甚深阿毘曇，彼所問事，善解悉知，答亦無礙，說法辯捷。 |
"Venerable Sāriputta! The two bhikkhus and the master discussed Abhitan very profoundly together. He understood everything he asked well, answered without any hindrance, and was able to speak eloquently and eloquently. |
尊者舍梨子！如是比丘起發牛角娑羅林。」 |
The Venerable Sacrifice! Thus the bhikkhu raised his horns and sang in the grove. " |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「尊者大迦葉！賢者迦旃延比丘已說隨所知。 |
"Venerable Maha Kassapa! The sage Bhikkhu Kaccanyana has said what he knows. |
我今復問尊者大迦葉，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。 |
Now I ask the venerable Maha Kassapa again, this ox-horned Sara forest is very lovely and joyful. There is a bright moon at night, and all the Sara trees are covered with wonderful fragrance, just like heavenly flowers. |
尊者大迦葉！何等比丘起發牛角娑羅林？」 |
Venerable Kassapa! How can a bhikkhu raise his horns to visit the sara forest? " |
尊者大迦葉答曰： |
The Venerable Kassapa replied: |
「賢者舍梨子！若有比丘自無事稱說無事，自有少欲稱說少欲，自有知足稱說知足，自樂在遠離獨住稱說樂在遠離獨住，自修行精勤稱說修行精勤，自立正念正智稱說立正念正智，自得定稱說得定，自有智慧稱說智慧，自諸漏已盡稱說諸漏已盡，自勸發渴仰成就歡喜稱說勸發渴仰成就歡喜，賢者舍梨子！如是比丘起發牛角娑羅林。」 |
Sage Sariputra! If a bhikkhu has nothing to do, he says he has nothing to do; he has few desires, he says he has few desires; he has contentment, he says contentment; he is happy in living far away from solitude, he says he is happy in living far away from solitude, he practices diligently in self-cultivation, he says Practicing diligently, self-reliance, right mindfulness and right wisdom are said to be established with right mindfulness and right wisdom, self-attainment is said to be samadhi, self-possessed wisdom is said to be wisdom, since all outflows have been exhausted, it is said that all outflows have been exhausted, self-encouragement and thirst are achieved, joy is achieved, exhortation is to induce thirst. Looking up brings joy, the sage gives up the pear! Such a bhikkhu raises his horns and sings in the grove. |
尊者舍梨子復問曰： |
Venerable Sālizi asked again: |
「賢者目揵連！尊者大迦葉已說隨所知。 |
"Sage Mokhullian! Venerable Kassapa has said that he knows what he knows. |
我今復問賢者目揵連，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。 |
I now ask the sage again, Mokulian, this ox-horned sala forest is very lovely and joyful. There is a bright moon at night, and all the sala trees are covered with wonderful fragrance, just like heavenly flowers. |
賢者目連！何等比丘起發牛角娑羅林？」 |
The sage Mulian! How can a bhikkhu raise his horns to visit the sara forest? " |
尊者大目揵連答曰： |
The Venerable Big Eyed Master replied: |
「尊者舍梨子！若有比丘有大如意足，有大威德，有大福祐，有大威神，自在無量如意足。 |
"Venerable Sariputta! If there is a bhikkhu who has great wishful thinking, great mighty virtues, great blessings, great majesty, and is free and immeasurable in wishful thinking. |
彼行無量如意足，變一為眾，合眾為一，一則住一，有知有見，徹過石壁，如空無礙，出入於地，猶若如水，履水如地而不陷沒，上昇虛空，結跏趺坐，猶若如鳥，今此日月有大如意足，有大威德，有大福祐，有大威神，以手捫摸，身至梵天。 |
He performs immeasurable and satisfactory actions, transforming one into many, uniting all into one, and one abiding in one, knowing and seeing, passing through stone walls as if they were empty, entering and exiting the earth as if they were water, and walking on water as if they were on the earth without sinking. No, he ascended into the sky and sat in the lotus position, just like a bird. Today, the sun and the moon have great wish-fulfilling feet, great mighty virtues, great blessings, and great mighty gods. I touch them with my hands, and my body reaches the Brahma sky. |
尊者舍梨子！如是比丘起發牛角娑羅林。」 |
The Venerable Sacrifice! Thus the bhikkhu raised his horns and sang in the grove. " |
尊者大目揵連問曰： |
The Venerable Big Eyed Eye asked continuously: |
「尊者舍梨子！我及諸尊已各自說隨其所知。 |
"Venerable Sāriputta! I and all the other sages have individually told us what they know. |
我今問尊者舍梨子，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。 |
I would like to ask the Venerable Lord Sa Lizi, this ox-horned sala forest is very lovely and joyful. There is a bright moon at night, and all the sala trees are covered with wonderful fragrance, just like heavenly flowers. |
尊者舍梨子！何等比丘起發牛角娑羅林？」 |
The Venerable Sacrifice! How can a bhikkhu raise his horns to visit the sara forest? " |
尊者舍梨子答曰： |
The Venerable Sāliputta replied: |
「賢者目揵連！若有比丘隨用心自在而不隨心，彼若欲得隨所住止，中前遊行，即彼住止，中前遊行。 |
"Sage Mokhulyan! If there is a bhikkhu who is at ease with his mind but does not follow his mind, if he wants to stay wherever he wants, he will move forward in the middle. That is to say, he will stop in the middle and move forward in the middle. |
彼若欲得隨所住止，日中、晡時遊行，即彼住止，日中、晡時遊行。 |
If he wants to stay wherever he is, he will wander around at noon and in the afternoon, that is, if he stays and stops at noon and in the afternoon, he will wander around. |
賢者目揵連！猶王、王臣，衣服甚多，有若干種雜妙色衣，彼若欲得中前著者即取著之，彼若欲得日中、晡時著者即取著之。 |
The wise man's eyes are full of confusion! The king and his ministers have many clothes, many kinds of clothes of various colors. If they want to get the clothes in the middle, they will take them. If they want to get the clothes in the middle and afternoon, they will get them. |
賢者目揵連！如是。 |
The wise man's eyes are full of confusion! If so. |
若有比丘隨用心自在而不隨心，彼若欲得隨所住止，中前遊行，即彼住止，中前遊行。 |
If there is a bhikkhu who is at ease with his mind and does not follow his mind, if he wants to stay wherever he wants, he will move forward in the middle, then he will stop in the middle and move forward in the middle. |
彼若欲得隨所住止，日中、晡時遊行，即彼住止，日中、晡時遊行，賢者目揵連！如是比丘起發牛角娑羅林。」 |
If he wants to stop wherever he is, he will wander around at noon and twilight hours. If he stays and stops at noon and twilight hours, and wanders around at noon and twilight hours, the sage will be blinded! Thus the bhikkhu raised his horns and sang in the grove. " |
尊者舍梨子告曰： |
The Venerable Sālizi said: |
「賢者目揵連！我及諸賢已各自說隨其所知。 |
"Sage Mu Kuilian! I and the other sages have each said what they know. |
賢者目揵連！我等寧可共彼諸賢往詣佛所，向論此事，於中知誰最為善說。」 |
The wise man's eyes are full of confusion! We would rather go to the Buddha's place with those sages to discuss this matter and know who is the best at explaining it. " |
於是，尊者舍梨子、尊者大目揵連、尊者大迦葉、尊者大迦旃延、尊者阿那律陀、尊者離越哆、尊者阿難，往詣佛所，諸尊者等稽首佛足，却坐一面，尊者阿難亦稽首佛足，却住一面。 |
Then the Venerable Sāriputta, the Venerable Mahāmokullana, the Venerable Mahākassapa, the Venerable Mahākaccāyāna, the Venerable Anārītta, the Venerable Liyueduo, the Venerable Ananda went to the Buddha’s place. All the venerables bowed their heads at the Buddha's feet, but sat on one side. Venerable Ananda also bowed their heads at the Buddha's feet, but sat on one side. |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！今日賢者大目揵連、尊者大迦葉、賢者迦旃延、賢者阿那律陀、賢者離越哆、賢者阿難，過夜平旦，來詣我所，我遙見彼諸賢來已，因彼諸賢故說： |
"World-Honored One! Today, the sage Mahamokhulana, the venerable Mahakassapa, the sage Kaccayana, the sage Anirudda, the sage Liyueduo, and the sage Ananda spent the night in Pingdan and came to visit me. I saw those wise men coming from afar. Because of those wise men, I said: |
『善來，賢者阿難！善來，阿難！善來，阿難！世尊侍者解世尊意，常為世尊之所稱譽，及諸智梵行人，我今問賢者阿難，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華，賢者阿難！何等比丘起發牛角娑羅林？』 |
"Good things come, sage Ananda!" Well done, Ananda! Well done, Ananda! The attendants of the Blessed One understand the Blessed One's will, and are always praised by the Blessed One, and all wise Brahma practitioners. I would like to ask the sage Ananda, this ox-horned sala forest is very lovely and joyful. There is a bright moon at night, and all the sala trees are covered with wonderful fragrance, just like Tianhua, sage Ananda! How can a bhikkhu raise his horns to visit the sara forest? 』 |
賢者阿難即答我曰： |
The sage Ananda immediately answered me: |
『尊者舍梨子！若有比丘廣學多聞，守持不忘，積聚博聞，所謂法者，初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。 |
"Venerable Sāriko! If a bhikkhu has learned extensively, persisted in it, and accumulated extensive knowledge, the so-called Dharma will be wonderful in the beginning, wonderful in the middle, and wonderful in the end. It has meaning and writing, is full of purity, and manifests the holy life. |
如是諸法廣學多聞，翫習至千，意所惟觀，明見深達，彼所說法簡要捷疾，與正相應，欲斷諸結。 |
In this way, he has studied all kinds of Dharma widely and practiced it to a thousand times. He only observes what he thinks and has profound insights. His teachings are concise and quick, corresponding with the correctness, and he wants to break all the knots. |
尊者舍梨子！如是比丘起發牛角娑羅林。』 |
The Venerable Sacrifice! Thus the bhikkhu raised his horns and sang in the grove. 』 |
」 |
|
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！舍梨子！實如阿難比丘所說。 |
"Excellent! Excellent! Sariputra! It is exactly as Bhikkhu Ananda said. |
所以者何？ |
So what? |
阿難比丘成就多聞。」 |
Bhikkhu Ananda has achieved much knowledge. " |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！賢者阿難如是說已，我復問曰： |
"World Honored One! The sage Ananda has said this. I ask again: |
『賢者離越哆！賢者阿難比丘已說隨所知。 |
"The wise man is away from Yue Duo!" The sage Ananda Bhikkhu has said that he knows what he knows. |
我今復問賢者離越哆，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。 |
Now I ask the sage again, Li Yueduo, this horned sala forest is very lovely and joyful. There is a bright moon at night, and all the sala trees are covered with wonderful fragrance, just like the flowers of heaven. |
賢者離越哆！何等比丘起發牛角娑羅林？』 |
The sage is far away from Yue Duo! How can a bhikkhu raise his horns to visit the sara forest? 』 |
賢者離越哆即答我曰： |
The sage Li Yueduo immediately answered me: |
『尊者舍梨子！若有比丘樂於燕坐，內行止，不廢坐禪，成就於觀，常好閑居，憙安靖處，尊者舍梨子！如是比丘起發牛角娑羅林。』 |
"Venerable Sāriko! If there is a bhikkhu who is happy to sit in the swaddle, calm down the internal movement, never give up sitting in meditation, achieve vipassanā, and always enjoys leisurely living in a peaceful place, the venerable one will give up the pear! Thus the bhikkhu raised his horns and sang in the grove. 』 |
」 |
|
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！舍梨子！如離越哆比丘所說。 |
"How good! How good! Sariputta! Just as Bhikkhu Liyue Duo said. |
所以者何？ |
So what? |
離越哆比丘常樂坐禪。」 |
Bhikkhu Liyue Duo always enjoys sitting in meditation. " |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！賢者離越哆如是說已，我復問曰： |
"World Honored One! The sage Li Yue Duo has said this. I ask again: |
『賢者阿那律陀！賢者離越哆比丘已說隨所知。 |
"Sage Aniruddha! The sage Bhikkhu Liyue Duo has said that he knows what he knows. |
我今復問賢者阿那律陀，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。 |
Now I ask the sage Anaruddha again, this ox-horned sal grove is very lovely and joyful. There is a bright moon at night, and all the sal trees are covered with wonderful fragrance, just like heavenly flowers. |
賢者阿那律陀！何等比丘起發牛角娑羅林？』 |
Sage Aniruddha! How can a bhikkhu raise his horns to visit the sara forest? 』 |
賢者阿那律陀即答我曰： |
The sage Analuddha immediately answered me: |
『尊者舍梨子！若有比丘逮得天眼，成就天眼，於千世界彼少方便須臾盡見。 |
"Venerable Sāriko! If a bhikkhu catches the celestial eye and achieves it, he will be able to see all those little expedients in thousands of worlds in just a moment. |
尊者舍梨子！猶有目人住高樓上，於下露地有千土墼，彼少有方便須臾盡見。 |
The Venerable Sacrifice! There are still people who live in high-rise buildings, and there are thousands of earthen mounds on the ground below. They have few conveniences and can be seen in a moment. |
尊者舍梨子！如是。 |
The Venerable Sacrifice! If so. |
若有比丘逮得天眼，成就天眼，於千世界微少方便須臾盡見。 |
If a bhikkhu catches the celestial eye and achieves it, he will be able to see everything in a thousand worlds in a matter of seconds. |
尊者舍梨子！如是比丘起發牛角娑羅林。』 |
The Venerable Sacrifice! Thus the bhikkhu raised his horns and sang in the forest. 』 |
」 |
|
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！舍梨子！如阿那律陀比丘所說。 |
"Excellent! Excellent! Sariputta! Just as Bhikkhu Aniruddha said. |
所以者何？ |
So what? |
阿那律陀比丘成就天眼。」 |
Bhikkhu Anirudha attained the divine eye. " |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！賢者阿那律陀如是說已，我復問曰： |
"World Honored One! The sage Aniruddha has said this, and I ask again: |
『賢者迦旃延！賢者阿那律陀比丘已說隨所知。 |
"Sage Kaccanyana! The sage Anirudha Bhikkhu has said that he knows what he knows. |
我今復問賢者迦旃延，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。 |
I now ask the sage Kaccanyana again, this ox-horned Sara forest is very lovely and joyful. There is a bright moon at night, and all the Sara trees are covered with wonderful fragrance, just like heavenly flowers. |
賢者迦旃延！何等比丘起發牛角娑羅林？』 |
Sage Kaccanyana! How can a bhikkhu raise his horns to visit the sara forest? 』 |
賢者迦旃延即答我曰： |
The sage Kaccayana immediately answered me: |
『尊者舍梨子！猶二比丘法師共論甚深阿毘曇，彼所問事，善解悉知，答亦無礙，說法辯捷。 |
"Venerable Sāriko! The two bhikkhus, Dharma Master, discussed Abhitan very profoundly together. He understood everything he asked well, answered without hindrance, and was able to eloquently explain the teachings. |
尊者舍梨子！如是比丘起發牛角娑羅林。』 |
The Venerable Sacrifice! Thus the bhikkhu raised his horns and sang in the forest. 』 |
」 |
|
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！舍梨子！如迦旃延比丘所說。 |
"Excellent! Excellent! Sariputta! Just as Bhikkhu Kaccanyana said. |
所以者何？ |
So what? |
迦旃延比丘分別法師。」 |
Bhikkhu Kaccanyana said goodbye to the Dharma Master. " |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！賢者迦旃延如是說已，我復問曰： |
"World Honored One! The sage Kaccayana has said this, and I ask again: |
『尊者大迦葉！賢者迦旃延比丘已說隨所知。 |
"Venerable Maha Kassapa!" The sage Bhikkhu Kaccanyana has said that he knows what he knows. |
我今復問尊者大迦葉，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。 |
Now I ask the venerable Maha Kassapa again, this ox-horned Sara forest is very lovely and joyful. There is a bright moon at night, and all the Sara trees are covered with wonderful fragrance, just like heavenly flowers. |
尊者大迦葉！何等比丘起發牛角娑羅林？』 |
Venerable Kassapa! How can a bhikkhu raise his horns to visit the sara forest? 』 |
尊者大迦葉即答我曰： |
Venerable Kassapa answered me immediately: |
『賢者舍梨子！若有比丘自無事稱說無事，自有少欲稱說少欲，自有知足稱說知足，自樂在遠離獨住稱說樂在遠離獨住，自修行精勤稱說修行精勤，自立正念正智稱說立正念正智，自得定稱說得定，自有智慧稱說智慧，自諸漏已盡稱說諸漏已盡，自勸發渴仰成就歡喜稱說勸發渴仰成就歡喜。 |
"The wise man gave up his pear!" If there is a bhikkhu who says he has nothing to do, he says he has few desires, he says he has few desires, he says he is contented, he says he is contented, he says he is happy in living far away from solitude, he says he is happy in living far away from solitude, he practices diligently in self-cultivation, he says he practices diligently, and he establishes himself in mindfulness and wisdom. It is said that one has established right mindfulness and right wisdom, one has attained concentration by oneself, one is said to have achieved concentration, one has wisdom oneself, one is said to be wisdom, oneself has all the outflows, one is said to have all the outflows, oneself is encouraged to be thirsty, and joy is achieved, oneself is encouraged to be thirsty, one is to be joyful. |
賢者舍梨子！如是比丘起發牛角娑羅林。』 |
The wise man gives up the pear! Thus the bhikkhu raised his horns and sang in the forest. 』 |
」 |
|
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！舍梨子！如迦葉比丘所說。 |
"How good! How good! Sariputta! Just as Kasyapa said. |
所以者何？ |
So what? |
迦葉比丘常行無事。」 |
Bhikkhu Kassapa always does nothing. " |
尊者舍梨子白曰： |
The Venerable Sālizi Bai said: |
「世尊！尊者大迦葉如是說已，我復問曰： |
"World Honored One! The Venerable Kassapa has said this, and I ask again: |
『賢者目揵連！尊者大迦葉已說隨所知。 |
"The wise man's eyes are full!" The Venerable Maha Kassapa has said that he knows what he knows. |
我今復問賢者目揵連，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。 |
I now ask the sage again, Mokulian, this ox-horned sala forest is very lovely and joyful. There is a bright moon at night, and all the sala trees are covered with wonderful fragrance, just like heavenly flowers. |
賢者目揵連！何等比丘起發牛角娑羅林？』 |
The wise man's eyes are full of confusion! How can a bhikkhu raise his horns to visit the sara forest? 』 |
賢者大目揵連即答我曰： |
The sage Damu Julian immediately answered me: |
『尊者舍梨子！若有比丘有大如意足，有大威德，有大福祐，有大威神，自在無量如意足，彼行無量如意足，變一為眾，合眾為一，一則住一，有知有見，徹過石壁，如空無礙，出入於地，猶若如水，履水如地而不陷沒，上昇虛空，結跏趺坐，猶若如鳥，今此日月有大如意足，有大威德，有大福祐，有大威神，以手捫摸，身至梵天。 |
"Venerable Sāriko! If there is a bhikkhu who has great fulfillment, great majesty, great blessings, great majesty, and is free and immeasurable, he will perform immeasurable fulfillment, transform one into many, unite many into one, and one will remain one, and he will have knowledge. I saw that I could pass through the stone wall, as if there were no obstacles in the sky, go in and out of the ground, just like water, walk on water like the ground without sinking, rise into the sky, sit in lotus position, just like a bird, today the sun and moon have great assimilation, There is great majesty, great blessing, and great power. If you touch it with your hands, you will reach the Brahma Heaven. |
尊者舍梨子！如是比丘起發牛角娑羅林。』 |
The Venerable Sacrifice! Thus the bhikkhu raised his horns and sang in the forest. 』 |
」 |
|
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！舍梨子！如目揵連比丘所說。 |
"Excellent! Excellent! Sariputta! Just as Monk Mukulana said. |
所以者何？ |
So what? |
目揵連比丘有大如意足。」 |
Bhikkhu Mokhulyan has the great wish-fulfilment. " |
於是，尊者大目揵連即從坐起，偏袒著衣，叉手向佛，白曰： |
Then, the Venerable Damu Qilian stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！我及諸尊如是說已。 |
"World Honored One! This is what I and you all have said. |
便白尊者舍梨子曰： |
Then he said to Venerable Sa Lizi: |
『尊者舍梨子！我及諸尊已各自說隨其所知，我今問尊者舍梨子，此牛角娑羅林甚可愛樂，夜有明月，諸娑羅樹皆敷妙香，猶若天華。 |
"Venerable Sāriko! I and you all have already said what you know, but I would like to ask the Venerable Sir about the pear tree, this ox-horned sala forest is very lovely and joyful. There is a bright moon at night, and all the sala trees are covered with wonderful fragrance, just like heavenly flowers. |
尊者舍梨子！何等比丘起發牛角娑羅林？』 |
The Venerable Sacrifice! How can a bhikkhu raise his horns to visit the sara forest? 』 |
尊者舍梨子即答我曰： |
The Venerable Shelizi immediately answered me: |
『賢者目揵連！若有比丘隨用心自在而不隨心，彼若欲得隨所住止，中前遊行，即彼住止，中前遊行。 |
"The wise man's eyes are full!" If there is a bhikkhu who is at ease with his mind and does not follow his mind, if he wants to stay wherever he wants, he will move forward in the middle, then he will stop in the middle and move forward in the middle. |
彼若欲得隨所住止，日中、晡時遊行，即彼住止，日中、晡時遊行。 |
If he wants to stay wherever he is, he will wander around at noon and in the afternoon, that is, if he stays and stops at noon and in the afternoon, he will wander around. |
賢者目揵連！猶王、王臣，衣服甚多，有若干種雜妙色衣，彼若欲得中前著者即取著之，彼若欲得日中、晡時著者即取著之。 |
The wise man's eyes are full of confusion! The king and his ministers have many clothes, many kinds of clothes of various colors. If they want to get the clothes in the middle, they will take them. If they want to get the clothes in the middle and afternoon, they will get them. |
賢者目揵連！如是。 |
The wise man's eyes are full of confusion! If so. |
若有比丘隨用心自在而不隨心，彼若欲得隨所住止，中前遊行，即彼住止，中前遊行。 |
If there is a bhikkhu who is at ease with his mind and does not follow his mind, if he wants to stay wherever he wants, he will move forward in the middle, then he will stop in the middle and move forward in the middle. |
彼若欲得隨所住止，日中、晡時遊行，即彼住止，日中、晡時遊行。 |
If he wants to stay wherever he is, he will wander around at noon and in the afternoon, that is, if he stays and stops at noon and in the afternoon, he will wander around. |
賢者目揵連！如是比丘起發牛角娑羅林。』 |
The wise man's eyes are full of confusion! Thus the bhikkhu raised his horns and sang in the forest. 』 |
」 |
|
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！目揵連！如舍梨子比丘所說。 |
"How good! How good! Mocha Lana! Just as Bhikkhu Sāriputta said. |
所以者何？ |
So what? |
舍梨子比丘隨用心自在。」 |
Bhikkhu Sariputta is at ease with his mind. " |
於是，尊者舍梨子即從坐起，偏袒著衣，叉手向佛，白曰： |
Then the Venerable Sariputta stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！我及諸賢如是說已，告曰： |
"World Honored One! I and the other sages have said this and say: |
『賢者目揵連！我及諸賢已各自說隨其所知。 |
"The wise man's eyes are full!" I and the wise men have each said what they know. |
賢者目揵連！我等寧可共彼諸賢往詣佛所，向論此事，於中知誰最為善說。』 |
The wise man's eyes are full of confusion! We would rather go to the Buddha's place with those sages to discuss this matter and know who is the best at explaining it. 』 |
世尊！我等誰為善說耶？」 |
World Honored One! Who am I to say something good? " |
世尊答曰： |
The World Honored One replied: |
「舍梨子！一切悉善。 |
"Shelizi! Everything is good. |
所以者何？ |
So what? |
此諸法者，盡我所說。 |
All these laws are what I have said. |
舍梨子！聽我所說，如是比丘起發牛角娑羅林。 |
Give up the pear! Listening to what I say, this bhikkhu raised his horns and sang in the forest. |
舍梨子！若有比丘隨所依住城郭村邑，彼過夜平旦，著衣持鉢，入村乞食，善守護身，善斂諸根，善立其念。 |
Give up the pear! If there is a bhikkhu who lives in a city or village, he will spend the night in the village, put on his clothes and hold his alms bowl, and go to the village to beg for food. He is good at guarding his body, good at gathering his faculties, and good at establishing his thoughts. |
彼乞食已，過日中後，收舉衣鉢，澡洗手足，以尼師壇著於肩上，或至無事處，或至樹下，或至空安靖處，敷尼師壇，結跏趺坐，不解結跏趺坐乃至漏盡，彼便不解結跏趺坐乃至漏盡。 |
After he had begged for food, after noon, he collected his clothes and bowl, washed his hands and feet, put the nun's altar on his shoulders, and went to a quiet place, under a tree, or to a quiet place in the sky, where he placed the nun's altar and tied the knot. If one sits in lotus position and does not untie the knot, he will sit in lotus position until the leakage is gone. He will not untie the knot and sit in lotus position until the drain is gone. |
舍梨子！如是比丘起發牛角娑羅林。」 |
Give up the pear! Thus the bhikkhu raised his horns and sang in the forest. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
牛角娑羅林經第三竟（三千七百八十五字） |
The third chapter of the Niujiao Sala Forest Sutra (3,785 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 15 雙品 |
Chapter 15 Dual Products |
185. （一八五）牛角娑羅林經 |
185. (185) Niujiao Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊那摩提瘦，在揵祁精舍。 |
At one time, the Buddha was visiting Namo Tishou in the Jingqi Jingshe. |
爾時，世尊過夜平旦，著衣持鉢，入那摩提而行乞食，食訖中後，往詣牛角娑羅林。 |
At that time, the World-Honored One stayed overnight, put on his robes and held an alms bowl, went into Namati and begged for food. After finishing his meal, he went to the Cow Horn Sala Forest. |
爾時，牛角娑羅林有三族姓子共在中住，尊者阿那律陀、尊者難提、尊者金毘羅。 |
At that time, there were three clans living in the Niujiao Sara Forest: the Venerable Aniruddha, the Venerable Nanti, and the Venerable Kampila. |
彼尊者等所行如是，若彼乞食有前還者，便敷床汲水，出洗足器，安洗足橙及拭脚巾、水瓶、澡罐。 |
The venerable Master and others behaved in this way, and if there was anyone who came back after begging for food, he would make a bed, draw water, take out a foot-washing vessel, put oranges for washing feet, a towel for wiping feet, a water bottle, and a bath pot. |
若所乞食能盡食者，便盡食之。 |
If he can eat all the food he begs for, he will eat it all. |
若有餘者，器盛覆舉，食訖收鉢，澡洗手足，以尼師壇著於肩上，入室燕坐。 |
If there are any leftovers, the utensils should be filled and lifted up. After eating, he should take away his alms bowl, take a bath, wash his hands and feet, put the nun's altar on his shoulders, enter the room and sit down. |
若彼乞食有後還者，能盡食者亦盡食之，若不足者，取前餘食，足而食之，若有餘者，便瀉著淨地及無蟲水中。 |
If he begs for food but is later returned, those who can eat will also eat as much as they can. If there is not enough food, take the leftover food and eat it as much as possible. If there is any leftover, then eat it in a pure place and in insect-free water. |
取彼食器，淨洗拭已，舉著一面，收卷床席，拾洗足橙，收拭脚巾，舉洗足器及水瓶、澡罐，掃灑食堂，糞除淨已，收舉衣鉢，澡洗手足，以尼師壇著於肩上，入室燕坐。 |
Take the food utensils, wash and wipe them clean, hold one side up, roll up the bed mat, pick up and wash the oranges, wipe the foot towels, lift the foot washing utensils, water bottles, and bath pots, sweep the canteen, remove the excrement, collect the clothes and bowls, and take a bath He washed his hands and feet, put the nun's altar on his shoulders, entered the room and sat down. |
彼尊者等至於晡時，若有先從燕坐起者，見水瓶、澡罐空無有水，便持行取，若能勝者，便舉持來，安著一面，若不能勝，則便以手招一比丘，兩人共舉，持著一面，各不相語，各不相問。 |
When the venerable Master waits for the afternoon, if someone is sitting up from the swallow first and sees that the water bottle or bath pot is empty, he will hold it and take it. If he can win, he will hold it and put it on one side. If he can't win, Then he called a bhikkhu with his hand, and the two held it together, holding one side, neither speaking to each other, nor asking each other. |
彼尊者等五日一集，或共說法，或聖默然。 |
The Venerable Master waited for five days to teach the Dharma together, or in silence. |
於是，守林人遙見世尊來，逆呵止曰： |
Then, when the forest guard saw the World Honored One coming from afar, he stopped and said: |
「沙門！沙門！莫入此林。 |
"Samana! Samana! Don't enter this forest. |
所以者何？ |
So what? |
今此林中有三族姓子，尊者阿那律陀、尊者難提、尊者金毘羅，彼若見汝，或有不可。」 |
There are three clans in this forest today, the Venerable Aniruddha, the Venerable Nanti, and the Venerable Kampila. If they see you, there may be something wrong with them. " |
世尊告曰： |
The World Honored One said: |
「汝守林人！彼若見我，必可，無不可。」 |
You forest guard! If he sees me, he will definitely do it. There is nothing wrong with me. |
於是，尊者阿那律陀遙見世尊來，即呵彼曰： |
Then, when the Venerable Aniruddha saw the World-Honored One coming from afar, he addressed him and said: |
「汝守林人！莫呵世尊！汝守林人！莫呵善逝！所以者何？ |
"You who are guardians of the forest! Oh, the World Honored One! You are the guardians of the forest! Oh, the good deeds! So what? |
是我尊來，我善逝來。」 |
It is I who have come, and I who have passed away. " |
尊者阿那律陀出迎世尊，攝佛衣鉢，尊者難提為佛敷牀，尊者金毘羅為佛取水。 |
The Venerable Aniruddha went out to meet the World Honored One and took the Buddha's robe and bowl. The Venerable Nanti made the Buddha's bed, and the Venerable Kampila fetched water for the Buddha. |
爾時，世尊洗手足已，坐彼尊者所敷之座，坐已，問曰： |
At that time, the World-Honored One had washed his hands and feet, sat down on the seat provided by that Venerable One, and asked: |
「阿那律陀，汝常安隱，無所乏耶？」 |
Anaruddha, are you always peaceful and in need of nothing? |
尊者阿那律陀白曰： |
Venerable Aniruddha said: |
「世尊！我常安隱，無有所乏。」 |
World Honored One! I am always at peace, lacking nothing. |
世尊復問： |
The World Honored One asked again: |
「阿那律陀！云何安隱，無所乏耶？」 |
Anaruddha! How can I live in peace and have nothing to lose? |
尊者阿那律陀白曰： |
Venerable Aniruddha said: |
「世尊！我作是念： |
"World Honored One! I am thinking this: |
『我有善利，有大功德，謂我與如是梵行共行。』 |
"I have good benefits and great merits, so I am walking in such a holy life." 』 |
世尊！我常向彼梵行行慈身業，見與不見，等無有異，行慈口業，行慈意業，見與不見，等無有異。 |
World Honored One! I always perform acts of loving-kindness with my body and mind towards that Brahma, whether I see or not see them, there is no difference. I perform acts of kindness with words, I perform acts of loving-kindness thoughts, whether I see them or not see them, there is no difference. |
世尊！我作是念： |
World Honored One! I am thinking: |
『我今寧可自捨己心，隨彼諸賢心。』 |
"Now I would rather sacrifice my own heart and follow the hearts of other virtuous people." 』 |
我便自捨己心，隨彼諸賢心，我未曾有一不可心。 |
I sacrificed my own mind and followed the virtuous minds of others. I never had a heart that I could not miss. |
世尊！如是我常安隱，無有所乏。」 |
World Honored One! In this way, I am always at peace and have nothing to lose. " |
問尊者難提，答亦如是。 |
It is difficult to ask the Venerable, and the answer is the same. |
復問尊者金毘羅曰： |
I asked the Venerable Jinpiluo again: |
「汝常安隱，無所乏耶？」 |
You always live in peace and have nothing to lose? |
尊者金毘羅白曰： |
The Venerable Jinpi Luobai said: |
「世尊！我常安隱，無有所乏。」 |
World Honored One! I am always at peace, lacking nothing. |
問曰： |
Question: |
「金毘羅！云何安隱，無所乏耶？」 |
Kimpila! How can I live in peace and have nothing to lose? |
尊者金毘羅白曰： |
The Venerable Jinpi Luobai said: |
「世尊！我作是念： |
"World Honored One! I am thinking this: |
『我有善利，有大功德，謂我與如是梵行共行。』 |
"I have good benefits and great merits, so I am walking in such a holy life." 』 |
世尊！我常向彼梵行行慈身業，見與不見，等無有異，行慈口業，行慈意業，見與不見，等無有異。 |
World Honored One! I always perform acts of loving-kindness with my body and mind towards that Brahma, whether I see or not see them, there is no difference. I perform acts of kindness with words, I perform acts of loving-kindness thoughts, whether I see them or not see them, there is no difference. |
世尊！我作是念： |
World Honored One! I am thinking: |
『我今寧可自捨己心，隨彼諸賢心。』 |
"Now I would rather sacrifice my own heart and follow the hearts of other virtuous people." 』 |
我便自捨己心，隨彼諸賢心，我未曾有一不可心。 |
I sacrificed my own mind and followed the virtuous minds of others. I never had a heart that I could not miss. |
世尊！如是我常安隱，無有所乏。」 |
World Honored One! In this way, I am always at peace and have nothing to lose. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！阿那律陀！如是汝等常共和合，安隱無諍，一心一師，合一水乳，頗得人上之法，而有差降安樂住止耶？」 |
Excellent! Excellent! Aniruddha! In this way, you are always in harmony, peaceful and undisturbed, with one mind and one teacher, united as one water and milk, and you have quite mastered the teachings of human beings. How can you achieve peace and happiness? |
尊者阿那律陀白曰： |
Venerable Aniruddha said: |
「世尊！如是我等常共和合，安隱無諍，一心一師，合一水乳，得人上之法，而有差降安樂住止。 |
"World Honored One! In this way, we are always in harmony, peaceful and undisturbed, with one mind and one master, united as one water and milk, and we can obtain the superior Dharma, and there will be peace and happiness. |
世尊！我等離欲、離惡不善之法，至得第四禪成就遊。 |
World Honored One! I have abandoned desires and evil and unwholesome dharma, and have achieved the fourth jhāna. |
世尊！如是我等常共和合，安隱無諍，一心一師，合一水乳，得此人上之法，而有差降安樂住止。」 |
World Honored One! In this way, we are always in harmony, peaceful and undisturbed, with one mind and one teacher, united as one water and milk, and we can obtain the superior Dharma of this person, and there will be a difference in peace and happiness. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！阿那律陀！捨此住止，過此度此，頗更有餘得人上之法，而有差降安樂住止耶？」 |
Excellent! Excellent! Aniruddha! If you give up this abiding and live here, you will have more chance to obtain the Dharma above human beings, and will you be able to abide in peace and happiness? |
尊者阿那律陀白曰： |
Venerable Aniruddha said: |
「世尊！捨此住止，過此度此，更復有餘得人上之法，而有差降安樂住止。 |
"World Honored One, if you give up this abode and pass through this, you will still be able to obtain the Dharma above others, and you will be able to achieve peace and happiness. |
世尊！我心與慈俱，遍滿一方成就遊。 |
World Honored One! My heart is full of compassion, and it is filled with achievements. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. |
世尊！捨此住止，過此度此，謂更有此餘得人上之法，而有差降安樂住止。」 |
World Honored One! To give up this abiding, to pass through this, it is said that there is still more to obtain the Dharma above others, and to have a peaceful and happy abiding. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！阿那律陀！捨此住止，過此度此，頗更有餘得人上之法，而有差降安樂住止耶？」 |
Excellent! Excellent! Aniruddha! If you give up this abiding and live here, you will have more chance to obtain the Dharma above human beings, and will you be able to abide in peace and happiness? |
尊者阿那律陀白曰： |
Venerable Aniruddha said: |
「世尊！捨此住止，過此度此，更復有餘得人上之法，而有差降安樂住止。 |
"World Honored One, if you give up this abode and pass through this, you will still be able to obtain the Dharma above others, and you will be able to achieve peace and happiness. |
世尊！我等度一切色想，至得非有想非無想處成就遊。 |
World Honored One! I will try to overcome all thoughts of color until I reach the point where there is neither thought nor thoughtlessness. |
世尊！捨此住止，過此度此，謂更有此餘得人上之法，而有差降安樂住止。」 |
World Honored One! To give up this abiding, to pass through this, it is said that there is still more to obtain the Dharma above others, and to have a peaceful and happy abiding. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！阿那律陀！捨此住止，過此度此，頗更有餘得人上之法，而有差降安樂住止耶？」 |
Excellent! Excellent! Aniruddha! If you give up this abiding and live here, you will have more chance to obtain the Dharma above human beings, and will you be able to abide in peace and happiness? |
尊者阿那律陀白曰： |
Venerable Aniruddha said: |
「世尊！捨此住止，過此度此，更復有餘得人上之法，而有差降安樂住止。 |
"World Honored One, if you give up this abode and pass through this, you will still be able to obtain the Dharma above others, and you will be able to achieve peace and happiness. |
世尊！我等得如意足、天耳智、他心智、宿命智、生死智，諸漏已盡，得無漏，心解脫、慧解脫，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
World Honored One! We have attained the fulfillment of the wishful thinking, the wisdom of the heavenly ears, the wisdom of other minds, the wisdom of destiny, and the wisdom of life and death. All the outflows have been eliminated. We have achieved no outflows. We have attained liberation of mind and liberation of wisdom. We know ourselves in the present Dharma, and have attained enlightenment. Our lives have been completed. , the holy life has been established, what has been done has been done, there is no more feeling, knowing it is true. |
世尊！捨此住止，過此度此，謂更有此餘得人上之法，而有差降安樂住止。」 |
World Honored One! To give up this abiding, to pass through this, it is said that there is still more to obtain the Dharma above others, and to have a peaceful and happy abiding. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！阿那律陀！捨此住止，過此度此，頗更有餘得人上之法，而有差降安樂住止耶？」 |
Excellent! Excellent! Aniruddha! If you give up this abiding and live here, you will have more chance to obtain the Dharma above human beings, and will you be able to abide in peace and happiness? |
尊者阿那律陀白曰： |
Venerable Aniruddha said: |
「世尊！捨此住止，過此度此，更無有餘得人上之法，而有差降安樂住止。」 |
World Honored One! If you give up this abode and pass through this, you will not be able to obtain the Dharma above human beings, and you will be able to achieve peace and happiness. |
於是，世尊便作是念： |
Then the World-Honored One thought as follows: |
「此族姓子之所遊行，安隱快樂，我今寧可為彼說法。」 |
Wherever the sons of this clan roam, they are safe and happy. I would rather preach the Dharma to them now. |
世尊作是念已，即為尊者阿那律陀、尊者難提、尊者金毘羅說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，從坐起去。 |
Having thought this, the World-Honored One preached the Dharma to the Venerable Aniruddha, the Venerable Nanti, and the Venerable Kampila, urging them to arouse thirst and achieve joy. Infinite expedients have taught them the Dharma to exhort them to arouse thirst and achieve joy. Get up from sitting up. |
於是，尊者阿那律陀、難提、金毘羅送世尊，隨其近遠，便還所住。 |
Then the venerable Aniruddha, Nanti, and Kampila sent the Blessed One to their homes, following them near and far. |
尊者難提、尊者金毘羅歎尊者阿那律陀曰： |
The Venerable Nanti, the Venerable Kampila sighed to the Venerable Aniruddha and said: |
「善哉！善哉！尊者阿那律陀！我等初不聞尊者阿那律陀說如是義，我等如是有大如意足，有大威德，有大福祐，有大威神，然尊者阿那律陀盡向世尊極稱譽我等。」 |
Excellent! Excellent! Venerable Aniruddha! We have never heard that Venerable Aniruddha said this at first. We have great satisfaction, great mighty virtues, great blessings, and great mighty gods. However, The Venerable Aniruddha praises us with all his praise to the World-Honored One. |
尊者阿那律陀歎尊者難提、金毘羅曰： |
The Venerable Aniruddha sighed at the Venerable Nanti and Kampila and said: |
「善哉！善哉！尊者！我亦初未曾從諸賢等聞，尊者如是有大如意足，有大威德，有大福祐，有大威神。 |
"Excellent! Excellent! Venerable! I have never heard from the sages and others that the Venerable has such great satisfaction, great mighty virtues, great blessings, and great majesty. |
然我長夜以心知尊者心，尊者有大如意足，有大威德，有大福祐，有大威神，是故我向世尊如是如是說。」 |
However, I have used my heart to know the heart of the Venerable for a long night. The Venerable has great satisfaction, great mighty virtues, great blessings, and great majesty. Therefore, I say this to the World Honored One. " |
於是，長鬼天形體極妙，光明巍巍，夜將向旦，往詣佛所，稽首佛足，却住一面，白世尊曰： |
Then, the ghost, whose celestial form was extremely wonderful, bright and majestic, went to the Buddha's place at nightfall, bowed his head at the Buddha's feet, stopped on one side, and said to the World-Honored One: |
「大仙人！諸跋耆人得大善利，謂現有世尊及三族姓子，尊者阿那律陀、尊者難提、尊者金毘羅。」 |
Great Immortal! All the Vajīs have received great benefits, and I say that there are now the World Honored One and his descendants of the three clans, the Venerable Aniruddha, the Venerable Nanti, and the Venerable Kampila. |
地神從長鬼天聞所說，放高大音聲： |
The Earth God heard what Chang Gui Tian said and raised a loud voice: |
「大仙人！諸跋耆人得大善利，謂現有世尊及三族姓子，尊者阿那律陀、難提、金毘羅。」 |
Great celestial being! All the Vajīs have received great benefits. I am calling the present World Honored One and his descendants of the three clans, the Venerable Aniruddha, Nanti, and Jinpila. |
從地神聞聲，虛空天、四王天、三十三天、［火＊僉］摩天、兜率哆天、化樂天、他化樂天，須臾聲徹至于梵天： |
Hearing the sound from the gods of the earth, the Sky of the Sky, the Four Kings, the Thirty-three Heavens, the Sky of Fire, the Heaven of Tushita, the Heaven of Hua Lok, and the Heaven of He Hua Lok, the sound reached Brahma in a moment: |
「大仙人！諸跋耆人得大善利，謂現有世尊及三族姓子，尊者阿那律陀、難提、金毘羅。」 |
Great celestial being! All the Vajīs have received great benefits. I am calling the present World Honored One and his descendants of the three clans, the Venerable Aniruddha, Nanti, and Jinpila. |
世尊告曰： |
The World Honored One said: |
「如是，如是。 |
"So, so. |
長鬼天！諸跋耆人得大善利，謂現有世尊及三族姓子，尊者阿那律陀、難提、金毘羅。 |
Changguitian! All the Vajīs have received great benefits, and they say that the present World Honored One and his descendants from the three clans, the Venerable Aniruddha, Nanti, and Jinpila. |
長鬼天！地神聞汝聲已，便放高大音聲： |
Changguitian! The God of Earth heard your voice and raised his voice loudly: |
『大仙人！諸跋耆人得大善利，謂現有世尊及三族姓子，尊者阿那律陀、難提、金毘羅。』 |
"Great Immortal!" All the Vajīs have received great benefits, and they say that the present World Honored One and his descendants from the three clans, the Venerable Aniruddha, Nanti, and Jinpila. 』 |
從地神聞聲，虛空天、四天王天三十三天、［火＊僉］摩天、兜率哆天、化樂天、他化樂天，須臾聲徹至于梵天： |
Hearing the sound from the gods of the earth, the void sky, the four heavens, the thirty-three heavens, the sky of fire, the sky of Tushita, the heaven of transformation and happiness, and the heaven of other transformations, the sound reached Brahma in a moment: |
『大仙人！諸跋耆人得大善利，謂現有世尊及三族姓子，尊者阿那律陀、難提、金毘羅。』 |
"Great Immortal!" All the Vajīs have received great benefits, and they say that the present World Honored One and his descendants from the three clans, the Venerable Aniruddha, Nanti, and Jinpila. 』 |
長鬼天！若彼三族家，此三族姓子剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，彼三族家憶此三族姓子所因、所行者，彼亦長夜得大善利，安隱快樂。 |
Changguitian! If a member of that family of three tribes shaves off his beard and hair, wears a cassock, and goes to Xinxin, leaves his family, has no family, and learns Taoism, and that family of three tribes remembers the reasons and deeds of his son of three tribes, he will also spend a long night Gain great benefits, be safe and happy. |
若彼村邑及天、魔、梵、沙門、梵志，從人至天，憶此三族姓子所因、所行者，彼亦長夜得利饒益，安隱快樂。 |
If that village and the gods, demons, Brahmas, ascetics, and Brahmas, from humans to gods, recall the causes and deeds of the sons of these three clans, they will also be benefited, peaceful and happy for a long night. |
長鬼天！此三族姓子如是有大如意足，有大威德，有大福祐，有大威神。」 |
Changguitian! The sons of these three clans have great wishes, great mighty virtues, great blessings, and great majesty. " |
佛說如是。 |
Buddha said so. |
此三族姓子及長鬼天，聞佛所說，歡喜奉行。 |
The sons and elders of these three tribes heard what the Buddha said and followed it happily. |
牛角娑羅林經第四竟（二千三百八字） |
The Fourth Principle of the Niujiao Saralin Sutra (2,380 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 15 雙品 |
Chapter 15 Dual Products |
186. （一八六）求解經 |
186. (186) Seeking interpretation of scriptures |
我聞如是： |
This is what I heard: |
一時，佛遊拘樓瘦劒摩瑟曇拘樓都邑。 |
At that time, the Buddha traveled to the city of Kulou and Shouchao and Moser. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「緣於彼意，不知他心如真者，彼世尊正盡覺不可知，云何求解於如來乎？」 |
Because of that intention, if you don't know that his mind is true, then how can you ask for an explanation from the Tathagata if the World-Honored One is completely aware of it? |
時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「世尊為法本，世尊為法主，法由世尊，唯願說之，我等聞已，得廣知義。」 |
The World Honored One is the source of the Dharma, the World Honored One is the Lord of the Dharma, and the Dharma comes from the World Honored One. I only wish to speak it so that we, after hearing it, can understand its meaning broadly. |
佛便告曰： |
The Buddha then said: |
「比丘！諦聽，善思念之，我當為汝具分別說。」 |
Bhikkhu! Listen carefully and meditate on it carefully. I will explain it to you with discernment. |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
世尊告曰： |
The World Honored One said: |
「緣於彼意，不知他心如真者，當以二事求解如來，一者眼知色，二者耳聞聲。 |
"Those who do not know that their minds are true because of other thoughts should seek to understand the Tathagata based on two things: one is that the eyes know form, and the other is that the ears hear sounds. |
若有穢污眼、耳知法，是彼尊者為有、為無耶？ |
If there are unclean eyes and ears that know the Dharma, is that venerable one present or not? |
若求時，則知所有穢污眼、耳知法，彼尊者無。 |
If you ask for it, you will know that there is no such thing as a filthy eye or an ear that knows the Dharma. |
若無此者，當復更求，若有雜眼、耳知法，是彼尊者為有、為無耶？ |
If you don't have this, you should ask again. If you have mixed eyes and ears to know the Dharma, does that respected person have it or not? |
若求時，則知所有雜眼、耳知法，彼尊者無。 |
If you ask for it, you will know that all kinds of eyes and ears know the Dharma, and that venerable person has none. |
若無此者，當復更求，若有白淨眼、耳知法，是彼尊者為有、為無耶？ |
If you don't have this, you should ask again. If you have clear eyes and ears and know the Dharma, does that venerable person exist or not? |
若求時，則知所有白淨眼、耳知法，彼尊者有。 |
If you ask for it, you will know that it is the venerable one who has pure eyes and ears who know the Dharma. |
若有此者，當復更求，彼尊者為長夜行此法、為暫行耶？ |
If there is such a thing, you should ask for it again. Why did that venerable person perform this Dharma for a long night? Is this temporary? |
若求時，則知彼尊者長夜行此法，不暫行也。 |
If you ask for it, you will know that the venerable master has been practicing this method for a long time and does not do it temporarily. |
若常行者，當復更求，彼尊者為為名譽，為為利義入此禪耶？ |
If you practice it regularly, you should ask again and again. Did that venerable person enter this meditation for the sake of reputation and profit and righteousness? |
不為名譽，不為利義入此禪耶？ |
Why don’t you enter this Zen for the sake of reputation or profit? |
若求時，則知彼尊者非為災患故入此禪也。 |
If you ask for it, you will know that the Venerable Master entered this meditation not because of any disaster. |
「若有作是說： |
"If anything is done it says: |
『彼尊者樂行非恐怖，離欲不行欲，欲已盡也。』 |
"That venerable one is happy and does not fear. He is free from desires and does not perform desires. His desires have been exhausted." 』 |
便應問彼： |
Then you should ask him: |
『賢者！有何行、有何力、有何智，令賢者自正觀如是說，彼尊者樂行非恐怖，離欲不行欲，欲已盡耶？』 |
"Sage!" What actions, what strength, and what wisdom can lead a sage to observe with self-righteousness, "That venerable person is happy to do things without fear, to be free from desires and not to perform desires, and desires have been exhausted?" 』 |
彼若作是答： |
If he answers yes: |
『賢者！我不知彼心，亦非餘事知，然彼尊者或獨住，或在眾，或在集會。 |
"Sage!" I don't know his mind, nor do I know anything else, but that venerable person may be alone, or in the presence of others, or in an assembly. |
若有善逝，若為善逝所化為宗主，因食可見彼賢者，我不自知，我從彼尊者聞，面前諮受，我樂行非恐怖，離欲不行欲，欲已盡也。 |
If there is a good person who has passed away, if he is transformed into a master by a good person who has passed away, I can see that sage through eating. I don’t know it myself. I have heard from that venerable person and consulted before him. I am happy and do not fear. All. |
賢者！我有是行、有是力、有是智，令我自正觀如是說，彼尊者樂行不恐怖，離欲不行欲，欲已盡也。』 |
Sage! I have such actions, such strength, and such wisdom, so that I can observe with self-righteousness that this is what I say: That venerable person enjoys doing things without being afraid; he has abstained from desires and does not perform desires, and his desires have been exhausted. 』 |
「於中當復問彼如來法。 |
"You should ask him again about the Tathagata's teachings. |
若有穢污眼、耳知法，有彼處此法滅盡無餘。 |
If there are unclean eyes and ears that know the Dharma, there will be no place where this Dharma will be destroyed. |
若有雜眼、耳知法，有彼處此法滅盡無餘。 |
If there are miscellaneous eyes and ears that know the Dharma, there will be no trace of the Dharma left there. |
若有白淨法，有彼處此法滅盡無餘，如來為彼答。 |
If there is a pure Dharma, there is a place where this Dharma will be destroyed and nothing will remain. The Tathagata will answer for that. |
若有穢污眼、耳知法，有彼處此法滅盡無餘。 |
If there are unclean eyes and ears that know the Dharma, there will be no place where this Dharma will be destroyed. |
若有雜眼、耳知法，有彼處此法滅盡無餘。 |
If there are miscellaneous eyes and ears that know the Dharma, there will be no trace of the Dharma left there. |
若有穢污眼、耳知法，如來滅斷拔絕根本，終不復生。 |
If there are unclean eyes and ears that know the Dharma, the Tathagata will be destroyed, uprooted and rooted out, and will never be reborn. |
若有雜眼、耳知法，如來滅斷拔絕根本，終不復生。 |
If there are miscellaneous eyes and ears that know the Dharma, the Tathagata will be destroyed, uprooted and rooted out, and will never be reborn. |
若有白淨法，如是我白淨，如是境界，如是沙門，我如是成就此正法、律。 |
If there is a pure Dharma, then I will be pure, have such a state, and be a recluse, and thus will I achieve the true Dharma and law. |
有信弟子往見如來，奉侍如來，從如來聞法，如來為說法，上復上，妙復妙，善除黑白。 |
Disciples who have faith go to the Tathagata, serve the Tathagata, listen to the Dharma from the Tathagata, and the Tathagata preaches the Dharma. |
如來為說法，上復上，妙復妙，善除黑白者，如是如是聞已，知斷一法，於諸法得究竟，靖信世尊，彼世尊正盡覺也。 |
The Tathagata preaches the Dharma, superior to superior, wonderful after wonderful, good at eradicating black and white. Having heard this, he knows how to distinguish one dharma, and understands the ultimate in all dharma. He has faith in the Blessed One, and the Blessed One is fully awakened. |
「復應問彼： |
"You should ask him again: |
『賢者！有何行、有何力、有何智，令賢者知斷一法，於諸法得究竟？ |
"Sage!" What conduct, what strength, and what wisdom can enable a sage to know how to judge one dharma and to reach the ultimate conclusion of all dharma? |
靖信世尊，彼世尊正盡覺耶？』 |
Jingxin, World Honored One, is that World Honored One fully awakened? 』 |
彼如是答： |
He answered thus: |
『賢者！我不知世尊心，亦非餘事知，我因世尊有如是靖信，世尊為我說法，上復上，妙復妙，善除黑白。 |
"Sage!" I don't know the mind of the World Honored One, nor do I know the rest. Because I have such calm faith in the World Honored One, the World Honored One preaches the Dharma for me, which is superior to superior, wonderful to wonderful, and good in eliminating black and white. |
賢者！如如世尊為我說法者，如是如是我聞，如來為我說法，上復上，妙復妙，善除黑白。 |
Sage! As the World-Honored One preaches to me, as I hear, as the Tathagata preaches to me, superior upon superior, wonderful after wonderful, good at eliminating black and white. |
如是如是我聞已，知斷一法，於諸法得究竟，靖信世尊，彼世尊正盡覺也。 |
Having heard this, I know how to judge one dharma, and reach the ultimate conclusion of all dharma. I firmly believe in the Blessed One, and the Blessed One is fully awakened. |
賢者！我有是行、有是力、有是智，令我知斷一法，於諸法得究竟，靖信世尊，彼世尊正盡覺也。 |
Sage! I have such conduct, such power, and such wisdom, which enable me to know how to judge a dharma, to reach the ultimate conclusion of all dharma, and to have faith in the Blessed One, who is fully awakened. |
若有此行、有此力，深著如來信根已立者，是謂信見本不壞智相應，沙門、梵志、天及魔、梵及餘世間無有能奪，如是求解如來，如是正知如來。』 |
If one has this practice, has this power, and has deep roots of faith in the Tathagata, this means that faith and seeing are inherently indestructible and correspond to wisdom. No one, including recluses, Brahmas, gods, demons, Brahmas, and the rest of the world can take away from him. If he seeks to understand the Tathagata in this way, Such is the Tathagata with perfect knowledge. 』 |
」 |
|
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
求解經第五竟（千一十八字） |
The fifth explanation of the Sutra (one thousand and eighteen words) |
中阿含經卷第四十八（九千九百一十九字） |
Volume 48 of the Central Agama Sutra (9919 words) |
中阿含雙品第四竟（九千九百一十九字）（第四分別誦竟） |
The Fourth Jing of the Chinese and Afghan Double Grades (9919 words) (the fourth separate recitation of the Jing) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 15 雙品 |
Chapter 15 Dual Products |
187. （一八七）說智經 |
187. (187) Speaking of the Wisdom Sutra |
雙品第一（有五經）（第五日誦名後誦）（有三品半合有三十六經） |
The first of the double grades (there are five sutras) (recited after the name recitation on the fifth day) (there are three grades and half a combination of thirty-six sutras) |
中阿含經卷第四十九 |
Volume 49 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
說智阿夷那 拘樓明聖道 |
Talking about the Wisdom of Ayina and the Holy Way of Kulou Ming |
東園論小空 大空最在後 |
Discussing the small emptiness in the East Garden, the big emptiness comes last |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有比丘來向汝說已所得智，我生已盡，梵行已立，所作已辦，不更受有，知如真者，汝等聞之，當善然可，歡喜奉行。 |
"If a bhikkhu comes to you and tells you that I have acquired the wisdom, that my life has been completed, that my holy life has been established, that I have done what I have done, and that I will never experience it any more, and that I know it is true, then after you hear it, you should be virtuous and practice it with joy. |
善然可彼，歡喜奉行已，當復如是問彼比丘： |
This is good, but it can be done. Once you have practiced it with joy, you should ask that bhikkhu again: |
『賢者！世尊說五盛陰，色盛陰，覺、想、行、識盛陰。 |
"Sage!" The World-Honored One said that there are five types of yin: form, yin, awareness, thought, action, and consciousness. |
賢者！云何知、云何見此五盛陰，得知無所受，漏盡心解脫耶？』 |
Sage! How do you know, how can you see these five abundant yins, know that there is no feeling, and the mind is liberated? 』 |
「漏盡比丘得知梵行已立，法者應如是答： |
"When Bhikkhu Luojin learns that the holy life has been established, the Dharma Master should respond as follows: |
『諸賢！色盛陰非果、空虛、不可欲、不恒有、不可倚、變易法，我知如是。 |
"All sages!" The yin of form is non-fruitful, empty, undesirable, impermanent, undependable, and subject to change. I know this. |
若於色盛陰有欲、有染、有著、有縛、縛著使者，彼盡、無欲、滅、息、止，得知無所受，漏盡心解脫； |
If there is desire, contamination, existence, binding, and binding in the yin of form, then it will cease, have no desire, cease, stop, and know that there is no feeling, and the mind will be liberated if the outflow is exhausted; |
如是覺、想、行、識盛陰，非果、空虛、不可欲、不恒有、不可倚、變易法，我知如是。 |
Such awareness, thought, action, and consciousness are full of yin, non-fruitful, empty, undesirable, not permanent, undependable, and changeable. I know this. |
若於識盛陰有欲、有染、有著、有縛、縛著使者，彼盡、無欲、滅、息、止，得知無所受，漏盡心解脫。 |
If there are desires, contaminations, attachments, bindings, and entanglements in the consciousness-filled yin, then they will cease, have no desires, cease, stop, and know that there is no feeling, and the mind will be liberated with all the outflows. |
諸賢！我如是知、如是見此五盛陰，得知無所受，漏盡心解脫。』 |
All sages! I know and see these five abundant yin in this way, I know that there is no feeling, and my mind is free from all the outflows. 』 |
漏盡比丘得知梵行已立，法者應如是答。 |
When the Bhikkhu Luojie learned that the holy life had been established, the Dharma Master should respond in this way. |
「汝等聞之，當善然可，歡喜奉行。 |
"When you hear this, it is good to do so and you should practice it with joy. |
善然可彼，歡喜奉行已，當復如是問彼比丘： |
This is good, but it can be done. Once you have practiced it with joy, you should ask that bhikkhu again: |
『賢者！世尊說四食，眾生以此得存長養。 |
"Sage!" The World Honored One said that there are four kinds of food, by which all living beings can survive and be nourished. |
云何為四？ |
Why is the cloud four? |
一曰摶食麤細，二曰更樂，三曰意念，四曰識也。 |
The first is the thickness of the food, the second is the joy, the third is the mind, and the fourth is the consciousness. |
賢者！云何知、云何見此四食，得知無所受，漏盡心解脫耶？』 |
Sage! How do you know, how do you know that after seeing these four kinds of food, you know that there is no feeling and the mind is liberated? 』 |
「漏盡比丘得知梵行已立，法者應如是答： |
"When Bhikkhu Luojin learns that the holy life has been established, the Dharma Master should respond as follows: |
『諸賢！我於摶食，意不高不下，不倚不縛，不染不著，得解得脫，盡得解脫，心離顛倒，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
"All sages!" When I eat something, my mind is neither high nor low, neither dependent nor bound, neither stained nor attached. I am liberated, liberated, completely liberated. My mind is detached and confused, my life is over, my holy life has been established, what I have done has been done, and there is no more suffering. Know as true. |
如是更樂、意念、識食，不高不下，不倚不縛，不染不著，得解得脫，盡得解脫，心離顛倒，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Such is the joy, the mind, the knowledge, neither high nor low, neither dependent nor bound, neither stained nor attached, liberated, liberated, completely liberated, the mind is detached from confusion, life is over, the holy life has been established, what has been done has been done, and there will be no change. Feel it, know it as it is. |
諸賢！我如是知，如是見此四食，得知無所受，漏盡心解脫。』 |
All sages! I know thus, seeing these four foods thus, I understand that there is no feeling, and my mind is liberated with all the outflows. 』 |
漏盡比丘得知梵行已立，法者應如是答。 |
When the Bhikkhu Luojie learned that the holy life had been established, the Dharma Master should respond in this way. |
「汝等聞之，當善然可，歡喜奉行。 |
"When you hear this, it is good to do so and you should practice it with joy. |
善然可彼，歡喜奉行已，當復如是問彼比丘： |
This is good, but it can be done. Once you have practiced it with joy, you should ask that bhikkhu again: |
『賢者！世尊說四說。 |
"Sage!" The World-Honored One said four things. |
云何為四？ |
Why is the cloud four? |
一曰見見說，二曰聞聞說，三曰識識說，四曰知知說。 |
The first is the theory of seeing and seeing, the second is the theory of hearing and hearing, the third is the theory of knowing and knowing, and the fourth is the theory of knowing and knowing. |
賢者！云何知、云何見此四說，得知無所受，漏盡心解脫耶？』 |
Sage! How do you know, how do you know that after seeing these four teachings, you know that there is no feeling and the mind is free from all outflows? 』 |
「漏盡比丘得知梵行已立，法者應如是答： |
"When Bhikkhu Luojin learns that the holy life has been established, the Dharma Master should respond as follows: |
『諸賢！我於見見說，不高不下，不倚不縛，不染不著，得解得脫，盡得解脫，心離顛倒，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
"All sages!" I said in my view, neither high nor low, neither dependent nor bound, neither stained nor attached, liberated, liberated, completely liberated, the mind is free from confusion, life is over, the holy life has been established, what has been done has been done, and there is no more suffering. Know as true. |
如是聞聞、識識、知知說，不高不下，不倚不縛，不染不著，得解得脫，盡得解脫，心離顛倒，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Thus it is said by hearing, knowing, knowing, neither high nor low, neither dependent nor bound, neither stained nor attached, liberated, liberated, completely liberated, the mind is detached from confusion, life is over, the holy life has been established, and the work has been done. If you don’t feel anything, you will know it is true. |
諸賢！我如是知、如是見此四說，得知無所受，漏盡心解脫。』 |
All sages! I thus know and see these four explanations, and know that there is no feeling, and my mind is liberated from all outflows. 』 |
漏盡比丘得知梵行已立，法者應如是答。 |
When the Bhikkhu Luojie learned that the holy life had been established, the Dharma Master should respond in this way. |
「汝等聞之，當善然可，歡喜奉行。 |
"When you hear this, it is good to do so and you should practice it with joy. |
善然可彼，歡喜奉行已，當復如是問彼比丘： |
This is good, but it can be done. Once you have practiced it with joy, you should ask that bhikkhu again: |
『賢者！世尊說內六處，眼處，耳、鼻、舌、身、意處。 |
"Sage!" The World-Honored One said that there are six inner places: eyes, ears, nose, tongue, body and mind. |
賢者！云何知、云何見此內六處，得知無所受，漏盡心解脫耶？』 |
Sage! How do you know, how can you see the six inner places, know that there is no feeling, and the mind is liberated? 』 |
「漏盡比丘得知梵行已立，法者應如是答： |
"When Bhikkhu Luojin learns that the holy life has been established, the Dharma Master should respond as follows: |
『諸賢！我於眼及眼識，眼識知法俱知，二法知已。 |
"All sages!" I am aware of the eyes and eye-consciousness, eye-consciousness and dharma, and I know both dharma. |
諸賢！若眼及眼識，眼識知法，樂已盡，彼盡、無欲、滅、息、止，得知無所受，漏盡心解脫，如是耳、鼻、舌、身、意及意識，意識知法俱知，二法知已。 |
All sages! If the eyes and eye-consciousness, the eye-consciousness knows the Dharma, the pleasure has been exhausted, the desire is gone, ceases, ceases, and ceases, knowing that there is no feeling, and the mind is liberated with all the outflows, such as the ears, nose, tongue, body, mind, and consciousness, Consciousness knows both the Dharma and the Dharma, and the two Dharmas know oneself. |
諸賢！若意及意識，意識知法，樂已盡，彼盡、無欲、滅、息、止，得知無所受，漏盡心解脫。 |
All sages! If the mind reaches the consciousness, the consciousness knows the Dharma, the happiness has been exhausted, the desire is gone, it has ceased, it has stopped, it knows that there is no feeling, and the mind has been liberated. |
諸賢！我如是知、如是見此內六處，得知無所受，漏盡心解脫。』 |
All sages! I thus know and see these six inner places, and know that there is no feeling, and my mind is liberated from all the outflows. 』 |
漏盡比丘得知梵行已立，法者應如是答。 |
When the Bhikkhu Luojie learned that the holy life had been established, the Dharma Master should respond in this way. |
「汝等聞之，當善然可，歡喜奉行。 |
"When you hear this, it is good to do so and you should practice it with joy. |
善然可彼，歡喜奉行已，當復如是問彼比丘： |
This is good, but it can be done. Once you have practiced it with joy, you should ask that bhikkhu again: |
『賢者！世尊說六界，地界、水界、火界、風界、空界、識界。 |
"Sage!" The World Honored One spoke of six realms: earth, water, fire, wind, space, and consciousness. |
賢者！云何知、云何見此六界，得知無所受，漏盡心解脫耶？』 |
Sage! How do you know, how do you know that after seeing these six realms, you know that there is no feeling, and the mind is liberated? 』 |
「漏盡比丘得知梵行已立，法者應如是答： |
"When Bhikkhu Luojin learns that the holy life has been established, the Dharma Master should respond as follows: |
『諸賢！我不見地界是我所，我非地界所，地界非是神，然謂三受依地界住，識使所著，彼盡、無欲、滅、息、止，得知無所受，漏盡心解脫。 |
"All sages!" I don’t see that the earth is my place, I am not the earth, and the earth is not God. However, it is said that the three feelings depend on the earth, and the consciousness makes them stop. relief. |
如是水、火、風、空、識界，非是我所，我非識界所，識界非是神，然謂三受依識界住，識使所著，彼盡、無欲、滅、息、止，得知無所受，漏盡心解脫。 |
In this way, water, fire, wind, space, and the realm of consciousness are not mine, I am not the realm of consciousness, and the realm of consciousness is not God. However, it is said that the three feelings depend on the realm of consciousness, and what is grasped by consciousness is exhausted, without desire, and annihilated. , rest, stop, realize that there is no feeling, and the mind with all the outflows will be liberated. |
諸賢！我如是知、如是見此六界，得知無所受，漏盡心解脫。』 |
All sages! I know and see these six realms in this way, I know that there is no feeling, and my mind is free from all the outflows. 』 |
漏盡比丘得知梵行已立，法者應如是答。 |
When the Bhikkhu Luojie learned that the holy life had been established, the Dharma Master should respond in this way. |
「汝等聞之，當善然可，歡喜奉行。 |
"When you hear this, you should think it is good and practice it with joy. |
善然可彼，歡喜奉行已，當復如是問彼比丘： |
This is good, but it can be done. Once you have practiced it with joy, you should ask that bhikkhu again: |
『賢者！云何知、云何見，此內身共有識及外諸相，一切我、我作及慢使斷知，拔絕根本，終不復生？』 |
"Sage!" How do you know, how do you see that this inner body has consciousness and all external appearances, and that all self, my actions, and slowness will cause the awareness to be cut off, the roots will be cut off, and they will never be reborn? 』 |
「漏盡比丘得知梵行已立，法者應如是答： |
"When Bhikkhu Luojin learns that the holy life has been established, the Dharma Master should respond as follows: |
『諸賢！我本未出家學道時，厭生老病死、啼泣困苦、愁慼憂悲，欲斷此大苦陰。 |
"All sages!" Before I became a monk and studied Taoism, I was tired of birth, old age, sickness and death, crying and suffering, being sad and sorrowful, and wanted to cut off this great shadow of suffering. |
諸賢！我厭患已而作是觀，在家至狹，塵勞之處，出家學道，發露曠大。 |
All sages! I am tired of suffering, so I have made this observation. At home, in a cramped place, where the world is laborious, I become a monk and learn the Tao, and I discover the vastness. |
我今在家，為鎖所鎖，不得盡形壽淨修梵行，我寧可捨少財物及多財物，捨少親族及多親族，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
I am now at home, locked by a chain, unable to live a pure and pure life to the end of my physical life. I would rather give up a few possessions or a lot of possessions, a few relatives or many relatives, shave off my beard and hair, wear cassocks, and become homeless. , learn Tao. |
諸賢！我於後時捨少財物及多財物，捨少親族及多親族，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
All sages! In the later period, I gave up my few and many possessions, my few and many relatives, shaved off my beard and hair, put on cassock, and became a disciple of the Taoism. |
諸賢！我出家學道，捨族相已，受比丘要，修習禁戒，守護從解脫，又復善攝威儀禮節，見纖介罪，常懷畏怖，受持學要。 |
All sages! I became a monk and studied Taoism. I left my family behind, accepted the teachings of a bhikkhu, practiced the precepts, and guarded my liberation. I also became good at maintaining dignity and etiquette. When I saw any sins, I was always in fear, and I accepted and upheld the teachings. |
「『諸賢！我離殺，斷殺，棄捨刀杖，有慚有愧，有慈悲心，饒益一切乃至蜫蟲，我於殺生淨除其心。 |
"'Sages! I abstain from killing, I stop killing, I abandon my sword and stick, I am ashamed of myself, I have a compassionate heart, I benefit everything, even the stingrays, I purify my mind from killing. |
我離不與取，斷不與取，與而後取，樂於與取，常好布施，歡喜無恡，不望其報，我於不與取淨除其心。 |
I stay away from not giving and taking, I stop not giving and taking, I give and then take, I am happy to give, I am always good at giving, I am joyful without restraint, I do not expect retribution, I purify my mind from not giving and taking. |
諸賢！我離非梵行，斷非梵行，勤修梵行，精勤妙行，清淨無穢，離欲斷婬，我於非梵行淨除其心。 |
All sages! I have renounced the non-Brahma life, cut off the non-Brahma life, practiced the Brahma life diligently, practiced diligently and sublimely, become pure and free from impurities, renounced desires and given up sexual immorality, I have purified my mind from the non-Brahma life. |
諸賢！我離妄言，斷於妄言，真諦言，樂真諦，住真諦，不移動，一切可信，不欺世間，我於妄言淨除其心。 |
All sages! I stay away from false talk, stop lying, speak the true truth, enjoy the true truth, abide in the true truth, do not move, trust everything, do not deceive the world, I purify my mind from false talk. |
諸賢！我離兩舌，斷於兩舌，行不兩舌，不破壞他，不此聞語彼，欲破壞此，不彼聞語此，欲破壞彼，離者欲合，合者歡喜，不作群黨，不樂群黨，不稱群黨，我於兩舌淨除其心。 |
All sages! I separate from the two tongues, cut off the two tongues, do not have the two tongues, do not destroy him, do not hear the words of the other, want to destroy this, do not hear the words of the other, want to destroy the other, those who are separated want to be together, those who are together are happy, and do not join in a group The Party is not a party that enjoys the masses, and does not call itself a party among the masses. I will purge its heart from both tongues. |
「『諸賢！我離麤言，斷於麤言。 |
"'Sages! I stay away from vulgar words and give up on vulgar words. |
若有所言，辭氣麤獷，惡聲逆耳，眾所不喜，眾所不愛，使他苦惱，令不得定，斷如是言。 |
If you say something that is rough and harsh, unpleasant to the ears, disliked by everyone, causing distress to others and making them unable to settle down, then stop saying such words. |
若有所說，清和柔潤，順耳入心，可喜可愛，使他安樂，言聲具了，不使人畏，令他得定，說如是言，我於麤言淨除其心。 |
If something is said that is clear and gentle, pleasant to the ear and enters the heart, pleasing and lovely, making him happy, and the words are clear and sound, not frightening, but can make him calm, if he speaks such words, I will purify his mind from rough words. |
諸賢！我離綺語，斷綺語，時說、真說、法說、義說、止息說，樂止息諍事，順時得宜，善教善呵，我於綺語淨除其心。 |
All sages! I abstain from idle talk, stop idle talk, speak the truth, speak the truth, speak the Dharma, speak the righteousness, and speak the cessation of cessation. I am happy to put an end to quarrels, go with the times, be good at teaching, and purify my mind from idle talk. |
諸賢！我離治生，斷於治生，棄捨稱量及斗斛，亦不受貨，不縛束人，不望折斗量，不以小利侵欺於人，我於治生淨除其心。 |
All sages! I leave the treatment of life, give up weighing and fighting dendrobium, I don’t accept goods, I don’t tie people up, I don’t hope to weigh people, I don’t bully people with small profits, I get rid of them in the treatment of life. Heart. |
「『諸賢！我離受寡婦、童女，斷受寡婦、童女，我於受寡婦、童女淨除其心。 |
"'O sages, I have given up accepting widows and virgins, I have stopped accepting widows and virgins, and I have purified my heart from receiving widows and virgins. |
諸賢！我離受奴婢，斷受奴婢，我於受奴婢淨除其心。 |
All sages! I leave the servitude of my maid, I stop being a servitude, I purify my heart from the servitude of my servitude. |
諸賢！我離受象、馬、牛、羊，斷受象、馬、牛、羊，我於受象、馬、牛、羊淨除其心。 |
All sages! I stay away from receiving images, horses, oxen, and sheep. I give up receiving images, horses, oxen, and sheep. I purify my mind from receiving objects, horses, oxen, and sheep. |
諸賢！我離受雞、猪，斷受雞、猪，我於受雞、猪淨除其心。 |
All sages! I stay away from chickens and pigs, I stop receiving chickens and pigs, and I purify my mind from being exposed to chickens and pigs. |
諸賢！我離受田業、店肆，斷受田業、店肆，我於受田業、店肆淨除其心。 |
All sages! I leave the land and the shop, I quit the land and the shop, I purify my mind when I take the land and the shop. |
諸賢！我離受生稻、麥、豆，斷受生稻、麥、豆，我於受生稻、麥、豆淨除其心。 |
All sages! I give up receiving raw rice, wheat, and beans. I stop receiving raw rice, wheat, and beans. I purify my mind from receiving raw rice, wheat, and beans. |
諸賢！我離酒，斷酒，我於飲酒淨除其心。 |
All sages! I give up drinking, I give up drinking, I drink to purify my mind. |
諸賢！我離高廣大床，斷高廣大床，我於高廣大床淨除其心。 |
All sages! I leave the high and vast bed, I break the high and vast bed, and I purify the mind on the high and vast bed. |
諸賢！我離華鬘、瓔珞、塗香、脂粉，斷華鬘、瓔珞、塗香、脂粉，我於花鬘、瓔珞、塗香、脂粉淨除其心。 |
All sages! I leave the flower garlands, necklaces, and anointed with incense and powder. I cut off the flower garlands, necklaces, and anointed with incense and powder. I put on the flower garlands, necklaces, anointed with incense, and powder to purify their hearts. |
諸賢！我離歌舞倡伎及往觀聽，斷歌舞倡伎及往觀聽，我於歌舞倡伎及往觀聽淨除其心。 |
All sages! I quit singing, dancing, and playing, and watch and listen. I stop singing, dancing, and playing, and go watching and listening, and I purify my mind. |
諸賢！我離受生色像寶，斷受生色像寶，我於受生色像寶淨除其心。 |
All sages! I am free from the treasure of the form-like appearance of feeling, I cut off the treasure of the appearance-like appearance of feeling, and I purify my mind from the treasure of appearance-like appearance of feeling. |
諸賢！我離過中食，斷過中食，一食、不夜食、學時食，我於過中食淨除其心。 |
All sages! I have abstained from eating in the middle of the day, I have stopped eating in the middle of the day, I have eaten once in a while, I have not eaten at night, I have eaten at the right time, and I have purified my mind from eating in the middle of the day. |
「『諸賢！我已成就此聖戒身，復行知足，衣取覆形，食取充軀，我所往處，衣鉢自隨，無有顧戀。 |
"'All sages! I have achieved this holy body of precepts. I walk contentedly again, with clothes covering my body and food filling my body. Wherever I go, my clothes and bowl follow me, without any care or concern. |
猶如鴈鳥與兩翅俱飛翔空中，我亦如是。 |
Just like a wild goose flying in the air with two wings, so am I. |
諸賢！我已成就此聖戒身及極知足，復守諸根，常念閉塞，念欲明達，守護念心，而得成就，恒欲起意。 |
All sages! I have achieved this holy precept body and am extremely contented. I have restored my faculties, kept my thoughts blocked, made my thoughts clear, and guarded my mind. |
若眼見色，然不受相，亦不味色，謂忿諍故，守護眼根。 |
If the eye sees form, but does not accept the form, nor does it taste the form, it is said to be irritating, so guard the eye faculties. |
心中不生貪伺、憂慼、惡不善法，趣向彼故，守護眼根。 |
Don't let greed, worry, or evil of unwholesome dharma arise in your heart, and focus on that, and protect your eyesight. |
如是耳、鼻、舌、身，若意知法，然不受相，亦不味法，謂忿諍故，守護意根。 |
In this way, if the ears, nose, tongue, and body know the Dharma with the mind, but do not receive the form, and do not taste the Dharma, they are said to be angry and disobedient, so they protect the faculties of the mind. |
心中不生貪伺、憂慼、惡不善法，趣向彼故，守護意根。 |
Don't have greed, worry, or evil in your heart, and focus on that, and protect your mind. |
諸賢！我已成就此聖戒身及極知足，聖護諸根，正知出入，善觀分別，屈伸低仰，儀容庠序，善著僧伽梨及諸衣鉢，行住坐臥、眠寤語默，皆正知之。 |
All sages! I have achieved this holy body of precepts and am extremely contented. I have holy protection of all faculties. I have a clear understanding of incoming and outgoing. I am good at discernment. I bend, stretch, and look up. I have an orderly appearance. I am good at holding the Sangha pear and robes and bowls. I walk, stand, sit, and lie down. I sleep silently and speak silently. , all know it correctly. |
「『諸賢！我已成就此聖戒身及極知足，亦成就聖護諸根，得正知出入，獨住遠離在無事處，或至樹下空安靖處，山巖石室、露地穰［卄／積］，或至林中，或在塜間。 |
"'All sages! I have achieved this holy body of precepts and am extremely contented. I have also achieved the holy protection of all the faculties. I have gained the right knowledge of going in and out. I can live alone in quiet places far away from anything else. Rang [卄/ plot], either in the forest or among the mountains. |
諸賢！我已在無事處，或至樹下空安靖處，敷尼師檀，結跏趺坐，正身正願，及念不向，斷除貪伺，心無有諍。 |
All sages! In a quiet place, or under a tree, I put on the nun master's sandalwood and sat in the lotus position. |
見他財物、諸生活具，不起貪伺，欲令我得，我於貪伺淨除其心。 |
When I see that other people's property and living utensils are not greedy for me, I will purify their minds of greedy things. |
如是瞋恚、睡眠、調悔，斷疑度惑，於諸善法無有猶豫，我於疑惑淨除其心。 |
In this way, anger, sleep, and remorse are eliminated, doubts and doubts are eliminated, and there is no hesitation in all good dharma. I purify his mind from doubts. |
諸賢！我已斷此五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就遊。 |
All sages! I have cut off the five hindrances, the dirty mind, and the weak wisdom, and have abandoned desires and evil and unwholesome dharma, and have reached the fourth jhāna. |
諸賢！我已得如是定心清淨，無穢無煩，柔軟善住，得不動心，趣向漏盡通智作證。 |
All sages! I have attained such a calm and pure mind, free from impurities and troubles, soft and good at dwelling, with a calm mind, willing to bear witness to the wisdom that eliminates outflows. |
「『諸賢！我知此苦如真，知此苦習、知此苦滅、知此苦滅道如真，知此漏、知此漏習、知此漏滅、知此漏滅道如真。 |
"'Sages! I know this suffering is real, I know this habit of suffering, I know the cessation of suffering, I know this path of suffering is real, I know this taint, I know this habit, I know this cessation, I know the path of suffering is real. real. |
彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
He knows and sees in this way that the mind of desires and outflows is liberated, and the mind of outflows and ignorance is liberated. When he is liberated, he knows that he is liberated. Life is over, the holy life is established, what he has done is done, and there is no more feeling. He knows it is true. |
諸賢！我如是知、如是見，內身有識及外諸相，一切我、我行及慢使斷知，拔絕根本，終不復生。』 |
All sages! I know and see in this way, that the inner body has consciousness and all external forms, and all my self, my actions, and arrogance will cut off the knowledge, uproot the root, and will never be reborn. 』 |
漏盡比丘得知梵行已立，法者應如是答。 |
When the Bhikkhu Luojie learned that the holy life had been established, the Dharma Master should respond in this way. |
「汝等聞之，當善然可，歡喜奉行。 |
"When you hear this, you should think it is good and practice it with joy. |
善然可彼，歡喜奉行已，當復如是語彼比丘： |
This is good, but it is possible. Once you have practiced it with joy, you should say this to that bhikkhu: |
『賢者！初說我等已可意歡喜，然我等欲從賢者上復上，求智慧應答辯才，以是故我等從賢者問復問耳。』 |
"Sage!" We were happy when we first said it, but we wanted to follow the example of the sage and ask for wisdom and eloquence. Therefore, we asked the question again from the sage. 』 |
」 |
|
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
說智經第一竟（二千八百四十六字） |
The First Truth of the Zhi Jing (2,846 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 15 雙品 |
Chapter 15 Dual Products |
188. （一八八）阿夷那經 |
188. (188) Ayina Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在於東園鹿子母堂。 |
At one time, the Buddha was traveling around the country and was in the Deer Mother Hall in the East Garden. |
爾時，世尊則於晡時，從燕坐起，堂上來下，在堂影中露地經行，為諸比丘廣說甚深微妙之法。 |
At that time, the World-Honored One rose from his seat in the afternoon, walked up and down the hall, walked in the shadow of the hall, and preached profound and subtle Dharma to all the monks. |
彼時，異學阿夷那，沙門蠻頭弟子，遙見世尊從燕坐起，堂上來下，在堂影中露地經行，為諸比丘廣說甚深微妙之法。 |
At that time, Ayina, a disciple of the ascetic monk Ayina, saw the Blessed One rising from his seat in the distance, walking up and down the hall, meditating in the shadows of the hall, and preaching very profound and subtle Dharma to the monks. |
異學阿夷那，沙門蠻頭弟子，往詣佛所，共相問訊，隨佛經行。 |
Ayina, a disciple of a different school and a monk, went to the Buddha's place to ask questions and follow the Buddhist scriptures. |
世尊迴顧問曰： |
The World Honored One replied to the advisor: |
「阿夷那！沙門蠻頭實思五百思。 |
"Aina! The ascetic monk has thought five hundred times. |
若有異沙門、梵志一切知、一切見者，自稱我有無餘、知無餘，見彼有過、自稱有過。」 |
If there is a different ascetic or Brahma who knows everything and sees everything, he claims that I have nothing left and knows that there is nothing left, but he sees that he has faults and claims that he has faults. " |
異學阿夷那，沙門蠻頭弟子，答曰： |
The foreign sect Ayina, a disciple of the Samana Barbarian, replied: |
「瞿曇！沙門蠻頭實思五百思。 |
"Qu Tan! The ascetic monk has five hundred thoughts. |
若有異沙門、梵志一切知、一切見者，自稱我有無餘、知無餘，見彼有過、自稱有過。」 |
If there is a different ascetic or Brahma who knows everything and sees everything, he claims that I have nothing left and knows that there is nothing left, but he sees that he has faults and claims that he has faults. " |
世尊復問曰： |
The World-Honored One asked again: |
「阿夷那！云何沙門蠻頭思五百思？ |
"Aina! How come the ascetic monk thinks five hundred times? |
若有異沙門、梵志一切知、一切見者，自稱我有無餘、知無餘，見彼有過、自稱有過耶？」 |
What if there is a different ascetic or Brahma who knows everything and sees everything, claiming that I have nothing left and knows nothing, but seeing that he has faults, he claims to have faults? " |
異學阿夷那，沙門蠻頭弟子，答曰： |
The foreign sect Ayina, a disciple of the Samana Barbarian, replied: |
「瞿曇！沙門蠻頭作如是說： |
"Qutan! The ascetic Mantou Zuo said: |
『若行、若住、若坐、若臥、若眠、若寤，或晝、或夜，常無礙知見。 |
"Whether you are walking, standing, sitting, lying down, sleeping, or sleeping, day or night, your knowledge and vision will always be unimpeded. |
或時逢［馬＊奔］象、逸馬、［馬＊奔］車、叛兵、走男、走女，或行如是道，逢惡象、惡馬、惡牛、惡狗，或值蛇聚，或得塊擲，或得杖打，或墮溝瀆，或墮廁中，或乘臥牛，或墮深坑，或入刺中，或見村邑，問名問道，見男見女，問姓問名，或觀空舍，或如是入族。 |
Sometimes you encounter [horse*running] elephants, flying horses, [horse*running] chariots, rebel soldiers, walking men and women, or you are walking on such a path, and you encounter evil elephants, evil horses, evil cows, evil dogs, or snakes. When gathered together, they may be thrown with blocks, beaten with sticks, fallen into ditches, thrown into latrines, ridden on cows, fallen into deep pits, or thrust into thorns, or visited villages and towns, asked their names, and met men. When a woman is asked about her surname, she may look at the empty house, or she may join the clan like this. |
彼既入已，而問我曰： |
After he entered, he asked me: |
「尊從何行？」 |
What should I do? |
我答彼曰： |
I answered him: |
「諸賢！我趣惡道也。」 |
Sages! I am in the evil path. |
』瞿曇！沙門蠻頭如是比丘思五百思。 |
』Qu Tan! The ascetic monk thinks like this five hundred times. |
若有異沙門、梵志一切知、一切見者，自稱我有無餘、知無餘，見彼有過也。」 |
If there is a different ascetic or Brahma who knows all things and sees all things, claiming that I have nothing left and knows nothing, then I see that he is at fault. " |
於是，世尊離於經行，至經行頭敷尼師檀，結跏趺坐，問諸比丘： |
Then, the World-Honored One left the meditation practice, went to the head of the meditation practice and applied Nishitan, sat in lotus position, and asked the bhikkhus: |
「我所說智慧事，汝等受持耶？」 |
Do you accept and uphold the wisdom I have spoken? |
彼諸比丘默然不答。 |
The monks did not answer in silence. |
世尊復至再三問曰： |
The World-Honored One came back and asked again and again: |
「諸比丘！我所說智慧事，汝等受持耶？」 |
Bhikkhus, do you accept and uphold the wisdom I tell you? |
諸比丘亦至再三默然不答。 |
The monks also remained silent for many times without answering. |
彼時，有一比丘即從坐起，偏袒著衣，叉手向佛，白曰： |
At that time, a bhikkhu stood up from his seat, opened his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！今正是時。 |
"World Honored One! This is the right time. |
善逝！今正是時。 |
Good death! Today is the time. |
若世尊為諸比丘說智慧事，諸比丘從世尊聞，當善受持。」 |
If the Blessed One speaks wisdom to the bhikkhus, and the bhikkhus hear it from the Blessed One, they should accept and uphold it well. " |
世尊告曰： |
The World Honored One said: |
「比丘！諦聽，善思念之，我當為汝具分別說。」 |
Bhikkhu! Listen carefully and meditate on it carefully. I will explain it to you with discernment. |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。 |
"Wei Ran. |
當受教聽。」 |
Be taught and listen. " |
佛復告曰： |
The Buddha replied: |
「凡有二眾，一曰法眾，二曰非法眾。 |
"Wherever there are two kinds of people, one is called the Dharma people, and the other is the Dharma people. |
何者非法眾？ |
Who is illegal? |
或有一行非法說非法，彼眾亦行非法說非法，彼非法人住非法眾前，自已所知，而虛妄言，不是真實，顯示分別，施設其行，流布次第說法，欲斷他意弊惡，難詰不可說也。 |
Or there may be a person who is doing something illegal and saying it is illegal, and other people are also doing illegal things and saying it is illegal. That illegal person lives in front of the people who are illegal, and he knows it, but he makes false statements, which are not true. He shows distinction, implements his behavior, and spreads the sermon in order to judge other people's intentions. Evil is difficult to criticize and cannot be explained. |
於正法、律中，不可稱立自已所知，彼非法人住非法眾前，自稱我有智慧普知，於中若有如是說智慧事者，是謂非法眾。 |
In the true Dharma and the law, one cannot claim to know what he knows. Those who are not legal persons live in front of the illegal people and claim that they have wisdom and universal knowledge. If there are those who speak about wisdom in this way, they are called illegal people. |
何者法眾？ |
Who is the dharma assembly? |
或有一行法說法，彼眾亦行法說法，彼法人住法眾前，自已所知，不虛妄言，是真是實，顯示分別，施設其行，流布次第說，欲斷他意弊惡，難詰則可說也。 |
There may be a person who practices the Dharma and preaches the Dharma, and others also practice the Dharma and preach the Dharma. The Dharma person stands in front of the Dharma assembly, knows it for himself, does not speak falsely, is true and true, shows distinction, implements his practice, and spreads the words in sequence, in order to cut off other people's bad intentions. If it is difficult to question, it can be said. |
於正法中而可稱立自已所知，彼法人住法眾前，自稱我有智慧普知，於中若有如是說智慧事者，是謂法眾。 |
In the true Dharma, one can claim to know one's own knowledge. Those Dharma people live in front of the Dharma assembly and claim that they have wisdom and universal knowledge. If there are those among them who speak about wisdom in this way, they are called the Dharma assembly. |
是故汝等當知法、非法，義與非義，知法、非法，義、非義已，汝等當學如法如義。」 |
Therefore, you should know what is legal and illegal, what is right and wrong, what is legal and what is illegal, what is right and what is wrong, and you should learn to follow the law and what is right. " |
佛說如是，即從座起，入室燕坐。 |
After the Buddha said this, he got up from his seat, entered the room and sat down. |
於是諸比丘便作是念： |
Then the monks thought: |
「諸賢！當知世尊略說此義，不廣分別，即從坐起，入室燕坐。 |
"All sages, you should know that the World-Honored One briefly explained this meaning without making any broad distinctions. He then stood up from his seat and entered the room to sit down. |
『是故，汝等當知法、非法，義與非義，知法、非法，義、非義已，汝等當學如法如義。』 |
"Therefore, you should know the Dharma and what is illegal, what is right and what is unrighteous, what is Dharma and what is illegal, what is right and what is wrong, and you should learn to follow the Dharma and what is right." 』 |
」彼復作是念： |
” He thought again: |
「諸賢！誰能廣分別世尊向所略說義？」 |
All sages! Who can discern the meaning of what the Blessed One has said to you? |
彼復作是念： |
He thought again: |
「尊者阿難是佛侍者而知佛意，常為世尊之所稱譽，及諸智梵行人。 |
"The Venerable Ananda is a servant of the Buddha and knows the Buddha's will. He is always praised by the World Honored One and all wise Brahma practitioners. |
尊者阿難能廣分別世尊向所略說義。 |
The Venerable Ananda was able to broadly discern the meaning of what the Blessed One explained to him. |
諸賢！共往詣尊者阿難所，請說此義。 |
All sages! Let us all go to the residence of Venerable Ananda and please explain this meaning. |
若尊者阿難為分別者，我等當善受持。」 |
If the Venerable Ananda is the one who differentiates, we should accept and uphold it well. " |
於是，諸比丘往詣尊者阿難所，共相問訊，却坐一面，白曰： |
So the monks went to the Venerable Ananda's place and asked each other. They sat on one side and said: |
「尊者阿難！當知世尊略說此義，不廣分別，即從坐起，入室燕坐。 |
"Venerable Ananda! You should know that the World-Honored One briefly explained this meaning without making any broad distinctions. He rose from his seat and entered the room to sit down. |
『汝等當知法、非法，義與非義，知法、非法，義、非義已，汝等當學如法如義。』 |
"You should know the law and what is unlawful, what is right and what is unrighteous. You should know what is law and what is illegal, what is right and what is wrong. You should learn to follow the law and what is right." 』 |
我等便作是念： |
I will then think: |
『諸賢！誰能廣分別世尊向所略說義！』我等復作是念： |
"All sages!" Who can make broad distinctions and explain the meaning to everyone? ’ Let’s repeat it and read: |
『尊者阿難是佛侍者而知佛意，常為世尊之所稱譽，及諸智梵行人。 |
Venerable Ananda is the Buddha's attendant and knows the Buddha's will. He is always praised by the World Honored One and all wise Brahma practitioners. |
尊者阿難能廣分別世尊向所略說義。』 |
The Venerable Ananda was able to broadly discern the meaning of what the Blessed One explained to him. 』 |
唯願尊者阿難為慈愍故而廣說之。」 |
I only wish that the Venerable Ananda would spread it widely out of compassion. " |
尊者阿難告曰： |
Venerable Ananda said: |
「諸賢！聽我說喻，慧者聞喻則解其義。 |
"Wise men, listen to my parable. The wise will understand the meaning of the parable upon hearing it. |
諸賢！猶如有人欲得求實，為求實故，持斧入林，彼見大樹成根、莖、節、枝、葉、華、實，彼人不觸根、莖、節、實，但觸枝、葉。 |
All sages! It is like someone who wants to seek truth and goes into the forest with an ax for the sake of truth. He sees a big tree with roots, stems, joints, branches, leaves, flowers and fruits. That person does not touch the roots, stems, joints and fruits, but touches the branches. leaf. |
諸賢所說亦復如是。 |
The same is true as the wise men said. |
世尊現在，捨來就我而問此義。 |
World Honored One, please come to me now and ask about this meaning. |
所以者何？ |
So what? |
諸賢！當知世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義由彼世尊，諸賢應往詣世尊所而問此義： |
All sages! You should know that the Blessed One is the Eye, the Wisdom, the Righteousness, the Dharma, the Lord of Dharma, and the General of the Dharma. He expounds the true meaning, and all the meanings are manifested by the Blessed One. All sages should go to the Blessed One and ask about this meaning: |
『世尊！此云何？ |
"World Honored One! What is this? |
此何義？』 |
What does this mean? 』 |
如世尊說者，諸賢等當善受持。」 |
As the World Honored One said, all sages should accept and uphold it well. " |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。 |
"Wei Ran. |
尊者阿難！世尊是眼、是智、是義、是法、法主、法將，說真諦義，現一切義由彼世尊。 |
Venerable Ananda! The World Honored One is the Eye, the Wisdom, the Righteousness, the Dharma, the Lord of the Dharma, and the General of the Dharma. He speaks the true meaning, and manifests all righteousness through the Blessed One. |
然尊者阿難是佛侍者而知佛意，常為世尊之所稱譽，及諸智梵行人。 |
However, the Venerable Ananda is the Buddha's attendant and knows the Buddha's will. He is always praised by the World Honored One and all wise Brahma practitioners. |
尊者阿難能廣分別世尊向所略說義。 |
The Venerable Ananda was able to broadly discern the meaning of what the Blessed One explained to him. |
唯願尊者阿難為慈愍故而廣說之。」 |
I only wish that the Venerable Ananda would spread it widely out of compassion. " |
尊者阿難告諸比丘： |
The Venerable Ananda told the monks: |
「諸賢等！共聽我所說。 |
"All sages, please listen to what I have to say. |
諸賢！邪見非法，正見是法。 |
All sages! Wrong views are illegal, right views are Dharma. |
若有因邪見生無量惡不善法者，是謂非義； |
If there are countless evil and unwholesome dharma arising out of wrong views, this is called unrighteousness; |
若因正見生無量善法者，是謂是義。 |
If immeasurable good dharma arises from right view, this is called righteousness. |
諸賢！乃至邪智非法，正智是法，若因邪智生無量惡不善法者，是謂非義； |
All sages! Even wrong wisdom is illegal, and right wisdom is Dharma. If countless evil and unwholesome laws arise due to wrong wisdom, this is called unrighteousness; |
若因正智生無量善法者，是謂是義。 |
If immeasurable good dharma arises due to right wisdom, this is said to be righteous. |
諸賢！謂世尊略說此義，不廣分別，即從坐起，入室燕坐。 |
All sages! He said that the World-Honored One briefly explained this meaning without making any extensive distinctions, so he stood up from his seat and entered the room to sit down. |
『是故汝等當知法、非法，義與非義，知法、非法，義、非義已，汝等當學如法如義。』 |
"Therefore you should know the law and what is unlawful, what is right and what is unrighteous, what is law and what is illegal, what is right and what is wrong, and you should learn to follow the law and what is right." 』 |
此世尊略說，不廣分別義，我以此句、以此文廣說如是，諸賢可往向佛具陳，若如世尊所說義者，諸賢等便可受持。」 |
The World Honored One simply said it, without making any broad distinction. I say this in this sentence and in this text. All the sages can present it to the Buddha. If it means what the World Honored One said, all the sages can accept it and uphold it. " |
於是，諸比丘聞尊者阿難所說，善受持誦，即從坐起，繞尊者阿難三匝而去，往詣佛所，稽首作禮，却坐一面，白曰： |
Then, after hearing the words of the Venerable Ananda, which are good for receiving and reciting, the bhikkhus stood up from their seats, walked around the Venerable Ananda three times, went to the Buddha's place, bowed their heads and bowed, but sat on one side and said: |
「世尊！向世尊略說此義，不廣分別，即從坐起，入室燕坐。 |
"World-Honored One! I briefly explained this meaning to the World-Honored One. Without making any distinctions, I got up from my seat and entered the room to sit down. |
尊者阿難以此句、以此文而廣說之。」 |
The Venerable Ananda said this sentence and article widely. " |
世尊聞已，歎曰： |
When the World Honored One heard this, he sighed and said: |
「善哉！善哉！我弟子中有眼、有智、有法、有義。 |
"How good! How good! Among my disciples there are eyes, wisdom, Dharma, and righteousness. |
所以者何？ |
So what? |
謂師為弟子略說此義，不廣分別，彼弟子以此句、以此文而廣說之。 |
It is said that the master briefly explains this meaning to his disciples without making extensive distinctions, but the disciples explain it extensively in this sentence and this article. |
如阿難所說，汝等應當如是受持。 |
As Ananda said, you should accept and uphold it in this way. |
所以者何？ |
So what? |
以說觀義應如是也。」 |
So the concept of meaning should be like this. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
阿夷那經第二竟（千八百二十八字） |
The Second Truth of the Ayina Sutra (one thousand eight hundred and twenty-eight words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 15 雙品 |
Chapter 15 Dual Products |
189. （一八九）聖道經 |
189. (189) Holy Scripture |
我聞如是： |
This is what I heard: |
一時，佛遊拘樓瘦劒磨瑟曇拘樓都邑。 |
For a time, the Buddha traveled to the city of Kulou, Shoushao and Mosetan. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有一道令眾生得清淨，離愁慼啼哭，滅憂苦懊惱，便得如法，謂聖正定。 |
"There is a way that can make all living beings purify themselves, let them cry when they are separated from their relatives, and eliminate their sorrow and annoyance. Then they will be in accordance with the Dharma, which is called holy and correct concentration. |
有習、有助，亦復有具，而有七支，於聖正定說習、說助，亦復說具。 |
There are habits and help, and there are also tools, and there are seven branches. In the holy concentration, practice, help, and tools are also mentioned. |
云何為七？ |
Why is seven? |
正見、正志、正語、正業、正命、正方便、正念。 |
Right view, right intention, right speech, right action, right livelihood, right means, and right mindfulness. |
若有以此七支習、助、具，善趣向心得一者，是謂聖正定，有習、有助，亦復有具。 |
If there is a person who has attained one of these seven factors of practice, help, and equipment toward the mind of good deeds, it is said to be holy and correct concentration. He has habits, help, and equipment again. |
所以者何？ |
So what? |
正見生正志，正志生正語，正語生正業，正業生正命，正命生正方便，正方便生正念，正念生正定，賢聖弟子如是心正定，頓盡婬、怒、癡，賢聖弟子如是正心解脫，頓知生已盡，梵行已立，所作已辦，不更受有，知如真，彼中正見最在其前。 |
Right views generate right aspirations, right aspirations generate right speech, right speech generates right deeds, right deeds generate right livelihood, right livelihood generates right means, right means generates right mindfulness, and right mindfulness generates right concentration. If a sage disciple has such a right mind, he will put an end to lust, anger, and delusion. A sage disciple with such a correct mind will be liberated. He will suddenly know that his life is over, his holy life has been established, his work has been done, and there will be no more experiences. He knows that it is true, and that the right view is the most advanced. |
「若見邪見是邪見者，是謂正見，若見正見是正見者，亦謂正見。 |
“If one sees a wrong view and it is a wrong view, it is called a right view; if one sees a right view and it is a right view, it is also called a right view. |
云何邪見？ |
Why are you so evil? |
謂此見無施、無齋、無有呪說，無善惡業，無善惡業報，無此世彼世，無父無母，世無真人往至善處、善去善向、此世彼世自知自覺自作證成就遊，是謂邪見。 |
It is said that this view has no charity, no fasting, no existence, no good or evil karma, no good or evil karma, no this world or that world, no father or mother, no real person in the world who goes to the ultimate good place, does good deeds, and does good deeds. Self-awareness of the other world, self-consciousness, self-knowledge, and achievement are called wrong views. |
云何正見？ |
What is the right view? |
謂此見有施、有齋，亦有呪說，有善惡業，有善惡業報，有此世彼世，有父有母，世有真人往至善處、善去善向，此世彼世自知自覺自作證成就遊，是謂正見。 |
It is said that this view has alms and fasts, and there are also people who say that there are good and evil karma, there are good and evil karma retributions, there is this world and the next, there is a father and a mother, there are real people in the world who go to the most good place, and do good deeds, and in this world Self-awareness of the other world, self-consciousness, self-knowledge, and attainment are called right views. |
是為見邪見是邪見者，是謂正見。 |
This is a wrong view, which is called a right view. |
見正見是正見者，亦謂正見。 |
Seeing right view means right view, which is also called right view. |
彼如是知已，則便求學，欲斷邪見成就正見，是謂正方便。 |
If he knows this, he will study in order to eliminate wrong views and achieve right views. This is called right means. |
比丘以念斷於邪見，成就正見，是謂正念。 |
A bhikkhu uses his thoughts to break away from wrong views and achieve right views. This is called right mindfulness. |
此三支隨正見從見方便，是故正見最在前也。 |
These three branches follow the right view and follow the convenient means of seeing, so the right view is the most advanced. |
「若見邪志是邪志者，是謂正志。 |
“If one sees that the evil will is evil, then it is called the right will. |
若見正志是正志者，亦謂正志。 |
If one sees that the right intention is the right intention, it is also called the right intention. |
云何邪志？ |
Why are you so evil? |
欲念、恚念、害念，是謂邪志。 |
Thoughts of desire, hatred, and harm are called evil aspirations. |
云何正志，無欲念、無恚念、無害念，是謂正志。 |
What is the right intention? To have no desires, no thoughts of hatred, and no thoughts of harmlessness is called the right intention. |
是為見邪志是邪志者，是謂正志。 |
This is because those who see evil aspirations are evil aspirations are called righteous aspirations. |
見正志是正志者，亦謂正志。 |
Seeing that the right intention is the right intention is also called the right intention. |
彼如是知已，則便求學，欲斷邪志成就正志，是謂正方便。 |
If he knows this, he will study hard, hoping to cut off his evil will and achieve his right will. This is called the right means. |
比丘以念斷於邪志，成就正志，是謂正念。 |
A bhikkhu uses his mind to stop evil intentions and achieve righteous ones. This is called right mindfulness. |
此三支隨正志從見方便，是故正見最在前也。 |
These three branches follow the right intention and follow the convenience of seeing, so the right view is the most advanced. |
「若見邪語是邪語者，是謂正語。 |
“If you see that evil speech is evil speech, it is called right speech. |
若見正語是正語者，亦謂正語。 |
If one sees that Right Speech is Right Speech, it is also called Right Speech. |
云何邪語？ |
What evil words are there? |
妄言、兩舌、麤言、綺語，是謂邪語。 |
False words, double-tongued words, foul language, and idle talk are called evil speech. |
云何正語？ |
What's the right word? |
離妄言、兩舌、麤言、綺語，是謂正語。 |
Abstaining from lying, double-talk, rough talk, and idle talk, this is called right speech. |
是為見邪語是邪語者，是謂正語。 |
This is for those who see evil speech as evil speech, which is called right speech. |
見正語是正語者，亦謂正語。 |
Seeing that Right Speech is Right Speech is also called Right Speech. |
彼如是知已，則便求學，欲斷邪語成就正語，是謂正方便。 |
If he knows this, he will seek to learn in order to cut off evil speech and achieve right speech. This is called right means. |
比丘以念斷於邪語，成就正語，是謂正念。 |
A bhikkhu uses his mind to stop evil speech and achieve right speech. This is called right mindfulness. |
此三支隨正語從見方便，是故正見最在前也。 |
These three branches follow right speech and follow the means of seeing, so right view comes first. |
「若見邪業是邪業者，是謂正業。 |
“If you see that evil karma is evil, it is called righteous karma. |
若見正業是正業者，亦謂正業。 |
If one sees that one is doing something right, it is also called true action. |
云何邪業？ |
What evil karma? |
殺生、不與取、邪婬，是謂邪業。 |
Killing, not taking, and engaging in sexual misconduct are called evil deeds. |
云何正業？ |
What's the point of business? |
離殺、不與取、邪婬，是謂正業。 |
Abstaining from killing, refraining from taking, and engaging in sexual misconduct are called right karma. |
是為見邪業是邪業者，是謂正業。 |
This is to see that evil karma is evil karma, which is called righteous karma. |
見正業是正業者，亦謂正業。 |
Seeing Zhengye is Zhengye, also known as Zhengye. |
彼如是知已，則便求學，欲斷邪業成就正業，是謂正方便。 |
If he knows this, he will study in order to cut off evil karma and achieve righteous karma. This is called right method. |
比丘以念斷於邪業，成就正業，是謂正念。 |
A bhikkhu uses his mind to stop evil deeds and achieve good deeds. This is called right mindfulness. |
此三支隨正業從見方便，是故正見最在前也。 |
These three branches follow the right action and follow the convenience of seeing, so the right view is the most advanced. |
「若見邪命是邪命者，是謂正命。 |
“If one sees that the evil destiny is an evil destiny, it is called a right destiny. |
若見正命是正命者，亦謂正命。 |
If one sees right livelihood, it is also called right livelihood. |
云何邪命？ |
What an evil destiny? |
若有求無滿意，以若干種畜生之呪，邪命存命，彼不如法求衣被，以非法也。 |
If one's requests are unsatisfactory, and one uses the croaks of certain kinds of animals to survive in an evil way, it is not as good as the law to ask for clothes and quilts, as it is illegal. |
不如法求飲食、床榻、湯藥、諸生活具，以非法也，是謂邪命。 |
It is not as good as the law to seek food, drink, bed, soup, medicine, and all living utensils. It is also illegal, which is called evil destiny. |
云何正命？ |
What's the right destiny? |
若不求無滿意，不以若干種畜生之呪，不邪命存命，彼如法求衣被，則以法也。 |
If he does not seek, he will not be satisfied, if he does not use the croaks of several kinds of animals, and if he does not live in an evil way, then he will seek clothing and quilt according to the Dharma, then he will do so according to the Dharma. |
如法求飲食、床榻、湯藥、諸生活具，則以法也，是謂正命。 |
If the Dharma requires food, drink, bed, soup, medicine, and all living utensils, then the Dharma is also used, which is called right livelihood. |
是為見邪命是邪命者，是謂正命。 |
It is for those who see that the wrong destiny is the wrong destiny, it is called the right destiny. |
見正命是正命者，亦謂正命。 |
He who sees Right Livelihood as Right Livelihood is also called Right Livelihood. |
彼如是知已，則便求學，欲斷邪命，成就正命，是謂正方便。 |
If he knows this, he will study in order to cut off the wrong destiny and achieve the right destiny. This is called the right method. |
比丘以念斷於邪命，成就正命，是謂正念。 |
A bhikkhu uses his thoughts to stop the wrong livelihood and achieve the right livelihood. This is called right mindfulness. |
此三支隨正命從見方便，是故正見最在前也。 |
These three branches follow the right livelihood and follow the means of seeing, so the right view is the most advanced. |
「云何正方便？ |
"How convenient is it? |
比丘者，已生惡法為斷故，發欲求方便，精勤舉心滅。 |
Bhikkhus, if evil dharmas have arisen in order to eliminate them, they seek expedient means and work diligently to eliminate them. |
未生惡法為不生故，發欲求方便，精勤舉心滅。 |
Since evil dharma has not yet arisen, it is because it has not arisen that it is necessary to seek expediency through desire and diligently exert one's mind to destroy it. |
未生善法為生故，發欲求方便，精勤舉心滅。 |
For the sake of survival before good deeds have arisen, the desire for expedients is pursued, and the mind is extinguished by exerting diligence. |
已生善法為住不忘不退，轉增廣布，修習滿具故，發欲求方便，精勤舉心滅，是謂正方便。 |
The good dharma that has arisen should not be forgotten or withdrawn, be transferred and spread widely, practice it to the full, arouse desire for expediency, and diligently exert the mind to eliminate it. This is called correct expediency. |
「云何正念？ |
"Why are you righteous? |
比丘者，觀內身如身，觀至覺、心、法如法，是謂正念。 |
Bhikkhus, observe the inner body as if it were the body, and observe that the awareness, mind, and dharmas are as dharmas. This is called mindfulness. |
「云何正定？ |
"How can I be right? |
比丘者，離欲、離惡不善之法，至得第四禪成就遊，是謂正定。 |
Bhikkhus, abstaining from desires, abstaining from evil and unwholesome dharma, and reaching the fourth jhāna is called right concentration. |
「云何正解脫？ |
"How is Yun being liberated? |
比丘者，欲心解脫，恚、癡心解脫，是謂正解脫。 |
Bhikkhus, liberation from desire, hatred and delusion are called right liberation. |
「云何正智？ |
"Why is Yun Zhengzhi? |
比丘者，知欲心解脫，知恚、癡心解脫，是謂正智也。 |
Bhikkhus, knowing how to liberate the mind of desire, knowing how to liberate the mind of hatred and delusion, is called right wisdom. |
是為學者成就八支，漏盡阿羅訶成就十支。 |
This is the achievement of eight branches for scholars, and the achievement of ten branches for the failure of Araha. |
「云何學者成就八支？ |
"How can a scholar achieve the eight branches? |
學正見至學正定，是為學者成就八支。 |
Learning from right view to learning from right concentration is the achievement of the eight branches for the scholar. |
云何漏盡阿羅訶成就十支？ |
How can it be that all the Arahas have been neglected and the ten branches have been accomplished? |
無學正見至無學正智，是謂漏盡阿羅訶成就十支。 |
From the unlearned and right view to the unlearned and right wisdom, it means that the omissions of Araha have been completed and the ten branches have been achieved. |
所以者何？ |
So what? |
正見者，斷於邪見，若因邪見生無量惡不善法者，彼亦斷之。 |
Those with right views should give up on wrong views. If any immeasurable evil and unwholesome dharma arises from wrong views, they should also give up on them. |
若因正見生無量善法者，彼則修習，令滿具足。 |
If due to right view, immeasurable good dharma arises, he will practice it so that he will be satisfied with it. |
至正智者斷於邪智，若因邪智生無量惡不善法者，彼亦斷之。 |
The most righteous and wise person will cut off from wrong wisdom. If countless evil and unwholesome dharmas arise due to wrong wisdom, he will also cut it off. |
若因正智生無量善法者，彼則修習，令滿具足。 |
If immeasurable good dharma arises due to right wisdom, then he should practice it so that he will be satisfied with it. |
「是為二十善品、二十不善品，是為說四十大法品轉於梵輪，沙門、梵志、天及魔、梵及餘世間，無有能制而言非者。 |
"This is the twenty good qualities and the twenty unwholesome qualities. It is said that the forty great Dharma qualities turn on the Brahma wheel, and no one can control them, including the recluse, the Brahma, the gods and demons, Brahma and the rest of the world. |
若有沙門、梵志者，我所說四十大法品轉於梵輪，沙門、梵志、天及魔、梵及餘世間，無有能制而言非者。 |
If there are any recluses or Brahma-zhi, if the forty great Dharma qualities I mentioned are turned on the Brahma Wheel, no one can control them, such as recluses, Brahma-zhi, gods, demons, Brahma and the rest of the world. |
彼於如法有十詰責。 |
He has ten objections to the law. |
云何為十？ |
Why is it ten? |
若毀呰正見，稱譽邪見。 |
If you destroy the right view, praise the wrong view. |
若有邪見沙門、梵志，若供養彼而稱譽彼。 |
If there are any evil-seeing recluses or brahmans, make offerings to them and praise them. |
若有沙門、梵志者，我所說四十大法品轉於梵輪，沙門、梵志、天及魔、梵及餘世間，無有能制而言非者，彼於如法是謂一詰責。 |
If there are recluses and Brahma-judges, and the forty great Dharma qualities I have mentioned turn on the Brahma Wheel, no-one in the recluse, Brahma-zhi, gods, demons, Brahma and the rest of the world can control and say wrong. Accused. |
「若毀呰，至正智，稱譽邪智。 |
"If you destroy it, the most righteous wisdom will praise the evil wisdom. |
若有邪智沙門、梵志，若供養彼而稱譽彼。 |
If there are evil-minded ascetics and brahmans, if you make offerings to them and praise them. |
若有沙門、梵志，我所說四十大法品轉於梵輪，沙門、梵志、天及魔，梵及餘世間，無有能制而言非者，彼於如法是謂第十詰責。 |
If there are recluses and Brahmāzhi, and the forty great Dharma qualities I mentioned turn on the Brahma Wheel, no one can control and say wrong among the recluses, Brahmāzhi, gods, demons, Brahma and the rest of the world. He is the tenth of the Dharma. Accused. |
若有沙門、梵志，我所說四十大法品轉於梵輪，沙門、梵志、天及魔、梵及餘世間，無有能制而言非者，是謂於如法有十詰責。 |
If there are recluses and Brahmas, and the forty great Dharma qualities I mentioned turn on the Brahma Wheel, then no one can control those who are wrong, such as recluses, Brahmas, gods, demons, Brahmas, and the rest of the world. This means that there are ten questions about the Dharma. responsibility. |
若更有餘沙門、梵志，蹲踞說蹲踞，無所有說無所有，說無因、說無作、說無業，謂彼彼所作善惡施設，斷絕破壞彼此，我所說四十大法品轉於梵輪，沙門、梵志、天及魔、梵及餘世間，無有能制而言非者，彼亦有詰責、愁憂恐怖。」 |
If there are more ascetics and Brahmas who squat and say squatting, say they have nothing, say they have nothing, say they have no causes, say they have no actions, and say they have no karma, and say that they have done good and evil things, and that they have cut off and destroyed each other, then the forty great qualities of Dharma that I have mentioned will be transformed. In the Brahma Wheel, there is no one who can control the Brahma Wheel, the Brahma, the gods, the demons, the Brahma and the rest of the world, and they will also be criticized, worried and frightened. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
聖道經第三竟（千八百五字） |
The third chapter of the Holy Scriptures (1,850 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 15 雙品 |
Chapter 15 Dual Products |
190. （一九〇）小空經 |
190. (190) Xiao Kong Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在於東園鹿子母堂。 |
At one time, the Buddha was traveling around the country and was in the Deer Mother Hall in the East Garden. |
爾時，尊者阿難則於晡時從燕坐起，往詣佛所，稽首佛足，却住一面，白曰： |
At that time, the Venerable Ananda got up from his seat in the afternoon, went to the Buddha's place, looked at the Buddha's feet, stopped on one side, and said: |
「世尊一時遊行釋中，城名釋都邑，我於爾時從世尊聞說如是義。 |
"The World-Honored One was traveling to Shizhong, and the city was named Shidu. At that time, I heard from the World-Honored One such meaning. |
『阿難！我多行空。』 |
"Ananda!" I have many empty lines. 』 |
彼世尊所說，我善知、善受，為善持耶？」 |
The World-Honored One said, I am good at understanding, good at receiving, and good at upholding? " |
爾時，世尊答曰： |
At that time, the World-Honored One replied: |
「阿難！彼我所說，汝實善知、善受、善持。 |
"Ananda! What I have said is that you are good at understanding, good at receiving, and good at upholding. |
所以者何？ |
So what? |
我從爾時及至於今，多行空也。 |
From that time until now, I have been empty-handed. |
阿難！如此鹿子母堂，空無象、馬、牛、羊、財物、穀米、奴婢，然有不空，唯比丘眾。 |
Ananda! In this way, the Deer Mother Hall is empty without elephants, horses, oxen, sheep, property, grain, or slaves. However, it is not empty except for the monks. |
是為，阿難！若此中無者，以此故我見是空，若此有餘者，我見真實有。 |
It’s because of Ananda! If there is nothing in it, then I see it as emptiness; if there is something left in it, I see that there is something real. |
阿難！是謂行真實、空、不顛倒也。 |
Ananda! This means that the practice is true, empty, and not inverted. |
阿難！比丘若欲多行空者，彼比丘莫念村想，莫念人想，當數念一無事想。 |
Ananda! If a bhikkhu wishes to practice emptiness a lot, he should not think about villages or people, but should think about nothing. |
彼如是知空於村想，空於人想，然有不空，唯一無事想。 |
He knows that he is empty of village thoughts and empty of people's thoughts, but he is not empty and only thinks of nothing. |
若有疲勞，因村想故，我無是也。 |
If I am tired, it is because of my thoughts about the village, and I am not doing anything right. |
若有疲勞，因人想故，我亦無是。 |
If there is fatigue, it is because of other people's thoughts, and I am not responsible for it. |
唯有疲勞，因一無事想故。 |
Only fatigue, because there is nothing to think about. |
若彼中無者，以此故，彼見是空，若彼有餘者，彼見真實有。 |
If there is nothing in it, for this reason, he sees it as emptiness; if there is something left in it, he sees that there is something real. |
阿難！是謂行真實、空、不顛倒也。 |
Ananda! This means that the practice is true, empty, and not inverted. |
「復次，阿難！比丘若欲多行空者，彼比丘莫念人想，莫念無事想，當數念一地想。 |
"Again, Ananda! If a bhikkhu wishes to practice emptiness a lot, he should not think about people or think about nothing, but should think about one place at a time. |
彼比丘若見此地有高下，有蛇聚，有棘刺叢，有沙有石，山嶮深河，莫念彼也。 |
If that bhikkhu sees that there are high and low places in this place, there are snakes gathering there, there are thorn bushes, there are sand and rocks, there are mountains and deep rivers, don’t think about them. |
若見此地平正如掌，觀望處好，當數念彼。 |
If you see that the earth is as flat as the palm of your hand, you should look at it and think about it. |
阿難！猶如牛皮，以百釘張，極張挓已，無皺無縮。 |
Ananda! Just like cowhide, stretched with hundreds of nails, it is stretched to the extreme without wrinkles or shrinkage. |
若見此地有高下，有蛇聚，有棘刺叢，有沙有石，山嶮深河，莫念彼也。 |
If you see that there are high and low places here, there are snakes gathering there, there are thorn bushes, there are sand and rocks, there are mountains and deep rivers, don’t think about them. |
若見此地平正如掌，觀望處好，當數念彼。 |
If you see that the earth is as flat as the palm of your hand, you should look at it and think about it. |
彼如是知，空於人想，空無事想，然有不空，唯一地想。 |
He knows this, it is empty as human thought, it is empty to think about nothing, but it is not empty, it is the only way to think. |
若有疲勞，因人想故，我無是也。 |
If there is fatigue, it is because of other people's thoughts, and I am not right. |
若有疲勞，因無事想故，我亦無是。 |
If I am tired, it is because I have nothing to think about, and I am not doing it. |
唯有疲勞，因一地想故。 |
I am only tired because I think about it in one place. |
若彼中無者，以此故，彼見是空，若彼有餘者，彼見真實有。 |
If there is nothing in it, for this reason, he sees it as emptiness; if there is something left in it, he sees that there is something real. |
阿難！是謂行真實、空、不顛倒也。 |
Ananda! This means that the practice is true, empty, and not inverted. |
「復次，阿難！比丘若欲多行空者，彼比丘莫念無事想，莫念地想，當數念一無量空處想。 |
"Again, Ananda! If a bhikkhu wishes to practice emptiness a lot, that bhikkhu should not think about nothing, not think about the ground, but should think about an infinite number of emptiness. |
彼如是知，空無事想，空於地想，然有不空，唯一無量空處想。 |
He thus knows that there is nothing to think about, nothing to think about, but nothing is empty, and there is only infinite space to think about. |
若有疲勞，因無事想故，我無是也。 |
If I am tired, it is because I have nothing to think about, and I am not doing anything right. |
若有疲勞，因地想故，我亦無是。 |
If there is fatigue, it is due to thoughts of the earth, and I am not doing it. |
唯有疲勞，因一無量空處想故。 |
There is only fatigue, due to thoughts in an immeasurable empty space. |
若彼中無者，以此故，彼見是空，若彼有餘者，彼見真實有。 |
If there is nothing in it, for this reason, he sees it as emptiness; if there is something left in it, he sees that there is something real. |
阿難！是謂行真實、空、不顛倒也。 |
Ananda! This means that the practice is true, empty, and not inverted. |
「復次，阿難！比丘若欲多行空者，彼比丘莫念地想，莫念無量空處想，當數念一無量識處想。 |
"Again, Ananda! If a bhikkhu wishes to practice emptiness many times, that bhikkhu should not think of the place of immeasurable emptiness, but should think of the place of immeasurable consciousness. |
彼如是知，空於地想，空無量空處想，然有不空，唯一無量識處想。 |
He knows thus that the thought of emptiness is in the ground, and the thought of immeasurable emptiness is empty. |
若有疲勞，因地想故，我無是也。 |
If there is fatigue, it is because of thoughts of the earth, and I am not doing anything right. |
若有疲勞，因無量空處想故，我亦無是。 |
If I am tired, it is because I am thinking about immeasurable emptiness, and I am not doing it. |
唯有疲勞，因一無量識處想故。 |
There is only fatigue due to thoughts in an infinite consciousness. |
若彼中無者，以此故，彼見是空，若彼有餘者，彼見真實有。 |
If there is nothing in it, for this reason, he sees it as emptiness; if there is something left in it, he sees that there is something real. |
阿難！是謂行真實、空、不顛倒也。 |
Ananda! This means that the practice is true, empty, and not inverted. |
「復次，阿難！比丘若欲多行空者，彼比丘莫念無量空處想，莫念無量識處想，當數念一無所有處想。 |
"Again, Ananda! If a bhikkhu wishes to practice emptiness a lot, he should not think about immeasurable emptiness, don't think about immeasurable consciousness, and should think about nothingness. |
彼如是知，空無量空處想，空無量識處想，然有不空，唯一無所有處想。 |
He thus knows that he thinks of infinite emptiness and immeasurable consciousness, but there is nothing but nothingness. |
若有疲勞，因無量空處想故，我無是也。 |
If you are tired, it is because you are thinking about immeasurable emptiness, and I am not doing anything right. |
若有疲勞，因無量識處想故，我亦無是。 |
If I am tired, it is because of the immeasurable thoughts, and I am not doing it. |
唯有疲勞，因一無所有處想故。 |
There is only fatigue, because there is nothing to think about. |
若彼中無者，以此故，彼見是空，若彼有餘者，彼見真實有。 |
If there is nothing in it, for this reason, he sees it as emptiness; if there is something left in it, he sees that there is something real. |
阿難！是謂行真實、空、不顛倒也。 |
Ananda! This means that the practice is true, empty, and not inverted. |
「復次，阿難！比丘若欲多行空者，彼比丘莫念無量識處想，莫念無所有處想，當數念一無想心定。 |
"Again, Ananda! If a bhikkhu wishes to practice emptiness a lot, he should not think about the immeasurable consciousness, and should not think about nothingness. He should only think about the concentration of no thought. |
彼如是知，空無量識處想，空無所有處想，然有不空，唯一無想心定。 |
He thus knows that the infinite consciousness is thought of, and nothingness is thought of, but there is nothing but nothingness, and the only thoughtless mind is concentration. |
若有疲勞，因無量識處想故，我無是也。 |
If there is fatigue, it is because of the immeasurable thoughts, and I am not doing anything right. |
若有疲勞，因無所有處想故，我亦無是。 |
If I am tired, it is because I have no place to think about, and I am not doing it. |
唯有疲勞，因一無想心定故。 |
There is only fatigue, due to the concentration of the mind without thinking. |
若彼中無者，以此故，彼見是空，若彼有餘者，彼見真實有。 |
If there is nothing in it, for this reason, he sees it as emptiness; if there is something left in it, he sees that there is something real. |
阿難！是謂行真實、空、不顛倒也。 |
Ananda! This means that the practice is true, empty, and not inverted. |
「彼作是念： |
"He thought: |
『我本無想心定，本所行、本所思，若本所行、本所思者，我不樂彼，不求彼，不應住彼，如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已，便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。』 |
"My mind is originally unconcerned, I do what I do, and I think about it. If I do what I do and think about it, I don't like it, I don't seek it, I shouldn't live there. I know and see like this, and I want to be liberated. , the mind with outflows and ignorance is liberated. When you are liberated, you will know that you are liberated. Life has been completed. The holy life has been established. What you have done has been done. There is no more feeling. You know it is true. 』 |
彼如是知，空欲漏、空有漏、空無明漏，然有不空，唯此我身六處、命存。 |
He thus knows that there is no leakage of desire, no leakage of existence, and no leakage of clarity. However, there is no emptiness. Only the six places of my body and my life exist. |
若有疲勞，因欲漏故，我無是也。 |
If there is fatigue, it is because of leakage of desire, and I am not doing it right. |
若有疲勞，因有漏、無明漏故，我亦無是。 |
If there is fatigue, it is because of leaks and ignorance, and I am not doing it. |
唯有疲勞，因此我身六處、命存故。 |
There is only fatigue, so the six parts of my body and my life are preserved. |
若彼中無者，以此故，彼見是空； |
If there is nothing in it, for this reason, it appears to be empty; |
若彼有餘者，彼見真實有。 |
If there is more, then he sees that there is something real. |
阿難！是謂行真實、空、不顛倒也。 |
Ananda! This means that the practice is true, empty, and not inverted. |
謂漏盡、無漏、無為、心解脫。 |
It means that the outflows are gone, there are no outflows, there is no action, and the mind is liberated. |
「阿難！若過去諸如來、無所著、等正覺，彼一切行此真實、空、不顛倒，謂漏盡、無漏、無為、心解脫。 |
"Ananda! If in the past Tathagata came without attachment and was fully enlightened, then all his actions would be true, empty, and uninverted. It would be said that outflows are gone, there are no outflows, there is no action, and the mind is liberated. |
阿難！若當來諸如來、無所著、等正覺，彼一切行此真實、空、不顛倒，謂漏盡、無漏、無為、心解脫。 |
Ananda! If the Tathagata comes, has no attachments, and is fully enlightened, then all his actions will be true, empty, and uninverted, and it will be said that outflows have been eliminated, there are no outflows, and there is no action, and the mind is liberated. |
阿難！若今現在我如來、無所著、等正覺，我亦行此真實、空、不顛倒，謂漏盡、無漏、無為、心解脫。 |
Ananda! If now I am the Tathagata, without possessions, and fully enlightened, I will also practice this truth, emptiness, and non-inversion, saying that outflows are gone, no outflows, inaction, and my mind is liberated. |
阿難！汝當如是學，我亦行此真實、空、不顛倒，謂漏盡、無漏、無為、心解脫。 |
Ananda! You should learn in this way, and I will also practice this truth, emptiness, and non-inversion, saying that the outflows are gone, there are no outflows, there is no action, and the mind is liberated. |
是故，阿難！當學如是。」 |
That’s why, Ananda! Learn like this. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
小空經第四竟（千四百二十三字） |
The Fourth Principle of the Xiao Kong Sutra (1,423 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 15 雙品 |
Chapter 15 Dual Products |
191. （一九一）大空經 |
191. (191) The Great Space Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊釋中迦維羅衛，在尼拘類園。 |
At one time, the Buddha was traveling in Sakyamuni Kaviravastu and was in the Nikulei Garden. |
爾時，世尊過夜平旦，著衣持鉢，入迦維羅衛而行乞食，食訖中後，往詣加羅差摩釋精舍。 |
At that time, the World-Honored One spent the night on Pingdan. He put on his robes and held an alms bowl, and went to Kaviluavastu to beg for food. After finishing his meal, he went to the monastery of Kaluchamo Sakyamuni. |
爾時，加羅差摩釋精舍敷眾多床座，眾多比丘於中住止。 |
At that time, there were many beds and seats in the Jialuochama Shakyamuni, and many bhikkhus stayed in them. |
彼時，世尊從加羅差摩釋精舍出，往詣加羅釋精舍。 |
At that time, the World-Honored One came out of the Gara Chamajara Shrine and went to the Gara Chamajara Shrine. |
爾時，尊者阿難與眾多比丘在加羅釋精舍中集作衣業，尊者阿難遙見佛來，見已出迎，取佛衣鉢，還敷床座，汲水洗足。 |
At that time, the Venerable Ananda and many bhikkhus were gathered in the Garo Sakshatra to do the robe business. The Venerable Ananda saw the Buddha coming from a distance. He went out to greet the Buddha, took the Buddha's robe and bowl, spread the bed base, and drew water to wash his feet. |
佛洗足已，於加羅釋精舍坐尊者阿難所敷之座，告曰： |
After the Buddha had washed his feet, he sat on the seat provided by the Venerable Ananda in the Jia Luo Shi Jingshe and said: |
「阿難！加羅差摩釋精舍敷眾多床座，眾多比丘於中住止。」 |
Ananda! There are many beds in the monastery of Kalachama, and many bhikkhus are staying in it. |
尊者阿難白曰： |
Venerable Ananda said: |
「唯然。 |
"Wei Ran. |
世尊！加羅差摩釋精舍敷眾多床座，眾多比丘於中住止。 |
World Honored One! There are many bed seats in Jialuochama Shakhtar, and many bhikkhus stay in it. |
所以者何？ |
So what? |
我今作衣業。」 |
Today I am working on clothes. " |
時，世尊復告阿難曰： |
At that time, the World-Honored One told Ananda again: |
「比丘不可欲嘩說、樂於嘩說、合會嘩說、欲眾、樂眾、合會於眾、不欲離眾、不樂獨住遠離之處。 |
"A bhikkhu must not desire to gossip, be happy to gossip, be in the company of gossip, desire to be in the crowd, be happy with the crowd, be in the company of others, have no desire to be separated from the crowd, and have no pleasure in living alone in a distant place. |
若有比丘欲嘩說、樂於嘩說、合會嘩說、欲眾、樂眾、合會於眾、不欲離眾、不樂獨住遠離處者，謂有樂、聖樂、無欲之樂、離樂、息樂、正覺之樂、無食之樂、非生死樂。 |
If there is a bhikkhu who wants to talk, is happy to talk, is in a group and talks, wants to be in the crowd, enjoys the crowd, is in a crowd, does not want to be separated from the crowd, and is not happy to live alone in a far away place, he is said to have happiness, holy happiness, and no desire. Joy, the joy of separation, the joy of rest, the joy of enlightenment, the joy of no food, the joy of neither birth nor death. |
若得如是樂，易不難得者，終無是處。 |
If you get such happiness, it will be nothing if it is easy but not hard to find. |
阿難！若有比丘不欲嘩說，不樂嘩說，不合會嘩說，不欲於眾，不樂於眾，不合會眾，欲離於眾，常樂獨住遠離處者，謂有樂、聖樂、無欲之樂、離樂、息樂、正覺之樂、無食之樂、非生死樂。 |
Ananda! If there is a bhikkhu who does not want to talk, does not enjoy talking, does not join in the group and talks, does not want to be in the crowd, does not enjoy the crowd, does not fit in with the crowd, wants to be separated from the crowd, and is always happy to live alone in a far away place, he is said to have happiness, holy happiness, The happiness of desirelessness, the happiness of dissociation, the happiness of rest, the happiness of perfect enlightenment, the happiness of no food, the happiness of neither birth nor death. |
若得如是樂，易不難得者，必有是處。 |
If you get such happiness, it must be something that is easy but not hard to come by. |
「阿難！比丘不可欲嘩說、樂於嘩說、合會嘩說、欲眾、樂眾、合會於眾、不欲離眾、不樂獨住遠離之處。 |
"Ananda! A bhikkhu must not wish to talk, be happy to talk, be in a group and talk, want to be in a crowd, enjoy being in a crowd, be in a crowd, not want to be separated from the crowd, and not be happy to live alone in a distant place. |
若有比丘欲嘩說、樂於嘩說、合會嘩說、欲眾、樂眾、合會於眾、不欲離眾、不樂獨住遠離處者，得時愛樂心解脫，及不時不移動心解脫者，終無是處。 |
If there is a bhikkhu who wants to gossip, who enjoys gossiping, who talks in groups, who wants to be in a crowd, who enjoys being in a crowd, who wants to be in a crowd, who doesn’t want to be separated from the crowd, who doesn’t want to live alone in a distant place, he will be liberated from his love for happiness when he is able to do so. Those who move their minds to be liberated will end up useless. |
阿難！若有比丘不欲嘩說，不樂嘩說，不合會嘩說，不欲於眾，不樂於眾，不合會眾，欲離於眾，常樂獨住遠離處者，得時愛樂心解脫，及不時不移動心解脫者，必有是處。 |
Ananda! If there is a bhikkhu who does not want to chatter, does not enjoy chattering, does not join in chatting with others, does not want to be in the crowd, is not happy with the crowd, does not fit in with the crowd, wants to be separated from everyone, and always enjoys living alone in a far away place, then he will be liberated by his love for happiness. Those who do not move their minds from time to time will be liberated. |
所以者何？ |
So what? |
我不見有一色令我欲樂，彼色敗壞變易，異時生愁慼啼哭、憂苦、懊惱，以是故我此異住處正覺盡覺，謂度一切色想行於外空。 |
I don't see any color that makes me want to be happy. That color becomes corrupted and changes, and I sometimes feel sad, crying, distressed, and annoyed. Therefore, I am completely enlightened in this different abode, saying that I want to live through all colors and walk in the outer space. |
「阿難！我行此住處已，生歡悅，我此歡悅，一切身覺正念正智，生喜、生止、生樂、生定，如我此定，一切身覺正念正智。 |
"Ananda! I have been walking in this abode, and I am happy. In my joy, all my bodies are aware of mindfulness and wisdom. I am happy, calm, happy, and calm. Just like my concentration, all my bodies are aware of mindfulness and wisdom. |
阿難！或有比丘、比丘尼、優婆塞、優婆私共來詣我，我便為彼行如是如是心，遠離，樂無欲，我亦復為彼說法，勸助於彼。 |
Ananda! If a bhikkhu, a bhikshuni, an upasaka, or an upasaka comes to visit me, I will act for them with such a mind, stay away, be happy and have no desires, and I will preach the Dharma to them again and advise and help them. |
阿難！若比丘欲多行空者，彼比丘當持內心住止令一定，彼持內心住止令一定已，當念內空。 |
Ananda! If a bhikkhu wants to practice emptiness a lot, he should hold on to the command of inner abiding and stopping, and he should keep the command of inner abiding and stopping for a certain time, and he should remember the emptiness within. |
阿難！若比丘作如是說我不持內心住止，不令一定，念內空者，當知彼比丘大自疲勞。 |
Ananda! If a bhikkhu says like this, "I do not maintain the inner concentration, do not let it be certain, and think that my heart is empty, you should know that that bhikkhu is very tired." |
「阿難！云何比丘持內心住止令一定耶？ |
"Ananda! How can a bhikkhu adhere to the command of abiding in his heart? |
比丘者，此身離生喜、樂，漬、盡潤漬，普遍充滿，離生喜、樂，無處不遍。 |
Bhikkhu, this body is free from joy and happiness. It is stained and moistened. It is universally full. It is free from joy and happiness. It is everywhere. |
阿難！猶人沐浴，器盛澡豆，以水澆和，和令作丸，漬盡潤漬，普遍充滿，內外周密，無處有漏。 |
Ananda! When people take a bath, they put bath beans in a vessel, mix them with water, and make pills with them. They are soaked and moistened, and they are generally full. They are thorough inside and outside, and there is no leakage anywhere. |
如是，阿難！比丘此身離生喜、樂，漬盡潤漬，普遍充滿，離生喜、樂，無處不遍。 |
So, Ananda! This body of a bhikkhu is free from joy and happiness. It is moistened and moistened. It is universally filled with joy and happiness. It is everywhere. |
阿難！如是比丘持內心住止令得一定，彼持內心住止令一定已，當念內空。 |
Ananda! In this way, a bhikkhu who upholds the command of inner abiding and calming is sure, and he who upholds the commanding of inner abiding and calming must be sure to think of the emptiness within. |
彼念內空已，其心移動，不趣向近，不得清澄，不住不解於內空也。 |
When he thinks that the inner space is empty, his mind moves, does not want to move closer, cannot become clear, and cannot remain in the inner space without understanding. |
阿難！若比丘觀時，則知念內空，其心移動，不趣向近，不得清澄，不住不解於內空者，彼比丘當念外空，彼念外空已，其心移動，不趣向近，不得清澄，不住不解於外空也。 |
Ananda! If a bhikkhu contemplates and thinks of the inner emptiness, his mind moves and does not want to move closer, and cannot become clear. If he cannot abide in the inner emptiness and does not understand it, then he should think of the outer emptiness. If he thinks of the outer emptiness, his mind moves and does not want to move closer. , cannot be clear, cannot remain in the outer space, and cannot be understood. |
「阿難！若比丘觀時，則知念外空，其心移動，不趣向近，不得清澄，不住不解於外空者，彼比丘當念內外空。 |
"Ananda! If a bhikkhu, while observing, realizes that he is thinking about the outer emptiness, and his mind moves and does not want to get closer, and is not clear, and does not remain in the outer emptiness, then he should think about the outer emptiness. |
彼念內外空已，其心移動，不趣向近，不得清澄，不住不解於內外空也。 |
When he thinks about the emptiness inside and outside, his mind moves and does not want to move closer, and cannot become clear. He cannot abide in the emptiness inside and outside. |
阿難！若比丘觀時，則知念內外空，其心移動，不趣向近，不得清澄，不住不解於內外空者，彼比丘當念不移動。 |
Ananda! If a bhikkhu, while contemplating, is mindful of the emptiness inside and outside, and his mind moves, and does not want to move closer, and is not clear, and does not abide in the emptiness inside and outside, then the bhikkhu should not move his mind. |
彼念不移動已，其心移動，不趣向近，不得清澄，不住不解於不移動也。 |
The thought is not moving, and the mind is moving, not interested in getting closer, not clear, and cannot be understood because it is not moving. |
「阿難！若比丘觀時，則知念不移動，其心移動，不趣向近，不得清澄，不住不解於不移動者，彼比丘彼彼心於彼彼定，御復御，習復習，軟復軟，善快柔和，攝樂遠離。 |
"Ananda! If a bhikkhu observes, he will know that his thoughts are not moving, his mind is moving, it is not interested in getting closer, it is not clear, it does not abide, it is not clear, it is not moving, that bhikkhu, that mind is fixed in that, and it is not easy to control, and it is practice and review. , soft and soft, good at pleasure and gentle, taking pleasure away from you. |
若彼心於彼彼定，御復御，習復習，軟復軟，善快柔和，攝樂遠離已，當以內空成就遊。 |
If his mind is fixed on this and that, he will control and control, he will practice and review, he will be soft and soft, he will be quick and gentle, and he will keep his joy away from himself, he should achieve the goal of swimming with inner emptiness. |
彼內空成就遊已，心不移動，趣向於近，得清澄住，解於內空。 |
The inner emptiness has been achieved, the mind does not move, the interest is closer, it can be clear and clear, and it is understood in the inner emptiness. |
阿難！如是比丘觀時，則知內空成就遊，心不移動，趣向於近，得清澄住，解於內空者，是謂正知。 |
Ananda! When a bhikkhu observes like this, he will know that the inner emptiness is complete, the mind does not move, the interest is close, and he can stay clear and clear, and he understands the inner emptiness. This is called correct understanding. |
「阿難！比丘當以外空成就遊，彼外空成就遊已，心不移動，趣向於近，得清澄住，解於外空。 |
"Ananda! Bhikkhu, when you have completed your wandering in the outer space, you have accomplished your wandering in the outer space. Your mind will not move, your interest will be closer, and you will be able to abide in the outer space with clarity. You will understand the outer space. |
阿難！如是比丘觀時，則知外空成就遊，心不移動，趣向於近，得清澄住，解於外空者，是謂正知。 |
Ananda! When a bhikkhu observes in this way, he will know that he has wandered in the outer space, his mind does not move, his interest is closer, he can stay clear and clear, and he understands the outer space. This is called correct understanding. |
阿難！比丘當以內外空成就遊，彼內外空成就遊已，心不移動，趣向於近，得清澄住，解於內外空。 |
Ananda! A bhikkhu should swim in the inner and outer emptiness. When he has completed the swimming in the inner and outer emptiness, his mind will not move, his interest will be closer, he will live in clarity, and he will understand the inner and outer emptiness. |
阿難！如是比丘觀時，則知內外空成就遊，心不移動，趣向於近，得清澄住，解於內外空者，是謂正知。 |
Ananda! When a bhikkhu observes in this way, he will know that the inner and outer emptiness has been achieved. The mind does not move, the interest is close, and he can stay clear and clear. He understands the inner and outer emptiness. This is called correct understanding. |
阿難！當以不移動成就遊，彼不移動成就遊已，心不移動，趣向於近，得清澄住，解於不移動。 |
Ananda! When one achieves wandering by not moving, one achieves wandering by not moving. The mind does not move, the interest is closer, and one can attain clarity and understanding by not moving. |
阿難！如是比丘觀時，則知不移動成就遊，心不移動，趣向於近，得清澄住，解於不移動者，是謂正知。 |
Ananda! When a bhikkhu observes like this, he will know that he does not move and achieves wandering. His mind does not move and his interest is closer. He can stay clear and clear and understand that he does not move. This is called correct understanding. |
「阿難！彼比丘行此住處心，若欲經行者，彼比丘從禪室出，在室影中露地經行，諸根在內，心不向外，後作前想，如是經行已，心中不生貪伺、憂慼、惡不善法，是謂正知。 |
"Ananda! If a bhikkhu wants to meditate while walking in this abode, he will come out of the Zen room and walk on the ground in the shadow of the room. With all the roots inside and the mind not outward, he will think about it beforehand and he will have done so. , there is no greed, worry, or evil in the mind, which is called right knowledge. |
阿難！彼比丘行此住處心，若欲坐定者，彼比丘從離經行，至經行頭，敷尼師檀，結跏趺坐，如是坐定已，心中不生貪伺、憂慼、惡不善法，是謂正知。 |
Ananda! When a bhikkhu walks in this abode with his mind in mind, and if he wishes to sit down and meditate, the bhikkhu should walk from the left side of the sutra to the head of the sutra, and sit down in lotus position. After sitting in the lotus position, he will not have greed, worry, or evil in his mind. This is called right knowledge. |
阿難！彼比丘行此住處心，若欲有所念者，彼比丘若此三惡不善之念： |
Ananda! If a bhikkhu wants to have any thoughts while walking in this abode, he will have these three evil and unwholesome thoughts: |
欲念、恚念、害念，莫念此三惡不善之念。 |
Don’t think of these three evil thoughts: thoughts of desire, hatred, and harm. |
若此三善念： |
If you have these three good thoughts: |
無欲念、無恚念、無害念，當念此三善念。 |
No thoughts of desire, no thoughts of hatred, no thoughts of harmlessness, just think of these three good thoughts. |
如是念已，心中不生貪伺、憂慼、惡不善法，是謂正知。 |
Having thought like this, there will be no greed, worry, or evil in the mind. This is called right understanding. |
「阿難！彼比丘行此住處心，若欲有所說者，彼比丘若此論非聖論，無義相應，謂論王論、賊論、鬪諍論、飲食論、衣被論、婦人論、童女論、婬女論、世間論、邪道論、海中論，不論如是種種畜生論。 |
"Ananda! If the bhikkhu who lives in this place wants to say something, then the bhikkhu's discussion is not a holy one and has no meaning. He calls it a discussion about kings, thieves, quarrels, food, clothing, and quilts. Theories about women, about virgins, about prostitutes, about the world, about evil ways, about the sea, and all kinds of animal theories. |
若論聖論與義相應，令心柔和，無諸陰蓋，謂論施論、戒論、定論、慧論、解脫論、解脫知見論、漸損論、不會論、少欲論、知足論、無欲論、斷論、滅論、燕坐論、緣起論，如是沙門所論。 |
If the holy treatise corresponds to the meaning, making the heart soft and free of all kinds of yin, it is called the treatise on giving, the treatise on morality, the treatise on determination, the treatise on wisdom, the treatise on liberation, the treatise on knowledge and view of release, the treatise on gradual loss, the treatise on incompetence, the treatise on few desires, and the treatise on contentment. The theory of non-desire, the theory of discontinuation, the theory of cessation, the theory of sitting on the ground, and the theory of dependent origination are all discussed by the ascetics. |
如是論已，心中不生貪伺、憂慼、惡不善法，是謂正知。 |
Having said this, it is said that there is no greed, no worry, no aversion to unwholesome dharmas in the mind. |
「復次，阿難！有五欲功德，可樂、意所念，愛色欲相應，眼知色，耳知聲，鼻知香，舌知味，身知觸。 |
"Again, Ananda! There are five merits and virtues of desire: pleasure, pleasure, and desire. The eyes know form, the ears know sound, the nose knows smell, the tongue knows taste, and the body knows touch. |
若比丘心至到，觀此五欲功德，隨其欲功德，若心中行者。 |
If a bhikkhu's mind is attentive, he will observe the merits and virtues of these five desires, and follow the merits and virtues of his desires, if he acts in his heart. |
所以者何？ |
So what? |
無前無後，此五欲功德，隨其欲功德，心中行者。 |
There is no before or after. The merits of these five desires are carried out in the heart according to the merits of the desires. |
阿難！若比丘觀時，則知此五欲功德，隨其欲功德，心中行者。 |
Ananda! If a bhikkhu observes, he will know that the merits of these five desires are carried out in the mind according to the merits of the desires. |
彼比丘彼彼欲功德，觀無常、觀衰耗、觀無欲、觀斷、觀滅、觀斷捨離，若此五欲功德有欲有染者，彼即滅也。 |
That bhikkhu, the merits of his desires, contemplate impermanence, decay, lack of desire, discontinuation, cessation, and abandonment. If these five merits of desire are tainted by desire, they will cease. |
阿難！若如是比丘觀時，則知者此五欲功德有欲有染，彼已斷也，是謂正知。 |
Ananda! If a bhikkhu observes like this, he will know that the merits and virtues of these five desires are tainted by desires and have been eliminated. This is called correct understanding. |
「復次，阿難！有五盛陰，色盛陰，覺、想、行、識盛陰，謂比丘如是觀興衰，是色、是色習、是色滅，是覺、想、行、識，是識、是識習、是識滅。 |
"Furthermore, Ananda! There are five kinds of Yin, which are Yin in form, and Yin in which awareness, thought, formation, and consciousness are in. It is said that a bhikkhu observes the rise and fall of form, habit of form, cessation of form, awareness, thought, action, and so on. Consciousness is consciousness, the habit of consciousness, and the cessation of consciousness. |
若此五盛陰有我慢者，彼即滅也。 |
If any of these five Shengyins are conceited, they will be destroyed. |
阿難！若有比丘如是觀時，則知五陰中我慢已滅，是謂正知。 |
Ananda! If a bhikkhu observes like this, he will know that the pride of self in the five negative states has been eliminated. This is called correct understanding. |
阿難！是法一向可、一向樂、一向意念，無漏無受，魔所不及，惡所不及，諸惡不善法、穢污、當來有本、煩熱苦報生老病死因亦所不及，謂成就此不放逸也。 |
Ananda! This Dharma is always possible, always happy, always thought of, has no outflows and no feelings, is beyond the reach of demons, is beyond the reach of evil, and is beyond the reach of all evil and unwholesome Dharma, filth, and the causes of death, pain, heat, suffering, birth, old age, illness, and death. Don't let your guard down. |
所以者何？ |
So what? |
因不放逸，諸如來、無所著、等正覺得覺，因不放逸根，生諸無量善法。 |
Because he does not let go, the Tathāgata comes to have nothing to hold on to, and he is enlightened by his right thoughts. Because he does not let his roots go, he gives birth to countless good dharmas. |
若有隨道品，阿難！是故汝當如是學。 |
If there is anyone who follows the Way, Ananda! So you should learn like this. |
我亦成就於不放逸，當學如是。 |
I have also achieved the goal of not letting go, so I should learn to do so. |
阿難！以何義故，信弟子隨世尊行奉事至命盡耶？」 |
Ananda! For what reason do I believe that my disciples should follow the Blessed One and serve until the end of their lives? " |
尊者阿難白世尊曰： |
Venerable Ananda said to the World Honored One: |
「世尊為法本，世尊為法主，法由世尊，唯願說之，我今聞已，得廣知義。」 |
The World Honored One is the source of the Dharma, the World Honored One is the Lord of the Dharma, and the Dharma comes from the World Honored One. I only wish to speak it. Now that I have heard it, I understand its meaning widely. |
佛便告曰： |
The Buddha then said: |
「阿難！諦聽，善思念之，我當為汝具分別說。」 |
Ananda! Listen carefully and think carefully about it. I will explain it to you with distinction. |
尊者阿難受教而聽。 |
The Venerable Ananda was taught and listened. |
佛言： |
Buddha said: |
「阿難！不其正經、歌詠、記說故，信弟子隨世尊行奉事至命盡也。 |
"Ananda! Without regard to the serious scriptures, songs, records and explanations, believers and disciples will follow the Blessed One and serve until the end of their lives. |
但，阿難！或彼長夜數聞此法，誦習至千，意所惟觀，明見深達，若此論聖論與義相應，令心柔和，無諸陰蓋，謂論施論、戒論、定論、慧論、解脫論、解脫知見論、漸損論、不會論、少欲論、知足論、無欲論、斷論、滅論、燕坐論、緣起論。 |
But, Ananda! Or if he listens to this Dharma for many nights and recites it for thousands of times, he only contemplates what he means, and has a clear and profound insight. If this holy treatise corresponds to its meaning, makes his heart gentle, and has no yin cover, it is called the treatise on giving, the treatise on morality, and the conclusion. , the theory of wisdom, the theory of liberation, the theory of knowledge and view of liberation, the theory of gradual loss, the theory of incompetence, the theory of few desires, the theory of contentment, the theory of non-desire, the theory of discontinuation, the theory of cessation, the theory of swallow sitting, and the theory of dependent origination. |
如是沙門所論，得、易不難得，因此義故，信弟子隨世尊行奉事至命盡也。 |
As the ascetics say, it is easy to obtain and not difficult to obtain. Therefore, it is righteous and a disciple of faith should follow the Blessed One and serve until the end of his life. |
阿難！如是為煩師，為煩弟子，為煩梵行。 |
Ananda! This is a trouble for the teacher, a trouble for the disciple, and a trouble for the holy life. |
「阿難！云何為煩師？ |
"Ananda! Why is Yun the master? |
若師出世，有策慮思惟，往策慮地，有思惟觀雜，凡人有辯才，彼住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順宴坐，或住彼處，學遠離精勤，得增上心，現法樂居。 |
If a teacher comes out of the world and has thoughts and thoughts, and goes to the place where he has thoughts and views, and is a mortal with eloquence, he lives in a quiet place under the trees in the mountains and forests, or on a high rock, silent and silent, far away, without evil, without people, just follow him. Sitting at a banquet, or staying there, learn to stay away from diligence, increase your mind, and live happily in the Dharma. |
彼學遠離，精勤安隱，快樂遊行已，隨弟子還梵志、居士、村邑、國人。 |
He studied far away, worked diligently and peacefully, and marched happily. He followed his disciples to return to the Brahma, lay people, villages, and people in the country. |
彼隨弟子還梵志、居士、村邑、國人已，便功高還家。 |
He followed his disciples and returned to the Brahma, lay people, villages, and people of the country. He returned home with great achievements. |
如是為煩師，是亦為惡不善法、穢污，當來有本，煩熱苦報、生老病死因所煩，是謂煩師。 |
Such a person is troubled by evil and unwholesome dharmas and filth, which will have their origin in the future. They are troubled by heat, pain, retribution, birth, old age, illness and death. This is called a troublesome teacher. |
「阿難！云何為煩弟子？ |
"Ananda! Why are you bothering my disciples? |
彼師弟子學彼遠離，彼住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐，或住彼處，學遠離精勤，得增上心，現法樂居，彼學遠離，精勤安隱，快樂遊行已，隨弟子還梵志、居士、村邑、國人。 |
The disciples of that teacher learn to stay away from him. He lives in a quiet place under the trees in the mountains and forests, or on a high rock. There is no sound, and he is far away. There is no evil, and there are no people. He sits with the swallows, or lives in that place. Learn to stay away. Be diligent and increase your mind. , now living in Dharma and happiness, he has studied far away, diligently and peacefully, has gone on a joyful procession, and has followed his disciples to return to the Brahma, lay people, villages, and people of the country. |
彼隨弟子還梵志、居士、村邑、國人已，便功高還家。 |
He followed his disciples and returned to the Brahma, lay people, villages, and people of the country. He returned home with great achievements. |
如是為煩弟子，是亦為惡不善法，穢污，當來有本，煩熱苦報、生老病死因所煩，是謂煩弟子。 |
If you are a troubled disciple, you are also troubled by evil and unwholesome dharma and filth, which will have its origin in the future. You are troubled by the consequences of heat, pain, birth, old age, illness and death. This is called a troubled disciple. |
「阿難！云何為煩梵行？ |
"Ananda! Why do you mean the holy life? |
若如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。 |
If the Tathagata comes out of the world, has no attachments, is fully enlightened, has achieved enlightenment, has passed away well, understands the world, is a supreme scholar, a ruler of Tao and Dharma, a teacher of gods and humans, is called Buddha, and is blessed by all, he lives in a quiet place under the trees in the mountains and forests, or Living on a high rock, there is no sound, far away, no evil, no people, just sit with the swallows. |
阿難！如來以何義故，住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐耶？」 |
Ananda! Why does the Tathagata live in a quiet place under the trees in the mountains and forests, or on a high rock, where there is no sound, far away, no evil, no people, sitting with the swallows? " |
尊者阿難白世尊曰： |
Venerable Ananda said to the World Honored One: |
「世尊為法本，世尊為法主，法由世尊，唯願說之，我今聞已，得廣知義。」 |
The World Honored One is the source of the Dharma, the World Honored One is the Lord of the Dharma, and the Dharma comes from the World Honored One. I only wish to speak it. Now that I have heard it, I understand its meaning widely. |
佛便告曰： |
The Buddha then said: |
「阿難！諦聽，善思念之，我當為汝具分別說。」 |
Ananda! Listen carefully and think carefully about it. I will explain it to you with distinction. |
尊者阿難受教而聽。 |
The Venerable Ananda was taught and listened. |
佛言： |
Buddha said: |
「阿難！如來非為未得欲得、未獲欲獲、未證欲證故，住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。 |
"Ananda! The Tathagata does not live in quiet places, under trees in mountains and forests, or on high rocks, because he has not obtained what he desires, has not obtained what he desires, and has not realized what he desires. sit. |
阿難！如來但以二義故，住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐，一者為自現法樂居故，二者慈愍後生人故。 |
Ananda! The Tathagata has two meanings: he lives under the trees in the mountains and forests, or on high rocks, where there is no sound, far away, no evil, no people, and sits with the swallows. People died. |
或有後生人效如來住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。 |
There may be future generations who imitate the Tathagata and live under the trees in the mountains and forests, or on high rocks, where there is no sound, far away, no evil, no people, and sit with the swallows. |
阿難！如來以此義故，住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐，或住彼處，學遠離精勤，得增上心，現法樂居。 |
Ananda! For this reason, the Tathagata lives in a quiet place under the trees in the mountains and forests, or on a high rock, where there is no sound, far away, without evil, and without people. Fa Leju. |
彼學遠離，精勤安隱，快樂遊行已，隨梵行還比丘、比丘尼、優婆塞、優婆私。 |
He studied far away, worked diligently and peacefully, walked happily, and followed the holy life to return bhikshus, nuns, upasakas, and upasakas. |
彼隨梵行還比丘、比丘尼、優婆塞、優婆私已，便不功高而不還家。 |
If he follows the holy life and returns to monks, nuns, upasakas, and upasakas, he will not return home because of his lack of merit. |
阿難！若彼不移動心解脫作證，我不說彼有障礙也。 |
Ananda! If he does not move his mind to bear witness to liberation, I will not say that he has any obstacles. |
若彼得四增上心現法樂居，本為精勤，無放逸遊行故，此或可有失以弟子多集會故。 |
If Peter's four-step intention was to manifest the Dharma and live happily, he was originally diligent and did not want to wander around, but this may have caused the disciples to gather together. |
「復次，阿難！彼師弟子效住無事處山林樹下，或居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。 |
"Again, Ananda! The disciples of that master live in quiet places under the trees in the mountains and forests, or on high rocks, where there is no sound, far away, where there is no evil, and there are no people. They sit with the swallows. |
或住彼處，學遠離精勤，得增上心，現法樂居，彼學遠離，精勤安隱，快樂遊行已，隨梵行還比丘、比丘尼、優婆塞、優婆私。 |
Or he may live in that place, learn to be far away from diligence, gain a better mind, and live happily in the Dharma. He has learned to be far away, diligent and peaceful, wandering happily, and following the holy life, he will return to the bhikkhu, bhikshuni, upasaka, and upasaka. |
彼隨梵行還比丘、比丘尼、優婆塞、優婆私已，便功高還家。 |
He followed the holy life and returned to the monks, bhikkhunis, upasakas, and upasikas, and returned home with high merit. |
如是為煩梵行，是亦為惡不善法、穢污，當來有本，煩熱苦報、生老病死因所煩，是謂煩梵行。 |
This is the trouble of the holy life, and it is also caused by evil and unwholesome dharma and impurity, which will have its origin in the future. It is troubled by heat, pain, retribution, birth, old age, illness and death. This is called trouble of the holy life. |
阿難！於煩師、煩弟子，此煩梵行最為不可、不樂、不愛，最意不念。 |
Ananda! For teachers and disciples, this holy life is the most unpleasant, unpleasant, unlovable, and most unthinkable. |
阿難！是故汝等於我行慈事，莫行怨事。 |
Ananda! Therefore, you should do merciful deeds to me and do not do grievances. |
「阿難！云何弟子於師行怨事，不行慈事？ |
Ananda! How can a disciple do something grudge against his master and not do charity? |
若尊師為弟子說法，憐念愍傷，求義及饒益，求安隱快樂，發慈悲心，是為饒益，是為快樂，是為饒益樂。 |
If you respect the master and preach the Dharma to your disciples, be compassionate, seek righteousness and benefit, seek peace and happiness, and be compassionate, this is for benefit, happiness, and happiness. |
若彼弟子而不恭敬，亦不順行，不立於智，其心不趣向法次法，不受正法，違犯師教，不能得定者，如是弟子於師行怨事，不行慈事。 |
If the disciple is not respectful, does not follow the teachings, is not established in wisdom, is not interested in following the Dharma, does not accept the righteous Dharma, violates the teacher's teachings, and is unable to achieve samadhi, then such a disciple will do things against the teacher and will not perform acts of kindness. |
「阿難！云何弟子於師行慈事，不行怨事？ |
"Ananda! How can a disciple do merciful deeds to his master and refrain from resentment? |
若尊師為弟子說法，憐念愍傷，求義及饒益，求安隱快樂，發慈悲心，是為饒益，是為快樂，是為饒益樂。 |
If you respect the master and preach the Dharma to your disciples, be compassionate, seek righteousness and benefit, seek peace and happiness, and be compassionate, this is for benefit, happiness, and joy. |
若彼弟子恭敬順行而立於智，其心歸趣向法次法，受持正法，不違師教，能得定者，如是弟子於師行慈事，不行怨事。 |
If the disciple respects and obeys and is established in wisdom, his mind is directed toward the Dharma, he accepts and upholds the true Dharma, does not violate the teacher's teachings, and can achieve samadhi, then such a disciple performs benevolent deeds toward the teacher and does not do any grudges. |
阿難！是故汝等於我行慈事，莫行怨事。 |
Ananda! Therefore, you should do merciful deeds to me and do not do grievances. |
所以者何？ |
So what? |
我不如是說，如陶師作瓦。 |
I might as well say, like a potter making tiles. |
阿難！我說嚴急至苦，若有真實者，必能往也。」 |
Ananda! I say it is severe and extremely painful, but if there is truth, it will definitely go away. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
大空第五竟（三千六百七十八字） |
Da Kong Wu Jing (3678 words) |
中阿含經卷第四十九（萬一千五百八十字） |
Volume 49 of the Central Agama Sutra (one thousand five hundred and eighty words) |
中阿含雙品第一竟（萬一千五百八十字）（第五後誦） |
The first of the two grades of Chinese and Afghan (11,580) (fifth recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 16 大品 |
Chapter 16 Dàpin |
192. （一九二）加樓烏陀夷經 |
192. (192) Jialu Wutuoyi Sutra |
大品第二（有十經）（第五後誦） |
The second chapter of the great series (with ten sutras) (recited after the fifth) |
中阿含經卷第五十 |
Volume 50 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
加樓烏陀夷 牟梨破群那 |
Jialou Wutuoyi Mouli Poqunna |
跋陀、阿濕貝 周那、優婆離 |
Bhatta, Ashibe, Zhouna, Upali |
調御、癡慧地 阿梨吒、［口＊荼］帝 |
Tiaoyu, Chihui Di, Ali Zha, [口*TU] Emperor |
我聞如是： |
This is what I heard: |
一時，佛遊鴦伽國中，與大比丘眾俱，往至阿惒那住揵若精舍。 |
At one time, the Buddha was traveling in the country of Yangjia, and together with the great monks, he went to Ashana to live in the Chaoluo Jingshe. |
爾時，世尊過夜平旦，著衣持鉢，入阿惒那而行乞食，食訖中後，收舉衣鉢，澡洗手足，以尼師檀著於肩上，往至一林，欲晝經行。 |
At that time, the World-Honored One stayed overnight, put on his robe and held his alms bowl, and went to Asana to beg for food. After finishing his meal, he collected his robe and bowl, washed his hands and feet, put a nun's sandalwood on his shoulders, and went to a forest to meditate during the day. . |
尊者烏陀夷亦過夜平旦，著衣持鉢，入阿惒那而行乞食，食訖中後，收舉衣鉢，澡洗手足，以尼師檀著於肩上，隨侍佛後，而作是念： |
The Venerable Wu Tuoyi also spent the night on Pingdan. He put on his clothes and held his alms bowl, and went to Asana to beg for food. After finishing his meal, he collected his clothes and bowl, washed his hands and feet, put a nun's sandalwood on his shoulders, and followed the Buddha's attendants. It means: |
「若世尊今晝行者，我亦至彼晝行。」 |
If the World Honored One is traveling during the day, I will also travel during the day. |
於是，世尊入於林中，至一樹下，敷尼師檀，結跏趺坐。 |
Then the World-Honored One went into the forest, went to the foot of a tree, and sat down in the lotus position with his hands in the lotus position. |
尊者烏陀夷亦入彼林，去佛不遠，至一樹下，敷尼師檀，結跏趺坐。 |
The Venerable Utuoyi also entered the forest, not far from the Buddha, and came to the foot of a tree, where he sat in the lotus position with his hands crossed. |
爾時，尊者烏陀夷獨在靖處燕坐思惟，心作是念： |
At that time, Venerable Wu Tuoyi was sitting alone in the quiet place, thinking, and thought as follows: |
「世尊為我等多所饒益，善逝為我等多所安隱。 |
"The World Honored One has benefited us so much, and the Good Departed has given us so much peace. |
世尊於我除眾苦法，增益樂法。 |
The World-Honored One has eliminated all suffering and increased happiness for me. |
世尊於我除無量惡不善之法，增益無量諸善妙法。」 |
The World-Honored One has eliminated countless evil and unwholesome Dharma for me, and enhanced countless good and wonderful Dharma. " |
尊者烏陀夷則於晡時從燕坐起，往詣佛所，稽首佛足，却坐一面，世尊告曰： |
The Venerable Wu Tuoyi got up from his seat in the afternoon, went to the Buddha's place, bowed his head at the Buddha's feet, and sat on one side. The World Honored One said: |
「烏陀夷！無有所乏，安隱快樂，氣力如常耶？」 |
Wu Tuoyi! Nothing is lacking, you are peaceful and happy, and your strength is as usual? |
尊者烏陀夷白曰： |
Venerable Utuoyibai said: |
「唯然。 |
"Wei Ran. |
世尊！我無所乏，安隱快樂，氣力如常。」 |
World Honored One! I lack nothing, I am peaceful and happy, and my strength is as usual. " |
世尊復問曰： |
The World-Honored One asked again: |
「烏陀夷！云何汝無所乏，安隱快樂，氣力如常耶？」 |
Wu Tuoyi! Why do you think you have nothing, are you peaceful and happy, and have the same strength as usual? |
尊者烏陀夷答曰： |
Venerable Uttayi replied: |
「世尊！我獨在靖處燕坐思惟，心作是念： |
"World Honored One! I am sitting alone in my quiet place, thinking, and I am thinking this: |
『世尊為我等多所饒益，善逝為我等多所安隱。 |
The World-Honored One has benefited us a lot, and the Good Death has given us a lot of peace. |
世尊於我除眾苦法，增益樂法。 |
The World-Honored One has eliminated all suffering and increased happiness for me. |
世尊於我除無量惡不善之法，增益無量諸善妙法。』 |
The World-Honored One has eliminated countless evil and unwholesome Dharma for me, and enhanced countless good and wonderful Dharma. 』 |
世尊昔時告諸比丘： |
The World-Honored One once told the monks: |
『汝等斷過中食。』 |
"You have stopped eating." 』 |
世尊！我等聞已，不堪不忍，不欲不樂。 |
World Honored One! When I heard about it, I couldn't bear it, and I couldn't bear it anymore. |
若有信梵志、居士往至眾園，廣施作福，我等自手受食，而世尊今教我斷是，善逝教我絕是。 |
If there are believers in Brahma and lay people who go to many gardens and give widely to bring blessings, we will eat with our own hands, and the World-Honored One now teaches me how to cut off what is right. |
復作是說： |
The duplication means: |
『此大沙門不能消食。』 |
"This great ascetic cannot digest food. 』 |
然我等於世尊威神妙德敬重不堪，是故我等斷中後食。 |
However, I cannot respect the World Honored One's majestic and wonderful virtues, so I will stop eating. |
「復次，昔時世尊告諸比丘： |
"Again, the Blessed One said to the bhikkhus: |
『汝等斷夜食。』 |
"You guys have stopped eating at night." 』 |
世尊！我等聞已，不堪不忍，不欲不樂，於二食中最上、最妙、最勝、最美者，而世尊今教我斷是，善逝教我絕是，復作是說： |
World Honored One! We have heard that we cannot bear it, have neither desire nor pleasure, and regard the two kinds of food as the best, the most wonderful, the most sublime, and the most beautiful. The World-Honored One now teaches me how to judge this. Sadeagi teaches me how to do it. He repeats this and says: |
『此大沙門不能消食。』 |
"This great ascetic cannot digest food. 』 |
世尊！昔時有一居士，多持種種淨妙食飲，還歸其家，勅內人曰： |
World Honored One! Once upon a time there was a layman who brought many kinds of pure and wonderful food and drink to his home and gave this order to his wife: |
『汝等受此舉著一處，我當盡共集會夜食，不為朝中。』 |
"You are here to stay in this place, and I will gather together to eat at night, not in the middle of the court." 』 |
世尊！若於諸家施設極妙最上食者，唯有夜食，我為朝中，而世尊今教我斷是，善逝教我絕是，復作是說： |
World Honored One! If the best food is provided in every house, and only night food is available, I will be in the court, and the World-Honored One now teaches me how to cut it off, and Sushattva teaches me how to do it, and he will do it again and say: |
『此大沙門不能消食。』 |
"This great ascetic cannot digest food. 』 |
然我等於世尊威神妙德敬重不堪，是故我等斷於夜食。 |
However, I cannot respect the World Honored One's majesty and wonderful virtues, so I stopped eating at night. |
「世尊！我復作是念： |
"World Honored One! I repeat these thoughts: |
『若有比丘非時入村而行乞食，或能逢賊，作業不作業，或逢虎逢鹿，或逢虎鹿，或逢豹逢羆，或逢豹羆，或往如是處，或逢惡象、惡馬、惡牛、惡狗，或值蛇聚，或得塊擲，或得杖打，或墮溝瀆，或墮廁中，或乘臥牛，或墮深坑，或入刺中，觀見空家，入如是家，若彼入已，女人見之，或呼共行惡不淨行。』 |
"If a bhikkhu goes to the village at an untimely time to beg for food, he may encounter thieves and do not work, he may encounter a tiger or a deer, he may encounter a tiger and a deer, he may encounter a leopard or a leopard, he may encounter a leopard scab, he may go to such a place, or he may encounter an evil elephant. , evil horses, evil cows, evil dogs, they may be caught by snakes, they may be thrown by blocks, they may be beaten with sticks, they may fall into ditches, they may fall into toilets, they may ride on lying cattle, they may fall into deep pits, or they may be stabbed. When you see an empty house and enter such a house, if a woman sees him, she may cause you to do evil and impure things. 』 |
「世尊！昔一比丘夜闇微雨，睒睒掣電，而非時行入他家乞食。 |
"World Honored One! Once upon a time, there was a bhikkhu who went to his house to beg for alms in the dark night with light rain. |
彼家婦人爾時出外洗蕩食器，彼時婦人於電光中遙見比丘，謂為是鬼，見已驚怖，身毛皆竪，失聲大呼，即便墮娠，而作是語： |
The wife of that family went out to wash the food utensils. At that time, the woman saw the bhikkhu in the distance in the electric light, and said that he was a ghost. She was frightened when she saw it, and her hair stood on end. She screamed loudly, thinking that she was having an abortion, and said this: |
『尊是鬼！尊是鬼！』時，彼比丘語婦人曰： |
"You are a ghost!" You are a ghost! ’ At that time, the bhikkhu said to the woman: |
『妹！我非鬼，我是沙門，今來乞食。』 |
"sister! I am not a ghost, I am a Samana, and I am here to beg for food. 』 |
爾時，婦人恚罵比丘至苦至惡，而作是語： |
At that time, the woman scolded the bhikkhu, saying that he was bitter and evil, and said: |
『令此沙門命根早斷，令此沙門父母早死，令此沙門種族絕滅，令此沙門腹裂破壞，禿頭沙門以黑自纏，無子斷種，汝寧可持利刀自破其腹，不應非時夜行乞食，坐此沙門而墮我娠。』 |
"If this ascetic's life root is prematurely cut off, if his parents die early, if this ascetic's race is exterminated, if this ascetic's belly is torn and destroyed, if his bald head is covered with blackness, and if he has no offspring, his seed will be cut off, you would rather tear open his belly with a sharp knife, instead of I should be begging for food at night at odd hours, and I would get pregnant while sitting in this Samana. 』 |
世尊！我憶彼已，便生歡悅。 |
World Honored One! When I remember him, I feel happy. |
世尊！我因此歡悅遍充滿體，正念正智，生喜、止、樂、定。 |
World Honored One! As a result, my body is filled with joy, my mind is right and my wisdom is right, and joy, calmness, happiness and concentration arise. |
世尊！我因此定遍充滿體，正念正智。 |
World Honored One! Therefore, my body is filled with concentration, and I am mindful and wise. |
如是，世尊！我無所乏，安隱快樂，氣力如常。」 |
So, World Honored One! I lack nothing, I am peaceful and happy, and my strength is as usual. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！烏陀夷！汝今不爾如彼癡人。 |
"How good! How good! Wu Tuoyi! You are not like that idiot now. |
彼愚癡人，我為其說： |
To that foolish man, I say: |
『汝等斷此。』 |
"You guys stop this." 』 |
彼作是說： |
He said: |
『此是小事，何足斷之？ |
This is a trivial matter, why should we rule it out? |
而世尊今教我斷此，善逝令我絕此。』 |
But the World-Honored One now teaches me to stop this, and the Good Passion has taught me to stop it. 』 |
亦如是說： |
Also said: |
『此大沙門不能消食，彼不斷此，彼但於我生不可、不忍，及餘比丘善護持戒者，亦復為彼生不可、不忍。』 |
"This great ascetic cannot digest food, and he will continue to do so. However, he cannot and cannot bear it in my life, and other monks who protect and uphold the precepts well will also become unable and intolerable in his life." 』 |
烏陀夷！彼癡人所縛極堅極牢，轉增轉急，不可斷絕，不得解脫。 |
Wu Tuoyi! The bondage of that idiot is extremely strong and tight, and it becomes increasingly severe and cannot be severed or liberated. |
烏陀夷！猶如有蠅，為涕唾所縛，彼在其中或苦或死。 |
Wu Tuoyi! Just like a fly bound by tears and saliva, he will either suffer or die in it. |
烏陀夷！若人作是說彼蠅所縛，不堅不牢，不轉增急而可斷絕，則得解脫者，為正說耶？」 |
Wu Tuoyi! If someone says that the fetters of flies are neither strong nor strong, and can be cut off without becoming more severe, then they can be liberated. Is this correct? " |
尊者烏陀夷白曰： |
Venerable Utuoyibai said: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
蠅為涕唾所縛，彼於其中或苦或死。 |
A fly is bound by tears and saliva, and he will either suffer or die therein. |
是故，世尊！彼蠅所縛，極堅極牢，轉增轉急，不可斷絕，不得解脫。」 |
That’s why, World Honored One! The bondage of that fly is extremely strong and extremely strong. It becomes more and more severe and cannot be severed or released. " |
「烏陀夷！彼愚癡人，我為其說： |
"Udayi! For that foolish man, I say to him: |
『汝等斷此。』 |
"You guys stop this." 』 |
彼作是說： |
He said: |
『此是小事，何足斷之？ |
This is a trivial matter, why should we rule it out? |
而世尊今教我斷此，善逝令我絕此。』 |
But the World-Honored One now teaches me to stop this, and the Good Passion has taught me to stop it. 』 |
亦如是說： |
Also said: |
『此大沙門不能消食，彼不斷此，彼但於我生不可、不忍，及餘比丘善護持戒者，亦復為彼生不可、不忍。』 |
"This great ascetic cannot digest food, and he will continue to do so. However, he cannot and cannot bear it in my life, and other monks who protect and uphold the precepts well will also become unable and intolerable in his life." 』 |
烏陀夷！彼癡人所縛極堅極牢，轉增轉急，不可斷絕，不得解脫。 |
Wu Tuoyi! The bondage of that idiot is extremely strong and tight, and it becomes increasingly severe and cannot be severed or liberated. |
烏陀夷！若族姓子我為其說： |
Wu Tuoyi! If your family name is a son, I will say to him: |
『汝等斷此。』 |
"You guys stop this." 』 |
彼不作是說： |
He did not do so and said: |
『此是小事，何足斷之？ |
This is a trivial matter, why should we rule it out? |
而世尊今教我斷此，善逝令我絕此。』 |
But the World-Honored One now teaches me to stop this, and the Good Passion has taught me to stop it. 』 |
亦不如是說： |
Or rather: |
『此大沙門不能消食，彼便斷此，彼不於我生不可、不忍，及餘比丘善護奉戒者，亦不為彼生不可、不忍。』 |
"This great ascetic cannot digest food, so he will stop it. He will not be unable or unbearable for me to live in, nor will the rest of the monks who are good at protecting and observing the precepts be born unbearable and unbearable for him." 』 |
烏陀夷！彼族姓子所縛不堅不牢，不轉增急，而可斷絕，則得解脫。 |
Wu Tuoyi! The bonds of the people of that clan are not strong or strong, and they do not become more severe, but can be cut off, and they will be liberated. |
烏陀夷！猶如象王，年至六十，而以憍慠摩訶能伽，牙足體具，筋力熾盛，彼所堅縛，若怒力轉身，彼堅縛者，則便斷絕，還歸本所。 |
Wu Tuoyi! Just like the elephant king, when he is sixty years old, he has a strong body and strong teeth, feet and body, and strong tendons. If he turns around in anger, the tightly bound person will be cut off and returned to his original place. |
烏陀夷！若人作是說彼大象王年至六十，而以憍慠摩訶能伽，牙足體具，筋力熾盛，彼縛極堅極牢，轉增轉急，不可斷絕，不得解脫者，為正說耶？」 |
Wu Tuoyi! If someone says that the Elephant King is sixty years old, and he has a strong body, strong teeth, strong muscles, strong teeth, and strong muscles, and his bondage becomes stronger and stronger, and cannot be cut off, and he cannot be liberated. Are you saying it right? " |
尊者烏陀夷白曰： |
Venerable Utuoyibai said: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
彼大象王年至六十，而以憍慠摩訶能伽，牙足體具，筋力熾盛。 |
The Elephant King was sixty years old, and with the power of Mahanengga, he had tusks, feet, body, and strong tendons. |
彼所堅縛，若怒力轉身，彼堅縛者，則便斷絕，還歸本所。 |
If the strong bond is turned away in anger, the strong bond will be severed and returned to its original place. |
世尊！是故彼大象王年至六十，而以憍慠摩訶能伽，牙足體具，筋力熾盛。 |
World Honored One! Therefore, when the Elephant King reached sixty years old, he was able to perform the task of Maha Nengga, with teeth, feet and body, and strong tendons. |
彼縛不堅不牢，不轉增急，而可斷絕，則得解脫。」 |
If the bondage is not strong or strong, it does not become more severe, but can be severed, then liberation can be achieved. " |
「如是，烏陀夷！彼族姓子我為其說： |
"In this way, Wu Tuoyi! I say to him of that clan's surname: |
『汝等斷此。』 |
"You guys stop this." 』 |
彼不作是說： |
He did not do so and said: |
『此是小事，何足斷之？ |
This is a trivial matter, why should we rule it out? |
而世尊今教我斷此，善逝令我絕此。』 |
But the World-Honored One now teaches me to stop this, and the Good Passion has taught me to stop it. 』 |
亦不如是說： |
Or rather: |
『此大沙門不能消食，彼便斷此，彼不於我生不可、不忍，及餘比丘善護持戒者，亦不為彼生不可、不忍。』 |
"This great ascetic cannot digest food, so he will stop it. He will not be unable or unbearable for me to live in, nor will the rest of the monks who are good at protecting and upholding the precepts be born unbearable and unbearable for him." 』 |
烏陀夷！彼族姓子所縛不堅不牢，不轉增急，而可斷絕，則得解脫。 |
Wu Tuoyi! The bonds of the people of that clan are not strong or strong, and they do not become more severe, but can be cut off, and they will be liberated. |
烏陀夷！若有癡人，我為其說： |
Wu Tuoyi! If there is an idiot, I say to him: |
『汝等斷此。』 |
"You guys stop this." 』 |
彼作是說： |
He said: |
『此是小事，何足斷之？ |
This is a trivial matter, why should we rule it out? |
而世尊今教我斷此，善逝令我絕此。』 |
But the World-Honored One now teaches me to stop this, and the Good Passion has taught me to stop it. 』 |
亦如是說： |
Also said: |
『此大沙門不能消食，彼不斷此，彼但於我生不可、不忍，及餘比丘善護持戒者，亦復為彼生不可、忍。』 |
"This great ascetic cannot digest food, and he will continue to do so. However, he cannot and cannot bear it in my life, and other monks who protect and uphold the precepts well will also become unbearable and unbearable in his life." 』 |
烏陀夷！彼癡人所縛極堅極牢，轉增轉急，不可斷絕，不得解脫。 |
Wu Tuoyi! The bondage of that idiot is extremely strong and tight, and it becomes increasingly severe and cannot be severed or liberated. |
「烏陀夷！猶貧窮人無有錢財，亦無勢力。 |
"Udayi! The poor people have neither money nor power. |
彼有一婦，其眼復瞎，醜不可愛，唯有一屋，崩壞穿漏，烏鳥所栖，弊不可居。 |
There was a woman there who was blind, ugly and unlovable. She had only one house, which was broken down and leaky. It was inhabited by blackbirds and was uninhabitable. |
而有一床，復破折壞，弊不可臥，正有一瓶，缺不可用。 |
There is a bed, which is broken and broken, so it is impossible to lie down on it. There is a bottle, which is missing and cannot be used. |
彼見比丘食訖中後，淨洗手足，敷尼師檀，坐一樹下，清涼和調，修增上心。 |
He saw the bhikkhu, after finishing his meal, wash his hands and feet, apply nun master's sandalwood, sit under a tree, cool and harmonize, cultivate and strengthen his mind. |
彼見已，而作是念： |
Seeing this, he thought: |
『沙門為快樂，沙門如涅槃，我惡無德。 |
Recluse is happy, recluse is like nirvana, I am evil and have no virtue. |
所以者何？ |
So what? |
我有一婦，其眼復瞎，醜不可愛，不能捨離。 |
I have a wife who is blind again, ugly and unlovable, and I cannot part with her. |
唯有一屋，崩壞穿漏，烏鳥所栖，弊不可居，不能捨離。 |
There is only one house that is broken down and leaking, and the blackbirds are inhabiting it. It is inhospitable and cannot be abandoned. |
而有一床，復破折壞，弊不可臥，不能捨離。 |
But there is a bed that is broken and broken, and cannot be used to lie down on it or to be separated from it. |
正有一瓶，缺不可用，不能捨離。 |
There is a bottle that cannot be used without it, and cannot be parted with. |
愛樂比丘剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。』 |
Bhikkhu Aile shaves off his beard and hair, wears cassocks, has great faith, leaves home, is homeless, and studies the Tao. 』 |
烏陀夷！若人作是說： |
Wu Tuoyi! If someone says this: |
『彼貧窮人無有錢財，亦無勢力，所縛不堅不牢，不轉增急，而可斷絕，則得解脫。』 |
"The poor man has neither money nor power. His bondage is neither strong nor strong, nor does it become more severe. But if it can be severed, he will be liberated." 』 |
者，為正說耶？」 |
Are you saying it right? " |
尊者烏陀夷白曰： |
Venerable Utuoyibai said: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
彼貧窮人無有錢財，亦無勢力，有一瞎婦，醜不可愛，不能捨離。 |
That poor man had neither money nor power. He had a blind woman who was ugly and could not be separated from her. |
唯有一屋，崩壞穿漏，烏鳥所栖，弊不可居，不能捨離。 |
There is only one house that is broken down and leaking, and the blackbirds are inhabiting it. It is inhospitable and cannot be abandoned. |
而有一床，復破折壞，弊不可臥，不能捨離。 |
But there is a bed that is broken and broken, and cannot be used to lie down on it or to be separated from it. |
正有一瓶，缺不可用，不能捨離。 |
There is a bottle that cannot be used without it, and cannot be parted with. |
愛樂比丘剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
Bhikkhu Aile shaves off his beard and hair, wears cassocks, has great faith, leaves home, is homeless, and studies the Tao. |
世尊！是故彼貧窮人無有錢財，亦無勢力，所縛極堅極牢，轉增轉急，不可斷絕，不得解脫。」 |
World Honored One! Therefore, the poor people have neither money nor power, and their bonds are extremely strong and tight. They become increasingly severe and cannot be severed or released. " |
「如是，烏陀夷！若有癡人，我為其說： |
"In this way, Udayi! If there is any idiot, I will say to him: |
『汝等斷此。』 |
"You guys stop this." 』 |
彼作是說： |
He said: |
『此是小事，何足斷之？ |
This is a trivial matter, why should we rule it out? |
而世尊今教我斷此，善逝令我絕此。』 |
But the World-Honored One now teaches me to stop this, and the Good Passion has taught me to stop it. 』 |
亦如是說： |
Also said: |
『此大沙門不能消食，彼不斷此，彼但於我生不可、不忍，及餘比丘善護持戒者，亦復為彼生不可、不忍。』 |
"This great ascetic cannot digest food, and he will continue to do so. However, he cannot and cannot bear it in my life, and other monks who protect and uphold the precepts well will also become unable and intolerable in his life." 』 |
烏陀夷！是故彼癡人所縛極堅極牢，轉增轉急，不可斷絕，不得解脫。 |
Wu Tuoyi! Therefore, the bondage of the foolish person is extremely strong and extremely tight. It becomes more and more severe and cannot be severed or liberated. |
烏陀夷！若族姓子我為其說： |
Wu Tuoyi! If your family name is a son, I will say to him: |
『汝等斷此。』 |
"You guys stop this." 』 |
彼不作是說： |
He did not do so and said: |
『此是小事，何足斷之？ |
This is a trivial matter, why should we rule it out? |
而世尊今教我斷此，善逝令我絕此。』 |
But the World-Honored One now teaches me to stop this, and the Good Passion has taught me to stop it. 』 |
亦不如是說： |
Or rather: |
『此大沙門不能消食，彼便斷此，彼不於我生不可、不忍，及餘比丘善護持戒者，亦不為彼生不可、不忍。』 |
"This great ascetic cannot digest food, so he will stop it. He will not be unable or unbearable for me to live in, nor will the rest of the monks who are good at protecting and upholding the precepts be born unbearable and unbearable for him." 』 |
烏陀夷！是故彼族姓子所縛不堅不牢，不轉增急，而可斷絕，則得解脫。 |
Wu Tuoyi! Therefore, the bondage of the people of that clan is not strong or strong, and does not become more severe, but can be severed, and then they can be liberated. |
「烏陀夷！猶如居士、居士子，極大富樂，多有錢財，畜牧產業不可稱計，封戶、食邑、米穀豐饒，及若干種諸生活具、奴婢、象馬，其數無量。 |
"Udayi! Like a layman or a layman's son, he is extremely wealthy and happy, has a lot of money, has an immeasurable livestock industry, has households, food towns, abundant rice and grain, and various kinds of living utensils, slaves and maids, elephants and horses, their number is immeasurable. |
彼見比丘食訖中後，淨洗手足，敷尼師檀，坐一樹下，清涼和調，修增上心。 |
He saw the bhikkhu, after finishing his meal, wash his hands and feet, apply nun master's sandalwood, sit under a tree, cool and harmonize, cultivate and strengthen his mind. |
彼見已，而作是念： |
Seeing this, he thought: |
『沙門為快樂，沙門如涅槃，我寧可捨極大富樂金寶、財穀、象馬，奴婢，愛樂比丘剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。』 |
"Recluse is happy, recluse is like nirvana. I would rather give up my great wealth, gold, treasures, wealth, grain, elephants and horses, slaves and maidservants. Bhikshu, who loves music, shaves off his beard and hair, wears cassocks, has great faith, leaves home, is homeless, and studies the Tao." 』 |
烏陀夷！若人作是說： |
Wu Tuoyi! If someone says this: |
『彼居士、居士子所縛極堅極牢，轉增轉急，不可斷絕，不得解脫。』 |
"The bondage of the layman and the son of the layman is extremely strong and extremely strong. It becomes more and more severe and cannot be severed or released." 』 |
者，為正說耶？」 |
Are you saying it right? " |
尊者烏陀夷白曰： |
Venerable Utuoyibai said: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
彼居士、居士子，彼能捨離極大富樂金寶、財穀、象馬，奴婢，愛樂比丘剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
He is a layman and son of a layman who is able to leave behind great wealth, gold, treasures, grains of wealth, elephants, horses, slaves, and maidservants. A monk who loves music shaves off his beard and hair, wears cassocks, and has the utmost faith, abandons his home, becomes homeless, and learns the Way. |
世尊！是故彼居士、居士子所縛不堅不牢，不轉增急，而可斷絕，則得解脫。」 |
World Honored One! Therefore, if the bondage of a layman or a layman's son is not strong or strong, and does not become more severe, but can be severed, then he will be liberated. " |
「如是，烏陀夷！若族姓子我為其說： |
"In this way, Wu Tuoyi! If you have a family name, I will say to you: |
『汝等斷此。』 |
"You guys stop this." 』 |
彼不作是說： |
He did not do so and said: |
『此是小事，何足斷之？ |
This is a trivial matter, why should we rule it out? |
而世尊今教我斷此，善逝令我絕此。』 |
But the World-Honored One now teaches me to stop this, and the Good Passion has taught me to stop it. 』 |
亦不如是說： |
Or rather: |
『此大沙門不能消食，彼便斷此，彼不於我生不可、不忍，及餘比丘善護持戒者，亦不為彼生不可、不忍。』 |
"This great ascetic cannot digest food, so he will stop it. He will not be unable or unbearable for me to live in, nor will the rest of the monks who are good at protecting and upholding the precepts be born unbearable and unbearable for him." 』 |
烏陀夷！是故彼族姓子所縛不堅不牢，不轉增急，而可斷絕，則得解脫。 |
Wu Tuoyi! Therefore, the bondage of the people of that clan is not strong or strong, and does not become more severe, but can be severed, and then they can be liberated. |
烏陀夷！比丘行捨，彼行捨已，生欲相應念，愛樂結縛，彼樂是，不斷、不住、不吐。 |
Wu Tuoyi! When a bhikkhu practices equanimity, when he practices equanimity, he will have corresponding thoughts of desire, and he will be bound by love and pleasure. This joy will be continuous, unstoppable, and non-vomiting. |
烏陀夷！我說是縛，不說解脫。 |
Wu Tuoyi! I say it is bondage, not liberation. |
所以者何？ |
So what? |
諸結不善。 |
All knots are bad. |
烏陀夷！結不善故，我說是縛，不說解脫。 |
Wu Tuoyi! Because the knot is not good, I call it binding, not liberation. |
烏陀夷！比丘行捨，彼行捨已，生欲相應念，愛樂結縛，彼不樂是，斷、住、吐。 |
Wu Tuoyi! When a bhikkhu practices equanimity, when he practices equanimity, he will have corresponding thoughts of desire, and his love and pleasure will be tied up. If he does not enjoy this, he will cease, stop, and spit out. |
烏陀夷！我說亦是縛，不說解脫。 |
Wu Tuoyi! I say it is also a bondage, not liberation. |
所以者何？ |
So what? |
諸結不善。 |
All knots are bad. |
烏陀夷！結不善故，我說是縛，不說解脫。 |
Wu Tuoyi! Because the knot is not good, I call it binding, not liberation. |
烏陀夷！比丘行捨，彼行捨已，或時意忘俱有欲相應念，愛樂結縛，遲觀速滅。 |
Wu Tuoyi! When a bhikkhu practices equanimity, he may have forgotten all the corresponding thoughts of desire, and his love and pleasure will be bound up, and his contemplation will soon disappear. |
烏陀夷！猶如鐵丸、鐵犁，竟日火燒，或有人著二三渧水，渧遲不續，水便速盡。 |
Wu Tuoyi! It is like an iron ball or an iron plow being burned by the sun, or someone catches two or three streams of water. If the stream of water is delayed and does not continue, the water will quickly run out. |
烏陀夷！如是比丘行捨，彼行捨已，或時意忘，俱有欲相應念，愛樂結縛，遲觀速滅。 |
Wu Tuoyi! Such a bhikkhu practices equanimity. When he practices equanimity, he forgets his thoughts at the moment and has thoughts of corresponding desires. |
烏陀夷！我說亦是縛，不說解脫。 |
Wu Tuoyi! I say it is also a bondage, not liberation. |
所以者何？ |
So what? |
諸結不善。 |
All knots are bad. |
烏陀夷！結不善故，我說是縛，不說解脫。 |
Wu Tuoyi! Because the knot is not good, I call it binding, not liberation. |
「烏陀夷！俱在苦根，遊行無生死，於無上愛盡，善心解脫。 |
"Udayi! All at the root of suffering, wandering without birth and death, exhausted by supreme love, liberated by good intentions. |
烏陀夷！我說解脫，不說是縛。 |
Wu Tuoyi! I say liberation, not bondage. |
所以者何？ |
So what? |
諸結已盡。 |
All knots are over. |
烏陀夷！諸結盡故，我說解脫，不說是縛。 |
Wu Tuoyi! Since all knots are gone, I talk about liberation, not bondage. |
烏陀夷！有樂，非聖樂，是凡夫樂，病本、癰本、箭刺之本，有食、有生死，不可修、不可習、不可廣布，我說於彼則不可修。 |
Wu Tuoyi! There is happiness, but it is not holy happiness. It is ordinary happiness, the root of diseases, carbuncles, and arrow thorns. There is food, life and death. It cannot be cultivated, cannot be practiced, and cannot be widely spread. I say that it cannot be cultivated. |
烏陀夷！有樂，是聖樂、無欲樂、離樂、息樂、正覺之樂，無食、無生死，可修、可習、可廣布，我說於彼則可修也。 |
Wu Tuoyi! There is happiness, the happiness of the holy, the happiness of freedom, the happiness of rest, the happiness of perfect enlightenment, without food, without birth and death, which can be cultivated, practiced, spread widely, and I say that it can be cultivated. |
烏陀夷！云何有樂，非聖樂，是凡夫樂，病本、癰本、箭刺之本，有食、有生死，不可修、不可習、不可廣布，我說於彼不可修耶？ |
Wu Tuoyi! How can there be music? It is not holy music. It is ordinary music. It is the root of diseases, carbuncles and arrow thorns. It has food, life and death. It cannot be cultivated, cannot be practiced, and cannot be spread widely. I say that it cannot be cultivated? |
若因五欲生樂生善者，是樂非聖樂，是凡夫樂，病本、癰本、箭刺之本，有食、有生死，不可修、不可習、不可廣布，我說於彼則不可修。 |
If good deeds arise from the pleasures of the five desires, this is not holy music, it is ordinary music. It is the root of diseases, carbuncles, and arrow thorns. It has food, life and death. It cannot be cultivated, cannot be practiced, and cannot be widely spread. I say That cannot be repaired. |
「烏陀夷！云何有樂，是聖樂、無欲樂、離樂、息樂、正覺之樂，無食、無生死，可修、可習、可廣布，我說於彼則可修耶？ |
"Udayi! How can there be joy? It is the holy joy, the joy of desirelessness, the joy of separation, the joy of rest, the joy of perfect enlightenment. It has no food, no birth and death. It can be cultivated, practiced, and spread widely. I say that Can it be repaired? |
烏陀夷！若比丘離欲、離惡不善之法，至得第四禪成就遊者，是樂是聖樂、無欲樂、離樂、息樂、正覺之樂，無食、無生死，可修、可習、可廣布，我說於彼則可修也。 |
Wu Tuoyi! If a bhikkhu abstains from desires, avoids evil and unwholesome dharma, and reaches the fourth jhāna, this is the holy joy, the joy of desire-free, the joy of freedom, the joy of rest, the joy of perfect enlightenment. There is no food, no birth and death, and it can be practiced. It can be practiced, it can be spread widely, and I say that it can be practiced. |
烏陀夷！比丘離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊，聖說是移動。 |
Wu Tuoyi! A monk abstains from desire, abstains from evil and unwholesome dharma, has awareness and insight, is free from the birth of joy and pleasure, attains the first jhāna and achieves wandering, the holy saying is movement. |
此中何等聖說移動？ |
What kind of sacred movement is involved in this? |
此中有覺、有觀，是聖說移動。 |
There is awareness and insight in this, which is the movement of the holy teachings. |
此中何等聖說移動？ |
What kind of sacred movement is involved in this? |
烏陀夷！比丘覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊，是聖說移動。 |
Wu Tuoyi! The bhikkhu has ceased to feel and observe, and is calm and single-minded. There is no awareness or contemplation. Concentration gives rise to joy and happiness. He reaches the second jhāna and achieves wandering. This is the movement of the holy teachings. |
此中何等聖說移動？ |
What kind of sacred movement is involved in this? |
若此得喜，是聖說移動。 |
If you are happy with this, it is the movement of the Holy Saying. |
此中何等聖說移動？ |
What kind of sacred movement is involved in this? |
烏陀夷！比丘離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說，聖所捨、念、樂住、空，得第三禪成就遊，是聖說移動。 |
Wu Tuoyi! A bhikkhu is free from pleasure and desire, wanders without pursuit, has mindfulness and wisdom, and feels joy in the body. As the sage said, the holy place is equanimous, mindful, joyful, and empty. He reaches the third jhāna and achieves wandering. This is the movement of the sage. |
此中何等聖說移動？ |
What kind of sacred movement is involved in this? |
若此說移動心樂，是聖說移動。 |
If this talks about moving the heart and happiness, it is the Holy Spirit who talks about moving. |
此中何等聖說不移動？ |
What kind of holy sayings are immutable in this? |
烏陀夷！比丘樂滅、苦滅，喜、憂本已滅，不苦不樂、捨念、清淨，得第四禪成就遊，是聖說不移動。 |
Wu Tuoyi! Bhikkhu, happiness and suffering have ceased, joy and sorrow have ceased, there is neither suffering nor happiness, equanimity, purity, attainment of the fourth jhāna and attainment of wandering, this is the holy saying that does not move. |
「烏陀夷！比丘離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
"Udayi! A bhikkhu is free from desire, evil and unwholesome dharma, has awareness and insight, is free from the birth of joy and joy, and has achieved the first jhāna. |
烏陀夷！我說此不得無、不得斷、不得過度。 |
Wu Tuoyi! I say this cannot be done without, must not be discontinued, and must not be excessive. |
此中何等過度？ |
How excessive is this? |
烏陀夷！比丘覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊，是謂此中過度。 |
Wu Tuoyi! Bhikkhu, when awareness and contemplation have ceased, inner peace, single-mindedness, no awareness, no contemplation, concentration gives rise to joy and joy, and attains the second jhāna and achieves wandering, this is said to be excessive. |
烏陀夷！我說此亦不得無、不得斷、不得過度。 |
Wu Tuoyi! I say this should not be absent, should not be discontinued, and should not be excessive. |
此中何等過度？ |
How excessive is this? |
烏陀夷！比丘離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說，聖所捨、念、樂住、空，得第三禪成就遊，是謂此中過度。 |
Wu Tuoyi! A bhikkhu is free from pleasure and desire, wanders without pursuit, has mindfulness and wisdom, and feels happy in his body. As the sage said, the holy place is equanimous, mindful, joyful, and empty, and he reaches the third jhāna and achieves wandering. This is called the transition. |
烏陀夷！我說此亦不得無、不得斷、不得過度。 |
Wu Tuoyi! I say this should not be absent, should not be discontinued, and should not be excessive. |
此中何等過度？ |
How excessive is this? |
烏陀夷！比丘樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊，是謂此中過度。 |
Wu Tuoyi! Bhikkhu's happiness and suffering have ceased. Joy and sorrow have already ceased. There is neither suffering nor happiness, equanimity, mindfulness, and purity. He has reached the fourth jhāna and accomplished wandering. This is called excessive. |
烏陀夷！我說此亦不得無、不得斷、不得過度。 |
Wu Tuoyi! I say this should not be absent, should not be discontinued, and should not be excessive. |
「此中何等過度？ |
"How excessive is this? |
烏陀夷！比丘度一切色想，滅有對想，不念若干想，無量空，是無量空處成就遊，是謂此中過度。 |
Wu Tuoyi! A bhikkhu contemplates all thoughts of color, eliminates the corresponding thoughts, does not think of a few thoughts, and is infinitely empty. It is the achievement of wandering in the infinite emptiness, which is called excessive. |
烏陀夷！我說此亦不得無、不得斷、不得過度。 |
Wu Tuoyi! I say this should not be absent, should not be discontinued, and should not be excessive. |
此中何等過度？ |
How excessive is this? |
烏陀夷！比丘度一切無量空處，無量識，是無量識處成就遊，是謂此中過度。 |
Wu Tuoyi! The bhikkhu passes through all the places of immeasurable space and immeasurable consciousness. It is the place of immeasurable consciousness that achieves the journey, which is called the transition. |
烏陀夷！我說此亦不得無，不得斷，不得過度。 |
Wu Tuoyi! I say this cannot be eliminated, cannot be discontinued, and cannot be excessive. |
此中何等過度？ |
How excessive is this? |
烏陀夷！比丘度一切無量識處，無所有，是無所有處成就遊，是謂此中過度。 |
Wu Tuoyi! A bhikkhu can reach all places of immeasurable consciousness and have nothing. This is the place where there is nothing to achieve. This is called the transition. |
烏陀夷！我說此亦不得無，不得斷，不得過度，此中何等過度。 |
Wu Tuoyi! I say this cannot be eliminated, cannot be discontinued, and cannot be excessive. How excessive is this. |
烏陀夷！比丘度一切無所有處，非有想非無想，是非有想非無想處成就遊，是謂此中過度。 |
Wu Tuoyi! A bhikkhu understands that everything has no place, neither has thoughts nor has no thoughts, and achieves wandering in the place where there is neither thought nor no thoughts. This is called excessiveness. |
烏陀夷！我說至非有想非無想處亦不得無，不得斷，不得過度。 |
Wu Tuoyi! I say that even if there is no thought, there must be no thought, no discontinuation, and no excess. |
烏陀夷！頗有一結，或多或少久住者，我說不得無，不得斷，不得過度，謂我說不斷耶？」 |
Wu Tuoyi! There is quite a knot, which lasts for a more or less long time. I say it cannot be absent, it cannot be broken, and it cannot be excessive. How can I say that it is continuous? " |
尊者烏陀夷白曰： |
Venerable Utuoyibai said: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！烏陀夷！汝不爾如彼癡人，彼愚癡人，我為其說： |
"How good! How good! Udayi! You are not like that fool. That fool, I say to him: |
『汝等斷此。』 |
"You guys stop this." 』 |
彼作是說： |
He said: |
『此是小事，何足斷之？ |
This is a trivial matter, why should we rule it out? |
而世尊今教我斷此，善逝令我絕此。』 |
But the World-Honored One now teaches me to stop this, and the Good Passion has taught me to stop it. 』 |
亦如是說： |
Also said: |
『此大沙門不能消食，彼不斷此，彼但於我生不可、不忍，及餘比丘善護持戒者，亦復為彼生不可、不忍。』 |
"This great ascetic cannot digest food, and he will continue to do so. However, he cannot and cannot bear it in my life, and other monks who protect and uphold the precepts well will also become unable and intolerable in his life." 』 |
烏陀夷！是故彼癡人所縛極堅極牢，轉增轉急，不可斷絕，不得解脫。 |
Wu Tuoyi! Therefore, the bondage of the foolish person is extremely strong and extremely tight. It becomes more and more severe and cannot be severed or liberated. |
烏陀夷！若有族姓子我為其說： |
Wu Tuoyi! If there is a son with a clan name, I will say to him: |
『汝等斷此。』 |
"You guys stop this." 』 |
彼不作是說： |
He did not do so and said: |
『此是小事，何足斷之？ |
This is a trivial matter, why should we rule it out? |
而今世尊教我斷此，善逝令我絕此。』 |
Now the World-Honored One teaches me to stop this, and the Good Departure has taught me to stop it. 』 |
亦不如是說： |
Or rather: |
『此大沙門不能消食，彼便斷此，彼不於我生不可、不忍，及餘比丘善護持戒者，亦不為彼生不可、不忍。』 |
"This great ascetic cannot digest food, so he will stop it. He will not be unable or unbearable for me to live in, nor will the rest of the monks who are good at protecting and upholding the precepts be born unbearable and unbearable for him." 』 |
烏陀夷！是故彼族姓子所縛不堅不牢，不轉增急，而可斷絕，則得解脫。」 |
Wu Tuoyi! Therefore, the bondage of the people of that clan is not strong or strong, and does not become more severe, but can be severed, and then they can be liberated. " |
佛說如是。 |
Buddha said so. |
尊者烏陀夷聞佛所說，歡喜奉行。 |
Venerable Uttayi heard what the Buddha said and followed it with joy. |
加樓烏陀夷經第一竟（四千四百六十七字） |
The First Truth of the Jialou Utuoyi Sutra (4,467 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 16 大品 |
Chapter 16 Dàpin |
193. （一九三）牟犁破群那經 |
193. (193) Mou Li Po Qun Na Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，牟犁破群那與比丘尼數共集會。 |
At that time, Mouli Poqunna and several bhikkhunis gathered together. |
若有人向牟犁破群那比丘道說比丘尼者，彼聞已，便瞋恚憎嫉，乃至鬪諍。 |
If someone talks to the monks in the group of Moulipo and calls him a bhikshuni, when he hears this, he will become angry, jealous, and even quarrel with him. |
若有人向諸比丘尼道說牟犁破群那比丘者，諸比丘尼聞已，便瞋恚憎嫉，乃至鬪諍。 |
If someone tells the bhikkhunis that Mouli broke the group of bhikkhus, when the bhikkhunis hear this, they will become angry, jealous, and even quarrel. |
眾多比丘聞已，便往詣佛，稽首佛足，却坐一面，白曰： |
When many monks heard this, they went to the Buddha, bowed their heads at the Buddha's feet, sat on one side, and said: |
「世尊！牟犁破群那比丘與比丘尼數共集會。 |
"World Honored One! The monks and nuns gathered together in the Moulipo group. |
若有人向牟犁破群那比丘道說比丘尼者，彼聞已，便瞋恚憎嫉，乃至鬪諍。 |
If someone talks to the monks in the group of Moulipo and calls him a bhikshuni, when he hears this, he will become angry, jealous, and even quarrel with him. |
若有人向諸比丘尼道說牟犁破群那比丘者，諸比丘尼聞已，便瞋恚憎嫉，乃至鬪諍。」 |
If someone tells the bhikkhunis that Mouli broke the group of bhikkhus, when the bhikkhunis hear this, they will become angry, jealous, and even quarrel. " |
世尊聞已，告一比丘： |
The World-Honored One heard this and told a bhikkhu: |
「汝往牟犁破群那比丘所，而語之曰： |
"You go to where the bhikkhu is in the group of Moulipo and say: |
『世尊呼汝。』 |
"The World Honored One calls you. 』 |
」 |
|
一比丘聞已： |
A bhikkhu heard this: |
「唯然世尊！」即從坐起，稽首佛足，繞三匝而去。 |
"Only World Honored One!" He stood up from his seat, bowed his head at the Buddha's feet, and walked around three times. |
至牟犁破群那比丘所，而語之曰： |
When he arrived at the place where Mouli broke up the group of monks, he said: |
「世尊呼汝！」牟犁破群那聞已，來詣佛所，為佛作禮，却坐一面。 |
"The World-Honored One is calling you!" Mou Li broke the group of those who heard it and came to the Buddha's place to pay homage to the Buddha, but they sat on one side. |
世尊告曰： |
The World Honored One said: |
「破群那！汝實與比丘尼數共集會。 |
"Poqun! You and the bhikkhunis are gathering together. |
若有人向汝道說比丘尼者，汝聞已，便嗔恚憎嫉，乃至鬪諍。 |
If someone calls you a bhikshuni, upon hearing this, you will become angry, jealous, and even quarrel. |
若有人向諸比丘尼道說汝者，諸比丘尼聞已，便嗔恚憎嫉，乃至鬪諍。 |
If someone talks about you to the bhikkhunis, when the bhikkhunis hear this, they will become angry, jealous, and even quarrel with you. |
破群那！汝實如是耶？」 |
Break the group! Is that true of you? " |
破群那答曰： |
Poqun replied: |
「實爾。 |
"Sure. |
世尊！」 |
World Honored One! " |
世尊復問曰： |
The World-Honored One asked again: |
「破群那！汝非至信、捨家、無家、學道耶？」 |
That Poqun! Are you not a man of great faith, abandoning your home, becoming homeless, and learning the Tao? |
破群那答曰： |
Poqun replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「破群那！是以汝至信、捨家、無家、學道者，應當學。 |
"Broken Qun! This is what you, the most faithful, the one who has given up his family, is homeless, and is a student of the Tao, should learn from it. |
若有欲有念依家，斷是。 |
If you have any desire or thought to rely on your home, stop it. |
若有欲有念依於無欲，是習是修，是廣布也。 |
If you have desires and thoughts and rely on non-desires, this is habit and practice, and it is widespread. |
破群那！汝當如是學。」 |
Break the group! This is how you should learn. " |
爾時，世尊問諸比丘曰： |
At that time, the World-Honored One asked the monks: |
「汝等非至信、捨家、無家、學道耶？」 |
Aren't you a true believer, leaving your home, becoming homeless, and learning the Tao? |
諸比丘答曰： |
The monks replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊復告諸比丘曰： |
The World-Honored One again told the monks: |
「是以汝等至信、捨家、無家、學道者，應當學。 |
“Thus you, those of you who have great faith, have abandoned your home, are homeless, and are students of the Way, should learn from it. |
若有欲有念依家，斷是。 |
If you have any desire or thought to rely on your home, stop it. |
若有欲有念依於無欲，是習是修，是廣布也，汝等當如是學。 |
If you have desires and thoughts and rely on non-desires, this is a habit, a practice, and a widespread practice. You should learn in this way. |
昔時我曾告諸比丘： |
Back then I told the monks: |
『汝等！若有比丘多所知識，若有比丘少所知識，彼一切盡學一坐食，學一坐食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。』 |
"Wait!" If there is a bhikkhu who knows a lot, if there is a bhikkhu who knows a little, if he learns to eat in one sitting, he will do nothing and seek nothing, he will have no illness, his body will be light, his energy will be strong, he will be peaceful and happy. 』 |
彼諸比丘多所知識及少知識，盡學一坐食，學一坐食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。 |
Those bhikkhus who have much knowledge and little knowledge, learn to sit down to eat as much as possible, and after learning to sit down to eat, they have nothing to do and no pursuit, no pain, their body is light, their energy is strong, they are peaceful and happy. |
彼諸比丘可於我心，我亦不多教訶。 |
Those bhikkhus can be in my heart, and I will not teach them much. |
諸比丘因此生念向法次法，猶如馬車，御者乘之，左手執轡，右手執策，隨八道行，在意所至。 |
The bhikkhus thus generate thoughts toward the Dharma, just like a chariot with a driver riding it, holding the bridle in the left hand and the policy in the right hand, following the Eight Paths, wherever he cares. |
如是諸比丘可於我心，我亦不多教訶。 |
Such monks can be in my heart, and I will not teach you much. |
諸比丘因此生念向法次法，猶如良地有娑羅樹林，彼治林者，聰明黠慧而不懈怠，彼隨時治娑羅樹根，數數鋤糞，以水溉灌，高者掘下，下者填滿。 |
The bhikkhus, therefore, are mindful of the Dharma, just as there is a grove of salas in a good land. Those who manage the groves are smart and smart and never slack off. They tend to the roots of the sara trees at all times, hoe the dung several times, irrigate it with water, and the tall ones dig it down. The bottom fills up. |
若邊生惡草，薅除棄之，若並生曲戾惡不直者，拔根著外，若枝生橫曲，則落治之，若近邊新生調直好者，便隨時治，數數鋤糞，以水溉灌，如是彼良地娑羅樹林轉轉茂盛。 |
If there are bad weeds growing on the edge, pull them up and discard them. If there are any weeds that are not straight or curved, pull out the roots and remove them. If the branches are crooked, drop them and cure them. If there are new weeds nearby that are straight and good, treat them at any time and count them. Hoe the dung and irrigate it with water, so that the sala trees in the good land will flourish. |
如是諸比丘可於我心，我亦不多教訶。 |
Such monks can be in my heart, and I will not teach you much. |
彼我不說彼善語恭順，謂因衣鉢、飲食、床榻、湯藥、諸生活具故。 |
I don't say that he is respectful because of his kind words, saying that it is because of his clothes, bowl, food, bed, soup, medicine, and other living utensils. |
所以者何？ |
So what? |
彼比丘若不得是還不善語恭順，成就不善語恭順法。 |
If that bhikkhu is unable to do so, he will not be good at speaking obediently. |
「若有比丘為遠離、依遠離、住遠離，善語恭順，成就善語恭順法者，我說彼善語恭順。 |
"If there is a bhikkhu who is far away, relies far away, lives far away, has good words and is respectful, and has accomplished good words and is respectful to the Dharma, I say that his good words are respectful. |
所以者何？ |
So what? |
或有一善護善逝行者，謂因他無惡語言也。 |
Perhaps there is a person who is good at protecting and doing good deeds, and it is said that he has no evil words. |
若他不惡語言者，便不瞋恚，亦不憎嫉，不憂纏住，不憎嗔恚，不發露惡。 |
If he does not speak harshly, he will not be angry, he will not be jealous, he will not be entangled in worries, he will not be angry, and he will not express evil. |
彼諸比丘見已，便作是念： |
When the monks saw this, they thought: |
『此賢者忍辱溫和堪耐，善制善定善息。』 |
"This sage is patient, gentle and patient, good at controlling himself, calming down and resting well." 』 |
若他惡語言者，便嗔恚憎嫉，而憂纏住憎恚發惡。 |
If he speaks harshly, he will be angry and jealous, and worry will entangle him with hatred and jealousy. |
彼諸比丘見已，便作是念： |
When the monks saw this, they thought: |
『此賢者惡性急弊麤獷，不定不制不息。』 |
"This sage is vicious, quick, and rough, and he is unstoppable and unstoppable." 』 |
所以者何？ |
So what? |
「比丘！昔時有居士婦，名鞞陀提，極大富樂，多有錢財，畜牧產業不可稱計，封戶、食邑、米穀豐饒，及若干種諸生活具。 |
"Bhikkhu! Once upon a time there was a laywoman named Thatatti. She was extremely wealthy, had a lot of money, had an immeasurable livestock industry, had households, a small town, an abundance of rice and grain, and several kinds of living utensils. |
爾時，居士婦鞞陀提如是大有名稱，流布諸方，居士婦鞞陀提忍辱堪耐溫和，善制善定善息。 |
At that time, the name of the laywoman Tatathati was so great that it spread throughout the world. The laywoman Tatathati was patient and gentle, good at regulating, calming, and resting. |
爾時，居士婦鞞陀提有婢名黑，本侍者，有妙善言，少多行善。 |
At that time, there was a maidservant named Hei in the householder's wife, Thatatoti. She was a servant who had wonderful words and good deeds. |
彼黑婢作是念： |
The black maid thought: |
『我大家居士婦鞞陀提如是有大名稱，流布諸方，居士婦鞞陀提忍辱堪耐溫和，善制善定善息，我今寧可試大家居士婦鞞陀提，為實嗔、為實不嗔耶？』 |
"My great lay wife Tatathati has such a great name, which is spread everywhere. She is patient and gentle, and is good at controlling, calming, and resting well. I would rather test the great household wife Tatathati now. Is it true that I am angry? Are you really not angry? 』 |
「於是，黑婢臥不早起。 |
"So, the black servant was lying in bed and could not get up early. |
夫人呼曰： |
The lady called out: |
『黑婢！何不早起耶？』 |
"Black maid!" Why don't you get up early? 』 |
黑婢聞已，便作是念： |
When the black maid heard this, she thought: |
『我大家居士婦鞞陀提實瞋，非不瞋也。 |
I, the housewife Tatatati, are really angry. It is not impossible that she is not angry. |
但因我善能料理家業、善經營、善持故，令我大家居士婦鞞陀提如是有極大名稱，流布諸方，居士婦鞞陀提忍辱堪耐溫和，善制善定善息。 |
However, because I am good at taking care of the family business, good at management, and good at perseverance, I, the laywoman Thatatopia, have such a great name, which spreads everywhere. The laywoman Thatatopia is patient and gentle, good at discipline, good concentration, and good breath. . |
我今寧可復更大試大家居士婦鞞陀提，為實嗔、為實不嗔耶？』 |
Now I would rather test the great householder Tatathati again. Is it true that I am angry? Is it true that I am not angry? 』 |
「於是，黑婢臥極晚不起。 |
"So, the black maid slept very late and couldn't get up. |
夫人呼曰： |
The lady called out: |
『黑婢！何以極晚不起耶？』 |
"Black maid!" Why can't you get up so late? 』 |
黑婢聞已，作是念： |
The black maid heard this and thought: |
『我大家居士婦鞞陀提實瞋，非不瞋也。 |
I, the housewife Tatatati, are really angry. It is not impossible that she is not angry. |
但因我善能料理家業、善經營、善持故，令我大家居士婦鞞陀提如是有極大名稱，流布諸方，居士婦鞞陀提忍辱堪耐溫和，善制善定善息耳。 |
However, because I am good at taking care of the family business, good at management, and good at perseverance, I, the laywoman Thatatati, have such a great name, which spreads everywhere. The laywoman Thatatati endures humiliation, is gentle, is good at discipline, is good at concentration, and is good at resting. Ear. |
我今寧可復更極大試大家居士婦鞞陀提，為實瞋、為實不瞋耶？』 |
Now I would rather test the great householder Tatathati again. Is it true that I am angry or not? 』 |
「於是，黑婢臥至晡時乃起。 |
"So, the black slave girl lay down until noon and then got up. |
夫人呼曰： |
The lady called out: |
『黑婢！何以乃至晡時起，既不自作，亦不教作，此黑婢不隨我教，此黑婢輕慢於我。』 |
"Black maid!" Why do I neither do it myself nor teach me how to do it? This black maid does not follow my teachings, and this black maid looks down on me. 』 |
便大瞋恚而生憎嫉，額三脉起，皺面自往，閉戶下關，手執大杖以打其頭，頭破血流。 |
Then he became very angry and resentful, the three veins on his forehead rose up, his face wrinkled, he closed his door and hit his head with a big stick, causing it to bleed. |
於是，黑婢頭破血流，便出語比隣，訟聲紛紜，多所道說： |
Then, the black maid's head was bleeding, and she spoke to her neighbors. There were many lawsuits, and many people said: |
『尊等！見是忍辱行人堪耐溫和，善制善定善息行耶？ |
"Your Majesty!" Do you think this is a person who is patient and gentle, good at discipline, good at concentration, and good at resting? |
罵我曰： |
He scolded me and said: |
「黑婢！何以乃至晡時起，既不自作，亦不教作，此黑婢不隨我教，此黑婢輕慢於我。」 |
Black maid! How come you haven't done it yourself or taught me how to do it since this afternoon? This black maid doesn't follow my teachings. This black maid is looking down on me. |
便大瞋恚而生憎嫉，額三脉起，皺面自來，閉戶下關，手執大杖以打我頭，頭破血流。』 |
Then I became very angry and resentful, the three veins on my forehead arose, wrinkles appeared on my face, I closed my house and hit my head with a big stick, causing it to break and bleed. 』 |
爾時，居士婦鞞陀提如是便有極大惡名，流布諸方，居士婦鞞陀提惡性急弊麤獷，不定不制不息。 |
At that time, the laywoman Tatathati had a very bad reputation, which spread in all directions. The laywoman Tatathati was vicious, violent, and uncontrollable. |
「如是。 |
"That's right. |
或有一善護善逝行者，謂因他無惡語言也。 |
Perhaps there is a person who is good at protecting and doing good deeds, and it is said that he has no evil words. |
若他不惡語言者，便不瞋恚，亦不憎嫉，不憂纏住，不增瞋恚，不發露惡。 |
If he does not speak harshly, he will not be angry, will not be jealous, will not be entangled in worries, will not increase anger, and will not reveal evil. |
彼諸比丘見已，便作是念： |
When the monks saw this, they thought: |
『此賢者忍辱溫和堪耐，善制善定善息。』 |
"This sage is patient, gentle and patient, good at controlling himself, calming down and resting well." 』 |
若他惡語言者，便瞋恚憎嫉而憂纏住，憎恚發惡。 |
If he speaks harshly, he will be filled with anger, hatred, jealousy, worry, and hatred. |
彼諸比丘見已，便作是念： |
When the monks saw this, they thought: |
『此賢者惡性急弊麤獷，不定不制不息。』 |
"This sage is vicious, quick, and rough, and he is unstoppable and unstoppable." 』 |
「復次，有互言道，若他說者，或時或非時，或真或非真，或軟或堅，或慈或恚，或有義或無義。 |
"Again, when there is mutual talk, what he says may be at the right time or not at the right time, may be true or not true, may be soft or hard, may be kind or hateful, may be meaningful or unmeaning. |
汝等！此互言道，若他說時，或心變易者，或口惡言者，我說汝等因此必衰，汝等當學此互言道。 |
You wait! In this way of talking to each other, if someone changes his mind or speaks evil words while he is talking, I say you will be ruined because of this. You should learn this way of talking to each other. |
若他說時，心不變易，口無惡言，向怨家人緣彼起慈愍心，心與慈俱，遍滿一方成就遊。 |
If when he speaks, his heart will not change, his mouth will not speak evil words, and he will have a heart of compassion and compassion toward the family members who are complaining, and his heart will be filled with kindness, and he will be able to achieve success all over the place. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊，汝等當學如是。 |
Such a heart of compassion, joy and equanimity, with no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades the whole world to achieve success. You should learn from this. |
猶如有人持大鏵鍬來，而作是語： |
It is as if someone came with a big spade and said: |
『我能令此大地，使作非地。』 |
"I can make this earth a different place." 』 |
彼便處處掘復掘，唾溺污之，說惡語言，作如是說： |
He digs and digs it everywhere, spits on it, speaks evil words, and says like this: |
『令大地非地。』 |
"The earth is no longer the earth." 』 |
於意云何？ |
What do you mean? |
彼人以此方便，能令此大地作非地耶？」 |
Can those people use this convenience to make this earth a wrong place? " |
諸比丘答曰： |
The monks replied: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
此大地甚深極廣而不可量，是故彼人以此方便，不能令此大地使作非地。 |
This earth is so deep and vast that it is immeasurable. Therefore, by using this method, people cannot make this earth abnormal. |
世尊！但使彼人唐自疲勞也。」 |
World Honored One! But it made Tang Zi tired. " |
「如是，此互言道，若他說者，或時或非時，或真或不真，或軟或堅，或慈或恚，或有義或無義。 |
"In this way, when speaking to each other, what he says may be timely or inappropriate, true or untrue, soft or hard, kind or hateful, meaningful or meaningless. |
汝等！此互言道，若他說時，或心變易者，或口惡言者，我說汝等因此必衰，汝等當學此互言道。 |
You wait! In this way of talking to each other, if someone changes his mind or speaks evil words while he is talking, I say you will be ruined because of this. You should learn this way of talking to each other. |
若他說時，心不變易，口無惡言，向言說者，緣彼起慈愍心，心行如地，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊，汝等當學如是。 |
If when he speaks, his heart will not change, his mouth will not speak evil words, and he will have compassion and compassion for the person speaking, and his heart will be like the ground, without any knots or resentments, without any hatred or criticism, it will be extremely broad and great, with immeasurable good practices, pervading everything. This is how you should learn to achieve success in the world. |
猶如有人持大草炬，作如是語： |
It's like someone holding a big straw torch and saying something like this: |
『我以此草炬，用熱恒伽水，令作沸湯。』 |
"I use this grass torch and heat Ganga water to make a boiling soup." 』 |
於意云何？ |
What do you mean? |
彼人以此方便，能令恒伽水熱作沸湯耶？」 |
Can that person use this convenience to make Ganga water hot enough to make boiling soup? " |
諸比丘答曰： |
The monks replied: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
世尊！彼恒伽水甚深極廣，不可度量。 |
World Honored One! The water of Ganga is so deep and vast that it cannot be measured. |
是故彼人以此方便，不能令恒伽水熱使作沸湯。 |
Therefore, by using this method, the person cannot make the Ganga water hot enough to make boiling soup. |
世尊！但使彼人唐自疲勞也。」 |
World Honored One! But it made Tang Zi tired. " |
「如是。 |
"That's right. |
此互言道，若他說者，或時或非時，或嗔或不瞋，或軟或堅，或慈或恚，或有義或無義。 |
When speaking to each other, the speaker may be at the right time or at the wrong time, angry or not angry, soft or strong, kind or angry, meaningful or unrighteous. |
汝等！此互言道，若他說時，或心變易者，或口惡言者，我說汝等因此必衰。 |
You wait! During this exchange of words, if he changes his mind or speaks evil words while he is speaking, I say you will suffer from this. |
汝等當學此互言道，若他說時，心不變易，口無惡言，向言說者，緣彼起慈愍心，心行如恒伽水，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊，汝等當學如是。 |
You should learn this way of speaking to each other. If when he speaks, his heart will not change, his mouth will not speak evil words, and he will have compassion and compassion for the person speaking, and his mind will behave like Ganga water, with no knots or resentments, no hatred and no criticism. Extremely broad and great, with immeasurable good practices, pervading all the worlds to achieve success, you should learn to do this. |
猶如畫師、畫師弟子，持種種彩來，彼作是說： |
Just like a painter and his disciples, they come with all kinds of colors. His paintings say: |
『我於此虛空畫作形像，以彩莊染。』 |
"I draw images in this void, dyed with colors. 』 |
於意云何？ |
What do you mean? |
彼畫師、畫師弟子以此方便，寧能於虛空畫作形像，以彩莊染耶？」 |
With this convenience, the painter and his disciples would rather paint images in the void and dye them with colorful paintings? " |
諸比丘答曰： |
The monks replied: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
世尊！此虛空非色，不可見無對。 |
World Honored One! This void is colorless, invisible and uncorrected. |
是故彼畫師、畫師弟子以此方便，不能於虛空畫作形像，以彩莊染。 |
Therefore, the painter and the painter's disciples cannot draw images in the void and dye them with colorful colors. |
世尊！但使彼畫師、畫師弟子唐自疲勞也。」 |
World Honored One! But it made Tang Zi, the painter and his disciple, tired. " |
「如是，此互言道，若他說者，或時或非時，或真或不真，或軟或堅，或慈或恚，或有義或無義。 |
"In this way, when speaking to each other, what he says may be timely or inappropriate, true or untrue, soft or hard, kind or hateful, meaningful or meaningless. |
汝等！此互言道，若他說時，或心變易者，或口惡言者，我說汝等因此必衰。 |
You wait! During this exchange of words, if he changes his mind or speaks evil words while he is speaking, I say you will suffer from this. |
汝等當學此互言道，若他說時，心不變易，口無惡言，向言說者，緣彼起慈愍心，心行如虛空，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊，汝等當學如是。 |
You should learn this way of speaking to each other. If when he speaks, his heart will not change, his mouth will not speak evil words, and he will have compassion and sympathy for the person speaking. It is a great and immeasurable good practice that pervades all the worlds to achieve success. You should learn from it. |
猶如猫皮囊柔治極軟，除［車／瓦］［車／瓦］聲，無［車／瓦］［車／瓦］聲。 |
Just like a cat's skin that is extremely soft, except for the sound of [car/tile] [car/tile], there is no sound of [car/tile] [car/tile]. |
彼或有人以手拳扠，石擲杖打，或以刀斫，或撲著地，於意云何？ |
There may be people hitting them with fists, throwing rocks and sticks, cutting them with knives, or throwing them to the ground. What do you mean? |
彼猫皮囊柔治極軟，除［車／瓦］［車／瓦］聲，無［車／瓦］［車／瓦］聲，彼寧復有［車／瓦］［車／瓦］聲耶？」 |
The cat's skin is very soft, except for the sound of [car/tile] [car/tile], there is no sound of [car/tile] [car/tile], but there is no sound of [car/tile] [car/tile] again. ? " |
諸比丘答曰： |
The monks replied: |
「不也。 |
"No. |
世尊！所以者何？ |
World Honored One! So what? |
世尊！彼猫皮囊柔治極軟，除［車／瓦］［車／瓦］聲，無［車／瓦］［車／瓦］聲。 |
World Honored One! The cat's skin is very soft, except for the sound of [car/tile] [car/tile], there is no sound of [car/tile] [car/tile]. |
是故無復有［車／瓦］［車／瓦］聲。」 |
Therefore, there is no more sound of [car/tile] [car/tile]. " |
「如是。 |
"That's right. |
諸比丘！若有他人拳扠石擲，杖打刀斫，汝等若為他人拳扠石擲，杖打刀斫時，或心變易者，或口惡言者，我說汝等因此必衰。 |
Monks! If someone throws rocks with their fists and cuts with swords with their sticks, and if you throw rocks with their fists and cut with swords with their sticks, or have a change of heart or speak evil words, I say you will suffer from this. |
汝等當學，若為他人拳扠石擲，杖打刀斫時，心不變易，口不惡言，向捶打人緣彼起慈愍心，心行如猫皮囊，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊，汝等當學如是。 |
You should learn, if you are throwing fists, forks, stones, sticks and knives for others, your heart will not change, your mouth will not speak evil words, and you will have compassion and compassion for the person you hit, and your heart will behave like a cat's skin, without any knots, no resentments, and no hatred. Zheng, it is extremely broad and great. It has immeasurable good practices and pervades all the worlds to achieve success. You should learn to be like this. |
若有賊來，以利鋸刀節節解截，汝等若有賊來，以利鋸刀節節解截時，或心變易者，或口惡言者，我說汝等因此必衰。 |
If a thief comes and cuts each piece with a sharp saw, if you have a change of heart or speaks evil words when you use a sharp saw to cut each piece, I say you will surely decline because of this. |
汝等當學，若有賊來，以利鋸刀，節節解截，心不變易，口無惡言向割截人，緣彼起慈愍心，心與慈俱，遍滿一方成就遊。 |
You should learn that if a thief comes, use a sharp saw to cut off each person step by step, your heart will not change, and you will not speak evil words to the person who is cutting him. You will have a heart of compassion and compassion for the other person, and your heart will be filled with compassion. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊，汝等當學如是。」 |
Such a heart of compassion, joy and equanimity, with no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades the whole world to achieve success. You should learn from this. " |
於是，世尊歎諸比丘曰： |
Then the World-Honored One sighed to the monks and said: |
「善哉！善哉！汝等當數數念利鋸刀喻沙門教，汝等數數念利鋸刀喻沙門教已，汝等頗見他不愛惡語言向我，我聞已，不堪耐耶？」 |
"Excellent! Excellent! You should count the number of times you recite the sharp saw-knife as a metaphor for the Samana sect. You should count the times and recite the sharp saw-knife as a metaphor for the Samana sect. You have seen that he does not like to speak evil words to me. I have heard that I can't bear it. ?” |
諸比丘答曰： |
The monks replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊復歎諸比丘曰： |
The World-Honored One again sighed to the monks and said: |
「善哉！善哉！汝等當數數念利鋸刀喻沙門教，汝等數數念利鋸刀喻沙門教已，若汝遊東方，必得安樂，無眾苦患； |
"Excellent! Excellent! You should count and recite the sharp saw-knife as a metaphor for the Samana sect. You should count the number of times and recite the sharp saw-knife as a metaphor for the Samana sect. If you travel to the east, you will surely find peace and happiness and no suffering. |
若遊南方、西方、北方者，必得安樂，無眾苦患。 |
If you travel to the south, west, or north, you will surely find peace and happiness without suffering. |
善哉！善哉！汝等當數數念利鋸刀喻沙門教，汝等數數念利鋸刀喻沙門教已，我尚不說汝諸善法住，況說衰退？ |
How good! How good! You should count and recite the sharp saw-knife as a metaphor for the Samana sect. You should count the number of times and recite the sharp saw-knife as a metaphor for the Samana sect. I have not yet said that your good Dharma abides, how can I say that it is declining? |
但當晝夜增長善法而不衰退。 |
But when the good deeds increase day and night, they will not decline. |
善哉！善哉！汝等當數數念利鋸刀喻沙門教，汝等數數念利鋸刀喻沙門教已，於二果中必得其一，或於現世得究竟智，或復有餘得阿那含。」 |
How good! How good! You should count the number of times and recite the sharp saw-knife as a metaphor for the Samana sect. You should count the number of times and recite the sharp saw-knife as a metaphor for the Samana sect. You will definitely obtain one of the two results, either you will obtain ultimate wisdom in this world, or you will get anagami. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
牟犁破群那經第二竟（三千三百五十八字） |
Mou Li Po Qun’s The Second Sutra (3358 words) |
中阿含經卷第五十（七千八百二十五字） |
Volume 50 of the Central Agama Sutra (7825 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 16 大品 |
Chapter 16 Dàpin |
194. （一九四）跋陀和利經 |
194. (194) Bhatta and Li Sutra |
中阿含經卷第五十一 |
Volume 51 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園，與大比丘眾俱而受夏坐。 |
At one time, the Buddha was traveling in the Kingdom of Shewei. He sat in the lonely garden in the forest with great monks and sat in the summer seat. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我一坐食，一坐食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。 |
"As soon as I sit down to eat, I am done eating. I have nothing to do or seek, I have no pain, my body is light, my strength is strong, I am peaceful and happy. |
汝等亦當學一坐食，一坐食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。」 |
You should also learn to eat in a sitting position. After eating in a sitting position, you will have nothing to do or seek, no pain, your body will be light, your energy will be strong, and you will be peaceful and happy. " |
爾時，尊者跋陀和利亦在眾中。 |
At that time, the Venerable Bhadra and Lee were also among the crowd. |
於是，尊者跋陀和利即從坐起，偏袒著衣，叉手向佛，白曰： |
Then, the Venerable Bhattacharya stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！我不堪任於一坐食。 |
"World Honored One! I cannot stand to sit and eat alone. |
所以者何？ |
So what? |
若我一坐食者，同不了事，懊惱心悔。 |
If I sit down to eat, nothing will happen and I will feel regretful. |
世尊！是故我不堪任一坐食也。」 |
World Honored One! That’s why I can’t stand to sit down and eat. " |
世尊告曰： |
The World Honored One said: |
「跋陀和利！若我受請，汝亦隨我，聽汝請食，持去一坐食。 |
Bhadda and Li! If I am invited, you will also follow me. I will listen to your invitation to eat. I will go and sit down to eat. |
跋陀和利！若如是者，快得生活。」 |
Bhatta and Lee! If so, life will be quick. " |
尊者跋陀和利又復白曰： |
Venerable Bhattacharya said again: |
「世尊！如是，我亦不堪於一坐食。 |
"World Honored One! In this case, I can't stand to sit down and eat. |
所以者何？ |
So what? |
若我一坐食者，同不了事，懊惱心悔。 |
If I sit down to eat, nothing will happen and I will feel regretful. |
世尊！是故我不堪任一坐食也。」 |
World Honored One! That’s why I can’t stand to sit down and eat. " |
世尊復至再三告諸比丘： |
The World-Honored One again told the monks again and again: |
「我一坐食，一坐食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。 |
"As soon as I sit down to eat, I am done eating. I have nothing to do or seek, I have no pain, my body is light, my strength is strong, I am peaceful and happy. |
汝等亦當學一坐食，一坐食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。」 |
You should also learn to eat in a sitting position. After eating in a sitting position, you will have nothing to do or seek, no pain, your body will be light, your energy will be strong, and you will be peaceful and happy. " |
尊者跋陀和利亦至再三從坐而起，偏袒著衣，叉手向佛，白曰： |
Venerable Bhattacharya and Riji stood up from their seats again and again, with their clothes exposed, folded their hands towards the Buddha, and said: |
「世尊！我不堪任於一坐食。 |
"World Honored One! I cannot stand to sit and eat alone. |
所以者何？ |
So what? |
若我一坐食者，同不了事，懊惱心悔。 |
If I sit down to eat, nothing will happen and I will feel regretful. |
世尊！是故我不堪任一坐食也。」 |
World Honored One! That’s why I can’t stand to sit down and eat. " |
世尊復至再三告曰： |
The World-Honored One came back and said again and again: |
「跋陀和利！若我受請，汝亦隨我，聽汝請食，持去一坐食。 |
Bhadda and Li! If I am invited, you will also follow me. I will listen to your invitation to eat. I will go and sit down to eat. |
跋陀和利！若如是者，快得生活。」 |
Bhatta and Lee! If so, life will be quick. " |
尊者跋陀和利復至再三白曰： |
Venerable Bhattacharya and Rifuzhi spoke repeatedly: |
「世尊！如是我亦不堪於一坐食。 |
"World Honored One! Even I can't bear to sit down and eat like this. |
所以者何？ |
So what? |
若我一坐食者，同不了事，懊惱心悔。 |
If I sit down to eat, nothing will happen and I will feel regretful. |
世尊！是故我不堪任一坐食也。」 |
World Honored One! That’s why I can’t stand to sit down and eat. " |
爾時，世尊為比丘眾施設一坐食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法，唯尊者跋陀和利說不堪任，從坐起去。 |
At that time, the Blessed One gave the bhikkhus a precept to sit down and eat. All the bhikkhus followed the precept and all the subtle dharma of the Blessed One's realm. However, the Venerable Bhadaka and Rishu could not bear the responsibility and got up from sitting. |
所以者何？ |
So what? |
不學具戒及世尊境界諸微妙法故。 |
It’s because you don’t learn the precepts and the subtle Dharma of the World Honored One’s realm. |
於是，尊者跋陀和利遂藏一夏，不見世尊。 |
Therefore, the Venerable Bhattaga and Risui hid themselves for a whole summer without seeing the Blessed One. |
所以者何？ |
So what? |
以不學具戒及世尊境界諸微妙法故。 |
It is because you do not learn the precepts and the subtle Dharma of the World Honored One’s realm. |
時，諸比丘為佛作衣，世尊於舍衛國受夏坐訖，過三月已，補治衣竟，攝衣持鉢，當遊人間。 |
At that time, the bhikkhus were making robes for the Buddha. The World Honored One sat down in the state of Savatthi during the summer. After three months, he repaired the robes, took the robes, took the alms bowl, and went to visit the world. |
尊者跋陀和利聞諸比丘為佛作衣，世尊於舍衛國受夏坐訖，過三月已，補治衣竟，攝衣持鉢，當遊人間。 |
The Venerable Bhattacharya and the bhikkhus who heard about it made robes for the Buddha. The World Honored One sat down for summer in the Kingdom of Savatthi. After three months, he repaired the robes, took the robes and took the alms bowl, and went to visit the world. |
尊者跋陀和利聞已，往詣諸比丘所，諸比丘遙見尊者跋陀和利來，便作是語： |
Having heard this, the Venerable Bhattaga and Rirai went to where the bhikkhus were. When the bhikkhus saw the Venerable Bhattaga and Rirai in the distance, they said this: |
「賢者跋陀和利！汝當知此為佛作衣，世尊於舍衛國受夏坐訖，過三月已，補治衣竟，攝衣持鉢，當遊人間。 |
"Sage Bhadaka Holi! You should know that this is the robe made by the Buddha. The World Honored One sat down in the summer in Savatthi State. After three months, he repaired the robe, took the robe and took the alms bowl, and went to visit the world. |
跋陀和利，汝當彼處善自守護，莫令後時致多煩勞。」 |
Bhatta and Li, you should take good care of yourself there and don't cause too much trouble in the future. " |
尊者跋陀和利聞此語已，即詣佛所，稽首佛足，白曰： |
Having heard these words, the Venerable Bhattacharya went to the Buddha's place, bowed his head at the Buddha's feet, and said: |
「世尊！我實有過，我實有過，如愚如癡，如不了，如不善。 |
"World Honored One! I have indeed made mistakes. I have made mistakes, such as foolishness, delusion, impotence, and unkindness. |
所以者何？ |
So what? |
世尊為比丘眾施設一坐食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法，唯我說不堪任，從坐起去。 |
The World-Honored One gave the bhikkhus a precept to sit down and eat. All the bhikkhus followed the precepts and the subtle Dharma of the World-Honored One's realm. But I said I couldn't bear it and got up from my seat. |
所以者何？ |
So what? |
以不學具戒及世尊境界諸微妙法故。」 |
It is because you do not learn the precepts and the subtle Dharma of the World Honored One’s realm. " |
世尊告曰： |
The World Honored One said: |
「跋陀和利！汝於爾時不知眾多比丘、比丘尼於舍衛國而受夏坐，彼知我、見我，有比丘名跋陀和利，世尊弟子，不學具戒及世尊境界諸微妙法。 |
"Bhada Heli! At that time, you did not know that many bhikkhus and bhikshuni were sitting in the state of Savatti. They knew me and saw me. There was a bhikkhu named Bhadda Heli, a disciple of the World Honored One, who did not learn the precepts and the realm of the World Honored One. Subtle method. |
跋陀和利！汝於爾時不知如此耶？ |
Bhatta and Lee! Didn't you know this when you were here? |
跋陀和利！汝於爾時不知眾多優婆塞、優婆夷居舍衛國，彼知我、見我，有比丘名跋陀和利，世尊弟子，不學具戒及世尊境界諸微妙法。 |
Bhatta and Lee! At that time, you did not know that there were many Upasakas and Upasikas living in the country of Savatti. They knew me and saw me. There was a bhikkhu named Bhattacharya and Ri, a disciple of the Blessed One, who did not learn the precepts and the subtle Dharma of the Blessed One's realm. |
跋陀和利！汝於爾時不知如此耶？ |
Bhatta and Lee! Didn't you know this when you were here? |
跋陀和利！汝於爾時不知眾多異學沙門、梵志於舍衛國而受夏坐，彼知我、見我，有比丘名跋陀和利，沙門瞿曇弟子，名德，不學具戒及世尊境界諸微妙法。 |
Bhatta and Lee! At that time, you did not know that there were many heretical ascetics and Brahmadhis who were in the country of Savatthi and received summer seats. They knew me and saw me. There were monks named Bhattaga and Ri, disciples of the ascetic Qutan, who were famous for their virtues and did not learn the precepts and the Blessed One. The subtle laws of realm. |
跋陀和利！汝於爾時不知如此耶？ |
Bhatta and Lee! Didn't you know this when you were here? |
跋陀和利！若有比丘俱解脫者，我語彼曰： |
Bhatta and Lee! If there is a monk who is liberated, I will say to him: |
『汝來入泥。』 |
"You come and get into the mud." 』 |
跋陀和利！於意云何？ |
Bhatta and Lee! What do you mean? |
我教彼比丘，彼比丘寧當可住而移避耶？」 |
I teach that bhikkhu, should that bhikkhu rather stay or move away? " |
尊者跋陀和利答曰： |
Venerable Bhattacharya replied: |
「不也。」 |
No. |
世尊告曰： |
The World Honored One said: |
「跋陀和利！若有比丘，設非俱解脫有慧解脫，設非慧解脫有身證者，設非身證有見到者，設非見到有信解脫，設非信解脫有法行者，設非法行有信行者，我語彼曰： |
"Bhadra and Ri! If there is a bhikkhu, if there is not liberation by wisdom, there is liberation by wisdom; if there is not liberation by wisdom, there is physical realization; if there is not physical realization, there is seeing; if there is not seeing, there is liberation by faith; if there is not liberation by faith, there is Dharma. Practitioners, if there are those who practice illegally but with faith, I will say to them: |
『汝來入泥。』 |
"You come and get into the mud." 』 |
跋陀和利！於意云何？ |
Bhatta and Lee! What do you mean? |
我教彼比丘，彼比丘寧當可住而移避耶？」 |
I teach that bhikkhu, should that bhikkhu rather stay or move away? " |
尊者跋陀和利答曰： |
Venerable Bhattacharya replied: |
「不也。」 |
No. |
世尊告曰： |
The World Honored One said: |
「跋陀和利！於意云何？ |
"Bhadda Heli! What do you mean? |
汝於爾時得信行、法行、信解脫、見到、身證、慧解脫、俱解脫耶？」 |
At that time, did you gain liberation through faith and practice, Dharma practice, faith liberation, seeing, body realization, and wisdom liberation? " |
尊者跋陀和利答曰： |
Venerable Bhattacharya replied: |
「不也。」 |
No. |
世尊告曰： |
The World Honored One said: |
「跋陀和利！汝於爾時非如空屋耶？」 |
Bhadra and Ri! Are you not like an empty house now? |
於是，尊者跋陀和利為世尊面呵責已，內懷憂慼，低頭默然，失辯無言，如有所伺。 |
Then, the Venerable Bhattaga and Riwei scolded the World-Honored One, feeling sad in their hearts, bowing their heads in silence, speechless, as if they were waiting for something. |
於是，世尊面呵責尊者跋陀和利已，復欲令歡喜，而告之曰： |
Then, the World-Honored One scolded the Venerables Bhattacharya and Riji, and again wanted to make them happy, and told them: |
「跋陀和利！汝當爾時，於我無信法靖，無愛法靖，無靖法靖。 |
"Bhadra and Li! At that time, you had no faith in Dharma Jing, no love for Dharma Jing, and no Jing Dharma Jing in me. |
所以者何？ |
So what? |
我為比丘眾施設一坐食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法，唯汝說不堪任，從坐起去。 |
I have given the bhikkhus a seated eating precept, and all the bhikkhus have learned the precepts and the subtle dharma of the realm of the World-Honored One. But you say you are not able to do it, so get up from sitting down. |
所以者何？ |
So what? |
以不學具戒及世尊境界諸微妙法故。」 |
It is because you do not learn the precepts and the subtle Dharma of the World Honored One’s realm. " |
尊者跋陀和利白曰： |
Venerable Bhattaga and Libai said: |
「實爾。 |
"Sure. |
所以者何？ |
So what? |
世尊為比丘眾施設一坐食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法，唯我說不堪任，從坐起去。 |
The World-Honored One gave the bhikkhus a precept to sit down and eat. All the bhikkhus followed the precepts and the subtle Dharma of the World-Honored One's realm. But I said I couldn't bear it and got up from my seat. |
所以者何？ |
So what? |
以不學具戒及世尊境界諸微妙法故。 |
It is because you do not learn the precepts and the subtle Dharma of the World Honored One’s realm. |
唯願世尊受我過失，我見過已，當自悔過，從今護之，不復更作。」 |
I only hope that the World-Honored One will accept my mistakes. I have seen them before, and I should repent of them. I will protect them from now on and never do them again. " |
世尊告曰： |
The World Honored One said: |
「跋陀和利！如是，汝實如愚如癡，如不了、如不善。 |
"Bhadra and Lee! In this case, you are really as foolish as foolish, as incapable, as unwholesome. |
所以者何？ |
So what? |
我為比丘眾施設一坐食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法，唯汝說不堪任，從坐起去。 |
I have given the bhikkhus a seated eating precept, and all the bhikkhus have learned the precepts and the subtle dharma of the realm of the World-Honored One. But you say you are not able to do it, so get up from sitting down. |
所以者何？ |
So what? |
以汝不學具戒及世尊境界諸微妙法故。 |
Because you have not learned the precepts and the subtle Dharma of the World Honored One's realm. |
跋陀和利！若汝有過，見已自悔，從今護之，不更作者。 |
Bhatta and Lee! If you have done something wrong, you will regret it when you see it. From now on, you will protect it and never change the author. |
跋陀和利！如是則於聖法、律中益而不損。 |
Bhatta and Lee! If this is the case, it will be beneficial to the holy law and the law without harming it. |
若汝有過，見已自悔，從今護之，不更作者，跋陀和利！於意云何？ |
If you have done something wrong, you will regret it when you see it. From now on, you will protect it and never change the author, Batu Heli! What do you mean? |
若有比丘不學具戒者，彼住無事處山林樹下，或居高巖寂無音聲，遠離，無惡，無有人民，隨順燕坐，彼住遠離處，修行精勤，得增上心，現法樂居，彼住遠離處，修行精勤，安隱快樂，以誣謗世尊戒，及誣謗天諸智梵行者，亦誣謗自戒。 |
If there is a bhikkhu who does not learn to take the precepts, he lives in a quiet place under the trees in the forest, or on a high rock where there is no sound, far away, without evil, and without people, and he sits with the swallows. He lives in a far away place, practices diligently, and increases his mind. , who lives far away from the Dharma and lives happily, practices diligently, is peaceful and happy, and slanders the precepts of the World Honored One, and those who slander the wisdom of the gods and Brahma practitioners, he also slanders his own precepts. |
彼誣謗世尊戒，及誣謗天諸智梵行者，亦誣謗自戒已，便不生歡悅，不生歡悅已，便不生喜，不生喜已，便不止身，不止身已，便不覺樂，不覺樂已，便心不定。 |
Those who slander the precepts of the World Honored One, and those who slander the wisdom of the gods, also slander themselves. If they have already precepted themselves, they will not be happy. If they are not happy, they will not be happy. If you don't feel happy, if you don't feel happy, your mind will be unstable. |
跋陀和利！賢聖弟子心不定已，便不見如實、知如真。 |
Bhatta and Lee! If the mind of a sage disciple is not settled, he will not see the truth or know the truth. |
「跋陀和利！於意云何？ |
"Bhadda Heli! What do you mean? |
若有比丘學具戒者，彼住無事處山林樹下，或居高巖寂無音聲，遠離，無惡，無有人民，隨順燕坐。 |
If there is a bhikkhu who has learned the precepts, he lives in a quiet place under the trees in the forest, or on a high rock where there is no sound. He is far away, has no evil, and has no people. He sits with the swallows. |
彼住遠離處，修行精勤，得增上心，現法樂居。 |
He lives far away, practices diligently, increases his mind, and lives happily in the Dharma. |
彼住遠離處，修行精勤，安隱快樂已，不誣謗世尊戒，不誣謗天、諸智梵行者，亦不誣謗自戒。 |
He who lives in a distant place, practices diligently, is peaceful and happy, does not slander the precepts of the World Honored One, does not slander the heavens and wise Brahma practitioners, nor does he slander his own precepts. |
彼不誣謗世尊戒，不誣謗天、諸智梵行者，亦不誣謗自戒已，便生歡悅，生歡悅已，便生喜，生喜已，便止身，止身已，便覺樂，覺樂已，便心定。 |
He does not slander the precepts of the World Honored One, he does not slander the heavens and the wise Brahma practitioners, and he does not slander himself. When he has taken the precepts, he will be happy. When he is happy, he will be happy. When he is happy, he will stop the body. When he has stopped the body, he will wake up. Happy, once you feel happy, your mind will be calm. |
「跋陀和利！賢聖弟子心定已，便見如實、知如真，見如實、知如真已，便離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
"Bhadra and Li! When the sage disciples have settled their minds, they will see the truth and know it as it is. Seeing it as it is and knowing it as it is, they will renounce desire and evil and unwholesome dharmas. They will have awareness and insight, and will renounce joy and happiness. , obtain the first jhāna and achieve success. |
跋陀和利！是謂彼於爾時得第一增上心，即於現法得安樂居，易不難得，樂住無怖，安隱快樂，令昇涅槃。 |
Bhatta and Lee! This means that he has gained the first improvement of mind at that time, that is, he can live in peace and happiness in the present dharma. It is easy and not hard to find. He lives happily without fear. He is peaceful and happy, which leads to Nirvana. |
彼覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊。 |
His awareness and contemplation have ceased, and he is calm and single-minded. Without awareness or contemplation, he is calm and joyful, and he has achieved the second jhāna. |
跋陀和利！是謂彼於爾時得第二增上心，即於現法得安樂居，易不難得，樂住無怖，安隱快樂，令昇涅槃。 |
Bhatta and Lee! This means that at that time, he has obtained the second improvement of his mind, that is, he can live in peace and happiness in the present dharma, which is easy and not hard to find, where he can live happily without fear, be peaceful and happy, and achieve Nirvana. |
彼離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說，聖所捨、念、樂住、空，得第三禪成就遊。 |
He is free from pleasure and desire, wanders without pursuit, is mindful and wise, and feels happy in his body. As the sage said, the holy place of equanimity, mindfulness, joyful abiding, and emptiness can reach the third jhāna and achieve wandering. |
跋陀和利！是謂彼於爾時得第三增上心，即於現法得安樂居，易不難得，樂住無怖，安隱快樂，令昇涅槃。 |
Bhatta and Lee! This means that at that time, he obtained the third improvement of his mind, that is, he found peace and happiness in the present Dharma, which is easy and not hard to find, he lived happily without fear, and he was peaceful and happy, so that he could ascend to Nirvana. |
彼樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
The joy and suffering have ceased. Joy and sorrow have already ceased. There is neither pain nor joy, equanimity, mindfulness, and purity. The fourth jhāna is achieved. |
跋陀和利！是謂彼於爾時得第四增上心，即於現法得安樂居，易不難得，樂住無怖，安隱快樂，令昇涅槃。 |
Bhatta and Lee! This means that he has gained the fourth level of enlightenment at that time, that is, he can live in peace and happiness in the present dharma. It is easy and not hard to find, he lives happily without fear, he is peaceful and happy, and he can ascend to Nirvana. |
「彼如是得定心清淨，無穢無煩，柔軟善住，得不動心，覺憶宿命智通作證，彼有行有相貌，憶本無量昔所經歷，謂一生、二生、百生、千生，成劫、敗劫、無量成敗劫。 |
"In this way, he has a calm and pure mind, free from filth and troubles, he lives softly and well, and his mind is unmoved. He is aware of his destiny and has wisdom and witness. He has actions and appearance. He can recall his countless past experiences, which can be said to be one life, two lives, a hundred lives, a thousand lives. Life, success and failure, countless success and failure. |
彼眾生名某，彼昔更歷，我曾生彼，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖，此死生彼，彼死生此，我生在此，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖。 |
The name of that living being is a certain person. I have experienced this in the past. I was born like that. Such a surname, such a name, such a life, such a diet, such a joy and suffering, such a long life, such a long stay, such a life ending. This death was born that, and that other death was born this. I Born here, with such a surname, such a name, such a life, such a diet, such a suffering and happiness, such a long life, such a long life, such a long life. |
跋陀和利！是謂彼於爾時得此第一明達，以本無放逸，樂住遠離，修行精勤，謂無智滅而智生，闇壞而明成，無明滅而明生，謂憶宿命智作證明達。 |
Bhatta and Lee! It is said that he attained this first enlightenment at that time, because he had no hesitation, stayed far away happily, practiced diligently, said that ignorance was destroyed and wisdom was born, darkness was destroyed and brightness was established, ignorance was destroyed and brightness was born, it was said that the wisdom of recalling fate was proved and attained. |
「彼如是得定心清淨，無穢無煩，柔軟善住，得不動心，學於生死智通作證。 |
"In this way, he can attain a calm and pure mind, free from impurities and troubles, live softly and well, attain an immovable mind, and learn to bear witness to the knowledge of life and death. |
彼以清淨天眼出過於人，見此眾生死時生時，好色惡色，妙與不妙，往來善處及不善處，隨此眾生之所作業，見其如真。 |
With his pure heavenly eyes, he transcends human beings and sees these beings at death and rebirth, with good and bad colors, good and bad things, going to and from good and bad places, following the actions of these living beings, and seeing them as they really are. |
若此眾生成就身惡行，口、意惡行，誹謗聖人，邪見成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。 |
If these sentient beings commit evil deeds with their bodies, do evil things with their words and thoughts, slander saints, and achieve wrong views with wrong views, due to this, their bodies will be destroyed and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若此眾生成就身妙行，口、意妙行，不誹謗聖人，正見成就正見業，彼因緣此，身壞命終，必昇善處，上生天中。 |
If these sentient beings achieve wonderful conduct in body, speak wonderfully in speech and mind, do not slander saints, and have right views and achieve right views, then due to this, their bodies will be destroyed and their lives will end. They will surely ascend to a good place and be reborn in heaven. |
跋陀和利！是謂彼於爾時得第二明達，以本無放逸，樂住遠離，修行精勤，無智滅而智生，闇壞而明成，無明滅而明生，謂生死智作證明達。 |
Bhatta and Lee! This means that he has attained the second level of enlightenment at that time, because he has no hesitation, he is happy to stay far away, he practices diligently, ignorance is destroyed and wisdom is born, darkness is destroyed and brightness is established, ignorance is destroyed and brightness is born, it is said that the wisdom of life and death is proved. |
「彼如是得定心清淨，無穢無煩，柔軟善住，得不動心，學漏盡智通作證。 |
"In this way, he can have a calm and pure mind, free from impurities and troubles, live softly and well, be immobile, learn to eliminate outflows, and have wisdom and perseverance to testify. |
彼知此苦如真，知此苦習、知此苦滅、知此苦滅道如真，知此漏如真，知此漏習、知此漏滅、知此漏滅道如真。 |
He knows that suffering is true, knows that suffering is true, knows that suffering is cessated, knows that the path to suffering is true, knows that taints are true, knows that taints are cessation, knows that taints are cessation, is true. |
彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
He knows and sees in this way that the mind of desires and outflows is liberated, and the mind of outflows and ignorance is liberated. When he is liberated, he knows that he is liberated. Life is over, the holy life is established, what he has done is done, and there is no more feeling. He knows it is true. |
跋陀和利！是謂彼於爾時得第三明達，以本無放逸，樂住遠離，修行精勤，無智滅而智生，暗壞而明成，無明滅而明生，謂漏盡智作證明達。」 |
Bhatta and Lee! This means that he has attained the third level of enlightenment at that time. He has no hesitation, he lives far away happily, he practices diligently, ignorance is destroyed and wisdom is born, darkness is destroyed and brightness is established, ignorance is destroyed and brightness is born. It is said that the wisdom of the cessation of taints is the proof. " |
於是，尊者跋陀和利即從坐起，偏袒著衣，叉手向佛，白曰： |
Then, the Venerable Bhattacharya stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！何因何緣，諸比丘等同犯於戒，或有苦治，或不苦治。」 |
World Honored One! Why and for what reason, all bhikkhus have violated the precepts and may be treated with pain or without pain. |
世尊答曰： |
The World Honored One replied: |
「跋陀和利！或有比丘數數犯戒，因數數犯戒故，為諸梵行訶，所見聞從他疑者，彼為諸梵行訶，所見聞從他疑已，便說異異論外餘事，瞋恚憎嫉，發怒廣惡，觸嬈於眾，輕慢於眾，作如是說： |
"Bhadra and Li! There may be a bhikkhu who violates the precepts several times. Because he violates the precepts several times, he is a misunderstanding of the Brahma lives. What he sees and hears is based on his doubts. He is a man of the Brahma lives. What he sees and hears is based on his doubts. Then he says different opinions. For external affairs, anger, hatred, jealousy, anger and evil, angering and scorning others, he said: |
『我今當作令眾歡喜而可意，作如是意。』 |
"Now I will make everyone happy and agreeable, and I will do so." 』 |
跋陀和利！諸比丘便作是念： |
Bhatta and Lee! The monks then thought: |
『然此賢者數數犯戒，因數數犯戒故，為諸梵行訶，所見聞從他疑者，彼為諸梵行訶，所見聞從他疑已，便說異異論外餘事，瞋恚憎嫉，發怒廣惡，觸嬈於眾，輕慢於眾，作如是說： |
"However, this sage violated the precepts several times. Because he violated the precepts several times, he was a misunderstanding for the Brahma lives. What he saw and heard was based on his doubts. Anger, hatred and jealousy, anger and evil, angering everyone, scorning everyone, say this: |
「我今當作令眾歡喜而可意。」 |
Now I will make everyone happy and satisfied. |
見已作是語： |
See what has been said: |
「諸尊！當觀令久住。」 |
Everyone, please watch and stay for a long time. |
』跋陀和利！諸比丘如是觀令久住。 |
"Bhadra and Lee!" The bhikkhus stayed in this way for a long time. |
「或有比丘數數犯戒，因數數犯戒故，為諸梵行訶，所見聞從他疑者，彼為諸梵行訶，所見聞從他疑已，不說異異論外餘事，不瞋恚憎嫉，發怒廣惡，不觸嬈眾，不輕慢眾，不如是說： |
"Perhaps there is a bhikkhu who violates the precepts several times. Because he violates the precepts several times, he is a monk in the Brahma life. What he sees and hears is based on his doubts. It is better to say: If you are angry and jealous, you are angry and do evil, you do not offend others, and you do not despise others, it is better to say: |
『我今當作令眾歡喜而可意，不作如是意。』 |
"Now I want to make everyone happy and agreeable, but I don't want to do this." 』 |
跋陀和利！諸比丘便作是念： |
Bhatta and Lee! The monks then thought: |
『然此賢者數數犯戒，因數數犯戒故，為諸梵行訶，所見聞從他疑者，彼為諸梵行訶，所見聞從他疑已，不說異異論外餘事，不瞋恚憎嫉，發怒廣惡，不觸嬈眾，不輕慢眾，不如是說： |
"However, this sage violates the precepts several times. Because he violates the precepts several times, he is a misunderstanding for all the Brahma lives. What he sees and hears is based on his doubts. Rather than being angry and jealous, being angry and evil, not offending others, and not being scornful of others, it is better to say: |
「我今當作令眾歡喜而可意。」 |
Now I will make everyone happy and satisfied. |
見已而作是語： |
Seeing this, he said this: |
「諸尊！當觀令早滅。」 |
My lords! Please observe that your order will be extinguished soon. |
』跋陀和利！諸比丘如是觀令早滅； |
"Bhadra and Lee!" The bhikkhus who observe this will be extinguished early; |
輕犯禁戒亦復如是。 |
The same goes for minor violations of the prohibitions. |
「跋陀和利！或有比丘有信、有愛、有靖，今此比丘有信、有愛、有靖。 |
"Bhadra and Ri! Perhaps there was a bhikkhu who had faith, love, and peace. Now this bhikkhu has faith, love, and peace. |
『若我等苦治於此賢者，今此賢者有信、有愛、有靖，因此必斷，我等寧可善共將護於此賢者。』 |
"If we try hard to treat this sage, he has faith, love, and peace, so he must be cut off. We would rather work together to protect this sage." 』 |
諸比丘便善共將護。 |
All the bhikkhus will be kind and protect you together. |
跋陀和利！譬若如人唯有一眼，彼諸親屬為憐念愍傷，求利及饒益，求安隱快樂，善共將護，莫令此人寒熱、飢渴、有病、有憂有病憂，莫塵、莫烟、莫塵烟。 |
Bhatta and Lee! For example, if a person only has one eye, his relatives will feel sorry for him, seek benefit and comfort, seek peace and happiness, and will protect him and not make him cold or hot, hungry or thirsty, sick, worried or sick. , Mo dust, Mo smoke, Mo dust smoke. |
所以者何？ |
So what? |
復恐此人失去一眼，是故親屬善將護之。 |
I am afraid that this person will lose his sight, so my relatives will protect him. |
跋陀和利！如是比丘少信、少愛、少有靖，諸比丘等便作是念： |
Bhatta and Lee! If such a bhikkhu has little faith, little love, and little peace, then the bhikkhus and others will think as follows: |
『今此比丘少信、少愛、少有靖，若我等苦治於此賢者，今此賢者少信、少愛、少有靖，因此必斷，我等寧可善共將護於此賢者。』 |
"Now this bhikkhu has little faith, little love, and little peace. If we try hard to cure this sage, now this sage has little faith, little love, and little peace, so he must be cut off. We would rather be kind and protect him together." This wise man. 』 |
是故諸比丘善共將護，猶如親屬護一眼人。」 |
Therefore, all bhikkhus will protect each other, just like relatives protecting a single person. " |
於是，尊者跋陀和利即從坐起，偏袒著衣，叉手向佛，白曰： |
Then, the Venerable Bhattacharya stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！何因何緣，昔日少施設戒，多有比丘遵奉持者？ |
"World Honored One! Why and why were there so few precepts in the past but many bhikkhus followed them? |
何因何緣，世尊今日多施設戒，少有比丘遵奉持者？」 |
Why is it that today the World Honored One gives many precepts, but few monks follow them? " |
世尊答曰： |
The World Honored One replied: |
「跋陀和利！若比丘眾不得利者，眾便無憙好法，若眾得利者，眾便生憙好法。 |
"Bhadra and benefit! If the monks are not benefited, they will not have good Dharma. If they are benefited, they will have no good Dharma. |
生喜好法已，世尊欲斷此憙好法故，便為弟子施設於戒。 |
A student likes the Dharma, and the World-Honored One wishes to put an end to this love of the Dharma, so he gives his disciples the precepts. |
如是稱譽廣大，上尊王所識知，大有福、多學問。 |
Such praise is great, and the knowledge of the Supreme King will bring great blessings and much knowledge. |
跋陀和利！若眾不多聞者，眾便不生憙好法，若眾多聞者，眾便生憙好法。 |
Bhatta and Lee! If there are not many people who hear the Dharma, the people will not be familiar with the Dharma. If there are many people who hear it, the people will be familiar with the Dharma. |
眾生憙好法已，世尊欲斷此憙好法故，便為弟子施設戒。 |
All sentient beings have longed for the Dharma. The World-Honored One wanted to put an end to this good Dharma, so he gave precepts to his disciples. |
跋陀和利！不以斷現世漏故，為弟子施設戒，我以斷後世漏故，為弟子施設戒。 |
Bhatta and Lee! I don’t give precepts to my disciples because I want to cut off the current world’s taints. I give my disciples the precepts because I want to cut off the future taints. |
跋陀和利！是故我為弟子斷漏故施設戒，至受我教。 |
Bhatta and Lee! Therefore, I help my disciples cut off their faults and establish precepts so that they can accept my teachings. |
跋陀和利！我於昔時為諸比丘說清淨馬喻法，此中何所因，汝憶不耶？」 |
Bhatta and Lee! In the past, I taught the monks the pure parable of the horse. What is the reason for this, and you cannot remember it? " |
尊者跋陀和利白曰： |
Venerable Bhattaga and Libai said: |
「世尊！此中有所因。 |
"World Honored One! There is a reason for this. |
所以者何？ |
So what? |
世尊為諸比丘施設一坐食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法，唯我說不堪任，從坐起去，以不學具戒及世尊境界諸微妙法故。 |
The World Honored One gave the bhikkhus a precept to sit and eat. All the bhikkhus studied the precepts and the subtle dharma of the World Honored One's realm. However, I said that I could not bear the responsibility and got up from sitting because I did not learn the precepts and the subtle dharma of the World Honored One's realm. |
世尊！是謂此中有所因。」 |
World Honored One! It means there is a reason for this. " |
世尊復告曰： |
The World-Honored One replied: |
「跋陀和利！此中不但因是，跋陀和利！若我為諸比丘當說清淨馬喻法者，汝必不一心，不善恭敬，不思念聽。 |
"Bhada and Hari! Not only is it because of this, but Bhattaka and Lee! If I were to teach the pure parable of the horse to all the bhikkhus, you would not be single-minded, not good at being respectful, and would not be mindful to listen. |
跋陀和利！是謂此中更有因也。」 |
Bhatta and Lee! This means that there is more reason for it. " |
於是，尊者跋陀和利即從坐起，偏袒著衣，叉手向佛，白曰： |
Then, the Venerable Bhattacharya stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！今正是時。 |
"World Honored One! This is the right time. |
善逝！今正是時。 |
Good death! Today is the time. |
若世尊為諸比丘說清淨馬喻法者，諸比丘從世尊聞已，當善受持。」 |
If the Blessed One speaks the pure parable of the horse to the bhikkhus, the bhikkhus, having heard it from the Blessed One, should accept and uphold it well. " |
世尊告曰： |
The World Honored One said: |
「跋陀和利！猶如知御馬者得清淨良馬，彼知御者先治其口，治其口已，則有不樂於動轉，或欲或不欲。 |
"Bhadda Heli! It is like a person who knows how to handle a horse and gets a pure and good horse. He knows that the horseman first treats its mouth. After treating its mouth, it will not be happy to move around, either desirous or not. |
所以者何？ |
So what? |
以未曾治故。 |
Because it has not been cured. |
跋陀和利！若清淨良馬從御者治，第一治得成就，彼御馬者，然復更治勒口絆脚、絆脚勒口而令驅行，用令上閾，堪任王乘無上行，無上息治諸支節，悉御令成，則有不樂於動轉，或欲或不欲。 |
Bhatta and Lee! If a pure and good horse is managed by the driver, and the first rule is successful, the driver of the horse will then control the stumbling, stumbling, and stumbling, and then drive it, and use the command to reach the threshold, and it will be worthy of the king's chariot. The Supreme Breath governs all the branches, and if all the orders are fulfilled, there will be dissatisfaction with movement, some desire or no desire. |
所以者何？ |
So what? |
以數數治故。 |
Cure the problem by counting. |
跋陀和利！若清淨良馬，彼御馬者數數治時得成就者，彼於爾時調、善調，得無上調、得第一無上調，無上行、得第一行，便中王乘，食於王粟，稱說王馬。 |
Bhatta and Lee! If the horse is a pure and good horse, and the rider controls it several times and achieves success, he will be able to control the horse well at that time, and he will be able to achieve the highest level of control, and he will be the first in the line. Yu Wangsu is called Wangma. |
「跋陀和利！如是。 |
"Bhadra and Lee! That's it. |
若時賢良智人成就十無學法，無學正見，乃至無學正智者，彼於爾時調、善調，得無上調、得第一無上調，無上止、得第一止，除一切曲，除一切穢，除一切怖，除一切癡，除一切諂，止一切塵，淨一切垢而無所著，可敬可重，可奉可祠，一切天人良福田也。」 |
If at that time a virtuous and wise person has attained the tenth level of no learning of the Dharma, no learning of right views, or no learning of the right wisdom, then he will be able to adjust and be good at adjusting at that time. Remove all distortions, remove all filth, remove all fear, remove all ignorance, remove all flattery, stop all dust, purify all dirt and have nothing to hold on to. It can be respected and respected, worshiped and shrineed. It is a good and blessed field for all gods and humans. " |
佛說如是。 |
Buddha said so. |
尊者跋陀和利及諸比丘，聞佛所說，歡喜奉行。 |
Venerable Bhattacharya and all the bhikkhus heard what the Buddha said and followed it with joy. |
跋陀和利經第三竟（四千三百七字） |
The third chapter of Batuo and Li Sutra (4,370 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 16 大品 |
Chapter 16 Dàpin |
195. （一九五）阿濕貝經 |
195. (195) Ashibei Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊迦尸國，與大比丘眾俱，遊在一處，告諸比丘： |
At one time, the Buddha was traveling in the country of Kasshi. He was traveling with all the great bhikkhus in one place and told the bhikkhus: |
「我日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。 |
"I have one eclipse every day, and I have nothing to do or seek, no pain, my body is light, my strength is strong, I am peaceful and happy. |
汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。」 |
You should also eat one eclipse a day, and after one eclipse a day, you will have nothing to do or seek, no pain, your body will be light, your energy will be strong, and you will be peaceful and happy. " |
爾時，世尊為比丘眾施設日一食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法。 |
At that time, the Blessed One gave the bhikkhus the precept of one eclipse a day, and all the bhikkhus followed the precept and the subtle Dharma of the Blessed One's realm. |
於是，世尊展轉到迦羅賴，住迦羅賴北村尸攝和林。 |
Then the World-Honored One moved to Kalolai and lived in the Shishehe Forest in the northern village of Kalolai. |
爾時，迦羅賴中有二比丘，一名阿濕貝，二名弗那婆修，舊土地主、寺主、宗主，彼朝食、暮食、晝食、過中食。 |
At that time, there were two bhikkhus in Kalarai, one named Ashibei and the other named Phunavashu, the old land owner, temple owner, and sect leader. They were eating in the morning, evening, day, and after-hours. |
彼朝食、暮食、晝食、過中食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。 |
He eats in the morning, at dusk, during the day, and in the middle of the day. He has no pursuits and no pursuits. He has no illness and pain. His body is light, his energy is strong, and he is peaceful and happy. |
眾多比丘聞已，往詣阿濕貝及弗那婆修比丘所，而語彼曰： |
When many bhikkhus heard this, they went to the bhikkhus of Ashebei and Phunava and said to them: |
「阿濕貝！弗那婆修！世尊遊迦尸國，與大比丘眾俱，遊在一處，告諸比丘： |
"Asibei! Venavashu! The World-Honored One was traveling to the Kingdom of Kashi. He was traveling with all the great bhikkhus. He told the bhikkhus: |
『我日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。 |
"After one eclipse a day, I have nothing to do or seek, no pain, my body is light, my strength is strong, I am peaceful and happy. |
汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。』 |
You should also eat one eclipse a day, and after one eclipse a day, you will have nothing to do or seek, no pain, your body will be light, your energy will be strong, and you will be peaceful and happy. 』 |
爾時，世尊為比丘眾施設日一食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法。 |
At that time, the Blessed One gave the bhikkhus the precept of one eclipse a day, and all the bhikkhus followed the precept and the subtle Dharma of the Blessed One's realm. |
阿濕貝！弗那婆修！汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂； |
Ashibei! Fu Na Po Xiu! You should also eat one eclipse a day, and after one eclipse a day, you will have nothing to do or seek, no pain, your body will be light, your energy will be strong, and you will be peaceful and happy; |
汝等莫違世尊及比丘眾。」 |
You must not disobey the World Honored One and all the monks. " |
阿濕貝、弗那婆修聞已，報曰： |
Ashibei and Funapo Xiu heard this and reported: |
「諸賢！我等朝食、暮食、晝食、過中食。 |
"Sages! We eat in the morning, in the evening, in the daytime, and in the middle of the day. |
朝食、暮食、晝食、過中食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂，我等何緣捨現而須待後？」 |
Eating in the morning, eating in the evening, eating during the day, eating in the middle of the day, eating in the middle of the day, doing nothing and seeking nothing, feeling no pain, the body is light, the energy is strong, and we are peaceful and happy. Why should we abandon the present and wait for the future? " |
如是再三。 |
So again and again. |
彼眾多比丘不能令阿濕貝及弗那婆修除惡邪見，即從坐起，捨之而去，往詣佛所，稽首佛足，却住一面，白曰： |
The numerous bhikkhus could not persuade Ashibei and Phunava to cultivate and eradicate their evil views, so they stood up from their seats, abandoned them, and went to the Buddha's place. They bowed their heads at the Buddha's feet, stopped one side, and said: |
「世尊！此迦羅賴中有二比丘，一名阿濕貝，二名弗那婆修，舊土地主、寺主、宗主，彼朝食、暮食、晝食、過中食。 |
"World Honored One! There are two bhikkhus in this Kalarai, one named Ashibei and the other named Phunavashu. They are the old land owners, temple owners, and sect leaders. They eat in the morning, at dusk, in the daytime, and in the middle of the day. |
彼朝食、暮食、晝食、過中食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。 |
He eats in the morning, at dusk, during the day, and in the middle of the day. He has no pursuits and no pursuits. He has no illness and pain. His body is light, his energy is strong, and he is peaceful and happy. |
世尊！我等聞已，便往至阿濕貝及弗那婆修比丘所，而語彼曰： |
World Honored One! After hearing this, we went to the monks Ashebei and Phunava, and spoke to them: |
『阿濕貝！弗那婆修！世尊遊迦尸國，與大比丘眾俱，遊在一處，告諸比丘： |
"Ashibei!" Fu Na Po Xiu! The World-Honored One was traveling to the Kingdom of Kasshi. He was traveling with all the great bhikkhus in one place and told the bhikkhus: |
「我日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。 |
"I have one eclipse every day, and I have nothing to do or seek, no pain, my body is light, my strength is strong, I am peaceful and happy. |
汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。」 |
You should also eat one eclipse a day, and after one eclipse a day, you will have nothing to do or seek, no pain, your body will be light, your energy will be strong, and you will be peaceful and happy. " |
爾時，世尊為比丘眾施設日一食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法。 |
At that time, the Blessed One gave the bhikkhus the precept of one eclipse a day, and all the bhikkhus followed the precept and the subtle Dharma of the Blessed One's realm. |
阿濕貝！弗那婆修！汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂； |
Ashibei! Fu Na Po Xiu! You should also eat one eclipse a day, and after one eclipse a day, you will have nothing to do or seek, no pain, your body will be light, your energy will be strong, and you will be peaceful and happy; |
汝等莫違世尊及比丘眾。』 |
You must not disobey the World Honored One and all the monks. 』 |
「阿濕貝、弗那婆修聞已，報我等曰： |
"Ashibei and Funapoxiu have heard this and reported to us: |
『諸賢！我等朝食、暮食、晝食、過中食，朝食、暮食、晝食、過中食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂，我等何緣捨現而須待後？』 |
"All sages!" We eat in the morning, in the evening, during the day, and in the middle of the day. We eat in the morning, in the evening, during the day, and in the middle of the day. We have nothing to do or seek, no pain, our body is light, our strength is strong, we are peaceful and happy. How can we give up the present? But wait until later? 』 |
如是再三。 |
So again and again. |
世尊！如我等不能令阿濕貝、弗那婆修除惡邪見，即從坐起，捨之而去。」 |
World Honored One! If we cannot make Ashibei and Phenava cultivate and eliminate evil and wrong views, then we should stand up from sitting and leave them. " |
世尊聞已，告一比丘： |
The World-Honored One heard this and told a bhikkhu: |
「汝往至阿濕貝、弗那婆修比丘所，語如是曰： |
"When you go to the bhikkhu of Ashebei and Phunava, you will say this: |
『阿濕貝！弗那婆修！世尊呼汝等。』 |
"Ashibei!" Fu Na Po Xiu! The World Honored One calls upon you. 』 |
」 |
|
一比丘聞已： |
A bhikkhu heard this: |
「唯然世尊！」即從坐起，稽首佛足，繞三匝而去，至阿濕貝及弗那婆修比丘所，語如是曰： |
"Only the World Honored One!" He stood up from his seat, bowed his head at the Buddha's feet, walked around three times, and went to the monks Ashebei and Phenavaxiu. He said this: |
「阿濕貝！弗那婆修！世尊呼賢者等。」 |
Ashibei! Funa Poxiu! The World Honored One calls for the sages and others. |
阿濕貝、弗那婆修聞已，即詣佛所，稽首佛足，却坐一面。 |
After hearing this, Ashibei and Funapo went to the Buddha's place, looked at the Buddha's feet, and sat on one side. |
世尊問曰： |
The World Honored One asked: |
「阿濕貝！弗那婆修！眾多比丘實語汝等： |
"Ashibei! Phonnapoxiu! Many bhikkhus are saying to you: |
『阿濕貝、弗那婆修比丘，世尊遊迦尸國，與大比丘眾俱，遊在一處，告諸比丘： |
"The bhikkhus Ashebei and Phunavashu, the World-Honored One was traveling to the country of Kashi. Together with the great bhikkhus, they were traveling together in one place and told the bhikkhus: |
「我日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。 |
"I have one eclipse every day, and I have nothing to do or seek, no pain, my body is light, my strength is strong, I am peaceful and happy. |
汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂。」 |
You should also eat one eclipse a day, and after one eclipse a day, you will have nothing to do or seek, no pain, your body will be light, your energy will be strong, and you will be peaceful and happy. " |
爾時，世尊為比丘眾施設日一食戒，諸比丘眾皆奉學戒及世尊境界諸微妙法。 |
At that time, the Blessed One gave the bhikkhus the precept of one eclipse a day, and all the bhikkhus followed the precept and the subtle Dharma of the Blessed One's realm. |
阿濕貝！弗那婆修！汝等亦應日一食，日一食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂； |
Ashibei! Fu Na Po Xiu! You should also eat one eclipse a day, and after one eclipse a day, you will have nothing to do or seek, no pain, your body will be light, your energy will be strong, and you will be peaceful and happy; |
汝等莫違世尊及比丘眾。』 |
You must not disobey the World Honored One and all the monks. 』 |
「阿濕貝！弗那婆修！汝等聞已，語諸比丘曰： |
"Ashibei! Phra Navaxiu! Now that you have heard this, you have spoken to the monks and said: |
『諸賢！我等朝食、暮食、晝食、過中食，朝食、暮食、晝食、過中食已，無為無求，無有病痛，身體輕便，氣力康強，安隱快樂，我等何緣捨現而須待後？』 |
"All sages!" We eat in the morning, in the evening, during the day, and in the middle of the day. We eat in the morning, in the evening, during the day, and in the middle of the day. We have nothing to do or seek, no pain, our body is light, our strength is strong, we are peaceful and happy. How can we give up the present? But wait until later? 』 |
如是再三。 |
So again and again. |
阿濕貝！弗那婆修！諸比丘不能令汝捨惡邪見，即從坐起，捨之而去耶？」 |
Ashibei! Fu Na Po Xiu! Bhikkhus, you cannot make you give up your evil and wrong views, so why don't you just get up from your seat and give up your evil views? " |
阿濕貝、弗那婆修答曰： |
Ashibei and Funapoxiu replied: |
「實爾。」 |
Shil. |
世尊告曰： |
The World Honored One said: |
「阿濕貝！弗那婆修！汝等知說如是法。 |
"Ashibei! Venabhaxiu! You know how to explain this method. |
若有覺樂覺者，彼覺樂覺已，惡不善法轉增，善法轉減。 |
If there is a person who feels happy and enlightened, after he feels happy and enlightened, the evil and unwholesome dharmas will increase and the good dharmas will decrease. |
若有覺苦覺者，彼覺苦覺已，惡不善法轉減，善法轉增耶？」 |
If there is a person who feels suffering and awakening, after he feels suffering and awakening, the evil and unwholesome dharmas will decrease and the virtuous dharmas will increase? " |
阿濕貝、弗那婆修答曰： |
Ashibei and Funapoxiu replied: |
「唯然。 |
"Wei Ran. |
我等如是知世尊說法。 |
This is how we understand the Buddha’s teachings. |
若有覺樂覺者，彼覺樂覺已，不善法轉增，善法轉減。 |
If there is a person who feels happy and happy, he has already felt happy and happy. Unwholesome dharmas will increase and virtuous dharmas will decrease. |
若有覺苦覺者，彼覺苦覺已，不善法轉減，善法轉增。」 |
If there is a person who feels suffering, he has already experienced suffering, and the unwholesome dharmas have been reduced, and the virtuous dharmas have been increased. " |
世尊呵阿濕貝、弗那婆修比丘： |
World-Honored One, bhikkhu Ashibe and Phunavasho: |
「汝等癡人！何由知我如是說法？ |
"You idiots! How do you know that I say this? |
汝等癡人！從何口聞知如是說法？ |
You idiots! Where did you hear this statement? |
汝等癡人！我不一向說，汝等一向受持。 |
You idiots! I don't always say it, you always accept it. |
汝等癡人！為眾多比丘語時，應如是如法答： |
You idiots! When speaking to many bhikkhus, you should answer accordingly: |
『我等未知，當問諸比丘！』」 |
"We don't know, so we should ask the monks!" 』』 |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等亦如是知我說法。 |
"You also know my Dharma. |
若有覺樂覺者，彼覺樂覺已，不善法轉增，善法轉減。 |
If there is a person who feels happy and happy, he has already felt happy and happy. Unwholesome dharmas will increase and virtuous dharmas will decrease. |
若有覺苦覺者，彼覺苦覺已，不善法轉減，善法轉增耶？」 |
If there is a person who feels suffering and awakening, he has already experienced suffering, and the unwholesome dharmas have been reduced, and the virtuous dharmas have been increased? " |
眾多比丘答曰： |
Many monks replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊復問曰： |
The World-Honored One asked again: |
「汝等云何知我說法？」 |
How do you know that I am teaching the Dharma? |
眾多比丘答曰： |
Many monks replied: |
「世尊！我等如是知世尊說法，或有覺樂覺者，惡不善法轉增，善法轉減。 |
"World Honored One! We understand that the Buddha's teachings are like this, and for those who are enlightened and happy, evil and unwholesome dharmas will increase and virtuous dharmas will decrease. |
或有覺樂覺者，惡不善法轉減，善法轉增。 |
Or for those who are enlightened, the evil and unwholesome dharmas will decrease and the virtuous dharmas will increase. |
或有覺苦覺者，惡不善法轉增，善法轉減。 |
Or for those who feel suffering, the evil and unwholesome dharmas will increase and the virtuous dharmas will decrease. |
或有覺苦覺者，惡不善法轉減，善法轉增。 |
Or for those who feel suffering, the evil and unwholesome dharmas will decrease and the virtuous dharmas will increase. |
世尊！我等如是知世尊所說法。」 |
World Honored One! This is how we understand what the Blessed One has said. " |
世尊聞已，歎諸比丘曰： |
When the World-Honored One heard this, he sighed to the monks and said: |
「善哉！善哉！若汝如是說，或有覺樂覺者，惡不善法轉增，善法轉減。 |
"How good! How good! If you say this, there may be those who are happy and enlightened, and evil and unwholesome dharmas will increase and virtuous dharmas will decrease. |
或有覺樂覺者，惡不善法轉減，善法轉增。 |
Or for those who are enlightened, the evil and unwholesome dharmas will decrease and the virtuous dharmas will increase. |
或有覺苦覺者，惡不善法轉增，善法轉減。 |
Or for those who feel suffering, the evil and unwholesome dharmas will increase and the virtuous dharmas will decrease. |
或有覺苦覺者，惡不善法轉減，善法轉增。 |
Or for those who feel suffering, the evil and unwholesome dharmas will decrease and the virtuous dharmas will increase. |
所以者何？ |
So what? |
我亦如是說，或有覺樂覺者，惡不善法轉增，善法轉減。 |
I also say the same, for those who are enlightened and happy, evil and unwholesome dharmas will increase, and virtuous dharmas will decrease. |
或有覺樂覺者，惡不善法轉減，善法轉增。 |
Or for those who are enlightened, the evil and unwholesome dharmas will decrease and the virtuous dharmas will increase. |
或有覺苦覺者，惡不善法轉增，善法轉減。 |
Or for those who feel suffering, the evil and unwholesome dharmas will increase and the virtuous dharmas will decrease. |
或有覺苦覺者，惡不善法轉減，善法轉增。 |
Or for those who feel suffering, the evil and unwholesome dharmas will decrease and the virtuous dharmas will increase. |
「若我不知如真，不見、不解、不得、不正盡覺者，或有樂覺者，不善法轉增，善法轉減，我不應說斷樂覺。 |
"If I don't know the truth, if I don't see it, don't understand it, can't understand it, don't realize it properly, or have blissful awakening, and if unwholesome dharmas increase and wholesome dharmas decrease, I shouldn't say that the blissful awakening is cut off. |
若我不知如真，不見、不解、不得、不正盡覺者，或有樂覺者，惡不善法轉減，善法轉增，我不應說修樂覺。 |
If I don’t know the truth, don’t see, don’t understand, don’t know, don’t have complete enlightenment, or have blissful awakening, and evil and unwholesome dharmas will decrease and good dharma will increase, I shouldn’t talk about cultivating blissful awakening. |
若我不知如真，不見、不解、不得、不正盡覺者，或有苦覺者，惡不善法轉增，善法轉減，我不應說斷苦覺。 |
If I don’t know the truth, don’t see, don’t understand, don’t know, don’t fully realize it, or have the awakening of suffering, and if evil and unwholesome dharmas increase, and good dharmas decrease, I shouldn’t say to end the awakening of suffering. |
若我不知如真，不見、不解、不得、不正盡覺者，或有苦覺者，惡不善法轉減，善法轉增，我不應說修苦覺。 |
If I don’t know the truth, don’t see, don’t understand, can’t, and don’t fully realize the enlightenment of suffering, or have the awakening of suffering, and the evil and unwholesome dharmas will decrease and the good dharmas will increase, I shouldn’t talk about cultivating the awakening of suffering. |
「若我知如真，見、解、得、正盡覺者，或有樂覺者，惡不善法轉增，善法轉減，是故我說斷樂覺。 |
"If I know that it is true, if one sees, understands, attains, and fully awakens, or has blissful awakening, evil and unwholesome dharmas will increase, and wholesome dharmas will decrease, so I say that the blissful awakening will be discontinued. |
若我知如真，見、解、得、正盡覺者，或有樂覺，惡不善法轉減，善法轉增，是故我說修樂覺。 |
If I know that it is true, those who have seen, understood, attained, and attained full enlightenment may have a sense of happiness, and the evil and unwholesome dharmas will decrease and the good dharmas will increase. That is why I say that I cultivate happiness and enlightenment. |
若我知如真，見、解、得、正盡覺者，或有苦覺者，惡不善法轉增，善法轉減，是故我說斷苦覺。 |
If I know that it is true, those who have seen, understood, attained, and fully awakened, or those who have the awakening of suffering, the evil and unwholesome dharmas will increase and the good dharmas will decrease, so I say that the awakening of suffering will be eradicated. |
若我知如真，見、解、得、正盡覺者，或有苦覺者，惡不善法轉減，善法轉增，是故我說修苦覺。 |
If I know that it is true, those who have seen, understood, attained, and fully awakened, or those who have the awakening of suffering, the evil and unwholesome dharmas will be reduced, and the good dharmas will be increased. That is why I talk about cultivating the awakening of suffering. |
所以者何？ |
So what? |
我不說修一切身樂，亦不說莫修一切身樂。 |
I don’t say to cultivate all kinds of physical happiness, nor do I say not to cultivate all kinds of physical happiness. |
我不說修一切身苦，亦不說莫修一切身苦。 |
I don’t say that cultivating all kinds of physical pain will cause suffering, nor do I say that not cultivating all kinds of physical pain will cause suffering. |
我不說修一切心樂，亦不說莫修一切心樂。 |
I don’t say to cultivate all the joys of the heart, nor do I say not to cultivate all the joys of the heart. |
我不說修一切心苦，亦不說莫修一切心苦。 |
I don’t say that cultivating all thoughts is painful, nor do I say that not cultivating all thoughts is painful. |
「云何身樂我說不修？ |
"Why should I say that I don't want to practice cultivation? |
若修身樂，惡不善法轉增，善法轉減者，如是身樂我說不修。 |
If you cultivate your body and enjoy it, if the evil and unwholesome dharmas increase and your good dharmas decrease, then I would not cultivate such body and happiness. |
云何身樂我說修耶？ |
How can you please me to practice cultivation? |
若修身樂，惡不善法轉減，善法轉增者，如是身樂我說修也。 |
If one cultivates the body and enjoys it, and the evil and unwholesome dharmas are reduced, and the virtuous dharmas are increased, then I would like to cultivate the body and enjoy it. |
云何身苦我說不修？ |
Why should I say I won’t practice cultivation when my body is suffering? |
若修身苦，惡不善法轉增，善法轉減者，如是身苦我說不修。 |
If cultivating the body is painful, if evil and unwholesome dharmas are increasing, and virtuous dharmas are decreasing, then I will not cultivate if the body is suffering. |
云何身苦我說修耶？ |
Why should I say that I should practice cultivation when my body is suffering? |
若修身苦，惡不善法轉減，善法轉增者，如是身苦我說修也。 |
If cultivating the body is painful, if the evil and unwholesome dharmas are reduced and the virtuous dharmas are increased, then I will cultivate it if the body is suffering. |
云何心樂我說不修？ |
Why are you so happy that I said I won’t cultivate? |
若修心樂，惡不善法轉增，善法轉減者，如是心樂我說不修。 |
If you cultivate your inner happiness, evil and unwholesome dharmas will increase and your good dharmas will decrease. If you cultivate your inner happiness, I would not cultivate it. |
云何心樂我說修耶？ |
Why are you so happy that I said Xiuye? |
若修心樂，惡不善法轉減，善法轉增者，如是心樂我說修也。 |
If you cultivate a happy mind, the evil and unwholesome dharmas will be reduced and the good dharmas will be increased. Such a happy mind is what I call cultivation. |
云何心苦我說不修？ |
Why do you want me to say I won’t practice? |
若修心苦，惡不善法轉增，善法轉減者，如是心苦我說不修。 |
If cultivating the mind is painful, if evil and unwholesome dharmas increase, and good dharma decreases, then I will not practice if the mind is suffering. |
云何心苦我說修耶？ |
Why do you want me to say Xiuye? |
若修心苦，惡不善法轉減，善法轉增者，如是心苦我說修也。 |
If it is painful to cultivate the mind, if evil and unwholesome dharmas are reduced and good dharmas are increased, then I will cultivate it if the mind is suffering. |
彼可修法知如真，不可修法亦知如真，彼可修法知如真，不可修法亦知如真已，不可修法便不修，可修法便修，不可修法便不修，可修法便修已，便惡不善法轉減，善法轉增。 |
If you can practice the Dharma, you will know it is true. If you cannot practice the Dharma, you will know it is the truth. If you can practice the Dharma, you will know it is the truth. If you cannot practice the Dharma, you will know it is the truth. If you cannot practice the Dharma, you will not practice it. If you can practice the Dharma, you will not practice it. If you can practice the Dharma, you will not practice it. If you can practice the Dharma, you will not practice it. Already, evil and unwholesome dharma will be reduced, and virtuous dharma will be increased. |
「我不說一切比丘行無放逸，亦復不說一切比丘不行無放逸。 |
"I do not say that all bhikkhus should practice without laxity, nor do I say that all bhikkhus should not practice without laxity. |
云何比丘我說不行無放逸？ |
How can I, bhikkhu, say that I can’t do it without letting loose? |
若有比丘俱解脫者。 |
If there is a monk who is liberated. |
云何比丘有俱解脫？ |
How can a bhikkhu be liberated? |
若有比丘八解脫身觸成就遊，已慧見諸漏已盡已知，如是比丘有俱解脫，此比丘我說不行無放逸。 |
If there is a bhikkhu who attains the eighth level of emancipation and attains the level of physical contact, and has the wisdom to see that all the outflows have been completely known, and such a bhikkhu is liberated, I say that this bhikkhu cannot practice without letting go. |
所以者何？ |
So what? |
此賢者本已行無放逸，若此賢者本有放逸者，終無是處，是故我說此比丘不行無放逸。 |
This sage already behaves without laxity. If this sage has laxity in nature, he will be useless in the end. Therefore I say that this bhikkhu cannot walk without laxity. |
若有比丘非俱解脫，有慧解脫者，云何比丘有慧解脫？ |
If there is a bhikkhu who is not all liberated but has wisdom emancipation, how can a bhikkhu be liberated by wisdom? |
若有比丘八解脫身不觸成就遊，以慧見諸漏已盡已知，如是比丘有慧解脫，此比丘我說不行無放逸。 |
If there is a bhikkhu who attains the eighth level of emancipation without touching the body, and sees with wisdom that all the outflows have been completely known, then such a bhikkhu has wisdom and is liberated. I say that this bhikkhu cannot practice without letting go. |
所以者何？ |
So what? |
此賢者本已行無放逸，若此賢者本有放逸者，終無是處，是故我說此比丘不行無放逸。 |
This sage already behaves without laxity. If this sage has laxity in nature, he will be useless in the end. That is why I say that this bhikkhu cannot walk without laxity. |
此二比丘我說不行無放逸。 |
I say these two bhikkhus cannot do it without letting loose. |
「云何比丘我為說行無放逸？ |
"How can I, bhikkhu, say that there is no hesitation in conduct? |
若有比丘非俱解脫亦非慧解脫，而有身證。 |
If there is a bhikkhu who is neither liberated by wisdom nor liberated by wisdom, but has physical realization. |
云何比丘而有身證？ |
How can a bhikkhu have a body certificate? |
若有比丘八解脫身觸成就遊，不以慧見諸漏已盡已知，如是比丘而有身證。 |
If there is a bhikkhu who attains the attainment of body contact in the eighth emancipation phase and does not see with wisdom that all the outflows have been completely known, such a bhikkhu will have body realization. |
此比丘我為說行無放逸，我見此比丘行無放逸，為有何果，令我為此比丘說行無放逸耶？ |
I, this bhikkhu, say that he should practice without laxity. I see this bhikkhu walk without laxity. What is the result? I should say that this bhikkhu should practice without laxity. |
或此比丘求於諸根，習善知識，行隨順住止，諸漏已盡得無漏，心解脫、慧解脫，於現法中自知自覺自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Or this bhikkhu seeks the faculties, practices good knowledge, walks obediently and stops, all outflows have been eliminated, his mind is liberated, his wisdom is liberated, he knows and realizes himself in the present Dharma, his life is over, and his holy life is over. Stand, what you have done has been done, don’t feel any more, know it is true. |
謂我見此比丘行無放逸，有如是果。 |
It is said that I have seen this bhikkhu conduct without hesitation, and this is the result. |
是故我為此比丘說行無放逸。 |
Therefore, I say to this bhikkhu that there should be no hesitation in conduct. |
「若有比丘非俱解脫非慧解脫，亦非身證而有見到。 |
"If there is a bhikkhu who is not liberated by both wisdom and wisdom, he also has a vision without realizing it. |
云何比丘而有見到？ |
How can a bhikkhu see it? |
若有比丘一向決定信佛、法、眾，隨所聞法，便以慧增上觀、增上忍，如是比丘而有見到。 |
If there is a bhikkhu who has always determined to believe in the Buddha, the Dharma, and the people, and follows the Dharma he hears, and uses wisdom to increase his insight and endurance, then such a bhikkhu will have visions. |
此比丘我說行無放逸，我見此比丘行無放逸，為有何果，令我為此比丘說行無放逸耶？ |
I say that this bhikkhu should practice without laxity. I see that this bhikkhu should practice without laxity. What is the result? I should say that this bhikkhu should practice without laxity. |
或此比丘求於諸根，習善知識，行隨順住止，諸漏已盡得無漏，心解脫、慧解脫，於現法中自知自覺自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Or this bhikkhu seeks the faculties, practices good knowledge, walks obediently and stops, all outflows have been eliminated, his mind is liberated, his wisdom is liberated, he knows and realizes himself in the present Dharma, his life is over, and his holy life is over. Stand, what you have done has been done, don’t feel any more, know it is true. |
謂我見此比丘行無放逸，有如是果。 |
It is said that I have seen this bhikkhu conduct without hesitation, and this is the result. |
是故我為此比丘說行無放逸。 |
Therefore, I say to this bhikkhu that there should be no hesitation in conduct. |
「若有比丘非俱解脫非慧解脫，又非身證亦非見到，而有信解脫。 |
"Suppose there is a bhikkhu who is not liberated by all, nor is liberated by wisdom, nor is he physically realized or seen, but he is liberated by faith. |
云何比丘有信解脫？ |
How can a bhikkhu have faith and be liberated? |
若有比丘一向決定信佛、法、眾，隨所聞法，以慧觀忍，不如見到，如是比丘有信解脫。 |
If a bhikkhu has always determined to believe in the Buddha, the Dharma, and the people, and follows the Dharma he hears, and uses wisdom to observe and endure, it is better to see that such a bhikkhu has faith and is liberated. |
此比丘我為說行無放逸，我見此比丘行無放逸，為有何果，令我為此比丘說行無放逸耶？ |
I, this bhikkhu, say that he should practice without laxity. I see this bhikkhu walk without laxity. What is the result? I should say that this bhikkhu should practice without laxity. |
或此比丘求於諸根，習善知識，行隨順住止，諸漏已盡得無漏，心解脫、慧解脫，於現法中自知自覺自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Or this bhikkhu seeks the faculties, practices good knowledge, walks obediently and stops, all outflows have been eliminated, his mind is liberated, his wisdom is liberated, he knows and realizes himself in the present Dharma, his life is over, and his holy life is over. Stand, what you have done has been done, don’t feel any more, know it is true. |
謂我見此比丘行無放逸，有如是果。 |
It is said that I have seen this bhikkhu conduct without hesitation, and this is the result. |
是故我為此比丘說行無放逸。 |
Therefore, I say to this bhikkhu that there should be no hesitation in conduct. |
「若有比丘非俱解脫非慧解脫，又非身證復非見到，亦非信解脫，而有法行。 |
"Suppose there is a bhikkhu who is not liberated by all, not by wisdom, nor is he physically realized or seen, nor is he liberated by faith, but he practices the Dharma. |
云何比丘而有法行？ |
How can a bhikkhu practice the Dharma? |
若有比丘一向決定信佛、法、眾，隨所聞法，便以慧增上觀、增上忍，如是比丘而有法行。 |
If there is a bhikkhu who has always determined to believe in the Buddha, the Dharma, and the people, and follows the Dharma he hears, and uses wisdom to increase his insight and endurance, then such a bhikkhu will practice the Dharma. |
此比丘我為說行無放逸，我見此比丘行無放逸，為有何果，令我為此比丘說行無放逸耶？ |
I, this bhikkhu, say that he should practice without laxity. I see this bhikkhu walk without laxity. What is the result? I should say that this bhikkhu should practice without laxity. |
或此比丘求於諸根，習善知識，行隨順住止，於二果中必得一也，或於現法得究竟智，若有餘者得阿那含。 |
Perhaps this bhikkhu seeks the various faculties, practices good knowledge, and follows the path of obedience, abide and stop, and he will definitely obtain one of the two fruits, or he will obtain the ultimate wisdom in the present dharma, and if there is any left, he will obtain anagami. |
謂我見此比丘行無放逸，有如是果。 |
It is said that I have seen this bhikkhu conduct without hesitation, and this is the result. |
是故我為此比丘說行無放逸。 |
Therefore, I say to this bhikkhu that there should be no hesitation in conduct. |
「若有比丘非俱解脫非慧解脫，又非身證復非見到，非信解脫亦非法行，而有信行。 |
"If there is a bhikkhu who is not liberated by all, nor is he liberated by wisdom, nor is he physically realized or seen, nor is he liberated by faith, nor is he liberated by illegal practices, but he has faith and conduct. |
云何比丘而有信行？ |
How can a bhikkhu have faith and practice? |
若有比丘一向決定信佛、法、眾，隨所聞法，以慧觀忍，不如法行，如是比丘而有信行。 |
If there is a bhikkhu who has always determined to believe in the Buddha, the Dharma, and the people, and follows the Dharma he hears, and uses wisdom to observe and endure, but is not as good as the Dharma, then such a bhikkhu has faith and practice. |
此比丘我為說行無放逸，我見此比丘行無放逸，為有何果，令我為此比丘說行無放逸耶？ |
I, this bhikkhu, say that he should practice without laxity. I see this bhikkhu walk without laxity. What is the result? I should say that this bhikkhu should practice without laxity. |
或此比丘求於諸根，習善知識，行隨順住止，於二果中必得一也，或於現法得究竟智，若有餘者得阿那含。 |
Perhaps this bhikkhu seeks the various faculties, practices good knowledge, and follows the path of obedience, abide and stop, and he will definitely obtain one of the two fruits, or he will obtain the ultimate wisdom in the present dharma, and if there is any left, he will obtain anagami. |
謂我見此比丘行無放逸，有如是果。 |
It is said that I have seen this bhikkhu conduct without hesitation, and this is the result. |
是故我為此比丘說行無放逸。 |
Therefore, I say to this bhikkhu that there should be no hesitation in conduct. |
此諸比丘我說行無放逸。 |
I say to these bhikkhus that there is no laxity in conduct. |
「我不說一切諸比丘得究竟智，亦復不說一切諸比丘初得究竟智，然漸漸習學趣迹，受教受訶，然後諸比丘得究竟智。 |
"I do not say that all bhikkhus attain ultimate wisdom, nor do I say that all bhikkhus first attain ultimate wisdom, and then they gradually learn the lessons, receive teachings and experience, and then all bhikkhus attain ultimate wisdom. |
此諸比丘所得究竟智，云何漸漸習學趣迹，受教受訶，然後諸比丘得究竟智。 |
The ultimate wisdom that these bhikkhus have gained, how can they gradually learn the traces of learning, receive instruction and experience, and then all the bhikkhus gain ultimate wisdom? |
此諸比丘所得究竟智耶？ |
What is the ultimate wisdom gained by these bhikkhus? |
或有信者便往詣，往詣已便奉習，奉習已便一心聽法，一心聽法已便持法，持法已便思惟，思惟已便平量，平量已便觀察，賢聖弟子觀察已，身諦作證，慧增上觀，彼作是念： |
Or those who have faith will go to attainment, and after going to attainment, they will practice it. After practicing it, they will listen to the Dharma with one heart. After listening to the Dharma with one heart, they will uphold the Dharma. After upholding the Dharma, they will think about it. After thinking about it, they will measure it. After measuring it, they will observe it. A wise sage. After observing, the disciple has witnessed the truth of the body, and with increased wisdom, he contemplates, and he thinks as follows: |
『此諦我未曾身作證，亦非慧增上觀，此諦今身作證，以慧增上觀。』 |
"I have never personally witnessed this truth, nor have I witnessed it with wisdom. Now I have witnessed this truth with my own body, and I have seen it with wisdom." 』 |
如是漸漸習學趣迹，受教受訶，然後諸比丘得究竟智，此諸比丘所得究竟智。」 |
In this way, gradually learn the traces of learning, receive instruction and experience, and then the bhikkhus will obtain the ultimate wisdom. These bhikkhus will obtain the ultimate wisdom. " |
於是，世尊告曰： |
Then the World-Honored One said: |
「阿濕貝！弗那婆修！有法名四句，我欲為汝說，汝等欲知耶？」 |
Ashibei! Funa Poxiu! There are four sentences of the name of the Dharma. I want to explain it to you. Do you want to know it? |
阿濕貝及弗那婆修白曰： |
Ashibei and Funapo Xiubai said: |
「世尊！我等是誰？ |
"World Honored One! Who are we waiting for? |
何由知法？」 |
How to know the Dharma? " |
於是，世尊便作是念： |
Then the World-Honored One thought as follows: |
「此愚癡人！越過於我此正法、律極大久遠。 |
"This foolish man! He has gone beyond my dharma and laws for a long time. |
若有法、律師貪著食、不離食者，彼弟子不應速行放逸，況復我不貪著食、遠離於食？ |
If there is a Dharma or a lawyer who is greedy for food and never abstains from food, his disciples should not be quick and lethargic. How about I am not greedy for food and stay away from food? |
信弟子者應如是說： |
Those who believe in disciples should say this: |
『世尊是我師，我是世尊弟子。 |
"The World Honored One is my teacher, and I am the World Honored One's disciple. |
世尊為我說法，善逝為我說法，令我長夜得義、得饒益安隱快樂。』 |
The World Honored One preached the Dharma to me, and the Good Lord taught the Dharma to me, so that I could gain righteousness, benefit, peace and happiness for a long night. 』 |
「彼信弟子於世尊境界多有所作，於世尊境界多所饒益，於世尊境界多有所行，入世尊境界，止世尊境界者，若遊東方，必得安樂，無眾苦患； |
"He who believes that his disciples have done much in the realm of the World-Honored One, benefited a lot in the realm of the World-Honored One, performed many things in the realm of the World-Honored One, entered the realm of the World-Honored One, and stopped in the realm of the World-Honored One, if they travel to the east, they will surely find peace and happiness, and will be free from all suffering; |
若遊南方、西方、北方者，必得安樂，無眾苦患。 |
If you travel to the south, west, or north, you will surely find peace and happiness without suffering. |
若信弟子於世尊境界多有所作，於世尊境界多所饒益，於世尊境界多有所行，入世尊境界，止世尊境界者，我尚不說諸善法住，況說衰退？ |
If I believe that a disciple has done a lot in the World-Honored Realm, benefited a lot in the World-Honored Realm, performed a lot in the World-Honored Realm, entered the World-Honored Realm, and stopped in the World-Honored Realm, I have not said that all good Dharma abide, how much more can I say that it has declined? |
但當晝夜增長善法而不衰退。 |
But when the good deeds increase day and night, they will not decline. |
若信弟子於世尊境界多有所作，於世尊境界多所饒益，於世尊境界多有所行，入世尊境界，止世尊境界者，於二果中必得一也，或於現世得究竟智，或復有餘得阿那含。」 |
If I believe that a disciple has done a lot in the realm of the World Honored One, benefited a lot in the realm of the World Honored One, performed many things in the realm of the World Honored One, entered the realm of the World Honored One, and stopped in the realm of the World Honored One, he will surely obtain one of the two fruits, or obtain ultimate wisdom in the present world. Maybe there will be more to get Anagami. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
阿濕貝經第四竟（四千一百九十九字） |
The Fourth Principle of the Ashibei Sutra (4199 words) |
中阿含經卷第五十一（八千五百六字）（第五後誦） |
Volume 51 of the Central Agama Sutra (8,560 words) (Fifth recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 16 大品 |
Chapter 16 Dàpin |
196. （一九六）周那經 |
196. (196) Zhou Na Sutra |
中阿含經卷第五十二 |
Book 52 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊跋耆，在舍彌村。 |
At one time, the Buddha traveled to Baqi and was in Sami Village. |
爾時，沙彌周那於彼波和中而受夏坐，彼波和中有一尼揵，名曰親子，在彼命終。 |
At that time, the novice monk Jūna was seated in Xia in that wave and there was a nun in that wave and his name was Son, and he died there. |
終後不久，尼揵親子諸弟子等各各破壞，不共和合，各說破壞，不和合事，鬪訟相縛，相憎共諍： |
Shortly after his death, the nun's parents, sons, and disciples all started to destroy each other and did not work together to harmonize each other. |
「我知此法，汝不知也。 |
"I know this method, but you don't. |
汝知何法，如我所知？ |
What method do you know that I know? |
我齊整，汝不齊整。 |
I am in order, you are not. |
我相應，汝不相應。 |
I respond, but you don't. |
應說前而說後，應說後而說前。 |
You should talk about the front instead of the back, and you should talk about the back instead of the front. |
我勝，汝不如。 |
I am better than you. |
我問汝事，汝不能答。 |
I asked you something, but you couldn't answer it. |
我已伏汝，當復更問。 |
I've already told you, I'll ask you more questions. |
若汝動者，我重縛汝。」 |
If you move, I will bind you again. " |
更互憍慠，但求勝說，而無訶者。 |
They are even more embarrassed about each other, but they strive to win, and there is no one who is afraid. |
尼揵親子若有在家白衣弟子，彼皆厭患此尼揵親子諸弟子等。 |
If a nun's son and his son have disciples in white clothes at home, they will be disgusted by this nun's son and his disciples. |
所以者何？ |
So what? |
以其所說惡法、律故，非是出要，不趣正覺，亦非善逝之所說也。 |
Because of the evil laws and laws he talks about, they are not the key to rightness, they are not conducive to perfect enlightenment, and they are not what the good deeds say. |
崩壞無柱，無所依怙，彼所尊師，亦非如來、無所著、等正覺也。 |
It collapses without pillars and has no support. The teacher it respects is also not the Tathagata, has no possessions, and is fully enlightened. |
於是，沙彌周那受夏坐訖，過三月已，補治衣竟，攝衣持鉢，往舍彌村，住舍彌村北尸攝和林。 |
So, the novice monk Chouna sat down in the summer. After three months, he repaired his clothes, took his clothes and alms bowl, and went to Shemi Village. He lived in the Shishehe Forest in the north of Shemi Village. |
沙彌周那往詣尊者阿難所，到已禮足，却坐一面，尊者阿難問曰： |
The novice monk Zhouna went to the place where the Venerable Ananda was. When he arrived, he had bowed to the Venerable Ananda and sat down on one side. The Venerable Ananda asked: |
「賢者周那！從何所來，何處夏坐？」 |
Sage Zhou Na! Where did you come from and where did you sit in the summer? |
沙彌周那答曰： |
The novice monk Cuna replied: |
「尊者阿難！我從波和來，於波和中而受夏坐。 |
"Venerable Ananda! I came from Bohe, and I received the summer seat in Bohe. |
尊者阿難！彼波和中有一尼揵，名曰親子，在彼命終。 |
Venerable Ananda! There was a nun in Bibohe, named Zangzi, who died there. |
終後不久，尼揵親子諸弟子等各各破壞，不共和合，各說破壞，不和合事，鬪訟相縛，相憎共諍： |
Shortly after his death, the nun's parents, sons, and disciples all started to destroy each other and did not work together to harmonize each other. |
『我知此法，汝不知也。 |
I know this method, but you don't. |
汝知何法，如我所知？ |
What method do you know that I know? |
我齊整，汝不齊整。 |
I am in order, you are not. |
我相應，汝不相應。 |
I respond, but you don't. |
應說前而說後，應說後而說前。 |
You should talk about the front instead of the back, and you should talk about the back instead of the front. |
我勝，汝不如。 |
I am better than you. |
我問汝事，汝不能答。 |
I asked you something, but you couldn't answer it. |
我已伏汝，當復更問。 |
I've already told you, I'll ask you more questions. |
若汝動者，我重縛汝。』 |
If you move, I will bind you again. 』 |
更互憍慠，但求勝說，而無訶者。 |
They are even more embarrassed about each other, but they strive to win, and there is no one who is afraid. |
尼揵親子若有在家白衣弟子，彼皆厭患此尼揵親子諸弟子等。 |
If a nun's son and his son have disciples in white clothes at home, they will be disgusted by this nun's son and his disciples. |
所以者何？ |
So what? |
以其所說惡法、律故，非是出要，不趣正覺，亦非善逝之所說也。 |
Because of the evil laws and laws he talks about, they are not the key to rightness, they are not conducive to perfect enlightenment, and they are not what the good deeds say. |
崩壞無柱，無所依怙，彼所尊師，亦非如來、無所著、等正覺也。」 |
It collapses without pillars and has no support. The teacher it respects is also not the Tathagata, has no possessions, and is fully enlightened. " |
尊者阿難聞已，語曰： |
Venerable Ananda heard this and said: |
「賢者周那！得因此說，可往見佛，奉獻世尊。 |
"Sage Zhouna! Therefore, you can go to see the Buddha and offer yourself to the World Honored One. |
賢者周那！今共詣佛，具向世尊而說此事，儻能因此得從世尊聞異法也。」 |
Sage Zhou Na! Now that we have gone to the Buddha together and told this matter to the World Honored One, we will be able to hear different Dharma from the World Honored One. " |
於是，尊者阿難與沙彌周那俱往詣佛，稽首佛足，尊者阿難却住一面，沙彌周那却坐一面。 |
So, the Venerable Ananda and the novice Zhouna went to the Buddha and looked at the Buddha's feet. The Venerable Ananda stayed on one side, and the novice Zhouna sat on the other side. |
尊者阿難白曰： |
Venerable Ananda said: |
「世尊！今日沙彌周那來詣我所，稽首我足，却坐一面，我問曰： |
"World Honored One! Today the novice monk Zhouna came to visit me. He looked at my feet and sat down on one side. I asked: |
『賢者周那！從何所來？ |
"Sage Zhou Na!" Where did it come from? |
何處夏坐？』 |
Where to sit in summer? 』 |
沙彌周那即答我曰： |
The novice monk Cuna immediately answered me: |
『尊者阿難！我從波和來，於波和中而受夏坐。 |
"Venerable Ananda! I come from Bohe, and I received Xia Si in Bohe. |
尊者阿難！彼波和中有一尼揵，名曰親子，在彼命終，終後不久，尼揵親子諸弟子等各各破壞，不共和合，各說破壞，不和合事，鬪訟相縛，相憎共諍： |
Venerable Ananda! There was a nun in Bibohe, named his son. After his death, shortly after his death, the nun's son and his disciples were all destroying each other, and they were not in harmony with each other. Common criticism: |
「我知此法，汝不知也。 |
"I know this method, but you don't. |
汝知何法，如我所知？ |
What method do you know that I know? |
我齊整，汝不齊整。 |
I am in order, you are not. |
我相應，汝不相應。 |
I respond, but you don't. |
應說前而說後，應說後而說前。 |
You should talk about the front instead of the back, and you should talk about the back instead of the front. |
我勝，汝不如。 |
I am better than you. |
我問汝事，汝不能答。 |
I asked you something, but you couldn't answer it. |
我已伏汝，當復更問。 |
I've already told you, I'll ask you more questions. |
若汝動者，我重縛汝。」 |
If you move, I will bind you again. " |
更互憍慠，但求勝說，而無訶者。 |
They are even more embarrassed about each other, but they strive to win, and there is no one who is afraid. |
尼揵親子若有在家白衣弟子，彼皆厭患此尼揵親子諸弟子等。 |
If a nun's son and his son have disciples in white clothes at home, they will be disgusted by this nun's son and his disciples. |
所以者何？ |
So what? |
以其所說惡法、律故，非是出要，不趣正覺，亦非善逝之所說也。 |
Because of the evil laws and laws he talks about, they are not the key to rightness, they are not conducive to perfect enlightenment, and they are not what the good deeds say. |
崩壞無柱，無所依怙，彼所尊師，亦非如來、無所著、等正覺也。』 |
It collapses without pillars and has no support. The teacher it respects is also not the Tathagata, has no possessions, and is fully enlightened. 』 |
「世尊！我聞此已，恐怖驚懼，舉身毛竪，莫令有比丘於世尊去後而在眾中起如是鬪諍，謂此鬪諍不益多人，多人有苦，非義非饒益，非安隱快樂，乃至天人生極苦患。 |
"World Honored One! When I heard this, I was horrified and frightened. I raised my hair on my head in fear. Do not let any bhikkhu make such accusations in the crowd after the departure of the World Honored One, saying that such accusations will not benefit many people and cause suffering to many people. It is unjust. It is not beneficial, it is not peaceful and happy, and it may lead to extremely miserable life. |
世尊！我見一比丘坐世尊前，至心敬重世尊，善護善逝。 |
World Honored One! I saw a bhikkhu sitting in front of the Blessed One, respecting the Blessed One with all his heart, and taking good care of the good deeds. |
世尊！我見此已，便作是念： |
World Honored One! When I saw this, I thought: |
『若令此比丘於世尊去後，而在眾中起如是鬪諍，謂此鬪諍不益多人，多人有苦，非義非饒益，非安隱快樂，乃至天人生極苦患。』 |
"If this bhikkhu is allowed to raise such a quarrel among the people after the Blessed One has passed away, it will be said that this quarrel will not benefit many people, and will bring suffering to many people. It will be neither righteous nor beneficial, nor peaceful and happy, and will lead to extreme suffering in human life. . 』 |
」 |
|
於是，世尊問曰： |
Then the World-Honored One asked: |
「阿難！汝見何等眾中有鬪諍者，謂此鬪諍不益多人，多人有苦，非義非饒益，非安隱快樂，乃至天人生極苦患耶？」 |
Ananda! Do you see that among the people there are those who are scolding and scolding, saying that such scoldings will not benefit many people, bring suffering to many people, are neither righteousness nor benefit, are not tranquility and happiness, and will lead to extreme suffering in human life? |
尊者阿難答曰： |
Venerable Ananda replied: |
「世尊！謂有鬪諍，因增上戒、增上心、增上觀，於其眾中生而生者。 |
"World Honored One, it is said that there are those who are born among the people because of the improvement of the superior precepts, the improvement of the superior mind, and the improvement of the superior outlook. |
世尊！謂此鬪諍不益多人，多人有苦，非義非饒益，非安隱快樂，乃至天人生極苦患。」 |
World Honored One! It is said that this accusation does not benefit many people, and many people suffer. It is neither righteous nor helpful, nor peaceful and happy, and it may lead to extreme suffering in human life. " |
世尊告曰： |
The World Honored One said: |
「阿難！此鬪諍甚少，謂因增上戒、增上心、增上觀。 |
"Ananda! There are very few arguments for this. It is said that the reason is to increase the superior precepts, increase the superior mind, and increase the superior outlook. |
阿難！若有鬪諍，因道、因道迹，於其眾中生而生者，阿難！謂此鬪諍不益多人，多人有苦，非義非饒益，非安隱快樂。 |
Ananda! If there are disputes and disputes that arise among them because of the way and the traces of the way, Ananda! It is said that this criticism does not benefit many people, many people suffer, it is neither righteousness nor benefit, nor peace and happiness. |
阿難！汝見其中有二比丘，各各異意而起鬪諍，是法、是非法，是律、是非律，是犯、是非犯，或輕、或重，可悔、不可悔，可護、不可護，有餘、無餘，起、不起。 |
Ananda! You see there are two bhikkhus among them, each with different opinions and quarreling about what is the Dharma and what is illegal, what is the law and what is not the law, what is a violation and what is not a violation, whether it is light or serious, repentable or not, repentable or not, protectable or not. To protect, to have more than to have, to have no more to spare, to rise, to not be able to afford. |
阿難！於意云何？ |
Ananda! What do you mean? |
若我法聚，自知自覺自作證，四念處、四正斷、四如意足、五根、五力、七覺支、八支聖道。 |
If my Dharma gathers, I know myself, realize myself, and bear witness to the four foundations of mindfulness, the four right corrections, the four fulfillments of the mind, the five faculties, the five powers, the seven factors of enlightenment, and the eight branches of the noble path. |
阿難！尼揵親子實非薩云若，而自稱薩云若。 |
Ananda! Nichou's own son is actually not Sayunruo, but calls himself Sayunruo. |
阿難！若尼揵親子一切知、一切見者，彼為弟子施設六諍本，謂可聞而止。」 |
Ananda! If a nun has his own son who knows everything and sees everything, he will give his disciples six copies of it, saying that they can hear it and stop it. " |
於是，尊者阿難叉手向佛，白曰： |
Then the Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊！今正是時。 |
"World Honored One! This is the right time. |
善逝！今正是時。 |
Good death! Today is the time. |
若世尊為諸比丘說六諍本者，諸比丘從世尊聞，當善受持。」 |
If the World-Honored One expounds the six principles to the bhikkhus, the bhikkhus should listen to it and uphold it well. " |
世尊告曰： |
The World Honored One said: |
「阿難！諦聽，善思念之，我當為汝具分別說。」 |
Ananda! Listen carefully and think carefully about it. I will explain it to you with distinction. |
尊者阿難白曰： |
Venerable Ananda said: |
「唯然。 |
"Wei Ran. |
當受教聽。」 |
Be taught and listen. " |
佛言： |
Buddha said: |
「阿難！或有一人瞋惱者結纏。 |
"Ananda! There may be a person who is angry and entangled. |
阿難！謂人瞋惱者結纏，彼不敬師，不見法，不護戒，彼不敬師，不見法，不護戒已，便於眾中起如是諍。 |
Ananda! It is said that a person is entangled in anger and anger. He does not respect his teacher, does not see the Dharma, and does not protect his precepts. |
謂此鬪諍不益多人，多人有苦，非義非饒益，非安隱快樂，乃至天人生極苦患。 |
It is said that this accusation does not benefit many people, and many people suffer. It is neither righteous nor helpful, nor peaceful and happy, and it may lead to extreme suffering in human life. |
阿難！如是鬪諍，汝於內外見而不盡者，為斷此諍故，汝當速求方便，學極精勤，正念正智，忍莫令退。 |
Ananda! If there is such a quarrel, and you see it internally and externally, you will not be able to stop it. In order to put an end to this quarrel, you should quickly seek expediency, study diligently, be mindful and wise, and be patient in retreating. |
阿難！猶人為火燒頭、燒衣，急求方便，救頭、救衣。 |
Ananda! The Jews burned their heads and clothes in the fire, and they urgently sought convenience to save their heads and clothes. |
如是鬪諍，汝於內外見而不盡者，為斷此諍故，汝當速求方便，學極精勤，正念正智，忍莫令退。 |
If there is such a quarrel, and you see it internally and externally, you will not be able to stop it. In order to put an end to this quarrel, you should quickly seek expediency, study diligently, be mindful and wise, and be patient in retreating. |
阿難！如是鬪諍，汝於內外見盡者，汝當重護彼心，常無放逸，欲止此諍故，如是此諍，汝斷根本。 |
Ananda! If you see the end of such contradictions inside and outside, you should protect that mind and never let it go. Therefore, if you want to put an end to such contradictions, you should cut off the roots of such contradictions. |
阿難！猶人為火燒頭、燒衣，急求方便，救頭、救衣。 |
Ananda! The Jews burned their heads and clothes in the fire, and they urgently sought convenience to save their heads and clothes. |
如是鬪諍，汝於內外見盡者，汝當重護彼心，常無放逸，欲止此諍故，如是此諍，汝斷根本。 |
If you see the end of such contradictions inside and outside, you should protect that mind and never let it go. Therefore, if you want to put an end to such contradictions, you should cut off the roots of such contradictions. |
「如是不語結、慳、嫉、諂誑、無慚、無愧、惡欲、邪見、惡性不可制。 |
"In this way, there is no restraint, no stinginess, no jealousy, no flattery, no shame, no shame, no evil desires, wrong views, and uncontrollable viciousness. |
阿難！若有一人惡欲、邪見、惡性不可制，彼不敬師，不見法，不護戒，彼不敬師，不見法，不護戒已，便於眾中起如是諍，謂此鬪諍不益多人，多人有苦，非義非饒益，非安隱快樂，乃至天人生極苦患。 |
Ananda! If there is a person who has uncontrollable evil desires, wrong views, and viciousness, who does not respect the teacher, does not see the Dharma, and does not protect the precepts, and it is easy for such criticism to arise among the people, it is said that this criticism is not beneficial. People, many people suffer, which is neither righteous nor beneficial, nor peaceful and happy, and even life is extremely miserable. |
阿難！如是鬪諍，汝於內外見而不盡者，為斷此諍故，汝當速求方便，學極精勤，正念正智，忍莫令退。 |
Ananda! If there is such a quarrel, and you see it internally and externally, you will not be able to stop it. In order to put an end to this quarrel, you should quickly seek expediency, study diligently, be mindful and wise, and be patient in retreating. |
阿難！猶人為火燒頭、燒衣，急求方便，救頭、救衣。 |
Ananda! The Jews burned their heads and clothes in the fire, and they urgently sought convenience to save their heads and clothes. |
如是鬪諍，汝於內外見而不盡者，為斷此諍故，汝當速求方便，學極精勤，正念正智，忍莫令退。 |
If there is such a quarrel, and you see it internally and externally, you will not be able to stop it. In order to put an end to this quarrel, you should quickly seek expediency, study diligently, be mindful and wise, and be patient in retreating. |
阿難！如是鬪諍，汝於內外見盡者，汝當重護彼心，常無放逸，欲止此諍故，如是此諍，汝斷根本。 |
Ananda! If you see the end of such contradictions inside and outside, you should protect that mind and never let it go. Therefore, if you want to put an end to such contradictions, you should cut off the roots of such contradictions. |
阿難！猶人為火燒頭、燒衣，急求方便，救頭、救衣。 |
Ananda! The Jews burned their heads and clothes in the fire, and they urgently sought convenience to save their heads and clothes. |
如是鬪諍，汝於內外見盡者，汝當重護彼心，常無放逸，欲止此諍故，如是此諍，汝斷根本。 |
If you see the end of such contradictions inside and outside, you should protect that mind and never let it go. Therefore, if you want to put an end to such contradictions, you should cut off the roots of such contradictions. |
「復次，阿難！有七止諍，一者應與面前止諍律。 |
"Again, Ananda! There are seven ways to stop fighting, one of which should be related to the law of stopping fighting in front of you. |
二者應與憶止諍律。 |
The two should be related to the law of Yi Zhi Zheng. |
三者應與不癡止諍律。 |
The three should be combined with the law of non-delusion. |
四者應與自發露止諍律。 |
The fourth should be consistent with the law of self-disclosure and restraint. |
五者應與君止諍律。 |
The fifth person should stop arguing with the king. |
六者應與展轉止諍律。 |
The six should be consistent with the law of Zhanzhuanzhizhizheng. |
七者應與如棄糞掃止諍律。 |
The seventh one should be like discarding excrement and sweeping away the law of discord. |
阿難！云何應與面前止諍律？ |
Ananda! Why should we stop arguing with the people in front of us? |
云何斷此諍？ |
How can you resolve this dispute? |
謂因面前止諍律也。 |
It is said that the law of stopping criticism in front of the cause. |
阿難！一人者一人教訶，護以法、律如尊師教，面前令歡喜。 |
Ananda! One person teaches each other, and protects the Dharma and discipline as if he respected the teacher's teachings, making people happy in front of him. |
一人者二人、一人者多人、一人者眾教訶，護以法、律，如尊師教，面前令歡喜。 |
One person is responsible for two people, one person is responsible for many people, and one person is responsible for many teachers. He protects the Dharma and the law, as if he respects the teacher's teachings, and makes people happy in front of him. |
二人者二人教訶，護以法、律，如尊師教，面前令歡喜。 |
Two people teach each other, and protect the law and laws, as if they respect the teacher's teachings, and they will be happy in front of them. |
二人者多人、二人者眾、二人者一人教訶，護以法、律，如尊師教，面前令歡喜。 |
If there are two people, there will be many people, if there are two people, there will be many people, if there are two people, one person will teach him, and if he protects the Dharma and laws, he will be happy in front of him as he respects his teacher's teachings. |
多人者多人教訶，護以法、律，如尊師教，面前令歡喜。 |
If there are many people, many people will teach him, and he will protect the Dharma and laws, as if he respects his teacher's teachings, and he will be happy in front of him. |
多人者眾、多人者一人、多人者二人教訶，護以法、律，如尊師教，面前令歡喜。 |
If there are many people, there will be many people. If there are many people, one person will teach him. If there are many people, two people will teach him. He will protect the law and discipline as if he respects the teacher and teaches him, and he will be happy in front of him. |
眾者眾教訶，護以法、律，如尊師教，面前令歡喜。 |
Everyone teaches and protects the Dharma and laws, just like respecting the teachings of a teacher, making people happy in front of them. |
眾者一人、眾者二人、眾者多人教訶，護以法、律，如尊師教，面前令歡喜。 |
One person from the crowd, two people from the crowd, or many people from the crowd teach him, and he protects the Dharma and laws, as if he respected the teacher's teachings, and everyone is happy in front of him. |
阿難！是謂應與面前止諍律，如是斷此諍，謂因面前止諍律也。 |
Ananda! This is called the law of stopping arguments in front of you. If you break the argument in this way, it is called the law of stopping arguments in front of you. |
「阿難！云何應與憶止諍律？ |
"Ananda! Why should I argue with Yi Zhi? |
云何斷此諍？ |
How can you resolve this dispute? |
謂因憶止諍律也。 |
It is called the law of stopping criticism due to memory. |
阿難！若有一人犯戒而不憶，諸比丘見已，便語彼曰： |
Ananda! If a person violates the precepts and does not remember it, the bhikkhus will see him and say to him: |
『汝曹犯戒而不自憶，汝應從眾求於憶律，眾當共與賢者憶律。』 |
"You have violated the precepts and failed to remember the rules yourself. You should follow the others and seek to remember the rules. Everyone should remember the rules together with the sages." 』 |
阿難！若處有眾和集會者，彼比丘應詣，偏袒著衣，脫屣入眾，稽首禮長老上尊比丘足，長跪叉手，白長老上尊比丘曰： |
Ananda! If there is a crowd or an assembly, the bhikkhu should come to the meeting. He will take off his clothes and enter the crowd. He will bow to the elder and bow to the bhikkhu at his feet. He will kneel down and cross his hands. The elder Bai will bow to the bhikkhu and say: |
『諸尊！聽我曾犯戒而不憶，我今從眾求於憶律，願眾和合與我憶律。』 |
"My lords!" Hearing that I have violated the precepts without remembering them, I now follow the people and seek to remember the rules. I hope that everyone will harmoniously remember the rules with me. 』 |
阿難！為彼比丘故，眾共和集，應與憶律，以法以律，如尊師教，面前令歡喜。 |
Ananda! For the sake of that bhikkhu, all the people gathered together should memorize the law and practice it as if they respected the teacher's teachings, and they would be happy in front of them. |
阿難！是謂應與憶止諍律，如是斷此諍，謂因憶止諍律也。 |
Ananda! This is called the Law of Ying and Yi Zhi Zhi Zhi. This way of breaking the contradiction is called the law of Ying Yi Zhi Zhi Zhi. |
「阿難！云何應與不癡止諍律？ |
"Ananda! Why should I argue with the Law of Immortality? |
云何斷此諍？ |
How can you resolve this dispute? |
謂因不癡止諍律也。 |
It is said that the law of disapproval is stopped due to non-delusion. |
阿難！若有一人狂發而心顛倒，彼狂發心顛倒已，多不淨行，非沙門法，不順法行而說違犯。 |
Ananda! If there is a person who is mad and his mind is upside down, he is mad and his mind is upside down, and he conducts many impure behaviors, which are not the dharma of a recluse. He does not follow the dharma and is considered a violation. |
彼於後時還得本心，諸比丘見已，便語彼曰： |
Later, when he regained his original mind, the bhikkhus saw him and said to him: |
『汝曹狂發而心顛倒，狂發心顛倒已，多不淨行，非沙門法，不順法行而說違犯。 |
You are mad and your mind is upside down. Your mind is upside down because of your madness. You are doing many impure things, which are not the Dharma of ascetics. You are violating the Dharma by not following the Dharma. |
賢者於後還得本心，賢者可從眾求不癡律，眾當共與賢者不癡律。』 |
The sage will later regain his original mind. The sage can seek the law of non-delusion from others, and everyone should follow the law of non-delusion of the sage. 』 |
阿難！若處有眾和集會者，彼比丘應詣，偏袒著衣，脫屣入眾，稽首禮長老上尊比丘足，長跪叉手，白長老上尊比丘曰： |
Ananda! If there is a crowd or an assembly, the bhikkhu should come to the meeting. He will take off his clothes and enter the crowd. He will bow to the elder and bow to the bhikkhu at his feet. He will kneel down and cross his hands. The elder Bai will bow to the bhikkhu and say: |
『諸尊！聽我曾狂發而心顛倒，狂發心顛倒已，多不淨行，非沙門法，不順法行而說違犯。 |
"My lords!" I heard that I was mad and my mind was upside down. I was mad and my mind was upside down. I did many impure behaviors, which were not the Dharma of the Samanas. I did not follow the Dharma and said it was against the law. |
我於後時還得本心，我今從眾求不癡律，願眾和合與我不癡律。』 |
I will regain my original mind in the future. Now I follow the crowd to seek the law of non-delusion. I hope that everyone will cooperate with me and follow the law of non-delusion. 』 |
阿難！為彼比丘故，眾共和集，應與不癡律，以法以律，如尊師教，面前令歡喜。 |
Ananda! For the sake of that bhikkhu, all the people gathered together should follow the law of non-infatuation, follow the law according to the law, as if they respected the teacher's teachings, and they would be happy in front of them. |
阿難！是謂應與不癡止諍律，如是斷此諍，謂因不癡止諍律也。 |
Ananda! This is called the law of quarrel between response and non-delusion. This way of ending the conflict is called the law of cessation of conflict due to non-delusion. |
「阿難！云何應與自發露止諍律？ |
"Ananda! Why should I speak out against the law of self-disclosure? |
云何斷此諍？ |
How can you resolve this dispute? |
謂因自發露止諍律也。 |
It is said that the reason spontaneously reveals the law of stopping criticism. |
阿難！若有一人犯戒，或有語者，或不語者，或有憶者，或不憶者。 |
Ananda! If a person violates the precepts, he or she may speak, or he may not speak, or he may remember, or he may not remember. |
阿難！若處有眾和集會者，彼比丘應詣，偏袒著衣，脫屣入眾，稽首禮長老上尊比丘足，長跪叉手，白長老上尊比丘曰： |
Ananda! If there is a crowd or an assembly, the bhikkhu should come to the meeting. He will take off his clothes and enter the crowd. He will bow to the elder and bow to the bhikkhu at his feet. He will kneel down and cross his hands. The elder Bai will bow to the bhikkhu and say: |
『諸尊！聽！我犯某戒，我今向長老上尊比丘至心發露，自說顯示，不敢覆藏，更善護持，後不復作。』 |
"My lords!" listen! I have violated a certain precept, and now I reveal my true heart to the elder, the great monk, and I say that I have revealed it, and I dare not hide it. I will protect it better and I will not do it again in the future. 』 |
阿難！諸比丘眾當問彼比丘曰： |
Ananda! All the monks should ask that monk: |
『賢者自見所犯耶？』 |
"A wise man sees what he has done wrong?" 』 |
彼應答曰： |
He replied: |
『實自見所犯。』 |
"It's true that I have committed the crime." 』 |
眾當語彼： |
Everyone said to him: |
『更善護持，莫復作也。』 |
"Be better at protecting me and don't do it again." 』 |
阿難！是謂應與自發露止諍律，如是斷此諍，謂因自發露止諍律也。 |
Ananda! This means that should and spontaneously reveal the law of cessation of contradiction. If this contradiction is cut off, it is said that the law of yin and zi spontaneously reveals the law of cessation of contradiction. |
「阿難！云何應與君止諍律？ |
"Ananda! Why should I stop arguing with you? |
云何斷此諍？ |
How can you resolve this dispute? |
謂因與君止諍律也。 |
It is said that the reason and the king stop the quarrel. |
阿難！若有一人不知羞恥，不悔見聞，從他疑者惡欲，彼犯戒已，稱一處知，稱一處見，稱一處知已，稱一處見，稱一處見已，稱一處知，在眾中稱一處知，在眾中稱一處見，稱一處知已，稱一處見，稱一處見已，稱一處知。 |
Ananda! If there is a person who is not ashamed, does not regret what he has seen and heard, and has evil desires based on his doubts, he has violated the precepts and calls himself a knower, calls him a seer, calls him a knower, calls him a seer, calls him a knower. Know, among the people, it is called one place to know, among the people, it is called one place to see, it is called one place to know, it is called one place to see, it is said to be one place to see, it is called one place to know. |
阿難！為彼比丘故，眾共和集，應與君律，君無道無理，君惡不善。 |
Ananda! For the sake of that bhikkhu, all the people have gathered together to follow the rules of the king. The king is unruly and unreasonable, and the king is evil and unkind. |
所以者何？ |
So what? |
謂君犯戒已，稱一處知，稱一處見，稱一處知已，稱一處見，稱一處見已，稱一處知，在眾中稱一處知，在眾中稱一處見，稱一處知已，稱一處見，稱一處見已，稱一處知。 |
It is said that the king has violated the precepts, he is called a knower, he is called a seer, he is called a knower, he is called a seer, he is called a seer, he is called a knower, he is called a knower among the people, he is called a knower among the people. See, it is said to know one place, it is said to see one place, it is said to have seen one place, it is said to know one place. |
阿難！是謂應與君止諍律，如是斷此諍，謂因與君止諍律也。 |
Ananda! This means that the quarrel with the king should be stopped. This way of breaking the quarrel is called the reason for stopping the quarrel with the king. |
「阿難！云何應與展轉止諍律？ |
"Ananda! Why should I argue with Zhan Zhuan Zhi? |
云何斷此諍？ |
How can you resolve this dispute? |
謂因展轉止諍律也。 |
It is said that the law of cause and effect stops and ends. |
阿難！有二比丘於其中間若干意起諍，謂是法、非法，是律、非律，是犯、非犯，或輕、或重，可說、不可說，可護、不可護，有餘、無餘，可悔、不可悔。 |
Ananda! Two bhikkhus had some disagreements among them, saying that it was the law or illegal, it was the law or not the law, it was a violation or not a violation, it was light or heavy, it could be said or it could not be said, it could be defended or it could not be defended, there was more or nothing left. , regrettable, but not regrettable. |
阿難！彼比丘猥處止此諍，若猥處止者，此諍當言止，若猥處不止者，此諍可白眾，若於眾中止者，此諍當言止，若於眾中不止者，阿難！相近住者，於中若有比丘持經、持律、持母者，此比丘共往至彼，說此諍事，若在道路止者，此諍當言止，若道路不止者，此諍當復向眾說，若在眾止者，此諍當言止，若在眾不止者，阿難！若多伴助者，持經、持律、持母者，阿難！彼比丘應者止此諍，以法以律，如尊師教，面前令歡喜。 |
Ananda! If the bhikkhu stops in the obscene place, the objection should be stopped. If the indecent position continues, the objection can be made public. If the objection is stopped in the audience, the objection should be stopped in words. If the objection does not continue in the audience, the objection should be stopped. , Ananda! If there is a bhikkhu who lives nearby and upholds sutras, vinayas, and mother-in-law, these bhikkhus will go to that place together and speak about the dispute. If it stops on the road, the dispute should be stopped. If the road does not stop, the dispute should be stopped. You should say it again to the people. If the people stop, this criticism should be stopped. If the people don't stop, Ananda! If there are many companions and helpers, those who uphold the sutras, uphold the rules, and uphold the mother, Ananda! The bhikkhu responded by putting an end to this argument and enforcing the law as if he respected the teachings of his master, which made everyone happy in front of him. |
阿難！是謂應與展轉止諍律，如是斷此諍，謂因展轉止諍律也。 |
Ananda! This is called the law of Ying and Zhan Zhuan Zhizhi. If this kind of conflict is broken, it is called the law of Yingzhan Zhuan Zhizhi. |
「阿難！云何應與如棄糞掃止諍律？ |
"Ananda! Why should I stop the law of discord like throwing away dung? |
云何斷此諍？ |
How can you resolve this dispute? |
謂因如棄糞掃止諍律也。 |
It is said that the cause is like discarding excrement to sweep away the law of disapproval. |
阿難！若有住處諸比丘眾鬪訟憎嫉，相憎共諍。 |
Ananda! If there is a place where all the bhikkhus complain, are jealous, and hate each other, they will quarrel with each other. |
阿難！彼諸比丘分立二部，分立二部已，若於一部中有長老上尊者，或有次者，有宗主者，或有次者。 |
Ananda! Those bhikkhus are divided into two groups. After they are divided into two groups, if there is a senior elder in one group, there may be a second one, and there is a sect leader, there may be a second one. |
阿難！此比丘語彼比丘曰： |
Ananda! This bhikkhu said to that bhikkhu: |
『諸賢！聽！我等無道無理，我等惡不善。 |
"All sages!" listen! We are immoral and unreasonable, and we are evil and unkind. |
所以者何？ |
So what? |
我等於此善說法、律，至信、捨家、無家、學道，鬪訟憎嫉，相憎共諍。 |
I am a person who is good at preaching and discipline, has great faith, leaves home, has no home, and studies the Way. He is engaged in lawsuits, hates jealousy, and hates each other and quarrels with each other. |
諸賢！因此諍，我等犯戒者除偷羅柘，除家相應，我自為己，亦為彼諸賢故，今向賢至心發露，自說顯示，不敢覆藏，更善護持，後不復作。』 |
All sages! Therefore, we who have violated the precepts have nothing to do but steal the Luo Zhe and eliminate family ties. For my own sake and for the sake of other sages, I now reveal my sincere heart to the sages and show it to myself, without daring to hide it. I will protect it better in the future. Don’t do it again. 』 |
「阿難！若此部中無一比丘應者，阿難！此比丘應往至彼第二部，到已稽首，禮長老上尊比丘足，長跪叉手，白長老上尊比丘曰： |
"Ananda! If there is no bhikkhu in this department who responds, Ananda! This bhikkhu should go to the second department. When he arrives, he has bowed his head, bowed to the feet of the senior bhikkhu, knelt down and crossed his hands. Elder Bai said to the bhikkhu: |
『諸尊！聽！我等無道無理，我等惡不善。 |
"My lords!" listen! We are immoral and unreasonable, and we are evil and unkind. |
所以者何？ |
So what? |
我等於此善說法、律，至信、捨家、無家、學道，鬪訟憎嫉，相憎共諍。 |
I am a person who is good at preaching and discipline, has great faith, leaves home, has no home, and studies the Way. He is engaged in lawsuits, hates jealousy, and hates each other and quarrels with each other. |
諸賢！因此諍，我等犯戒者除偷羅柘，除家相應，我自為己，亦為彼諸賢故，今向長老上尊至心發露，自說顯示，不敢覆藏，更善護持，後不復作。』 |
All sages! Therefore, those of us who have violated the precepts have nothing to do but steal Luo Zhe and eliminate family ties. For my own sake and for the sake of other sages, I now reveal my true heart to the elders, the Supreme Being, and reveal it myself. I do not dare to hide it, but I better protect it. , will not be done again. 』 |
阿難！彼比丘當語此比丘曰： |
Ananda! That bhikkhu then said to this bhikkhu: |
『賢者！汝自見犯戒耶？』 |
"Sage!" Have you violated the precepts? 』 |
彼應答曰： |
He replied: |
『實自見所犯。』 |
"It's true that I have committed the crime." 』 |
彼當語此： |
He said this: |
『更善護持，莫復作也。』 |
"Be better at protecting me and don't do it again." 』 |
第二部亦復如是。 |
The same goes for the second part. |
阿難！是謂應與如棄糞掃止諍律，如是斷此諍，謂因如棄糞掃止諍律也。 |
Ananda! This means that the law of yin and yang is like discarding excrement and sweeping away the quarrel. This is how to end the quarrel. It is said that the reason is like discarding dung and sweeping away the law of quarrel. |
「阿難！我今令汝說六慰勞法，諦聽，諦聽，善思念之。」 |
Ananda! I now instruct you to teach you the six methods of consolation: listen carefully, listen carefully, and meditate on it well. |
尊者阿難白曰： |
Venerable Ananda said: |
「唯然。 |
"Wei Ran. |
當受教聽。」 |
Be taught and listen. " |
佛言： |
Buddha said: |
「云何為六？ |
"Why is the cloud six? |
慈身業，向諸梵行，法是慰勞法、愛法、樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃，慈口業，慈意業。 |
The karma of loving-kindness is to practice toward all the Brahma. The Dharma is to comfort the Dharma, love the Dharma, and take pleasure in the Dharma. To make people love the Dharma, to respect the Dharma, to respect the Dharma, to practice the Dharma, to gain recluse, to be single-minded, to be diligent, to achieve Nirvana, and to be kind to others. Kindness karma. |
若法利如法得，自所得飯食，至在鉢中，如是利分布，施諸梵行，是法慰勞法、愛法、樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。 |
If the benefits of Dharma are obtained according to the Dharma, from the food obtained to the alms bowl, the benefits are distributed in this way and used in the holy life. This Dharma comforts the Dharma, loves the Dharma, enjoys the Dharma, makes people love and respect the Dharma, makes them respect the Dharma, and makes them cultivate and take care of it. Gain the Samana, gain single-mindedness, gain diligence, and gain Nirvana. |
若有戒不缺不穿，無穢無異，如地不隨他，聖所稱譽，具足善受持如是戒分，布施諸梵行，是法慰勞法、愛法、樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。 |
If there are precepts that are neither lacking nor worn, no dirt or difference, just as the earth does not follow him, the holy place is praised, and he is good at receiving and upholding such precepts, and giving to the holy life, this method comforts the Dharma, loves the Dharma, and brings joy to the Dharma, and makes love more important. , follow the order to respect, order to repair the order and take pictures, gain the Samana, gain single-mindedness, gain diligence, and gain Nirvana. |
若有聖見出要，明見深達，能正盡苦，如是見分布，施諸梵行，是法慰勞法、愛法、樂法，令愛令重，令奉令敬，令修令攝，得沙門，得一心，得精進，得涅槃。 |
If there is a sage who has a clear vision, a profound vision, and can correct all suffering, and if the vision is distributed, he will practice the holy life, which will comfort the Dharma, love the Dharma, and enjoy the Dharma, make him love the Dharma, respect the Dharma, and cultivate the Dharma. , gain Samana, gain single-mindedness, gain diligence, gain Nirvana. |
阿難！我向所說六慰勞法者，因此故說。 |
Ananda! This is why I said it to those who mentioned the six methods of consolation. |
「阿難！若汝等此六諍本止絕斷者，及此七止諍，眾中起鬪諍，以如棄糞掃止諍律止者，復行此六慰勞法。 |
"Ananda! If you, the original stop of these six lines of defense have been cut off, and if there are seven of these lines of stopping, and there is a crowd of people who have stopped the line of fighting, and it is like sweeping away excrement to stop the law of fighting, then perform these six methods of consolation again. |
阿難！如是汝於我去後共同和合，歡喜不諍，同一一心，同一一教，合一水乳，快樂遊行，如我在時。」 |
Ananda! In this way, after I leave, you will be in harmony together, rejoice without disagreement, be of the same mind, teach the same religion, be one and the same, and parade happily, just as I was when I was here. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
周那經第五竟（四千二百三十字） |
The fifth chapter of the Zhouna Sutra (4,230 crosses) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 16 大品 |
Chapter 16 Dàpin |
197. （一九七）優婆離經 |
197. (197) Upali Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊瞻波，在恒伽池岸。 |
At one time, the Buddha was wandering on the bank of Ganga Pond. |
爾時，尊者優婆離則於晡時，從燕坐起，往詣佛所，稽首佛足，却坐一面，白曰： |
At that time, the Venerable Upali stood up from his seat in the afternoon, went to the Buddha's place, bowed his head at the Buddha's feet, sat on one side, and said: |
「世尊！若比丘眾共和合，作異業、說異業者，是如法業、如律業耶？」 |
World Honored One! If all the monks work together and do different things and speak different things, will this be like the Dharma and the law? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！」 |
Upali! " |
尊者優婆離復問曰： |
Venerable Upali asked again: |
「世尊！若比丘眾共和合，應與面前律者而與憶律，應與憶律者而與面前律，是如法業、如律業耶？」 |
World Honored One! If the monks are united together, they should be in harmony with those who remember the law before them, and they should be in harmony with those who remember the law, and they should be in harmony with the law in front of them. Is this the same as the Dharma and the law? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！」 |
Upali! " |
尊者優婆離復問曰： |
Venerable Upali asked again: |
「世尊！若比丘眾共和合，應與憶律者而與不癡律，應與不癡律者而與憶律，是如法業、如律業耶？」 |
World Honored One! If the monks unite together, they should be with those who memorize the law and not be deluded with the law. They should be with those who are not deluded with the law and be with the recollection of the law. Is this the same as the Dharma and the law? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！」 |
Upali! " |
尊者優婆離復問曰： |
Venerable Upali asked again: |
「世尊！若比丘眾共和合，應與不癡律者而與自發露律，應與自發露律者而與不癡律，是如法業、如律業耶？」 |
World Honored One! If the monks unite together, they should be with those who are not deluded in the law, and should be with those who spontaneously reveal the law, and should be with those who are spontaneously exposed, and be in harmony with the non-delusional discipline. Is this the same as the Dharma and the law? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！」 |
Upali! " |
尊者優婆離復問曰： |
Venerable Upali asked again: |
「世尊！若比丘眾共和合，應與自發露律者而與君律，應與君律者而與自發露律，是如法業、如律業耶？」 |
World Honored One! If the monks are united together, they should follow the law of the king with those who reveal the law spontaneously, and they should follow the law of the king with those who reveal the law of their own accord. Is this the same as the dharma and the law? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！」 |
Upali! " |
尊者優婆離復問曰： |
Venerable Upali asked again: |
「世尊！若比丘眾共和合，應與君者而責數，應責數者而與君，是如法業、如律業耶？」 |
World Honored One! If the monks are united together, they should be responsible for counting with the king, and those who should be counted should be with the king. Is this like a dharma karma and a disciplinary karma? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！」 |
Upali! " |
尊者優婆離復問曰： |
Venerable Upali asked again: |
「世尊！若比丘眾共和合，應責數者而下置，應下置者而責數，是如法業、如律業耶？」 |
World Honored One! If all the monks are united, and those who are responsible for counting are put down, and those who are placed below are responsible for counting, is this like a dharma karma, like a disciplinary karma? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！」 |
Upali! " |
尊者優婆離復問曰： |
Venerable Upali asked again: |
「世尊！若比丘眾共和合，應下置者而舉，應舉者而下置，是如法業、如律業耶？」 |
World Honored One! If all the monks are united, the ones who should be lowered will be lifted up, and the ones who should be lifted will be lowered. Is this like the dharma and the law? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！」 |
Upali! " |
尊者優婆離復問曰： |
Venerable Upali asked again: |
「世尊！若比丘眾共和合，應舉者而擯，應擯者而舉，是如法業、如律業耶？」 |
World Honored One, if all the monks work together and lift up those who should be lifted up, and lift up those who should be kicked out, is this like the dharma and the law? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！」 |
Upali! " |
尊者優婆離復問曰： |
Venerable Upali asked again: |
「世尊！若比丘眾共和合，應擯者而與憶，應與憶者而擯，是如法業、如律業耶？」 |
World Honored One! If the monks unite together and remember those who should be dismissed, and those who should be recalled are dismissed, is this like a dharma karma or a disciplinary karma? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！」 |
Upali! " |
尊者優婆離復問曰： |
Venerable Upali asked again: |
「世尊！若比丘眾共和合，應與憶者而從根本治，應從根本治者而與憶，是如法業、如律業耶？」 |
World Honored One! If the monks unite together, they should treat those who remember from the root, and treat those who remember from the root, and treat those who remember from the root. Is this like a dharma karma, like a vindictive karma? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！」 |
Upali! " |
尊者優婆離復問曰： |
Venerable Upali asked again: |
「世尊！若比丘眾共和合，應從根本治者而驅出，應驅出者而從根本治，是如法業、如律業耶？」 |
World Honored One! If the bhikkhus unite together, they should drive out those who should be treated from the root, and those who should be driven out should be treated from the root. Is this the same as the dharma and the law? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！」 |
Upali! " |
尊者優婆離復問曰： |
Venerable Upali asked again: |
「世尊！若比丘眾共和合，應驅出者而行不慢，應行不慢者而驅出，是如法業、如律業耶？」 |
World Honored One, if all the monks work together and drive out those who should be driven out without hesitation, and drive out those who should be done without haste, is this like a dharma karma or a law karma? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！」 |
Upali! " |
尊者優婆離復問曰： |
Venerable Upali asked again: |
「世尊！若比丘眾共和合，應行不慢者而治，應治者而行不慢，是如法業、如律業耶？」 |
World Honored One! If all the monks work together, they will govern those who should be governed without hesitation, and those who should be governed will be governed without hesitation. Is this like a dharma karma, like a law karma? |
世尊答曰： |
The World Honored One replied: |
「不也。 |
"No. |
優婆離！優婆離！若比丘眾共和合，作異業，說異業者，是不如法業、不如律業，眾亦有罪。 |
Upali! Upali! If a group of bhikkhus join together and engage in different karma or talk about different karma, it is not as good as the dharma and the dharma, and everyone will also be guilty. |
優婆離！若比丘眾共和合，應與面前律而與憶律，應與憶律而與面前律者，是不如法業、不如律業，眾亦有罪。 |
Upali! If a group of bhikkhus are united together, they should follow the law in front of them instead of remembering the law, and if they should remember the law but follow the law in front of them, then they are not as good as the Dharma, not as good as the law, and everyone will also be guilty. |
優婆離！若比丘眾共和合，應與憶律而與不癡律，應與不癡律而與憶律者，是不如法業、不如律業，眾亦有罪。 |
Upali! If a group of bhikkhus unite together, they should memorize the law but not be crazy about the law, and should not be crazy about the law but remember the law, this is not as good as the Dharma, not as good as the law, and everyone is also guilty. |
優婆離！若比丘眾共和合，應與不癡律而與自發露律，應與自發露律而與不癡律者，是不如法業、不如律業，眾亦有罪。 |
Upali! If a group of bhikkhus unite together, they should follow the law of non-delusion but show the law spontaneously. If they should follow the law of self-disclosure but follow the law of non-delusion, then they are not as good as the Dharma, not as good as the law, and everyone is also guilty. |
「優婆離！若比丘眾共和合，應與自發露律而與君律，應與君律而與自發露律者，是不如法業、不如律業，眾亦有罪。 |
"Upali! If the monks are united together, they should follow the law of the king by themselves, and they should follow the king's law by themselves. This is not as good as the Dharma, not as good as the law, and everyone is also guilty. |
優婆離！若比丘眾共和合，應與君律而責數，應責數而與君律者，是不如法業、不如律業，眾亦有罪。 |
Upali! If a group of bhikkhus are united together, they should be responsible for counting according to the king's law. If they should be responsible for counting and follow the king's law, they are not as good as the Dharma and the law, and everyone is also guilty. |
優婆離！若比丘眾共和合，應責數而下置，應下置而責數者，是不如法業、不如律業，眾亦有罪。 |
Upali! If a group of bhikkhus are united and should be responsible for counting, but put it down, and those who should be placed down and responsible for counting, this is not as good as the Dharma, not as good as the law, and everyone is also guilty. |
優婆離！若比丘眾共和合，應下置而舉，應舉而下置者，是不如法業、不如律業，眾亦有罪。 |
Upali! If a group of bhikkhus are united, they should put things down and lift them up. If they should lift them up but put them down, this is not as good as the Dharma and the law, and everyone is also guilty. |
「優婆離！若比丘眾共和合，應舉而擯，應擯而舉者，是不如法業、不如律業，眾亦有罪。 |
"Upali! If all the bhikkhus are united and should be lifted up and put aside, the person who should be put down and lifted up is not as good as the Dharma and the law, and everyone will also be guilty. |
優婆離！若比丘眾共和合，應擯而與憶，應與憶而擯者，是不如法業、不如律業，眾亦有罪。 |
Upali! If a group of bhikkhus join together and reject something while remembering it, or reject it while remembering something, it is not as good as the Dharma or as good as the discipline, and all of them will also be guilty. |
優婆離！若比丘眾共和合，應與憶而從根本治，應從根本治而與憶者，是不如法業、不如律業，眾亦有罪。 |
Upali! If the monks are united and united, they should be treated with memory and treated from the root. Those who should be treated from the root and treated with memory will not be as good as the Dharma and the law, and everyone will also be guilty. |
優婆離！若比丘眾共和合，應從根本治而驅出，應驅出而從根本治者，是不如法業、不如律業，眾亦有罪。 |
Upali! If there is a unity among monks, they should be driven out from the root. Those who should be driven out and treated from the root are not as good as the Dharma, not as good as the law, and everyone is also guilty. |
優婆離！若比丘眾共和合，應驅出而行不慢，應行不慢而驅出者，是不如法業、不如律業，眾亦有罪。 |
Upali! If a group of bhikkhus are united and should be driven out without being hasty in doing so, and those who should be done without hesitation in driving out are not as good as the Dharma, they are not as good as the law, and everyone will also be guilty. |
優婆離！若比丘眾共和合，應行不慢而治，應治而行不慢者，是不如法業、不如律業，眾亦有罪。 |
Upali! If a group of bhikkhus work together and do the work without hesitation, then they should be governed without hesitation. If they should be governed but do not act hastily, then they are not as good as the Dharma and the conduct of the law, and everyone will also be guilty. |
「優婆離！若比丘眾共和合，隨所作業即說此業者，是如法業、如律業，眾亦無罪。 |
"Upali! If all the bhikkhus are united and follow their work, they will talk about this deed. It will be like the deeds of Dharma and the deeds of the law, and everyone will be blameless. |
優婆離！若比丘眾共和合，應與面前律即與面前律，應與憶律即與憶律，應與不癡律即與不癡律，應與自發露律即與自發露律，應與君律即與君律，應責數即責數，應下置即下置，應舉即舉，應擯即擯，應憶即憶，應從根本治即從根本治，應驅出即驅出，應行不慢即行不慢，應治即治者，是如法業、如律業，眾亦無罪。 |
Upali! If the monks unite together, they should be in harmony with the law of appearance, that is, the law of recollection, the law of non-delusion, the law of non-delusion, the law of self-disclosure, the law of self-revelation, and the law of king. That is to say with the law of the monarch, the responsibility is the responsibility, the number of responsibilities, the lower the place, the right, the should be the cricket, the recall is to remember, the fundamental governance is fundamental, it should be driven out Those who are not slow to act are not slow to act, and those who should be treated are treated immediately. This is like the dharma and the law, and everyone is blameless. |
「優婆離！汝當學隨所作業即說此業，應與面前律即與面前律，應與憶律即與憶律，應與不癡律即與不癡律，應與自發露律即與自發露律，應與君律即與君律，應責數即責數，應下置即下置，應舉即舉，應擯即擯，應憶即憶，應從根本治即從根本治，應驅出即驅出，應行不慢即行不慢，應治即治者。 |
"Upali! You should learn to follow the rules of your work, that is to say, this action should be related to the law of front, that is, the law of recollection, the law of non-delusion, the law of non-delusion, and the law of spontaneous revelation. With the self-exposed law, the law that should be with the king is the law with the king, the number of responsibilities is the number of responsibilities, the bottom is the bottom, the lifting is the lifting, the repelling is the recollection, the recollection is the recollection, and the treatment is from the root. Those who should be driven out should be driven out, those who should be treated should be treated without delay, and those who should be treated should be treated. |
優婆離！汝當如是學。」 |
Upali! This is how you should learn. " |
佛說如是。 |
Buddha said so. |
尊者優婆離及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Upali and other bhikkhus heard what the Buddha said and followed it with joy. |
優婆離經第六竟（一千五百六十一字） |
The Sixth Truth of the Upali Sutra (1,561 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 16 大品 |
Chapter 16 Dàpin |
198. （一九八）調御地經 |
198. (198) Tuning the Earth Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林迦蘭陀園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Kalanda Garden of Bamboo Grove. |
爾時，沙彌阿夷那和提亦遊王舍城，在無事處，住禪屋中。 |
At that time, the novices Ayina and Ti were also visiting the city of Rajagaha and were staying in a Zen house in a quiet place. |
彼時王童子耆婆先那中後仿佯，至沙彌阿夷那和提所，共相問訊，却坐一面，語曰： |
At that time, the king's boy, Jiva, first came to the novice's house and then went to the novice monk Ayina and Tipo's place. They asked each other, but they sat on one side and said: |
「賢者阿奇舍那！欲有所問，聽我問耶？」 |
Sage Achisena! If you want to ask something, can you listen to me? |
沙彌阿夷那和提告曰： |
The novice Ayinahe Tigao said: |
「賢王童子！欲問便問，我聞當思。」 |
Wonderful boy! If you want to ask, just ask. I will think about it when I hear it. |
王童子問曰： |
Wang Tongzi asked: |
「阿奇舍那！實比丘此法、律中不放逸，行精勤，得一心耶？」 |
Achisena! Is it true that monks do not slack off in this Dharma and discipline, practice diligently, and achieve single-mindedness? |
沙彌答曰： |
The novice replied: |
「賢王童子！實比丘此法、律中不放逸，行精勤，得一心。」 |
Wonderful boy! Bhikkhu, in fact, he does not slack off in this Dharma and discipline. He practices diligently and achieves single-mindedness. |
王童子復問曰： |
Wang Tongzi asked again: |
「賢者阿奇舍那！汝當隨所聞，汝隨所誦習者，盡向我說，如比丘此法、律中不放逸，行精勤，得一心。」 |
Sage Achisana! You should follow what you have heard, what you have recited and practiced, and tell me, just like a bhikkhu, do not slack off in this Dharma and discipline, practice diligently, and gain single-mindedness. |
沙彌答曰： |
The novice replied: |
「賢王童子！我不堪任隨所聞法，隨所誦習，廣向汝說，如比丘此法、律中不放逸，行精勤，得一心也。 |
"Wise King, boy! I can't bear to follow the Dharma I hear, recite and practice it, and tell you widely. Just like a monk, he does not slack off in this Dharma and discipline. He practices diligently and achieves single-mindedness. |
賢王童子！若我隨所聞法，隨所誦習，向賢王童子說，如比丘此法、律中不放逸，行精勤，得一心者，或賢王童子不知也，如是我唐煩勞。」 |
The wise boy! If I follow the Dharma I have heard and recited it, and tell the boy the wise king, "Just like the bhikkhu who does not relax in this Dharma and the law, practices diligently, and achieves single-mindedness, maybe the boy the wise king does not know it, so I am troubled." " |
王童子語沙彌曰： |
Wang Tongzi said to the novice: |
「賢者阿奇舍那！汝未為他所伏，以何意故而自退耶？ |
"Sage Achisana! Why did you retreat on purpose before you were defeated by him? |
賢者阿奇舍那！如隨所聞法，隨所誦習，可向我說，如比丘此法、律中不放逸，行精勤，得一心。 |
Sage Achisena! If you listen to the Dharma and recite it and practice it, you can tell me, just like a monk, he does not let go in this Dharma and discipline, practices diligently, and achieves single-mindedness. |
若我知者為善，若我不知者，我便不復更問諸法。」 |
If I know it is good, if I don't know it, I will not ask any more questions about the Dharma. " |
於是，沙彌阿夷那和提隨所聞法，隨所誦習，向王童子耆婆先那說，如比丘此法、律中不放逸，行精勤，得一心。 |
Then, the novice monk Ayinaheti followed the Dharma he heard and recited it, and said to the king boy Gaivassena, as a bhikkhu, if you don't slack off in this Dharma and discipline, practice diligently, and gain single-mindedness. |
於是，王童子耆婆先那語曰： |
Then Wangtongzi Qipoxian said: |
「賢者阿奇舍那！若比丘此法、律中不放逸，行精勤，得一心者，終無是處。」 |
Sage Achisana! If a bhikkhu does not relax in this Dharma and discipline, but works diligently and achieves single-mindedness, he will end up useless. |
說無是處已，即從坐起，不辭而去。 |
He said that he had no merit, so he stood up from his seat and left without saying goodbye. |
王童子耆婆先那去後不久。 |
Not long after Wang Tongzi and his wife left there first. |
於是，沙彌阿夷那和提往詣佛所，稽首作禮，却坐一面，與王童子耆婆先那所共論者，盡向佛說。 |
Then the novice monk Ayinaheti went to the Buddha's place, bowed his head and bowed, but sat on one side and discussed it with the king's boy, Givasana, and spoke to the Buddha. |
世尊聞已，告沙彌曰： |
The World Honored One heard this and told the novice monk: |
「阿奇舍那！止！王童子耆婆先那云何得？ |
"Aqishena! Stop! What's the point of that? |
行欲著欲，為欲愛所食，為欲所燒。 |
Act on desire, be fed by desire, be burned by desire. |
若地斷欲、斷欲愛、斷欲燒熱，無欲知、無欲見、無欲覺，此地王童子知者、見者，終無是處。 |
If the earth is free from desire, love and love, and has no desire to know, no desire to see, and no desire to be aware of, then the king of this land, the boy who knows and sees, will end up in nowhere. |
所以者何？ |
So what? |
阿奇舍那！王童子耆婆先那常行欲也。 |
Archishena! Wang Tongzi, the old lady, always has desires. |
「阿奇舍那！猶四調御，象調御、馬調御、牛調御、人調御，於中二調御不可調御，二調御可調御。 |
"Achisena! There are four kinds of control: elephant control, horse control, ox control, and human control. Among them, the second control cannot be controlled, but the second control can be controlled. |
阿奇舍那！於意云何？ |
Archishena! What do you mean? |
若此二調御不可調御，此未調、未調地、未調御受御事者，終無是處。 |
If these two adjustments cannot be adjusted, the unadjusted person, the unadjusted land, and the unadjusted person receiving the service will ultimately be useless. |
若此二調御可調御，善調御，此調、未調地，御受御事者，必有是處。 |
If these two adjustments can be adjusted and adjusted well, and those who are not adjusted in this adjustment will definitely be in a good place. |
如是，此阿奇舍那！止！王童子耆婆先那云何得？ |
So, this Achisana! end! What did Wang Tongzi and his grandmother think? |
行欲著欲，為欲愛所食，為欲所燒，若地斷欲、斷欲愛、斷欲煩熱，無欲知、無欲見、無欲覺，此地王童子知者、見者，終無是處。 |
Acting on desire, being fed by desire, being burned by desire, if the land is free from desire, love, and heat, and has no desire to know, no desire to see, and no desire to feel, then the king of this land will know and see. , ultimately useless. |
所以者何？ |
So what? |
阿奇舍那！王童子耆婆先那常行欲也。 |
Archishena! Wang Tongzi, the old lady, always has desires. |
「阿奇舍那！猶去村不遠，有大石山，無缺無穿，實而不虛，堅固不動，都合為一。 |
"Achisena! Not far from the village, there is a large rocky mountain. It has no defects and no holes. It is solid but not empty. It is solid and immovable. They are all integrated into one. |
或有二人正欲見者，彼中一人速疾上山，第二人者依住山下。 |
Or there are two people who are about to meet, and one of them quickly goes up the mountain, while the second person stays at the bottom of the mountain. |
石山上人見石山邊有好平地、園觀、林木、清泉、華池、長流、河水，山上人見已，語山下人： |
People on the rocky mountain saw that there were good plains, gardens, woods, clear springs, beautiful ponds, long streams, and rivers beside the rocky mountain. The people on the mountain saw this and said to the people at the foot of the mountain: |
『汝見山邊有好平地、園觀、林木、清泉、華池、長流、河水耶？』 |
"Have you seen that there are good plains, gardens, trees, clear springs, beautiful ponds, long streams, and rivers beside the mountains?" 』 |
山下人答曰： |
The people at the foot of the mountain replied: |
『若我見山，彼邊有好平地、園觀、林木、清泉、華池、長流、河水者，終無是處。』 |
"If I see a mountain and there are good plains, gardens, woods, clear springs, beautiful ponds, long streams, and rivers on the other side, it will end up being useless. 』 |
於是，石山上人疾疾來下，捉山下人速疾將上，於石山上，到已問曰： |
So, the people on the stone mountain came down quickly, and they caught the people at the bottom of the mountain and quickly went up. On the stone mountain, they arrived and asked: |
『汝見山邊有好平地、園觀、林木、清泉、華池、長流、河水耶？』 |
"Have you seen that there are good plains, gardens, trees, clear springs, beautiful ponds, long streams, and rivers beside the mountains?" 』 |
彼人答曰： |
The man replied: |
『今始見也。』 |
"See you now." 』 |
復問彼人曰： |
He asked the person again: |
『汝本言見者，終無是處。 |
What you said originally was nothing. |
今復言見，為何謂耶？』 |
Now I'm going to talk about it again, why do you call it "ye"? 』 |
彼人答曰： |
The man replied: |
『我本為山之所障礙，故不見耳。』 |
"I was originally obstructed by the mountains, so I couldn't see my ears." 』 |
如是，阿奇舍那！止！王童子耆婆先那云何得？ |
So, Achishena! end! What did Wang Tongzi and his grandmother think? |
行欲著欲，為欲愛所食，為欲所燒，若地斷欲、斷欲愛、斷欲煩熱，無欲知、無欲見、無欲覺，此地王童子知者、見者，終無是處。 |
Acting on desire, being fed by desire, being burned by desire, if the land is free from desire, love, and heat, and has no desire to know, no desire to see, and no desire to feel, then the king of this land will know and see. , ultimately useless. |
「阿奇舍那！昔者剎利頂生王有捕象師，王告之曰： |
"Achisana! In the past, the king of Ksāliyāna had an elephant catcher. The king told him: |
『汝捕象師，為我捕取野象將來，得已白我。』 |
"You elephant catcher, catch wild elephants for me, and you will be free to me in the future." 』 |
時，捕象師受王教已，即乘王象往野林中。 |
At that time, the elephant catcher had received the king's instructions and immediately rode the king's elephant into the wild forest. |
彼捕象師在野林中見大野象，見已捉繫，著王象項。 |
The elephant catcher saw a big wild elephant in the wild forest. He saw that he had captured and tied the king's elephant by its neck. |
彼時王象將野象出在於露地，彼捕象師還詣剎利頂生王所，白曰： |
At that time, the king's elephant brought the wild elephant out in the open field. The elephant catcher returned to the place where King Ksāri Dingsheng was staying and said: |
『天王！已得野象，繫在露地，隨天王意。』 |
"King of heaven!" The wild elephant has been obtained and tied to the open ground to follow the will of the King of Heaven. 』 |
剎利頂生王聞已告曰： |
King Kshatriya heard this and said: |
『善調象師！汝今可速調此野象，伏令善調象，善調已，還來白我。』 |
"A good elephant tuner!" Now you can quickly tame this wild elephant, and you can tame the elephant well. If you are good at taming the elephant, come back and thank me. 』 |
於是善調象師受王教已，持極大杖，著右肩上，往野象所，以杖著地，繫野象項，制樂野意，除野欲念，止野疲勞，令樂村邑，習愛人間，善調象師先與飲食。 |
So the master who was good at adjusting elephants, who had been taught by the king, took a huge staff, put it on his right shoulder, went to the place where the wild elephant was, put the staff on the ground, tied it to the neck of the wild elephant, controlled the wild thoughts, eliminated wild desires, stopped the fatigue of the wild, and made the village happy Yi, who is accustomed to loving the human world, is good at mixing food and drink. |
「阿奇舍那！若彼野象從調象師初受飲食，善調象師便作是念： |
"Achisana! If the wild elephant receives food from the mahout for the first time, the good mahout will think as follows: |
『今此野象必得生活。 |
Now this wild elephant must live. |
所以者何？ |
So what? |
此野大象初受飲食。』 |
This wild elephant is eating for the first time. 』 |
若彼野象從調象師初受飲食者，善調象師則以柔軟可愛言向，臥起、去來、取捨、屈申。 |
If the wild elephant receives food and drink from the elephant master for the first time, the good elephant master will speak softly and cutely, lie down, come and go, choose and give, and express. |
若彼野象從調象師，則以柔軟可愛言向，臥起、去來、取捨、屈申者，如是野象隨調象師教。 |
If the wild elephant follows the instructions of the elephant master, it will speak softly and cutely, lie down, come and go, choose and give up, and bend. Such wild elephants will follow the instructions of the elephant master. |
阿奇舍那！若彼野象從調象師隨受教者，善調象師則縛前兩脚、後脚、兩髀、兩脇、尾脊、頭額、耳、牙，及縛其鼻，使人捉鉤，騎其頭上，令眾多人持刀、楯、矟、鉾、戟、斧、鉞而在前立，善調象師手執鋒鉾，在野象前而作是語： |
Archishena! If the wild elephant is taught by an elephant trainer, the skilled elephant trainer will tie its front legs, hind legs, thighs, flanks, tail spine, forehead, ears, teeth, and nose to make people catch it with hooks. , ride on his head, and have many people stand in front of him holding knives, spears, axes, axes, halberds, axes, and axes. A master of elephant training, holding a spear in his hand, says this in front of the wild elephant: |
『我今治汝，令不移動，治汝勿動搖。』 |
"I am governing you now, and I will order you not to move, and I will govern you not to waver." 』 |
若彼野象從調象師治不移動時，不舉前脚，亦不動後脚，兩髀、兩脇、尾脊、頭額、耳、牙及鼻皆不動搖，如是野象隨調象師住不移動。 |
If the wild elephant does not move when being treated by the elephant master, it does not raise its front legs, nor does it move its hind legs, nor does its two thighs, flanks, tail spine, forehead, ears, teeth, and nose move, then such a wild elephant follows the elephant master. Live not move. |
「阿奇舍那！若彼野象隨調象師不移動者，彼於爾時忍刀、楯、矟、鉾、戟、斧、鉞、喚呼高聲，若嘯吹螺、擊鼓、椎鐘，皆能堪忍。 |
"Aqishana! If the wild elephant follows the elephant tuner and does not move, then he will bear the sword, the spear, the ax, the ax, the halberd, the axe, the ax, shout loudly, whistle, blow the conch, beat the drum, Both vertebrae and bells are bearable. |
若彼野象能堪忍者，彼於爾時調御、善調御，得上調御、得最上調御，上速疾、無上速疾，可中王乘，受食王廩，稱說王象。 |
If that wild elephant is capable of being a ninja, and he is able to control it at that time, he is good at controlling it, he can be controlled at the highest level, he can be controlled at the highest level, he has the highest speed, the highest speed, he can be in the king's chariot, he can eat the king's nest, and he can be called the king. elephant. |
「如是。 |
"That's right. |
阿奇舍那！若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
Archishena! If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼於此世，天及魔、梵、沙門、梵志，從人至天，自知自覺，自作證成就遊。 |
In this world, gods, demons, Brahmans, ascetics, and Brahma sages travel from human to heaven, knowing themselves and attaining enlightenment. |
彼說法初妙、中妙、竟亦妙，有義有文，具足清淨，顯現梵行。 |
His teachings are wonderful in the beginning, wonderful in the middle, and wonderful in the end. They have meaning and writing, are pure and pure, and show the holy life. |
彼所說法，居士子聞，居士子聞已，得信如來所說法。 |
The disciples of the lay people heard what he preached, and the disciples of the lay people heard it and believed in what the Tathagata preached. |
彼得信已，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道。 |
After Peter had believed, he shaved off his beard and hair, put on cassock, and since then he had left his home, became homeless, and studied the Way. |
阿奇舍那！爾時聖弟子出在露地，猶王野象，如是野象貪欲樂著者，謂在林中。 |
Archishena! At that time, the noble-ones'-disciples were out in the open air, looking like wild elephants. Such wild elephants are said to be in the forest if they are greedy and happy. |
阿奇舍那！如是天及人貪欲樂著，謂在五欲，色、聲、香、味、觸。 |
Archishena! In this way, gods and humans are greedy and happy, which is said to be in the five desires: color, sound, smell, taste, and touch. |
如來初始御彼比丘： |
The Tathagata initially controls that bhikkhu: |
『汝當護身及命清淨，當護口、意及命清淨。』 |
"You should protect your body and life, and you should protect your mouth, mind, and life." 』 |
「若聖弟子護身及命清淨，護口、意及命清淨者，如來復調御比丘： |
"If a noble-ones'-disciple protects his body and life with purity, and protects his mouth, mind, and life with purity, then the Tathagata will re-tune the bhikkhu: |
『汝當觀內身如身，乃至觀覺、心、法如法。』 |
"You should observe the inner body as the body, and even the awareness, mind, and dharmas as the dharmas." 』 |
若聖弟子觀內身如身，乃至觀覺、心、法如法者，此四念處，謂在賢聖弟子心中，繫縛其心，制樂家意，除家欲念，止家疲勞，令樂正法，修習聖戒。 |
If a sage disciple contemplates the inner body as if it were the body, and even contemplates his consciousness, mind, and dharmas as dharmas, then these four bases of mindfulness are said to be in the heart of the sage disciple, binding his mind, controlling his family thoughts, getting rid of his family desires, and stopping his family fatigue. Enjoy the Dharma and practice the holy precepts. |
阿奇舍那！猶調象師受剎利頂生王教已，持極大杖，著右肩上，往野象所，以杖著地，繫野象頸，制樂野意，除野欲念，止野疲勞，令樂村邑，習愛人間。 |
Archishena! Just like the elephant tuner who has been taught by King Ksāli, he holds a huge staff, puts it on his right shoulder, goes to the place where the wild elephant is, puts the staff on the ground, ties it around the neck of the wild elephant, controls the wild thoughts, eliminates wild desires, and stops the fatigue of the wild elephants. Ling Le Cun Yi, learn to love the world. |
如是，阿奇舍那！此四念處，謂在賢聖弟子心中，繫縛其心，制樂家意，除家欲念，止家疲勞，令樂正法，修習聖戒。 |
So, Achishena! These four places of mindfulness are meant to bind the mind of a virtuous and sage disciple, control his family thoughts, get rid of family desires, stop family fatigue, make him enjoy the righteous Dharma, and practice the holy precepts. |
「若聖弟子觀內身如身，乃至觀覺、心、法如法。 |
“If a noble-ones'-disciple observes the inner body as if it were the body, he will even observe that his consciousness, mind, and dharma are as dharma. |
彼如來復更調御比丘： |
The Tathagata again adjusted the bhikkhu: |
『汝當觀內身如身，莫念欲相應念，乃至觀覺、心、法如法，莫念非法相應念。』 |
"You should observe the inner body as the body, and don't think about the corresponding thoughts of desires. Even if you observe your consciousness, mind, and dharmas as the dharma, don't think of the illegal corresponding thoughts. 』 |
若聖弟子觀內身如身，不念欲相應念，乃至觀覺、心、法如法，不念非法相應念者，如是聖弟子隨如來教。 |
If a noble-ones'-disciple contemplates the inner body as if it were the body, and does not think about the corresponding thoughts of desire, and even contemplates consciousness, mind, and Dharma as if they were Dharma, and does not think of illegal corresponding thoughts, then such a noble-ones'-disciple will follow the Tathagata's teachings. |
阿奇舍那！猶如野象從調象師，則以柔軟可愛言向，臥起、去來、取捨、屈伸者，如是野象隨調象師教。 |
Archishena! Just like a wild elephant follows the instructions of an elephant master, he speaks softly and cutely, lies down, comes and goes, picks and drops, bends and stretches, so a wild elephant follows the instructions of an elephant master. |
如是，阿奇舍那！若聖弟子觀內身如身，不念欲相應念，乃至觀覺、心、法如法，不念非法相應念，如是聖弟子隨如來教。 |
So, Achishena! If a noble-ones'-disciple contemplates the inner body as if it were the body, without thinking about the corresponding thoughts of desire, and even contemplates consciousness, mind, and dharmas as if they were dharma, and does not think of thoughts of illegal correspondences, then such a noble-ones'-disciple will follow the teachings of the Tathagata. |
「若聖弟子隨如來教者，如來復更調御比丘： |
"If the saint's disciples follow the teachings of the Tathagata, the Tathagata will again regulate the monks: |
『汝當離欲、離惡不善之法，至得第四禪成就遊。』 |
"You should give up desires and evil and unwholesome dharma until you reach the fourth jhāna. 』 |
若聖弟子離欲、離惡不善之法，至得第四禪成就遊者，如是聖弟子則隨如來住不移動。 |
If a noble-ones'-disciple abstains from desires, avoids evil and unwholesome dharma, and reaches the fourth jhāna to become a wanderer, such a noble-ones'-disciple will abide with the Tathagata without moving. |
阿奇舍那！猶如野象從調象師治不移動時，不舉前脚，亦不動後脚，兩髀、兩脇、尾脊、頭額、耳、牙及鼻皆不動搖，如是野象隨調象師住不移動。 |
Archishena! Just as a wild elephant does not move its front legs or hind legs when it is being treated by an elephant master, and its thighs, flanks, tail spine, forehead, ears, teeth and nose do not move. In this way, a wild elephant stays with the elephant master. Don't move. |
如是，阿奇舍那！若聖弟子離欲、離惡不善之法，至得第四禪成就遊者，如是聖弟子則隨如來住不移動。 |
So, Achishena! If a noble-ones'-disciple abstains from desires, avoids evil and unwholesome dharma, and reaches the fourth jhāna to become a wanderer, such a noble-ones'-disciple will abide with the Tathagata without moving. |
「若聖弟子隨如來住不移動者，彼於爾時則能堪忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之，身遇諸疾極為苦痛，至命欲絕，諸不可樂皆能堪耐。 |
"If a noble-ones'-disciple follows the Tathagata and abides without moving, he will be able to endure hunger, thirst, cold and heat, mosquitoes, flies, fleas, wind and sun, harsh sounds, and the beating of a stick, and will suffer extremely painful physical illnesses. When life is desperate, all unpleasant things can be endured. |
阿奇舍那！猶如野象隨調象師住不移動，彼於爾時忍刀、楯、矟、鉾、戟、斧、鉞、喚呼高聲，若嘯吹螺、擊鼓、椎鐘，皆能堪忍。 |
Archishena! Just like a wild elephant that stays with the elephant master without moving, he can endure the sword, shovel, ax, halberd, halberd, axe, ax, shouting and shouting, whistling and blowing the conch, beating the drum, and beating the bell. |
如是，阿奇舍那！若聖弟子隨如來住不移動者，彼於爾時則能堪忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之，身遇諸疾極為苦痛，至命欲絕，諸不可樂皆能堪耐。 |
So, Achishena! If a noble-ones'-disciple follows the Tathagata and abides without moving, he will be able to endure hunger, thirst, cold and heat, mosquitoes, flies, fleas, wind and sun, harsh noises, and the beating of a stick. Life is hopeless, and all unpleasant things can be endured. |
「阿奇舍那！若聖弟子隨如來能堪忍者，彼於爾時調御、善調御，得上調御、最上調御，得上息、最上息，除諸曲惡、恐怖、愚癡及諛諂，清淨止塵，無垢無穢，可呼可請，可敬可重，實可供養，為一切天人良福田也。 |
"Achisana! If the saintly disciple who follows the Tathagata can be worthy of a ninja, he will be able to control and control well at that time, and he will be able to control the best, the best control, and the best breath, the best breath, and eliminate all kinds of evil, terror, ignorance and Flattery is pure and dust-free, without dirt or filth. It can be called upon and invited, respected and valued. It can actually be nourished and is a good and blessed field for all heavens and humans. |
阿奇舍那！猶如野象能堪忍者，彼於爾時調御、善調御，得上調御、得最上調御，上速疾、無上速疾，可中王乘，受食王廩，稱說王象。 |
Archishena! Just like a wild elephant that can be compared with a ninja, he can control it at that time, he can control it well, he can be controlled at the highest level, he can be controlled at the highest level, he has the highest speed, the highest speed, he can be in the king's chariot, he can eat the king's nest, and he is called the king elephant. . |
如是，阿奇舍那！若聖弟子隨如來能堪忍者，彼於爾時調御、善調御，得上調御、最上調御，得上息，最上息，除諸曲惡、恐怖、愚癡及諛諂，清淨止塵，無垢無穢，可呼可請，可敬可重，實可供養，為一切天人良福田也。 |
So, Achishena! If the noble-ones'-disciples who follow the Tathagata are capable of being a ninja, they will be able to control and control well at that time, and they will be able to control and control at the highest level. , without dirt or filth, can be called upon, respected and respected, can be nourished, and is a good and blessed field for all gods and humans. |
「阿奇舍那！少野象不調御死者，說不調御死，中、老野象不調御死者，說不調御死。 |
"Aqishena! The young wild elephant does not control the dead, saying it does not control death. The middle and old wild elephants do not control the dead, saying it does not control death. |
阿奇舍那！少聖弟子不調御命終者，說不調御命終，中、老聖弟子不調御命終者，說不調御命終。 |
Archishena! The disciples of the Young Sage who do not adjust the control of their fate are said to have failed to control the death of their lives. The disciples of the middle and old saints who do not adjust the control of their lives are said to have failed to regulate their lives. |
阿奇舍那！少野象善調御死者，說善調御死，中、老野象善調死者，說善調御死。 |
Archishena! The young and old wild elephants are good at controlling the dead and are said to be good at controlling death. The middle and old wild elephants are good at controlling the dead and are said to be good at controlling death. |
阿奇舍那！少聖弟子善調御命終者，說善調御命終，中、老聖弟子善調御命終者，說善調御命終。」 |
Archishena! The disciples of the Young Sage who are good at regulating the end of life are said to be good at regulating the end of life. The disciples of the middle and old saints who are good at regulating the end of life are said to be good at regulating the end of life. " |
佛說如是。 |
Buddha said so. |
沙彌阿夷那和提及諸比丘，聞佛所說，歡喜奉行。 |
The novice Ayina and the other bhikkhus heard what the Buddha said and followed it with joy. |
調御地經第七竟（二千八百九十一字） |
The seventh chapter of the Sutra of Tuning and Controlling the Earth (two thousand eight hundred and ninety-one words) |
中阿含經卷第五十二（八千六百八十二字）（第五後誦） |
Volume 52 of the Central Agama Sutra (8,682 words) (Fifth recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 16 大品 |
Chapter 16 Dàpin |
199. （一九九）癡慧地經 |
199. (199) The Sutra of Crazy Wisdom |
中阿含經卷第五十三 |
Volume 53 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今為汝說愚癡法、智慧法，諦聽，諦聽，善思念之。」 |
Now I will teach you the Dharma of foolishness and Dharma of wisdom. Listen carefully, listen carefully, and meditate on them carefully. |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「云何愚癡法？ |
"Why is this so stupid? |
愚癡人有三相愚癡標、愚癡像，謂成就愚癡人說愚癡也。 |
Idiots have three signs of stupidity and images of stupidity. People who achieve stupidity are said to be stupid. |
云何為三？ |
Why is the cloud three? |
愚癡人思惡思、說惡說、作惡作，是以愚癡人說愚癡也。 |
Idiots think evil thoughts, say evil things, and do evil things. This is why they are said to be stupid. |
若愚癡人不思惡思，不說惡說，不作惡作者，不應愚癡人說愚癡也。 |
If a foolish person does not think evil thoughts, speak evil words, or do evil things, he should not be called foolish. |
以愚癡人思惡思、說惡說、作惡作故，是以愚癡人說愚癡也。 |
A foolish person thinks evil thoughts, speaks evil words, and does evil things. This is why a foolish person is said to be foolish. |
彼愚癡人於現法中，身心則受三種憂苦。 |
Those foolish people who live in the present Dharma will suffer three kinds of sorrows in body and mind. |
云何愚癡人身心則受三種憂苦耶？ |
Why do stupid people suffer three kinds of sorrows physically and mentally? |
愚癡人者，或有所行，或聚會坐，或在道巷，或在市中，或四衢頭，說愚癡人相應事也。 |
Foolish people may be doing something, or sitting in gatherings, or in alleys, in the market, or in the four corners of the country, saying things that fools should do. |
愚癡人者，殺生、不與取、行邪婬、妄言，乃至邪見，及成就餘無量惡不善之法。 |
A foolish person kills, refuses to take, engages in sexual immorality, lies, and even has wrong views, and accomplishes countless evil and unwholesome ways. |
若成就無量惡不善法者，他人見已，便說其惡。 |
If someone achieves immeasurable evil and unwholesome dharma, others will call him evil when they see him. |
彼愚癡人聞已，便作是念： |
When that foolish person heard this, he thought: |
『若成就無量惡不善之法，他人見已，說其惡者，我亦有是無量惡不善之法，若他知者，亦當說我惡。』 |
"If I have accomplished a Dharma that is immeasurably evil and unwholesome, and others see it and call it evil, I also have a Dharma that is immeasurably evil and unwholesome. If they know it, they should also say that I am evil." 』 |
是謂愚癡人於現法中，身心則受第一憂苦。 |
This means that when a foolish person is in the present Dharma, his body and mind will suffer the most pain. |
「復次，彼愚癡人又見王人收捉罪人，種種苦治，謂截手、截足，并截手足，截耳、截鼻，并截耳鼻，或臠臠割，拔鬚、拔髮，或拔鬚髮，或著檻中衣裹火燒，或以沙壅草纏火爇，或內鐵驢腹中，或著鐵猪口中，或置鐵虎口中燒，或安銅釜中，或著鐵釜中煑，或段段截，或利叉刺，或以鈎鈎，或臥鐵床以沸油澆，或坐鐵臼以鐵杵擣，或毒龍蜇，或以鞭鞭，或以杖撾，或以棒打，或活貫標頭，或梟其首。 |
"Again, that foolish man saw the king arresting criminals and subjecting them to various kinds of torture, including amputation of hands and feet, amputation of hands and feet, amputation of ears, amputation of noses, amputation of ears and noses, or beheading, plucking out beards, and hair. , or pull out the beard and hair, or wrap it in clothes in the sill and burn it, or wrap it with sand and grass to burn it, or put it in the belly of an iron donkey, or put it in the mouth of an iron pig, or place it in the mouth of an iron tiger and burn it, or place it in a copper cauldron, or put it in the mouth of an iron pig. Stew in an iron cauldron, or cut into sections, or stab with a sharp fork, or use a hook, or lie on an iron bed and pour boiling oil, or sit on an iron mortar and pound with an iron pestle, or sting with a poisonous dragon, or use a whip, or use a staff. , or beat him with a stick, or head him alive, or kill him. |
彼愚癡人見已，便作是念： |
When the foolish man saw this, he thought: |
『若成就無量惡不善法者，王知捉已，如是考治，我亦有是無量惡不善之法，若王知者，亦當苦治考我。』 |
"If you have achieved immeasurable evil and unwholesome dharma, the King will know it and catch it, so you can examine and treat it. I also have the dharma of immeasurable evil and unwholesome behavior. If the King knows it, you should also treat me hard and test it." 』 |
如是，是謂愚癡人於現法中，身心則受第二憂苦。 |
In this way, it is said that when a foolish person is in the present Dharma, his body and mind will suffer the second kind of suffering. |
「復次，彼愚癡人行身惡行，行口、意惡行，彼若時疾病受苦，或坐臥床，或坐臥榻，或坐臥地，身生極苦甚苦，乃至命欲斷。 |
"Furthermore, if that foolish person commits evil deeds with his body, with his speech, or with his mind, if he is suffering from illness at any time, whether sitting on bed, lying on couch, or lying on the ground, his body will be extremely miserable, and he will suffer so much that he will die. |
彼所有身惡行，口、意惡行，彼於爾時懸向在上，猶如晡時，日下高山，影懸向在地，如是彼所有身惡行，口、意惡行，彼於爾時懸向在上。 |
All the evil deeds of the person, the evil deeds of the mouth, and the mind, at that time, are pointed upward, just like the sun sets on a high mountain in the afternoon, and the shadows are hanging down to the ground. In this way, the evil deeds of the body, the evil deeds of the mouth, and the mind are cast upward. Then it was hanging upward. |
彼作是念： |
He thought: |
『此是我身惡行，口、意惡行，懸向在上。 |
These are the evil deeds of my body, the evil deeds of my mouth and mind, hanging upward. |
我於本時不作福、多作惡，若有處作惡者，凶暴作無理事，不作福、不作善、不作恐怖，所歸命、所依怙，我至彼惡處。』 |
At this time, I do not do good deeds and do more evil. If I do evil somewhere, I am violent and unreasonable. I do not do good deeds, do not do good deeds, and do not do terrible deeds. I will go to that evil place where my destiny and support are. 』 |
從是生悔，生悔已，不賢死，不善命終。 |
From then on, one will regret, and one will regret one's own life. An unworthy death will lead to an unkind death. |
是謂愚癡人於現法中，身心則受第三憂苦。 |
This means that when a foolish person lives in the present Dharma, his body and mind will suffer the third kind of suffering. |
「復次，彼愚癡人行身惡行，行口、意惡行，彼行身惡行，行口、意惡行已，因此緣此，身壞命終，必至惡處，生地獄中。 |
"Furthermore, that foolish person commits evil deeds with his body, and with his words and thoughts, he commits evil deeds with his body, with his words and thoughts, and because of this, his body will be destroyed and he will end up in a bad place, reborn in hell. |
既生彼已，受於苦報，一向不可愛、不可樂、意不可念，若作是說： |
Since he was born, he has received the retribution of suffering, and has always been unlovable, unpleasurable, and unthinkable. If he says this: |
『一向不可愛、不可樂、意不可念者，是說地獄。 |
"He who is always unlovable, unpleasurable, and unthinkable is hell. |
所以者何？ |
So what? |
彼地獄者，一向不可愛、不可樂、意不可念。』 |
Those in that hell are always unlovable, unpleasurable, and unthinkable. 』 |
」 |
|
爾時，有一比丘即從坐起，偏袒著衣，叉手向佛，白曰： |
At that moment, a bhikkhu stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！地獄苦云何？」 |
World Honored One! Where are the sufferings in hell? |
世尊答曰： |
The World Honored One replied: |
「比丘！地獄不可盡說，所謂地獄苦。 |
"Bhikkhu! Hell cannot be fully explained. It is called the suffering of hell. |
比丘！但地獄苦唯有苦。」 |
Bhikkhu! But there is only suffering in hell. " |
比丘復問曰： |
The bhikkhu asked again: |
「世尊！可得以喻現其義也。」 |
World Honored One! This can be used to illustrate its meaning. |
世尊答曰： |
The World Honored One replied: |
「亦可以喻現其義也。 |
"It can also be used as a metaphor to express its meaning. |
比丘！猶如王人收賊，送詣剎利頂生王所，白曰： |
Bhikkhu! Just like when a king collects a thief and sends a Ksāri to the king's residence, he says: |
『天王！此賊人有罪，願天王治。』 |
"King of heaven!" This thief is guilty, may the King of Heaven punish him. 』 |
剎利頂生王告曰： |
King Kshatriya said: |
『汝等將去治此人罪，朝以百矛刺。』 |
"You are going to punish this man and stab him with a hundred spears." 』 |
王人受教，便將去治，朝以百矛刺，彼人故活。 |
After the king received the instruction, he went to treat him and stabbed him with a hundred spears, and the man was still alive. |
剎利頂生王問曰： |
King Kshatriya asked: |
『彼人云何？』 |
"What does that person say?" 』 |
王人答曰： |
The king replied: |
『天王！彼人故活。』 |
"King of heaven!" That person’s old life. 』 |
剎利頂生王復告曰： |
The King of Ksāli’s birth again said: |
『汝等去！日中復以百矛刺。』 |
"Wait and go!" In the middle of the day, he stabbed with hundreds of spears. 』 |
王人受教，日中復以百矛刺，彼人故活。 |
The king was taught and stabbed with hundreds of spears again in the middle of the day, and he lived as usual. |
剎利頂生王復問曰： |
King Kshatriya asked again: |
『彼人云何？』 |
"What does that person say?" 』 |
王人答曰： |
The king replied: |
『天王！彼人故活。』 |
"King of heaven!" That person’s old life. 』 |
剎利頂生王復告曰： |
The King of Ksāli’s birth again said: |
『汝等去！日西復以百矛刺。』 |
"Wait and go!" Rixi again stabbed with hundreds of spears. 』 |
王人受教，日西復以百矛刺，彼人故活，然彼人身一切穿決破碎壞盡，無一處完，至如錢孔。 |
The king learned the lesson, and stabbed him with hundreds of spears in the west. The man was still alive, but all the wounds on his body were broken and broken, and no one was perfect, like a coin hole. |
剎利頂生王復問曰： |
King Kshatriya asked again: |
『彼人云何？』 |
"What does that person say?" 』 |
王人答曰： |
The king replied: |
『天王！彼人故活，然彼身一切穿決破碎壞盡，無一處完，至如錢孔。』 |
"King of heaven!" That person is still alive, but everything in his body is shattered and broken, with no place intact, like a coin hole. 』 |
比丘！於意云何？ |
Bhikkhu! What do you mean? |
若彼人一日被三百矛刺，彼人因是身心受惱極憂苦耶？」 |
If that person was stabbed by three hundred spears in one day, would that person be in great distress physically and mentally? " |
比丘答曰： |
The bhikkhu replied: |
「世尊！被一矛刺，尚受極苦，況復一日受三百矛刺，彼人身心豈不受惱極憂苦也？」 |
World Honored One! Being stabbed by one spear is extremely painful. How about being stabbed by three hundred spears every day? Wouldn't that person not be distressed physically and mentally? |
於是，世尊手取石子，猶如小豆，告曰： |
Then the World-Honored One took a stone in his hand, like a small bean, and said: |
「比丘！汝見我手取此石子，如小豆耶？」 |
Bhikkhu! Do you see that I hold this stone in my hand like a small bean? |
比丘答曰： |
The bhikkhu replied: |
「見也。 |
"See you. |
世尊！」 |
World Honored One! " |
世尊復問曰： |
The World-Honored One asked again: |
「比丘！於意云何？ |
"Bhikkhu! What do you mean? |
我取石子，猶如小豆，比雪山王，何者為大？」 |
I take the pebbles, they are like small beans. Compared with the king of the snow mountain, which one is greater? " |
比丘答曰： |
The bhikkhu replied: |
「世尊手取石子，猶如小豆，比雪山王，百倍、千倍、百千萬倍，終不相及，不可數、不可算，不可譬喻、不可比方，但雪山王極大甚大。」 |
The stones in the hands of the World Honored One are like small beans. They are a hundred times, a thousand times, hundreds of thousands of times more than the Snow Mountain King. In the end, they are incomparable, cannot be counted, cannot be counted, cannot be compared, and cannot be compared. But the Snow Mountain King is extremely, very great. |
世尊告曰： |
The World Honored One said: |
「比丘！若我取石子，猶如小豆，比雪山王，百倍、千倍、百千萬倍，終不相及，不可數、不可算，不可譬喻、不可比方，但雪山王極大甚大。 |
"Bhikkhu! If I take a stone, it is like a small bean, and it is a hundred times, a thousand times, hundreds of thousands of times more than the Snow Mountain King. In the end, it is incomparable, cannot be counted, cannot be calculated, cannot be compared, and cannot be compared. But the Snow Mountain King is extremely, very great. |
如是，比丘！若此人一日被三百矛刺，彼因緣此，身心受惱極重憂苦，比地獄苦，百倍、千倍、百千萬倍，終不相及，不可數、不可算，不可譬喻、不可比方，但地獄中極苦甚苦。 |
So, bhikkhu! If this person is stabbed by three hundred spears in one day, due to this reason, he will suffer physical and mental anguish, extreme sorrow, and pain, which is worse than hell, a hundred times, a thousand times, hundreds of thousands of times, but ultimately incomparable, uncountable, uncountable, and incomparable. , cannot be compared, but the suffering in hell is extremely painful. |
「比丘！云何地獄苦？ |
"Bhikkhu! Why is hell so painful? |
眾生生地獄中，既生彼已，獄卒手捉，則以鐵斧洞然俱熾，斫治其身，或作八楞，或為六楞，或為四方，或令團圓，或高或下，或好或惡。 |
Living beings are born in hell. Once they are born, the jailer catches them, then uses an iron ax to pierce and burn them, and cut and treat their bodies. They may make eight ridges, or six ridges, or four squares, or they may be reunited, or high or low. , either good or evil. |
彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。 |
In this way, he experiences pain and persecution for many years, even hundreds and thousands of years, and endures immeasurable suffering, extremely severe suffering, and ultimately cannot die until his evil and unwholesome deeds have been exhausted. This is called the suffering of hell. |
「比丘！云何地獄苦？ |
"Bhikkhu! Why is hell so painful? |
眾生生地獄中，既生彼已，獄卒手捉，則以鐵釿洞然俱熾，斫治其身，或作八楞，或為六楞，或為四方，或令團圓，或高或下，或好或惡。 |
Living beings are reborn in the hells. Once they are born, the jailer catches them and cuts them with iron holes. They may make eight ridges, or six ridges, or four squares, or they may be reunited, or they may be high or low. , either good or evil. |
彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。 |
In this way, he experiences pain and persecution for many years, even hundreds and thousands of years, and endures immeasurable suffering, extremely severe suffering, and ultimately cannot die until his evil and unwholesome deeds have been exhausted. This is called the suffering of hell. |
「比丘！云何地獄苦？ |
"Bhikkhu! Why is hell so painful? |
眾生生地獄中，既生彼已，獄卒手捉，則以鐵槍洞然俱熾，強令坐上，便以鐵鉗鉗開其口，則以鐵丸洞然俱熾，著其口中，燒脣燒舌，燒齗燒咽，燒心燒胃，從身下出。 |
Living beings are reborn in hell. Once they are born, the jailer catches them, then pierces them with iron spears, which are blazing, and forces them to sit on them. Then they open their mouths with iron pliers, and then pierces them with iron pellets, which are blazing, and sticks them in their mouths. Burning lips and tongue, burning nose and throat, burning heart and stomach, coming out from under the body. |
彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。 |
In this way, he experiences pain and persecution for many years, even hundreds and thousands of years, and endures immeasurable suffering, extremely severe suffering, and ultimately cannot die until his evil and unwholesome deeds have been exhausted. This is called the suffering of hell. |
「比丘！云何地獄苦？ |
"Bhikkhu! Why is hell so painful? |
眾生生地獄中，既生彼已，獄卒手捉，則以鐵鏘洞然俱熾，令強坐上，便以鐵鉗鉗開其口，則以融銅灌其口中，燒脣燒舌，燒齗燒咽，燒心燒胃，從身下出。 |
Living beings are born in hell. Once they are born, the jailer catches them, and makes the holes blazing with iron jars. They make them sit on them, and use iron tongs to open their mouths. Then they pour molten copper into their mouths, burning their lips and tongues. Burning in the throat, burning in the heart, burning in the stomach, and coming out from under the body. |
彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。 |
In this way, he experiences pain and persecution for many years, even hundreds and thousands of years, and endures immeasurable suffering, extremely severe suffering, and ultimately cannot die until his evil and unwholesome deeds have been exhausted. This is called the suffering of hell. |
「比丘！云何地獄苦？ |
"Bhikkhu! Why is hell so painful? |
眾生生地獄中，既生彼已，獄卒手捉，則以鐵地洞然俱熾，令仰向臥，挓五縛治，兩手兩足以鐵釘釘，以一鐵釘別釘其腹。 |
Living beings are born in hell. Once they are born, the jailer catches them and makes them lie on their backs with five iron nails in their hands. They use two iron nails in each hand to pierce their abdomen. |
彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。 |
In this way, he experiences pain and persecution for many years, even hundreds and thousands of years, and endures immeasurable suffering, extremely severe suffering, and ultimately cannot die until his evil and unwholesome deeds have been exhausted. This is called the suffering of hell. |
「比丘！云何地獄苦？ |
"Bhikkhu! Why is hell so painful? |
眾生生地獄中，既生彼已，獄卒手捉，則以鐵地洞然俱熾，令其伏地，從口出舌，以百釘張無皺無縮，猶如牛皮以百釘張無皺無縮。 |
Living beings are born in hell. Once they are born, the jailer catches them and makes them lie down on the ground with a hole made of iron. The tongue comes out of the mouth and is stretched with a hundred nails without wrinkles or shrinkage, just like a cowhide stretched with a hundred nails without wrinkles or shrinkage. . |
如是眾生生地獄中，既生彼已，獄卒手捉，則以鐵地洞然俱熾，令其伏地，從口出舌，以百釘張無皺無縮。 |
Such living beings are born in hell. Once they are born, the jailer catches them, and makes them lie down on the ground with a hole made of iron. Their tongues come out from their mouths, and they are stretched with a hundred nails without wrinkles or shrinkage. |
彼如是考治者苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。 |
Those who are treated in this way suffer from pain and persecution for many years, even hundreds and thousands of years, and suffer immeasurable suffering, which is extremely severe and severe, and they will not die until their evil and unwholesome deeds have been exhausted. This is called the suffering of hell. |
「比丘！云何地獄苦？ |
"Bhikkhu! Why is hell so painful? |
眾生生地獄中，既生彼已，獄卒以手捉其頭皮剝下至足，從足剝皮上至其頭，則以鐵車洞然俱熾，以縛著車，便於鐵地洞然俱熾，牽挽往來。 |
When a sentient being is born in hell, once he is born, the jailer will take his scalp with his hands and peel it off to his feet. Then he will peel the skin from his feet up to his head. Then he will make a hole in the iron chariot and burn it. Pull back and forth. |
彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。 |
In this way, he experiences pain and persecution for many years, even hundreds and thousands of years, and endures immeasurable suffering, extremely severe suffering, and ultimately cannot die until his evil and unwholesome deeds have been exhausted. This is called the suffering of hell. |
「比丘！云何地獄苦？ |
"Bhikkhu! Why is hell so painful? |
眾生生地獄中，既生彼已，獄卒以火洞然俱熾，使揚撲地，復使手取，自灌其身。 |
When sentient beings are born in hell, once they are born, the jailer blazes a hole with fire, flings it on the ground, then uses his hand to pick it up and pours it into his body. |
彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。 |
In this way, he experiences pain and persecution for many years, even hundreds and thousands of years, and endures immeasurable suffering, extremely severe suffering, and ultimately cannot die until his evil and unwholesome deeds have been exhausted. This is called the suffering of hell. |
「比丘！云何地獄苦？ |
"Bhikkhu! Why is hell so painful? |
眾生生地獄中，既生彼已，獄卒以火山洞然俱熾，令其上下，彼若下足，其皮肉血即便燒盡，若舉足時，其皮肉血還生如故。 |
Living beings are born in hell. After they are born, the jailer uses a volcanic cave to burn them up and down. If they lower their feet, their skin, flesh and blood will be burned out. If they lift their feet, their skin, flesh and blood will remain as before. |
彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。 |
In this way, he experiences pain and persecution for many years, even hundreds and thousands of years, and endures immeasurable suffering, extremely severe suffering, and ultimately cannot die until his evil and unwholesome deeds have been exhausted. This is called the suffering of hell. |
「比丘！云何地獄苦？ |
"Bhikkhu! Why is hell so painful? |
眾生生地獄中，既生彼已，獄卒手捉，以大鐵釜洞然俱熾，倒舉其身，足上頭下，以著釜中，彼於其中，或上或下，或至方維，自體沫出，還煑其身，猶如大豆、小豆、蘊豆、苦豆、芥子著多水釜中，下極然火，彼豆於中，或上或下，或至方維，自沫纏煮。 |
All living beings are born in hell. Once they are born, the jailer catches them and puts them in a big iron cauldron with the hole blazing. He holds his body upside down with his feet up and his head down, and puts him in the cauldron. He is in it, either up or down, or to the side. , the foam comes out from the body, and the body is also stewed, just like soybeans, adzuki beans, yun beans, bitter beans, and mustard seeds in a cauldron with many water, the bottom is very hot, and the beans are in the middle, either up or down, or to the side, and are entangled in the foam. cook. |
如是眾生生地獄中，既生彼已，獄卒手捉，以大鐵釜洞然俱熾，倒舉其身，足上頭下，以著釜中，彼於其中，或上或下，或至方維，自體沫出，還煮其身。 |
Such living beings are born in hell. Once they are born, the jailer catches them, puts them in a big iron cauldron, and makes the hole blazing. He holds his body upside down, with his feet above his head and his head down, in the cauldron. He is in it, either up, down, or to the side. Wei, foam comes out of the body and boils the body. |
彼如是考治苦痛逼迫，歲數甚多，乃至百千，受無量苦，極重甚苦，終不得死，要當至惡不善業盡，是謂地獄苦。 |
In this way, he experiences pain and persecution for many years, even hundreds and thousands of years, and endures immeasurable suffering, extremely severe suffering, and ultimately cannot die until his evil and unwholesome deeds have been exhausted. This is called the suffering of hell. |
「比丘！云何地獄苦？ |
"Bhikkhu! Why is hell so painful? |
彼地獄中有獄，名六更樂，若眾生生彼中，既生彼已，若眼見色，不憙不可，非是憙可，意不潤愛，非是潤愛，意不善樂，非是善樂，耳所聞聲、鼻所齅香、舌所嘗味、身所覺觸、意所知法，不憙不可，非是喜可，意不潤愛，非是潤愛，意不善樂，非是善樂，是謂地獄苦。 |
There is a hell in that hell, which is called the Sixth Geng Bliss. If sentient beings are born in that hell, if they are already born there, if their eyes see color, they will not feel sleepy, but it is not possible to feel sleepy. Their thoughts do not nourish love, they do not nourish love, their thoughts are not good and happy, and they do not This is good music, the sounds heard by the ears, the fragrance smelled by the nose, the flavors tasted by the tongue, the body feels the touch, and the mind knows the law. It is not necessary to be tired, it is not joyful, the mind does not nourish love, it does not moisten love, and the mind is not good. Happiness is not good happiness, it is the suffering of hell. |
「比丘！我為汝等無量方便說彼地獄，說地獄事，然此地獄苦不可具說，但地獄唯有苦。 |
"Bhikkhu! For your immeasurable expediency, I speak about that hell and the things about it. However, the suffering in this hell cannot be described in detail, but there is only suffering in hell. |
比丘！若愚癡人或時從地獄出，生畜生者，畜生亦甚苦。」 |
Bhikkhu! If a foolish person emerges from hell and is born into an animal form, the animal life will also be very painful. " |
「比丘！云何畜生苦？ |
"Bhikkhu! Why do animals suffer? |
若眾生生畜生中，謂彼闇冥中生，闇冥中長，闇冥中死，彼為云何？ |
If sentient beings are born among animals, it is said that they are born in darkness, grow in darkness, and die in darkness, what is this? |
謂地生蟲。 |
It is said that insects live on the ground. |
愚癡人者，以本時貪著食味，行身惡行，行口、意惡行，彼行身惡行，行口、意惡行已，因此緣此，身壞命終，生畜生中，謂闇冥中生，闇冥中長，闇冥中死，是謂畜生苦。 |
A foolish person is greedy for food and commits evil deeds with his body, words and thoughts. He has committed evil deeds with his body, words and thoughts. Therefore, due to this, his body will be destroyed and he will be born among animals. It is said that life occurs in darkness, growth occurs in darkness, and death occurs in darkness. This is called the suffering of animals. |
「比丘！云何畜生苦？ |
"Bhikkhu! Why do animals suffer? |
若眾生生畜生中，謂身中生，身中長，身中死。 |
If living beings are born in animals, it is said that they are born in the body, grow in the body, and die in the body. |
彼為云何？ |
What's that for? |
謂名瘡蟲。 |
It's called a sore insect. |
愚癡人者，以本時貪著食味，行身惡行，行口、意惡行，彼行身惡行，行口、意惡行已，因此緣此，身壞命終，生畜生中，謂身中生，身中長，身中死，是謂畜生苦。 |
A foolish person is greedy for food and commits evil deeds with his body, words and thoughts. He has committed evil deeds with his body, words and thoughts. Therefore, due to this, his body will be destroyed and he will be born among animals. It is said that there is birth in the body, growth in the body, and death in the body. This is the suffering of animals. |
「比丘！云何畜生苦？ |
"Bhikkhu! Why do animals suffer? |
若眾生生畜生中，謂水中生，水中長，水中死。 |
If living beings are born among animals, they are said to be born in water, grow in water, and die in water. |
彼為云何？ |
What's that for? |
謂魚、摩竭魚、龜、鼉、婆留尼、提鼻、提鼻伽羅、提鼻伽羅。 |
It is called fish, Magai fish, turtle, turtle, Paruni, Tibi, Tibigara, Tibigara. |
愚癡人者，以本時貪著食味，行身惡行，行口、意惡行。 |
Foolish people are greedy for food, do bad things with their bodies, and do bad things with their words and thoughts. |
彼行身惡行，行口、意惡行已，因此緣此，身壞命終，生畜生中，謂水中生，水中長，水中死，是謂畜生苦。 |
He has committed evil deeds with his body, said evil things with his words, and has done evil things with his mind. Therefore, due to this, his body will be destroyed and his life will end. He will be born among animals. It is said that he is born in water, grows in water, and dies in water. This is called the suffering of animals. |
「比丘！云何畜生苦？ |
"Bhikkhu! Why do animals suffer? |
若眾生生畜生中，謂齒齧者生草樹木食。 |
If living beings are among animals, it is said that those whose teeth bite them will grow grass and trees to eat. |
彼為云何？ |
What's that for? |
謂象、馬、駱駝、牛、驢、鹿、水牛及猪。 |
It refers to elephants, horses, camels, oxen, donkeys, deer, buffaloes and pigs. |
愚癡人者，以本時貪著食味，行身惡行，行口、意惡行，彼行身惡行，行口、意惡行已，因此緣此，身壞命終，生畜生中，謂齒齧生草樹木食，是謂畜生苦。 |
A foolish person is greedy for food and commits evil deeds with his body, words and thoughts. He has committed evil deeds with his body, words and thoughts. Therefore, due to this, his body will be destroyed and he will be born among animals. It is said that the teeth eat grass and trees, which means that animals suffer. |
「比丘！云何畜生苦？ |
"Bhikkhu! Why do animals suffer? |
若眾生生畜生中，謂彼聞人大小便氣，即走往趣彼，食彼食，猶如男女聞飲食香，即便往趣彼，如是說彼食彼食。 |
If a living being is born among animals and hears the smell of people's defecation and defecation, they will go to that place and eat that food, just like men and women smelling the fragrance of food and drink, they will go to that place and eat that food. |
如是，比丘！若眾生生畜生中，謂彼聞人大小便氣，即走往趣彼，食彼食。 |
So, bhikkhu! If a sentient being is born among animals and hears a person's urination and defecation, he will go to that person and eat that person's food. |
彼為云何？ |
What's that for? |
謂雞、猪、狗、犲、烏、拘樓羅、拘稜迦。 |
They are chickens, pigs, dogs, horses, crows, Kolulu and Kolengka. |
愚癡人者，以本時貪著食味，行身惡行，行口、意惡行。 |
Foolish people are greedy for food, do bad things with their bodies, and do bad things with their words and thoughts. |
彼行身惡行，行口、意惡行已，因此緣此，身壞命終，生畜生中，謂食屎不淨，是謂畜生苦。 |
He has committed evil deeds with his body, spoken and thought, and as a result, his body has been destroyed and he has died, and he has been born among animals. It is said that eating excrement is unclean, which is called animal suffering. |
「比丘！我為汝等無量方便說彼畜生，說畜生事，然此畜生苦不可具說，但畜生唯有苦。 |
"Bhikkhu! For your immeasurable expediency, I speak to that beast and talk about the things of the beast. However, the suffering of this beast cannot be described in detail, but the beast only suffers. |
「比丘！若愚癡人從畜生出，還生為人，極大甚難。 |
"Bhikkhu! It would be extremely difficult for a foolish person to be reborn as a human being after being born from an animal. |
所以者何？ |
So what? |
彼畜生中不行仁義，不行禮法，不行妙善，彼畜生者更相食噉，強者食弱，大者食小。 |
Those animals do not practice benevolence and righteousness, do not practice etiquette, and do not perform wonderful virtues. These animals even eat each other, the strong ones eat the weak ones, and the big ones eat the small ones. |
比丘！猶如此地，滿其中水，有一瞎龜，壽命無量百千之歲，彼水上有小輕木板，唯有一孔，為風所吹。 |
Bhikkhu! Just like this, there is a blind turtle in the middle of the water, which has a lifespan of countless hundreds of thousands of years. There is a small light wooden board in the water with only one hole, which is blown by the wind. |
比丘！於意云何？ |
Bhikkhu! What do you mean? |
彼瞎龜頭寧得入此小輕木板一孔中耶？」 |
Would that blind glans head rather fit into a hole in this small balsa board? " |
比丘答曰： |
The bhikkhu replied: |
「世尊！或可得入，但久久甚難。」 |
World Honored One! It may be possible to enter, but it will be difficult for a long time. |
世尊告曰： |
The World Honored One said: |
「比丘！或時瞎龜過百年已，從東方來而一舉頭，彼小木板唯有一孔，為東風吹移至南方。 |
"Bhikkhu! It may have been over a hundred years since the blind turtle came from the east and raised its head. There was only one hole in the small wooden board, which was blown to the south by the east wind. |
或時瞎龜過百年已，從南方來而一舉頭，彼一孔板為南風吹移至西方。 |
Perhaps it was over a hundred years ago that the blind turtle came from the south and raised its head, and the hole plate was blown to the west by the south wind. |
或時瞎龜過百年已，從西方來而一舉頭，彼一孔板為西風吹移至北方。 |
Perhaps it had been over a hundred years since the blind turtle came from the west and raised its head, and the hole plate was blown to the north by the west wind. |
或時瞎龜從北方來而一舉頭，彼一孔板為北風吹隨至諸方。 |
Or when a blind turtle comes from the north and raises its head, the hole in the plate will be blown by the north wind to all directions. |
比丘！於意云何？ |
Bhikkhu! What do you mean? |
彼瞎龜頭寧得入此一孔板耶？」 |
That blind glans would rather enter this one-hole board? " |
比丘答曰： |
The bhikkhu replied: |
「世尊！或可得入，但久久甚難。」 |
World Honored One! It may be possible to enter, but it will be difficult for a long time. |
「比丘！如是彼愚癡人從畜生出，還生為人，亦復甚難。 |
"Bhikkhu! It is very difficult for a foolish person like him to be born from an animal and be reborn as a human being. |
所以者何？ |
So what? |
彼畜生中不行仁義，不行禮法，不行妙善，彼畜生者更相食噉，強者食弱，大者食小。 |
Those animals do not practice benevolence and righteousness, do not practice etiquette, and do not perform wonderful virtues. These animals even eat each other, the strong ones eat the weak ones, and the big ones eat the small ones. |
比丘！若愚癡人或時從畜生出，還生為人，彼若有家，小姓下賤，弊惡貧窮，少有飲食，謂得食甚難。 |
Bhikkhu! If a foolish person is born from an animal and is reborn as a human being, if he has a family, his surname is lowly, he is poor, he has little food, and it is very difficult to get food. |
彼為云何？ |
What's that for? |
謂獄卒家、工師家、巧手家、陶師家，如是比餘下賤家，弊惡貧窮，少有飲食，謂得食甚難。 |
It is said that the jailer's family, the engineer's family, the skilled craftsman's family, the potter's family, are all inferior to the rest of the family. They are evil and poor, and have little food. It is said that it is very difficult to get food. |
生如是家，既生彼已，或瞎或跛，或臂肘短，或身傴曲，或用左手，惡色羊面，醜陋短壽，為他所使，彼行身惡行，行口、意惡行。 |
Born into such a family, if he is born, he may be blind or lame, or his arms and elbows may be short, or his body may be crooked, or he may use his left hand, he may have a bad color, a goatish face, and be ugly and short in life. Intention of evil deeds. |
彼行身惡行，行口、意惡行已，因此緣此，身壞命終，還至惡處，生地獄中。 |
He has committed evil deeds with his body, said evil things with his words, and has done evil thoughts with his mind. Therefore, due to this, his body will be destroyed and his life will end. He will return to an evil place and be reborn in hell. |
「猶如二人而共博戲，彼有一人始取如是行，便失奴婢及失妻子，復取己身倒懸烟屋中，彼作是念： |
"It's like two people playing a game together. One of them starts to act like this and loses his slave and his wife. He gets his body and hangs it upside down in a smokehouse. He thinks like this: |
『我不食不飲，然我始取如是行。』 |
"I neither eat nor drink, yet I begin to behave in this way." 』 |
便失奴婢及失妻子，復取己身倒懸烟屋中。 |
Then he lost his slaves and his wife, and took his own body and hung it upside down in the smoke house. |
比丘！此行甚少，失奴婢、失妻子，復取己身倒懸烟屋中。 |
Bhikkhu! This trip was very rare. I lost my slave and my wife. I recovered my body and hung it upside down in the smoke house. |
比丘！謂此行所可行，行身惡行，行口、意惡行。 |
Bhikkhu! It is said that this action is possible, and that one does evil deeds with the body, and does evil deeds with words and thoughts. |
彼行身惡行，行口、意惡行已，因此緣此，身壞命終，還至惡處，生地獄中。 |
He has committed evil deeds with his body, said evil things with his words, and has done evil thoughts with his mind. Therefore, due to this, his body will be destroyed and his life will end. He will return to an evil place and be reborn in hell. |
比丘！此諸行最不可愛，實不可樂，非意所念。 |
Bhikkhu! These actions are the most unlovable, they are really not pleasant, they are not what the mind thinks of. |
比丘！非為具足說愚癡法耶？」 |
Bhikkhu! Isn’t it because he is well-equipped to teach the Dharma of ignorance? " |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！為具足說愚癡法也。」 |
World Honored One! For the sake of being fully qualified, it is said to be the method of ignorance. " |
世尊告曰： |
The World Honored One said: |
「云何智慧法？ |
"What kind of wisdom is this? |
彼智慧人有三相智慧標智慧像，謂成就智慧人說智慧也。 |
The wise man has the three-phase wisdom symbol and the image of wisdom, which means that he who has achieved wisdom speaks of wisdom. |
云何為三？ |
Why is the cloud three? |
智慧人者，思善思、說善說、作善作，是以智慧人說智慧也。 |
A wise person thinks well, speaks well, and does good deeds. This is why a wise man is said to be wise. |
若智慧人不思善思，不說善說，不作善作者，不應智慧人說智慧也。 |
If a wise man does not think well, speak well, or write well, he should not speak wisely. |
以智慧人思善思、說善說、作善作故，是智慧人說智慧也。 |
A wise person thinks well, speaks well, and does good deeds. This is how a wise man speaks of wisdom. |
智慧人者，於現法中，身心則受三種喜樂。 |
A wise person, in the present Dharma, will receive three types of happiness in body and mind. |
云何智慧人於現法中身心則受三種喜樂也？ |
How can a wise person experience three kinds of joy in his body and mind in the present Dharma? |
智慧人者，或有所行，或聚會坐，或在道巷，或在市中，或四衢頭，說智慧人相應事也。 |
Wise people may be doing something, or sitting in gatherings, or in alleys, in the market, or at the four corners of the street, and they will say things that are corresponding to wise people. |
智慧人者，斷殺、離殺、不與取、邪婬、妄言，乃至斷邪見得正見，及成就餘無量善法。 |
A wise person abstains from killing, abstains from killing, does not give and take, engages in sexual immorality, lies, and even eradicates wrong views, attains right views, and accomplishes the remaining immeasurable good deeds. |
若成就無量善法者，他人見已，便稱譽之。 |
If someone has accomplished immeasurable good deeds, others will praise him when they see him. |
彼智慧人聞已，便作是念： |
When the wise man heard this, he thought: |
『若成就無量善法，他人見已稱譽者，我亦有是無量善法，若他知者，亦當稱譽我。』 |
"If I have accomplished immeasurable good deeds and others see them and praise them, I also have immeasurable good deeds. If they know about them, they should also praise me." 』 |
是謂智慧人於現法中，身心則受第一喜樂。 |
This means that when a wise person is in the present Dharma, his body and mind will receive the first happiness. |
「復次，彼智慧人又見王人種種治賊，謂截手、截足，并截手足，截耳、截鼻，并截耳鼻，或臠臠割，拔鬚、拔髮，或拔鬚髮，或著檻中衣裹火燒，或以沙壅草纏火爇，或內鐵驢腹中，或著鐵猪口中，或置鐵虎口中燒，或安銅釜中，或著鐵釜中煑，或段段截，或利叉刺，或以鉤鉤，或臥鐵床以沸油澆，或坐鐵臼以鐵杵擣，或毒龍蜇，或以鞭鞭，或以杖撾，或以棒打，或活貫摽頭，或梟其首。 |
"Again, the wise man saw that the king was doing all kinds of things to treat thieves, such as amputating hands and feet, amputating hands and feet, amputating ears, amputating noses, amputating ears and noses, cutting beards, hair, and beards. , or put it in the sill and burn it in clothes, or wrap it with sand and grass to burn it, or put it in the belly of an iron donkey, or put it in the mouth of an iron pig, or put it in the mouth of an iron tiger, or put it in the mouth of an iron tiger, or put it in a copper cauldron, or put it in an iron cauldron and cook it , or cut it into sections, or stab it with a sharp fork, or use a hook, or lie on an iron bed and pour boiling oil on it, or sit on an iron mortar and pound it with an iron pestle, or sting it with a poisonous dragon, or use a whip, or a staff, or a stick. Beat him, or kill him on his head, or kill him by his head. |
彼智慧人見已，便作是念： |
When the wise man saw this, he thought: |
『若成就無量惡不善法者，王知捉已，如是考治。 |
If someone has accomplished immeasurable evil and unwholesome dharma, the king will know to catch him and treat him like this. |
我無是無量惡不善之法，若王知者，終不如是苦治於我。』 |
I have no means of immeasurable evil or good. If the king knew it, it would be better to treat me with pain. 』 |
是謂智慧人於現法中，身心則受第二喜樂。 |
This means that when a wise person is in the present Dharma, his body and mind will receive the second happiness. |
「復次，彼智慧人行身妙行，行口、意妙行，彼若時疾病，或坐臥床，或坐臥榻，或坐臥地，或身生極苦甚重苦，乃至命欲斷。 |
"Furthermore, if a wise man performs wonderful deeds with his body, and performs wonderful actions with his speech and mind, if he becomes ill at any time, he may sit or lie down on a bed, a couch, or sit on the ground, or he may suffer extremely severe physical suffering, to the point where he is about to die. |
彼所有身妙行，口、意妙行，彼於爾時懸向在上，猶如晡時，日下高山，影懸向在地，如是彼所有身妙行，口、意妙行，彼於爾時懸向在上。 |
The wonderful conduct of his body and the wonderful conduct of his speech and mind are suspended upward at that time, just like in the afternoon when the sun sets on a high mountain and its shadow is hanging down to the ground. In this way, the wonderful conduct of his body and the wonderful conduct of his speech and mind are at that time. Then it was hanging upward. |
彼作是念： |
He thought: |
『此是我身妙行，口、意妙行，懸向在上，我於本時不作惡、多作福。 |
These are the wonderful deeds of my body, my speech, and my mind. They are suspended above me. I will not do evil at this time and will do more good things. |
若有處不作惡者，不凶暴，不作無理事，作福、作善、作恐怖，所歸命、所依怙，我至彼善處。 |
If there is a place where I do not do evil, do not be violent, do not do irrational things, do blessings, good deeds, or terror, I will go to that good place where my fate is and where I will rely. |
而不生悔，不生悔已，賢死善命終。』 |
No regrets, no regrets, a virtuous death and a good life. 』 |
是謂智慧人於現法中，身心則受第三憙樂。 |
This means that when a wise person is in the present Dharma, his body and mind will receive the third happiness. |
「復次，彼智慧人行身妙行，行口、意妙行，彼行身妙行，行口、意妙行已，因此緣此，身壞命終，必昇善處，上生天中。 |
"Furthermore, that wise man performs wonderful deeds with his body and his speech and mind. He has performed wonderful deeds with his body and his speech and mind. Therefore, when his body is destroyed and his life is over, he will ascend to a good place and be reborn in heaven. |
既生彼已，受於樂報，一向可愛、一向可樂而意可念，若作是念： |
Now that I have been born, I have received happy rewards, and I am always lovely, always happy, and can be thought of. If I think of this: |
『一向可愛、一向可樂而意可念者，是說善處。 |
"Those who are always lovely, always pleasant and memorable are said to be good. |
所以者何？ |
So what? |
彼善處者，一向可愛，一向可樂而意可念。』 |
Those who live in a good place are always lovely, always happy and thought-provoking. 』 |
」 |
|
爾時，有一比丘即從坐起，偏袒著衣，叉手向佛，白曰： |
At that moment, a bhikkhu stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊！善處樂云何？」 |
World Honored One! Where is the happiness in a good place? |
世尊答曰： |
The World Honored One replied: |
「比丘！善處不可盡說，所謂善處樂，但善處唯有樂。」 |
Bhikkhu! It is impossible to describe all the good places. It is called happiness in a good place, but there is only happiness in a good place. |
比丘復問曰： |
The bhikkhu asked again: |
「世尊！可得以喻現其義耶？」 |
World Honored One! Can we use a metaphor to express its meaning? |
世尊答曰： |
The World Honored One replied: |
「亦可以喻現其義也。 |
"It can also be used as a metaphor to express its meaning. |
猶如轉輪王成就七寶、四種人如意足。 |
Just like the wheel-turning king who achieves the seven treasures, the four kinds of people are fulfilled. |
比丘！於意云何？ |
Bhikkhu! What do you mean? |
彼轉輪王成就七寶、四種人如意足，彼因是身心受極喜樂耶？」 |
That wheel-turning king has achieved the seven treasures and four kinds of people are satisfied, and he is experiencing extreme joy in body and mind? " |
比丘答曰： |
The bhikkhu replied: |
「世尊！成就一寶、一人如意足，尚受極喜樂，況復轉輪王成就七寶、四種人如意足，非為受極喜樂耶？」 |
World Honored One! If you achieve one treasure and satisfy one person's wishes, you can still receive extreme joy. How much more, if the Wheel-turning King achieves seven treasures and satisfy four kinds of people, is it not for the purpose of receiving extreme joy? |
於是，世尊手取石子，猶如小豆，告曰： |
Then the World-Honored One took a stone in his hand, like a small bean, and said: |
「比丘！汝見我手取此石子如小豆耶？」 |
Bhikkhu! Do you see that I hold this stone in my hand like a small bean? |
比丘答曰： |
The bhikkhu replied: |
「見也。 |
"See you. |
世尊！」 |
World Honored One! " |
世尊復問曰： |
The World-Honored One asked again: |
「比丘！於意云何？ |
"Bhikkhu! What do you mean? |
我取石子，猶如小豆，比雪山王，何者為大？」 |
I take the pebbles, they are like small beans. Compared with the king of the snow mountain, which one is greater? " |
比丘答曰： |
The bhikkhu replied: |
「世尊手取石子，猶如小豆，比雪山王，百倍、千倍、百千萬倍，終不相及，不可數、不可算，不可譬喻、不可比方，但雪山王極大甚大。」 |
The stones in the hands of the World Honored One are like small beans. They are a hundred times, a thousand times, hundreds of thousands of times more than the Snow Mountain King. In the end, they are incomparable, cannot be counted, cannot be counted, cannot be compared, and cannot be compared. But the Snow Mountain King is extremely, very great. |
世尊告曰： |
The World Honored One said: |
「比丘！若我取石子，猶如小豆，比雪山王，百倍、千倍、百千萬倍，終不相及，不可數、不可算，不可譬喻、不可比方，但雪山王極大甚大。 |
"Bhikkhu! If I take a stone, it is like a small bean, and it is a hundred times, a thousand times, hundreds of thousands of times more than the Snow Mountain King. In the end, it is incomparable, cannot be counted, cannot be calculated, cannot be compared, and cannot be compared. But the Snow Mountain King is extremely, very great. |
如是，比丘！若轉輪王成就七寶、四種人如意足，彼人身心受極喜樂，比諸天樂，百倍、千倍、百千萬倍，終不相及，不可數、不可算，不可譬喻、不可比方，所謂善處樂但善處唯有樂。 |
So, bhikkhu! If the Wheel-turning King achieves the seven jewels and four kinds of people, they will be satisfied with their wishes, and that person will experience extreme joy in body and mind, which is a hundred times, a thousand times, hundreds of thousands of times better than the happiness in the heavens, but ultimately incomparable, incalculable, incalculable, incomparable, and incomparable. For example, it is said that there is happiness in a good place, but there is only happiness in a good place. |
「比丘！云何善處樂？ |
"Bhikkhu! How can you be so happy? |
彼有善處，名六更樂。 |
He has a good place, which is called Liu Geng Joy. |
若眾生生彼中，既生彼已，若眼見色，意所喜可，彼是喜可，意所潤愛，彼是潤愛，意所善樂，彼是善樂。 |
If sentient beings are born in that place, since they are already born, if the eyes see form, if the mind likes it, it is happy, if the mind loves it, it loves it, if the mind sees it, it is good happiness. |
耳所聞聲、鼻所嗅香、舌所嘗味、身所覺觸、意所知法，意所喜可，彼是喜可，意所潤愛，彼是潤愛，意所善樂，彼是善樂，是謂善處樂。 |
The sounds heard by the ears, the aromas smelled by the nose, the tastes tasted by the tongue, the body feels and touches, the mind knows the Dharma, the mind likes it, it is joyful, the mind loves it, it moistens the love, the mind is good and happy, That is good happiness, that is, happiness in a good place. |
比丘！我為汝等無量方便，說彼善處說善處事，然此善處樂不可具說，但善處唯有樂。 |
Bhikkhu! For your immeasurable expediency, I say that a good place is good and that things are done well. However, the happiness of this good place cannot be described, but there is only happiness in a good place. |
「比丘！若智慧人或時從善處來，下生人間。 |
"Bhikkhu! If a wise man comes from a good place and is reborn in the human world. |
若有家者，極大富樂，錢財無量，多諸畜牧，封戶、食邑、米穀豐溢，及若干種諸生活具，彼為云何？ |
If there is a family that is extremely wealthy and happy, has unlimited money, has many livestock, has a house, a small town, abundant rice and grain, and several kinds of living utensils, what is that? |
謂剎利大長者家、梵志大長者家、居士大長者家，及餘極大富樂，錢財無量，多諸畜牧，封戶、食邑、米穀豐溢，及若干種諸生活具。 |
It is said that the family of the great elder Ksriya, the great elder Brahma, and the great elder layman are all extremely wealthy and happy, with immeasurable money, lots of livestock, households, houses, abundant rice and cereals, and several kinds of living utensils. . |
生如是家，端正可愛，眾人敬順，極有名譽，有大威德，多人所愛，多人所念，彼行身妙行，行口、意妙行。 |
Born into such a family, he is upright and lovely, respected and obeyed by everyone, has a great reputation, has great majesty and virtue, is loved by many, and is remembered by many. He has wonderful deeds in body, speech, and mind. |
彼行身妙行，行口、意妙行已，因此緣此，身壞命終，還至善處，生於天中。 |
He performed wonderful deeds with his body, and performed wonderful actions with his speech and mind. Therefore, due to this, his body was destroyed and his life ended. He returned to the ultimate good place and was born in the sky. |
「猶如二人而共博戲，彼有一人始求取如是行，多得錢財，彼作是念： |
"It's like two people playing a game together. One of them begins to seek to do this and get more money. He thinks like this: |
『我不田作，然我始取如是行，多得錢財。』 |
"I don't work in the field, but if I start doing this, I will get more money." 』 |
比丘！此行甚少，謂多得錢財。 |
Bhikkhu! This trip is very small, which means that you will get a lot of money. |
比丘！謂此所行，行身妙行，行口、意妙行。 |
Bhikkhu! It is said that what you do is a wonderful thing with your body, a wonderful thing with your speech and mind. |
彼行身妙行，行口、意妙行已，因此緣此，身壞命終，還至善處，生於天中。 |
He performed wonderful deeds with his body, and performed wonderful actions with his speech and mind. Therefore, due to this, his body was destroyed and his life ended. He returned to the ultimate good place and was born in the sky. |
比丘！此諸行，是行最可愛、最可樂、最可意所念。 |
Bhikkhu! These actions are the most lovely, the most enjoyable, and the most desirable and thought-provoking. |
比丘！非為具足說智慧人法耶？」 |
Bhikkhu! Isn’t it because he is qualified enough to speak the Dharma to wise people? " |
比丘白曰： |
Bhikkhu Bai said: |
「唯然。 |
"Wei Ran. |
世尊！為具足說智慧人法。」 |
World Honored One! To teach the wise people the Dharma. " |
世尊告曰： |
The World Honored One said: |
「是謂愚癡人法、智慧人法，汝等應當知愚癡人法、智慧人法，知愚癡人法、智慧人法已，捨愚癡人法，取智慧人法，當如是學。」 |
This is called the Dharma of fools and the Dharma of wise people. You should know the Dharma of fools and the Dharma of wise people. You should know the Dharma of fools and the Dharma of wise people. You should abandon the Dharma of fools and adopt the Dharma of wise people. You should learn it in this way. |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
癡慧地經第八竟（五千六百三十八字） |
The Eighth Principle of the Chihui Di Sutra (5,638 words) |
中阿含經卷第五十三（五千六百三十八字）（第五後誦） |
Volume 53 of the Central Agama Sutra (5,638 words) (Fifth recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 16 大品 |
Chapter 16 Dàpin |
200. （二〇〇）阿梨吒經 |
200. (200) Alida Sutra |
中阿含經卷第五十四 |
The fifty-fourth volume of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，阿梨吒比丘本伽陀婆梨，生如是惡見： |
At that time, Bhikkhu Alitha, Bengatappali, had the following evil views: |
「我知世尊如是說法，行欲者無障礙。」 |
I know that the World-Honored One has said this, and there is no obstacle to those who pursue desires. |
諸比丘聞已，往至阿梨吒比丘所，問曰： |
When the monks heard this, they went to Bhikkhu Alizha and asked: |
「阿梨吒！汝實如是說： |
"Aliza! You really said: |
『我知世尊如是說法，行欲者無障礙耶？』 |
"I know that the World-Honored One has said this, there are no obstacles to those who perform desires?" 』 |
」 |
|
時，阿梨吒答曰： |
At that time, Ali Zha replied: |
「諸賢！我實知世尊如是說法，行欲者無障礙。」 |
Sages! I truly know that the World-Honored One has spoken the Dharma like this, and there will be no obstacles to those who desire. |
諸比丘訶阿梨吒曰： |
The bhikkhus said to Alizha: |
「汝莫作是說，莫誣謗世尊，誣謗世尊者不善，世尊亦不如是說。 |
"Don't say this, don't slander the World Honored One. Those who slander the World Honored One are not good, and the World Honored One should not say the same thing. |
阿梨吒！欲有障礙，世尊無量方便說欲有障礙。 |
Aliza! If there are obstacles to desire, the Blessed One will say that there are obstacles to desire. |
阿梨吒！汝可速捨此惡見也。」 |
Aliza! You can quickly give up this evil view. " |
阿梨吒比丘為諸比丘所訶已，如此惡見其強力執，而一向說： |
Bhikkhu Arizha was disliked by other bhikkhus. Seeing his strong persistence, he always said: |
「此是真實，餘者虛妄。」 |
This is true, the rest is false. |
如是再三。 |
So again and again. |
眾多比丘不能令阿梨吒比丘捨此惡見，從坐起去，往詣佛所，稽首佛足，却坐一面，白曰： |
Many bhikkhus could not persuade Bhikkhu Arita to abandon this evil view. He stood up from his seat and went to the Buddha's place. He looked at the Buddha's feet, sat on one side and said: |
「世尊！阿梨吒比丘生如是惡見： |
"World Honored One! Bhikkhu Arizha has such evil views: |
『我知世尊如是說法： |
"I know that the World-Honored One says this: |
「行欲者無障礙。」 |
There is no obstacle to those who desire. |
』世尊！我等聞已，往詣阿梨吒比丘所，問曰： |
” World Honored One! After hearing this, we went to Monk Alizha and asked: |
『阿梨吒！汝實如是說： |
"Ali Zha!" This is what you said: |
「我知世尊如是說法： |
"I know that the Blessed One says this: |
『行欲者無障礙耶？』 |
"Is there no obstacle to those who desire?" 』 |
」』阿梨吒比丘答我等曰： |
"Bhikkhu Arizha replied to us: |
『諸賢！我實知世尊如是說法： |
"All sages!" I truly understand that the Blessed One says this: |
「行欲者無障礙。」 |
There is no obstacle to those who desire. |
』世尊！我等訶曰： |
” World Honored One! I waited for He to say: |
『阿梨吒！汝莫作是說，莫誣謗世尊，誣謗世尊者不善，世尊亦不如是說。 |
"Ali Zha!" You should not say this, and do not slander the World Honored One. Those who slander the World Honored One are not good, and the World Honored One should not say the same thing. |
阿梨吒！欲有障礙，世尊無量方便說欲有障礙。 |
Aliza! If there are obstacles to desire, the Blessed One will say that there are obstacles to desire. |
阿梨吒！汝可速捨此惡見。』 |
Aliza! You can quickly give up this evil view. 』 |
我等訶已，如此惡見其強力執，而一向說： |
We have been so disgusted with his strong persistence and have always said: |
『此是真實，餘者虛妄。』 |
"This is true, the rest is false. 』 |
如是再三。 |
So again and again. |
世尊！如我等不能令阿梨吒比丘捨此惡見，從坐起去。」 |
World Honored One! If we cannot make Monk Arizha give up this evil view, he should stand up from his seat. " |
世尊聞已，告一比丘： |
The World-Honored One heard this and told a bhikkhu: |
「汝往阿梨吒比丘所，作如是語： |
"You go to Bhikkhu Alizha and say this: |
『世尊呼汝！』」 |
"The World-Honored One calls you! 』』 |
於是，一比丘受世尊教，即從坐起，稽首佛足，遶三匝而去，至阿梨吒比丘所，即語彼曰： |
Then, a bhikkhu, after being taught by the Blessed One, stood up from his seat, bowed his head at the Buddha's feet, walked around three times, and arrived at the place where Bhikkhu Arizha was, and said to him: |
「世尊呼汝！」阿梨吒比丘即詣佛所，稽首佛足，却坐一面。 |
"The World-Honored One calls you!" Bhikkhu Arizha went to the Buddha's place, bowed his head at the Buddha's feet, and sat on one side. |
世尊問曰： |
The World Honored One asked: |
「阿梨吒！實如是說： |
"Aliza! It's true: |
『我知世尊如是說法： |
"I know that the World-Honored One says this: |
「行欲者無障礙。」 |
There is no obstacle to those who desire. |
耶？』 |
yeah? 』 |
」 |
|
阿梨吒答曰： |
Arizha replied: |
「世尊！我實知世尊如是說法： |
"World Honored One! I truly understand that the World Honored One says this: |
『行欲者無障礙。』 |
"There is no obstacle to those who perform desires." 』 |
」 |
|
世尊訶曰： |
The World Honored One said: |
「阿梨吒！汝云何知我如是說法？ |
"Aliza! How did you know that I said this? |
汝從何口聞我如是說法？ |
From where did you hear what I said? |
汝愚癡人！我不一向說，汝一向說耶？ |
You are stupid! I don't always say it, you always say it? |
汝愚癡人！聞諸比丘共訶，汝時應如法答： |
You are stupid! When all the monks hear this, you should answer according to the Dharma: |
『我今當問諸比丘也。』 |
"I will ask the monks now. 』 |
」 |
|
於是，世尊問諸比丘： |
Then the World-Honored One asked the monks: |
「汝等亦如是知我如是說法： |
"You also know that I say this: |
『行欲者無障礙。』 |
"There is no obstacle to those who perform desires." 』 |
耶？」 |
yeah? " |
時，諸比丘答曰： |
At that time, the monks replied: |
「不也。」 |
No. |
世尊問曰： |
The World Honored One asked: |
「汝等云何知我說法？」 |
How do you know that I am teaching the Dharma? |
諸比丘答曰： |
The monks replied: |
「我等知世尊如是說法： |
"We know that the Blessed One says this: |
『欲有障礙。』 |
"There is an obstacle to desire." 』 |
世尊說欲有障礙也。 |
The World Honored One said there are obstacles to desire. |
欲如骨鏁，世尊說欲如骨鏁也。 |
Desire is like a bone. The World Honored One said that desire is like a bone. |
欲如肉臠，世尊說欲如肉臠也。 |
Desire is like meat and meat. The World Honored One said that desire is like meat and meat. |
欲如把炬，世尊說欲如把炬也。 |
Desire is like a torch. The World Honored One said that desire is like a torch. |
欲如火坑，世尊說欲如火坑也。 |
Desire is like a pit of fire. The World Honored One said that desire is like a pit of fire. |
欲如毒蛇，世尊說欲如毒蛇也。 |
Desire is like a poisonous snake. The World Honored One said that desire is like a poisonous snake. |
欲如夢，世尊說欲如夢也。 |
Desire is like a dream, the World Honored One said that desire is like a dream. |
欲如假借，世尊說欲如假借也。 |
Desire is like borrowing, the World Honored One said, desire is like borrowing. |
欲如樹果，世尊說欲如樹果也。 |
Desire is like the fruit of a tree. The World Honored One said that desire is like the fruit of a tree. |
我等知世尊如是說法。」 |
We know that the Blessed One speaks this way. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！諸比丘！汝等知我如是說法。 |
"Excellent! Excellent! Bhikkhus! You know how I preach. |
所以者何？ |
So what? |
我亦如是說： |
I also said: |
『欲有障礙。』 |
"There is an obstacle to desire." 』 |
我說欲有障礙。 |
I said there is a barrier to desire. |
欲如骨鏁，我說欲如骨鏁。 |
Desire is like a bone. I say desire is like a bone. |
欲如肉臠，我說欲如肉臠。 |
Desire is like meat. I say desire is like meat. |
欲如把炬，我說欲如把炬。 |
Desire is like a torch, I say desire is like a torch. |
欲如火坑，我說欲如火坑。 |
Desire is like a pit of fire, I say desire is like a pit of fire. |
欲如毒蛇，我說欲如毒蛇。 |
Desire is like a poisonous snake, I say desire is like a poisonous snake. |
欲如夢，我說欲如夢。 |
Desire is like a dream, I say desire is like a dream. |
欲如假借，我說欲如假借。 |
Desire is like borrowing, I say desire is like borrowing. |
欲如樹果，我說欲如樹果。」 |
Desire is like the fruit of a tree, I say desire is like the fruit of a tree. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！汝等知我如是說法。 |
"Excellent! Excellent! You know what I say. |
然此阿梨吒愚癡之人，顛倒受解義及文也。 |
However, this ignorant person like Aliza accepted the interpretation and text upside down. |
彼因自顛倒受解故，誣謗於我，為自傷害，有犯有罪，諸智梵行者所不憙也，而得大罪。 |
Because he was confused and understood, he falsely accused me and harmed himself. He committed a sin, which is not forgotten by all wise and holy people, and he committed a serious sin. |
汝愚癡人！知有此惡不善處也。」 |
You are a fool! We know that there is such evil and evil in it. " |
於是，阿梨吒比丘為世尊面訶責已，內懷憂慼，低頭默然，失辯無言，如有所伺。 |
Then, Bhikkhu Arizha stood in front of the Blessed One and scolded him. He felt sad in his heart, bowed his head in silence, and was speechless, as if he was waiting for something. |
於是，世尊面訶責數阿梨吒比丘已，告諸比丘： |
Then, the World-Honored One looked up to Bhikkhu Arizha and told the monks: |
「若我所說法盡具解義者，當如是受持。 |
"If what I say is fully explained, you should accept it as such. |
若我所說法不盡具解義者，便當問我及諸智梵行者。 |
If what I say does not fully explain the meaning, then you should ask me and all the wise Brahma practitioners. |
所以者何？ |
So what? |
或有癡人，顛倒受解義及文也，彼因自顛倒受解故，如是如是知彼法，謂正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義，彼諍知此義，不受解脫知此義，彼所為知此法，不得此義，但受極苦，唐自疲勞。 |
There may be some idiots who confuse the meaning and meaning of the text. Because they confuse the interpretation, they know the Dharma in this way and call it the proper sutra, the song, the narrative, the stanza, the cause and condition, the compilation, the origin, the explanation, and the place of birth. , Extensive interpretation, there has never been a Dharma or explanation of its meaning, but they know this meaning, and are not liberated from it. |
所以者何？ |
So what? |
彼以顛倒受解法故。 |
He received the solution by turning it upside down. |
「譬若如人，欲得捉蛇，便行求蛇。 |
"For example, if a person wants to catch a snake, he will seek it. |
彼求蛇時，行野林間，見極大蛇，便前以手捉其腰中，蛇迴舉頭，或蜇手足及餘支節。 |
When he was looking for a snake, he was walking in the wild forest and saw a huge snake. He went forward and grabbed its waist with his hands. The snake turned back and raised its head, or stung its limbs and other limbs. |
彼人所為求取捉蛇，不得此義，但受極苦，唐自疲勞。 |
What that person did was to catch a snake, but he did not get this meaning, but he suffered extremely hard and became exhausted. |
所以者何？ |
So what? |
以不善解取蛇法故。 |
It is because of unscrupulous interpretation that we take the snake method. |
如是或有癡人，顛倒受解義及文也，彼因自顛倒受解故，如是如是知彼法，謂正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義。 |
There may be some idiots who confuse the meaning and meaning of the text. Because they confuse the interpretation, they understand the Dharma in this way and call it the proper sutras, songs, narratives, stanzas, causes and conditions, compilations, origins, explanations, and births. Chu, Guang Jie, there is no law and explanation. |
彼諍知此義，不受解脫知此義，彼所為知此法，不得此義，但受極苦，唐自疲勞。 |
He knows this meaning, and does not know this meaning without being liberated. He knows this method and does not understand this meaning, but he suffers extremely and becomes exhausted. |
所以者何？ |
So what? |
彼以顛倒受解法故。 |
He received the solution by turning it upside down. |
「或有族姓子，不顛倒善受解義及文，彼因不顛倒善受解故，如是如是知彼法，謂正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義。 |
"There may be people of a certain clan who do not confuse the meaning and text of good feelings. Because they do not confuse the meaning of good feelings, they know the Dharma in this way and call it the proper sutras, hymns, narratives, stanzas, causes and conditions, compilations, origins, etc. This saying, origin, broad interpretation, has no method or explanation. |
彼不諍知此義，唯受解脫知此義，彼所為知此法，得此義，不受極苦，亦不疲勞。 |
He does not hesitate to know this meaning, he only knows this meaning after being liberated. He knows this Dharma and achieves this meaning, and does not suffer extreme suffering or fatigue. |
所以者何？ |
So what? |
以不顛倒受解法故。 |
It is because of not inverting the method of interpretation. |
「譬若如人，欲得捉蛇，便行求蛇。 |
"For example, if a person wants to catch a snake, he will seek it. |
彼求蛇時，手執鐵杖，行野林間，見極大蛇，先以鐵杖押彼蛇頂，手捉其頭，彼蛇雖反尾迴，或纏手足及餘支節，然不能蜇。 |
When he was asking for a snake, he was walking in the wild forest with an iron staff in his hand. He saw a huge snake. He first pressed the iron staff on the top of the snake and caught its head with his hand. Although the snake turned its tail back and wrapped its hands, feet and other limbs, it could not sting. |
彼人所為求取捉蛇，而得此義，不受極苦，亦不疲勞。 |
That person's pursuit was to catch snakes, and he achieved this meaning, and he did not suffer extreme pain, nor did he get tired. |
所以者何？ |
So what? |
彼以善解取蛇法故。 |
He took the snake method because of his good understanding. |
如是或有族姓子，不顛倒善受解義及文，彼因不顛倒善受解故，如是如是知彼法，謂正經、歌詠、記說、偈他、因緣、撰錄、本起、此說、生處、廣解、未曾有法及說義，彼不諍知此義，唯受解脫知此義。 |
In this case, there may be a person with a surname who does not confuse the meaning and text of good feelings. Because he does not confuse the meaning of good feelings, he knows the Dharma in this way and calls it the proper sutras, songs, narratives, stanzas, causes and conditions, compilations, origins, etc. There is no law or explanation of this saying, origin, and broad interpretation. He does not know this meaning. He only knows this meaning after being liberated. |
彼所為知此法，得此義，不受極苦，亦不疲勞。 |
By knowing this Dharma and attaining this meaning, he will neither suffer extreme pain nor become fatigued. |
所以者何？ |
So what? |
以不顛倒受解法故。 |
It is because of not inverting the method of interpretation. |
我為汝等長夜說筏喻法，欲令棄捨，不欲令受故。 |
I have been telling you the raft metaphor for a long night. I want to make you abandon it, but I don’t want to make you accept it. |
「云何我為汝等長夜說筏喻法，欲令棄捨，不欲令受？ |
"How come I spend a long night talking to you about the raft metaphor, and I want to make you abandon it, but I don't want to make you accept it? |
猶如山水甚深極廣，長流駛疾，多有所漂，其中無舡，亦無橋梁。 |
Just like mountains and rivers that are very deep and very wide, with long and fast currents, there are many drifts, but there are no boats or bridges in them. |
或有人來，而於彼岸有事欲度，彼求度時，而作是念： |
Maybe someone comes and wants to save something on the other side. When he wants to save it, he thinks like this: |
『今此山水甚深極廣，長流駛疾，多有所漂，其中無舡亦無橋梁而可度者，我於彼岸有事欲度，當以何方便，令我安隱至彼岸耶？』 |
"The mountains and rivers here are very deep and wide, and the currents are running fast, and there are many drifts. There are no boats or bridges to cross them. I have something to do on the other shore and want to cross it. What convenience can I use to make it safe for me to reach the other shore?" 』 |
復作是念： |
The repetition is to read: |
『我今寧可於此岸邊收聚草木，縛作椑栰，乘之而度。』 |
"Now I would rather gather the grass and trees on this shore, tie them up and make a raft, and ride on them." 』 |
彼便岸邊收聚草木，縛作椑栰，乘之而度，安隱至彼。 |
They gathered grass and trees on the shore, tied them into rafters, rode them across, and hid there safely. |
便作是念： |
Just think: |
『今我此栰多有所益，乘此栰已，令我安隱，從彼岸來，度至此岸，我今寧可以著右肩或頭戴去。』 |
"Now I have many benefits from this weir. I have taken advantage of this weir to help me stay safe. I came from the other shore and crossed to this shore. I would rather wear it on my right shoulder or head." 』 |
彼便以栰著右肩上或頭戴去。 |
He then put it on his right shoulder or on his head. |
於意云何？ |
What do you mean? |
彼作如是竟，能為栰有所益耶？」 |
If he does this, can it be of benefit to Yuan? " |
時，諸比丘答曰： |
At that time, the monks replied: |
「不也。」 |
No. |
世尊告曰： |
The World Honored One said: |
「彼人云何為栰所作能有益耶？ |
"Why do people think that what I do can be beneficial? |
彼人作是念： |
That person thought: |
『今我此栰多有所益，乘此栰已，令我安隱，從彼岸來，度至此岸。 |
Now I have a lot of benefit from this weir. I have taken advantage of this weir to help me stay in peace. I came from the other shore and crossed to this shore. |
我今寧可更以此栰還著水中，或著岸邊而捨去耶？』 |
Would I rather leave this weir in the water or leave it on the shore? 』 |
彼人便以此栰還著水中，或著岸邊捨之而去。 |
The man then returned the weir to the water or left it on the shore. |
於意云何？ |
What do you mean? |
彼作如是，為栰所作能有益耶？」 |
If he does this, can it be beneficial to him? " |
時，諸比丘答曰： |
At that time, the monks replied: |
「益也。」 |
Benefit. |
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
我為汝等長夜說栰喻法，欲令棄捨，不欲令受。 |
I have spent a long night talking to you about the simile, and I want to make you abandon it, but I don’t want to make you accept it. |
若汝等知我長夜說栰喻法者，當以捨是法，況非法耶？ |
If you know that I spend a long night talking about the Dharma as a metaphor for the Dharma, you should abandon this Dharma, how much more is it illegal? |
「復次，有六見處。 |
"Again, there are six places of view. |
云何為六？ |
Why is it six? |
比丘者，所有色，過去、未來、現在，或內或外，或精或麤，或妙或不妙，或近或遠，彼一切非我有，我非彼有，亦非是神，如是慧觀，知其如真。 |
Bhikkhu, all forms, past, future, present, internal or external, subtle or gross, wonderful or not wonderful, near or far, all of them are not mine, I am not that, nor are they gods, and so on. With wisdom, you know it is true. |
所有覺、所有想、所有此見非我有，我非彼有，我當無，我當不有，彼一切非我有，我非彼有，亦非是神，如是慧觀，知其如真。 |
All awareness, all thoughts, all this view are not mine, I am not that, I should not be, I should not be, all that is not mine, I am not that, nor is it God. With such wisdom, you know that it is like this real. |
所有此見，若見聞識知，所得所觀，意所思念，從此世至彼世，從彼世至此世，彼一切非我有，我非彼有，亦非是神，如是慧觀，知其如真。 |
All these views, including seeing, hearing, knowing, observing, thinking, from this world to that world, from that world to this world, all that is not mine, I am not that, nor is it God. With such wisdom, you know It's true. |
所有此見，此是神，此是世，此是我，我當後世有，常不變易，恒不磨滅法，彼一切非我有，我非彼有，亦非是神，如是慧觀，知其如真。」 |
All this view, this is God, this is the world, this is me, I will exist in future generations, it will never change, it will never be erased, everything is not mine, I am not that, nor is it God. Such a wise view, Know it as it is. " |
於是，有一比丘從坐而起，偏袒著衣，叉手向佛，白曰： |
Then, a bhikkhu stood up from his seat, with his clothes exposed, crossed his hands and faced the Buddha, and said: |
「世尊！頗有因內有恐怖耶？」 |
World Honored One! Is there a reason for the terror? |
世尊答曰： |
The World Honored One replied: |
「有也。」 |
Yes. |
比丘復問曰： |
The bhikkhu asked again: |
「世尊！云何因內有恐怖耶？」 |
World Honored One! Why is there so much fear in Yun? |
世尊答曰： |
The World Honored One replied: |
「比丘者，如是見、如是說，彼或昔時無，設有我不得。 |
"Bhikkhu, if you see and say this, it may not have existed in the past, but I cannot do it. |
彼如是見、如是說，憂慼煩勞，啼哭椎胸而發狂癡。 |
Seeing and speaking like this, he became distressed, troubled, weeping and became mad and crazy. |
比丘！如是因內有恐怖也。」 |
Bhikkhu! This is because there is terror within. " |
比丘歎世尊已，復問曰： |
The bhikkhu sighed that the World-Honored One was gone and asked again: |
「世尊！頗有因內無恐怖也。」 |
World Honored One! There is quite a reason why there is no fear within. |
世尊答曰： |
The World Honored One replied: |
「有也。」 |
Yes. |
比丘復問曰： |
The bhikkhu asked again: |
「世尊！云何因內無恐怖也？」 |
World Honored One! Why is there no fear in Yun? |
世尊答曰： |
The World Honored One replied: |
「比丘者，不如是見、不如是說，彼或昔時無，設有我不得。 |
"Bhikkhu, it is better to see it this way, and it is better to say it this way. It may not have existed in the past, and I would not be able to do it. |
彼不如是見、不如是說，不憂慼，不煩勞，不啼哭，不椎胸，不發狂癡。 |
It would be better for him to see and speak like this. He will not be worried, not tired, not crying, not dipping his chest, and not crazy. |
比丘！如是因內無恐怖也。」 |
Bhikkhu! This is because there is no fear within. " |
比丘歎世尊已，復問曰： |
The bhikkhu sighed that the World-Honored One was gone and asked again: |
「世尊！頗有因外有恐怖也？」 |
World Honored One! Is there some reason for the fear? |
世尊答曰： |
The World Honored One replied: |
「有也。」 |
Yes. |
比丘復問曰： |
The bhikkhu asked again: |
「世尊！云何因外有恐怖也？」 |
World Honored One! Why is there so much terror outside? |
世尊答曰： |
The World Honored One replied: |
「比丘者，如是見、如是說，此是神，此是世，此是我，我當後世有。 |
"Bhikkhu, you see and say this, this is God, this is the world, this is me, I will exist in the hereafter. |
彼如是見、如是說，或遇如來，或遇如來弟子，聰明智慧而善言語，成就智慧。 |
He who sees and speaks like this may meet the Tathagata or meet a disciple of the Tathagata, who is intelligent, wise, good at speaking, and achieves wisdom. |
彼或如來，或如來弟子，滅一切自身故說法，捨離一切漏、一切我、我所作，滅慢使故說法，彼或如來，或如來弟子，滅一切自身故說法，捨離一切漏、一切我、我所作，滅慢使故說法時，憂慼煩勞，啼哭椎胸而發狂癡，如是說，我斷壞不復有。 |
He or the Tathagata, or a disciple of the Tathagata, teaches the Dharma by annihilating all self, abandoning all outflows, all I, and what I have done. All I, all I have done, to eliminate pride, make me feel sad and troubled when I am preaching, cry and cry in my chest, and become crazy. If I say this, I will no longer exist. |
所以者何？ |
So what? |
彼比丘所謂長夜不可愛、不可樂、不可意念，比丘多行彼便憂慼煩勞，啼哭椎胸而發狂癡。 |
That bhikkhu said that the long night was not lovely, not joyful, and not worth thinking about. If the bhikkhu walked too much, he would be sad, troubled, weeping, and become crazy. |
比丘！如是因外有恐怖也。」 |
Bhikkhu! This is because there is terror outside. " |
比丘歎世尊已，復問曰： |
The bhikkhu sighed that the World-Honored One was gone and asked again: |
「世尊！頗有因外無恐怖耶？」 |
World Honored One! Is there a reason why there is no fear? |
世尊答曰： |
The World Honored One replied: |
「有也。」 |
Yes. |
比丘復問曰： |
The bhikkhu asked again: |
「世尊！云何因外無恐怖耶？」 |
World Honored One! Why is there no fear outside? |
世尊答曰： |
The World Honored One replied: |
「比丘者，不如是見、不如是說，此是神，此是世，此是我，我當後世有。 |
"Bhikkhu, it is better to see it this way, it is better to say it this way, this is God, this is the world, this is me, I will exist in the next life. |
彼不如是見、不如是說，或遇如來，或遇如來弟子，聰明智慧而善言語，成就智慧。 |
He might as well have seen or spoken like this, or he might have met the Tathagata, or he might have met a disciple of the Tathagata, who was clever, wise, good at speaking, and achieved wisdom. |
彼或如來，或如來弟子，滅一切自身故說法，捨離一切漏、一切我、我所作，滅慢使故說法，彼或如來，或如來弟子，滅一切自身故說法，捨離一切漏、一切我、我所作，滅慢使故說法時，不憂慼，不煩勞，不啼哭，不椎胸，不發狂癡，不如是說，我斷壞不復有。 |
He or the Tathagata, or a disciple of the Tathagata, teaches the Dharma by annihilating all self, abandoning all outflows, all I, and what I have done. Everything I do, I eliminate my conceit so that when I preach the truth, I will not be worried, not tired, not crying, not dilated, not crazy. It is better to say that I will no longer exist. |
所以者何？ |
So what? |
彼比丘所謂長夜可愛、可樂、可意念，比丘多行彼便不憂慼，不煩勞，不啼哭，不椎胸，不發狂癡，比丘！如是因外無恐怖也。」 |
That bhikkhu said that the long night is lovely, pleasant, and thought-provoking. If a bhikkhu practices that much, he will not be sad, tired, tired, crying, chest-throated, or crazy. Bhikkhu! This is because there is no fear from outside. " |
爾時，比丘歎世尊曰： |
At that time, the bhikkhu sighed to the World Honored One and said: |
「善哉！善哉！」歎善哉已，聞佛所說，善受持誦，則便默然。 |
"How good! How good!" After sighing, how good it is, after hearing what the Buddha said, and reciting it well, you will become silent. |
於是，世尊歎諸比丘曰： |
Then the World-Honored One sighed to the monks and said: |
「善哉！善哉！比丘受如是所可受，受已，不生憂慼，不煩勞，不啼哭，不椎胸，不發狂癡。 |
"Excellent! Excellent! A monk accepts what he can accept. Once he accepts it, he does not feel sad, does not feel tired, does not cry, does not tremble in the chest, and does not become crazy. |
汝等見所受所可受，不生憂慼，不煩勞，不啼哭，不椎胸，不發狂癡耶？」 |
When you see what you are receiving, you will not feel sad, feel tired, cry, or feel mad or crazy? " |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！汝等依如是見所可依，見已，不生憂慼，不煩勞，不啼哭，不椎胸，不發狂癡。 |
"How good! How good! When you see something like this, you can rely on it. When you see it, you will not feel sad, will not be troubled, will not cry, will not tremble in the chest, and will not become crazy. |
汝等見依如是見所可依，見已，不生憂慼，不煩勞，不啼哭，不椎胸，不發狂癡耶？」 |
When you see this, you can rely on it, and when you see it, you don't feel sad, don't feel tired, don't cry, don't feel dizzy, and don't get crazy? " |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！汝等受如是身，所有身常住不變易、不磨滅法。 |
"How good! How good! You have received such a body. All bodies abide forever, unchangeable, and indelible. |
汝等見受如是身所可受身已，常住不變易、不磨滅法耶？」 |
Do you see that this kind of body can be experienced by the body, and it is permanent and unchangeable, and it is indelible? " |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！所謂因神故有我，無神見無我，是為神、神所有，不可得、不可施設，及心中有見處、結著、諸使亦不可得，不可施設。 |
"Excellent! Excellent! The so-called self exists because of God. Without God, there is no self. It is owned by God and God. It cannot be obtained or applied. Even if there are places of vision, knots, and envoys in the heart, it cannot be obtained or applied. . |
比丘！非為具足說見及見所相續，猶如阿梨吒比丘本為伽陀婆利耶？」 |
Bhikkhu! Isn't it because of the ability to fully describe the view and the continuation of the view, just like Bhikkhu Alizha who was originally Gadapalia? " |
比丘答曰： |
The bhikkhu replied: |
「如是。 |
"That's right. |
世尊！為具足說見及見所相續，猶如阿梨吒比丘本為伽陀婆梨。」 |
World Honored One! To fully explain the view and the continuum of the view, it is like the monk Alitha who is originally Gātāpāli. " |
「復次，有六見處。 |
"Again, there are six places of view. |
云何為六？ |
Why is it six? |
比丘者，所有色，過去、未來、現在，或內或外，或精或麤，或妙或不妙，或近或遠，彼一切非我有，我非彼有，亦非是神。 |
Bhikkhu, all forms, past, future, present, internal or external, fine or gross, wonderful or not wonderful, near or far, all of them are not mine, I am not that, and they are not God. |
如是慧觀，知其如真。 |
With such wisdom, one knows that it is true. |
所有覺行、有想、所有此見，非我有，我非彼有，彼當無我，當不有，彼一切非我有，我非彼有，亦非是神。 |
All awakenings, thoughts, and views are not mine. |
如是慧觀，知其如真。 |
With such wisdom, one knows that it is true. |
所有此見，若見聞識知，所得所觀，意所思念，從此世至彼世，從彼世至此世，彼一切非我有，我非彼有，亦非是神。 |
All these views, whether seeing, hearing, knowing, observing, thinking, from this world to that world, from that world to this world, all that is not mine, I am not that, nor is it God. |
如是慧觀，知其如真。 |
With such wisdom, one knows that it is true. |
所有此見，此是神，此是世，此是我，我當後世有，常不變易，恒不磨滅法，彼一切非我有，我非彼有，亦非是神。 |
All this view, this is God, this is the world, this is me, I will exist in future generations, it will never change, it will never be erased, all that is not mine, I am not that, nor is it God. |
如是慧觀，知其如真。 |
With such wisdom, one knows that it is true. |
「所有比丘，此六見處不見是神，亦不見神所有，彼如是不見已，便不受此世，不受此世已，便無恐怖，因不恐怖已，便得般涅槃，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
"All bhikkhus, if you don't see God in these six views, you won't see God. If you don't see yourself, you won't be in this world. If you won't be in this world, you won't be afraid. Because you won't be afraid of yourself, you will achieve nirvana and be reborn. At the end, the holy life has been established, what has been done has been done, there is no more feeling, knowing it is true. |
是謂比丘度壍、過壍、破墎、無門、聖智慧鏡。 |
This is called the bhikkhu who saves the time, passes the time, breaks the body, has no door, and is the mirror of holy wisdom. |
云何比丘度壍耶？ |
How can a bhikkhu do this? |
無明壍已盡已知，拔絕根本，打破不復當生，如是比丘得度壍也。 |
Ignorance has been completely known, the root has been uprooted, and it will no longer be reborn. This is how a bhikkhu can be saved. |
云何比丘過壍耶？ |
How can a bhikkhu go to Saya? |
有愛已盡已知，拔絕根本，打破不復當生，如是比丘得過壍也。 |
There is love that has been completely known, uprooted at the root, broken and no longer allowed to arise. This is how a bhikkhu has passed. |
云何比丘破墎耶？ |
How can a bhikkhu ruin his concubine? |
無窮生死已盡已知，拔絕根本，打破不復當生，如是比丘得破墎也。 |
Infinite life and death have been known to all, uprooting the root, breaking and no longer rebirth, this is how a bhikkhu can be broken. |
云何比丘無門耶？ |
Why is it that a bhikkhu has no door? |
五下分結已盡已知，拔絕根本，打破不復當生，如是比丘得無門也。 |
The five lower knots have been completely known, the root has been uprooted, and they will no longer arise after being broken. In this way, a bhikkhu has no way out. |
云何比丘聖智慧鏡？ |
Where is the Mirror of Holy Wisdom from Bhikkhu? |
我慢已盡已知，拔絕根本，打破不復當生，如是比丘聖智慧鏡。 |
Self-arrogance has been completely known, uprooting the root, breaking it, it will no longer be born, such is the mirror of holy wisdom of a bhikkhu. |
是謂比丘度壍、過壍、破墎、無門、聖智慧鏡。 |
This is called the bhikkhu who saves the time, passes the time, breaks the body, has no door, and is the mirror of holy wisdom. |
「如是正解脫如來，有因提羅及天伊沙那，有梵及眷屬，彼求不能得如來所依識，如來是梵，如來是冷，如來不煩熱，如來是不異。 |
"The Tathagata, who is thus liberated, has cause Tila and deva Ishana, Brahman and his retinue, but he cannot obtain the Tathagata's dependent consciousness by seeking. The Tathagata is Brahman, the Tathagata is cold, the Tathagata is not agitated by heat, and the Tathagata is the same. |
我如是說： |
I say this: |
『諸沙門、梵志誣謗我，虛妄言、不真實，沙門瞿曇御無所施設，彼實有眾生，施設斷滅壞，若此中無我不說，彼如來於現法中說無憂。 |
"All recluses and Brahma-judges slander me falsely and speak falsely and untruthfully. Ascetics and Qutanyu have nothing to offer. There are actually sentient beings in that place, and those offerings will be destroyed and destroyed. If there is no self in this and I don't say it, that Tathagata will be in the present Dharma." Say no worries. |
若有他人罵詈如來，撾打如來，瞋恚責數者，如來因彼處不瞋恚、不憎嫉，終無害心。』 |
If someone scolds the Tathagata, beats the Tathagata, or scolds the Tathagata with anger and anger, the Tathagata will not be angry or jealous because he is in that place, and ultimately has no intention. 』 |
若人罵詈如來，撾打、瞋恚責數時，如來意云何？ |
If someone scolds the Tathagata, beats, angers, and scolds him for many hours, what does the Tathagata mean? |
如來作是念： |
The Tathagata thinks: |
『若我本所作、本所造者，因彼致此。』 |
"If I am the one who created it, it is because of him that it is like this." 』 |
言然罵詈如來，撾打、瞋恚責數者，如來作是意。 |
If he scolds the Tathagata, beats, angers, and scolds those who count them, the Tathagata will do so. |
若有他人恭敬如來，供養禮事尊重者，如來因此不以為悅，不以為歡喜，心不以為樂。 |
If someone else respects the Tathagata and pays tribute and respects him, the Tathagata will not feel pleased or happy, and his heart will not feel happy. |
若他人恭敬如來，供養禮事尊重者，如來意云何？ |
If others respect the Tathagata and make offerings and rituals to those who respect him, what does the Tathagata mean? |
如來作是念： |
The Tathagata thinks: |
『若我今所知所斷，因彼致此。』 |
"If I know what I know now, it is because of him." 』 |
若有他人恭敬如來，供養禮事尊重者，如來作是意。」 |
If there are others who respect the Tathagata and make offerings and rituals to those who respect him, the Tathagata will do so. " |
於是，世尊告諸比丘： |
Then the World-Honored One told the monks: |
「若有他人罵詈汝等，撾打、瞋恚責數者，若有恭敬供養、禮事尊重者，汝等因此亦當莫瞋恚憎嫉，莫起害心，亦莫歡悅歡喜，亦莫心樂。 |
"If someone scolds you, beats, angers, or blames you, if there is someone who respects, makes offerings to, and respects others, then you should also refrain from anger, hatred, jealousy, evil intentions, joy, and joy. happy. |
所以者何？ |
So what? |
我等無神、無神所有，猶如今此勝林門外燥草枯木，或有他人持去火燒，隨意所用，於意云何？ |
We who have no gods and no gods are just like dry grass and dead trees outside the gate of this beautiful forest. Maybe someone else holds it and burns it and uses it as they please. What's the point? |
彼燥草枯木頗作是念： |
That dry grass and dead wood made me think: |
『他人持我去火燒，隨意所用耶？』 |
"Others take me to the fire and use me as they wish?" 』 |
」 |
|
諸比丘答曰： |
The monks replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「如是，若有他人罵詈汝等，撾打、瞋恚責數者，若有恭敬供養、禮事尊重者，汝因此亦當莫瞋恚憎嫉，莫起害心，亦莫歡悅歡喜，亦莫心樂。 |
"In this case, if there are others who scold you, beat you, or are angry or angry with you, and if there are people who offer you food with respect and show respect to others, you should not be angry or jealous, nor should you have any harmful intentions, nor should you be happy or rejoicing. Happy. |
所以者何？ |
So what? |
我等無神、無神所有，有我法善說，發露廣布，無有空缺，流布宣傳，乃至天人。 |
We have no gods and no gods, but we have good teachings about our Dharma, which are revealed and spread widely, without any gaps, spread and propagandized, even to gods and humans. |
如是我法善說，發露廣布，無有空缺，流布宣傳，乃至天人。 |
In this way, my Dharma is well spoken, and it is revealed and spread widely without any gaps. It is spread and propagated, even to gods and humans. |
若正智慧解脫命終者，彼不施設有無窮，我法善說，發露廣布，無有空缺，流布宣傳，乃至天人。 |
If a person who is liberated by true wisdom dies, he will have no end if he does not give. My good teachings will be revealed and spread widely, without any gaps, and will be spread and propagated, even to gods and humans. |
如是我法善說，發露廣布，無有空缺，流布宣傳，乃至天人。 |
In this way, my Dharma is well spoken, and it is revealed and spread widely without any gaps. It is spread and propagated, even to gods and humans. |
若有五下分結盡而命終者，生於彼間，便般涅槃，得不退法，不還此世。 |
If there is a person who dies after the five lower elements are combined, and is born in that place, he will attain parinirvana, attain the Dharma of no retreat, and will not return to this world. |
我法善說，發露廣布，無有空缺，流布宣傳，乃至天人。 |
My Dharma is well spoken, and it is revealed and spread widely without any gaps. It is spread and propagated, even to gods and humans. |
如是我法善說，發露廣布，無有空缺，流布宣傳，乃至天人。 |
In this way, my Dharma is well spoken, and it is revealed and spread widely without any gaps. It is spread and propagated, even to gods and humans. |
彼三結已盡，婬怒癡薄，得一往來天上人間，一往來已，便得苦邊。 |
The three knots have been exhausted, lust, anger and stupidity are weak. As soon as they go back and forth between heaven and earth, they will suffer. |
我法善說，發露廣布，無有空缺，流布宣傳，乃至天人。 |
My Dharma is well spoken, and it is revealed and spread widely without any gaps. It is spread and propagated, even to gods and humans. |
如是我法善說，發露廣布，無有空缺，流布宣傳，乃至天人。 |
In this way, my Dharma is well spoken, and it is revealed and spread widely without any gaps. It is spread and propagated, even to gods and humans. |
彼三結已盡，得須陀洹，不墮惡法，定趣正覺，極七往來天上人間，七往來已，便得苦邊。 |
After the three knots have been exhausted, you will achieve Sotapanna, you will not fall into the evil dharma, you will attain perfect enlightenment, and you will go back and forth between heaven and earth seven times. After seven times, you will reach the edge of suffering. |
我法善說，發露廣布，無有空缺，流布宣傳，乃至天人。 |
My Dharma is well spoken, and it is revealed and spread widely without any gaps. It is spread and propagated, even to gods and humans. |
如是我法善說，發露廣布，無有空缺，流布宣傳，乃至天人。 |
In this way, my Dharma is well spoken, and it is revealed and spread widely without any gaps. It is spread and propagated, even to gods and humans. |
若有信樂於我而命終者，皆生善處，如上有餘。」 |
If anyone who has faith and joy in me ends his life, he will be reborn in a good place, more than the above. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
阿梨吒經第九竟（四千五百七十字） |
The ninth chapter of the Arizha Sutra (four thousand five hundred and seventy-seven crosses) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 16 大品 |
Chapter 16 Dàpin |
201. （二〇一）［口＊荼］帝經 |
201. (201) [口*茶] Emperor Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，［口＊荼］帝比丘雞和哆子生如是惡見： |
At that time, [口*TU] Emperor Bhikkhu Ji and Duozi had such evil views: |
「我知世尊如是說法： |
"I know that the Blessed One says this: |
『今此識，往生不更異。』 |
"This knowledge now will not be different in the next life." 』 |
」諸比丘聞已，往至［口＊荼］帝比丘所，問曰： |
"When the monks heard this, they went to [Kou*Te] Emperor Bhikkhu and asked: |
「［口＊荼］帝！汝實如是說： |
"[口*TU] Emperor! You truly say this: |
『我知世尊如是說法： |
"I know that the World-Honored One says this: |
「今此識，往生不更異耶？」 |
This awareness now will not be different in the next life? |
』」 |
』』 |
［口＊荼］帝比丘答曰： |
[口*茶] Emperor Bhikkhu replied: |
「諸賢！我實知世尊如是說法： |
"Sages! I truly understand that the Blessed One says this: |
『今此識，往生不更異。』 |
"This knowledge now will not be different in the next life." 』 |
」 |
|
時，諸比丘訶［口＊荼］帝比丘曰： |
At that time, the monks said: |
「汝莫作是說，莫誣謗世尊，誣謗世尊者不善，世尊亦不如是說。 |
"Don't say this, don't slander the World Honored One. Those who slander the World Honored One are not good, and the World Honored One should not say the same thing. |
［口＊荼］帝比丘！今此識，因緣故起，世尊無量方便說識因緣故起，有緣則生，無緣則滅。 |
[口*TU] Emperor Bhikkhu! Now this consciousness arises due to causes and conditions. The World Honored One has said that consciousness arises due to causes and conditions. If there is a condition, it will arise. If there is no condition, it will die. |
［口＊荼］帝比丘！汝可速捨此惡見也。」 |
[口*TU] Emperor Bhikkhu! You can quickly give up this evil view. " |
［口＊荼］帝比丘為諸比丘所訶已，如此惡見其強力執，而一向說： |
[口*TU] The emperor bhikkhu was disliked by all the bhikkhus. Seeing his strong persistence, he always said: |
「此是真實，餘者虛妄。」 |
This is true, the rest is false. |
如是再三。 |
So again and again. |
眾多比丘不能令［口＊荼］帝比丘捨此惡見，從坐起去，往詣佛所，稽首佛足，却坐一面，白曰： |
The numerous bhikkhus could not persuade [Kou*Te] Emperor Bhikkhu to abandon this evil view. He stood up from his seat and went to the Buddha's place. He looked at the Buddha's feet, sat on one side and said: |
「世尊！［口＊荼］帝比丘生如是惡見： |
"World Honored One! [Ku*Te] Emperor Bhikkhu has such evil views: |
『我知世尊如是說法： |
"I know that the World-Honored One says this: |
「今此識，往生不更異。」 |
This awareness now will not change in the next life. |
』世尊！我等聞已，往詣［口＊荼］帝比丘所，問曰： |
” World Honored One! After we heard this, we went to [Kou*Te] Emperor Bhikkhu and asked: |
『［口＊荼］帝！汝實如是說： |
"[口*TU] Emperor!" This is what you said: |
「我知世尊如是說法： |
"I know that the Blessed One says this: |
『今此識，往生不更異也。』 |
"This knowledge now will not change in the next life." 』 |
」』［口＊荼］帝比丘答我等曰： |
』』[口*TU] Emperor Bhikkhu answered us: |
『諸賢！我實知世尊如是說法： |
"All sages!" I truly understand that the Blessed One says this: |
「今此識，往生不更異。」 |
This awareness now will not change in the next life. |
』世尊！我等訶曰： |
” World Honored One! I waited for He to say: |
『［口＊荼］帝比丘！汝莫作是說，莫誣謗世尊，誣謗世尊者不善，世尊亦不如是說。 |
"[口*TU] Emperor Bhikkhu! You should not say this, and do not slander the World Honored One. Those who slander the World Honored One are not good, and the World Honored One should not say the same thing. |
［口＊荼］帝比丘！今此識，因緣故起，世尊無量方便說識因緣故起，識有緣則生，無緣則滅。 |
[口*TU] Emperor Bhikkhu! Now this consciousness arises due to causes and conditions. The World Honored One has said that consciousness arises due to causes and conditions. When consciousness has conditions, it arises, and when there is no condition, it perishes. |
［口＊荼］帝比丘！汝可速捨此惡見也。』 |
[口*TU] Emperor Bhikkhu! You can quickly give up this evil view. 』 |
我等訶已，如此惡見其強力執，而一向說： |
We have been so disgusted with his strong persistence and have always said: |
『此是真實，餘者虛妄。』 |
"This is true, the rest is false. 』 |
如是再三。 |
So again and again. |
世尊！如我等不能令［口＊荼］帝比丘捨此惡見，從坐起去。」 |
World Honored One! If we cannot make [Kou*Te] Emperor Bhikkhu abandon this evil view, he should stand up from his seat. " |
世尊聞已，告一比丘： |
The World-Honored One heard this and told a bhikkhu: |
「汝往［口＊荼］帝比丘所，作如是語： |
"You go to [Kou*Te] Emperor Bhikkhu and say this: |
『世尊呼汝！』」 |
"The World-Honored One calls you! 』』 |
於是，一比丘受世尊教，即從坐起，稽首佛足，繞三匝而去，至［口＊荼］帝比丘所，即語彼曰： |
Then, after being taught by the Blessed One, a bhikkhu stood up from his seat, bowed his head at the Buddha's feet, walked around three times, and arrived at the [Kou*Ta] Emperor Bhikkhu, whereupon he said to him: |
「世尊呼汝！」［口＊荼］帝比丘即詣佛所，稽首佛足，却坐一面。 |
"The World Honored One calls you!" [Kou*Te] Emperor Bhikkhu went to the Buddha's place, bowed his head at the Buddha's feet, and sat on one side. |
世尊問曰： |
The World Honored One asked: |
「汝實如是說： |
"Truly you say: |
『我知世尊如是說法： |
"I know that the World-Honored One says this: |
「今此識，往生不更異也。」 |
This awareness now will not be different in the next life. |
』」 |
』』 |
［口＊荼］帝比丘答曰： |
[口*茶] Emperor Bhikkhu replied: |
「世尊！我實知世尊如是說法： |
"World Honored One! I truly understand that the World Honored One says this: |
『今此識，往生不更異也。』 |
"This knowledge now will not change in the next life." 』 |
」 |
|
世尊問曰： |
The World Honored One asked: |
「何者識耶？」 |
Who knows? |
［口＊荼］帝比丘答曰： |
[口*茶] Emperor Bhikkhu replied: |
「世尊！謂此識說、覺、作、教作、起、等起，謂彼作善惡業而受報也。」 |
World-Honored One, it is said that this consciousness speaks, awakens, performs, teaches, arises, and waits for its emergence, and that it performs good and evil deeds and receives retribution. |
世尊呵曰： |
The World Honored One said: |
「［口＊荼］帝！汝云何知我如是說法？ |
"[口*TU] Emperor! How did you know that I said this? |
汝從何口聞我如是說法？ |
From where did you hear what I said? |
汝愚癡人！我不一向說，汝一向說耶？ |
You are a fool! I don't always say it, you always say it? |
汝愚癡人！聞諸比丘共訶汝時，應如法答： |
You are a fool! When you hear that all the monks are asking you questions, you should answer according to the Dharma: |
『我今當問諸比丘也。』 |
"I will ask the monks now. 』 |
」 |
|
於是，世尊問諸比丘： |
Then the World-Honored One asked the monks: |
「汝等亦如是知我如是說法： |
"You also know that I say this: |
『今此識，往生不更異耶？』 |
"This knowledge now will not be different in the next life?" 』 |
」 |
|
時，諸比丘答曰： |
At that time, the monks replied: |
「不也。」 |
No. |
世尊問曰： |
The World Honored One asked: |
「汝等云何知我說法？」 |
How do you know that I am teaching the Dharma? |
諸比丘答曰： |
The monks replied: |
「我等知世尊如是說法，識因緣故起，世尊說識因緣故起，識有緣則生，無緣則滅，我等知世尊如是說法。」 |
We know that the Blessed One preaches this way. Consciousness arises due to causes and conditions. The Blessed One says that consciousness arises due to causes and conditions. Consciousness arises when there is a condition and dies when it has no condition. We know that the Blessed One teaches it like this. |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！諸比丘！汝等知我如是說法。 |
"Excellent! Excellent! Bhikkhus! You know how I preach. |
所以者何？ |
So what? |
我亦如是說，識因緣故起，我說識因緣故起，識有緣則生，無緣則滅，識隨所緣生，即彼緣。 |
I also say that consciousness arises due to causes and conditions. I say that consciousness arises due to causes and conditions. Consciousness arises when there is a condition, and disappears when there is no condition. Consciousness arises according to the condition, that is, the condition. |
說緣眼色生識，生識已說眼識，如是耳、鼻、舌、身，意法生識，生識已說意識。 |
It is said that the eyes and colors give rise to consciousness, and the birth of consciousness is called eye consciousness, such as the ears, nose, tongue, and body. The mind and law give rise to consciousness, and the birth of consciousness is called consciousness. |
猶若如火，隨所緣生，即彼緣，說緣木生火，說木火也。 |
Just like fire, it arises according to the condition, that is, the other condition. It is said that the condition of wood generates fire, and it is called wood fire. |
緣草糞聚火，說草糞聚火。 |
It is said that grass dung gathers fire. |
如是識隨所緣生，即彼緣，說緣眼色生識，生識已說眼識。 |
Such consciousness arises with the object, that is, the object. It is said that the eye color produces consciousness, and the consciousness that arises has been said to be eye consciousness. |
如是耳、鼻、舌、身，緣意法生識，生識已說意識。」 |
In this way, the ears, nose, tongue, and body are dependent on the mind and law to generate consciousness, and the generated consciousness has already become consciousness. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！汝等知我如是說法。 |
"Excellent! Excellent! You know what I say. |
然此［口＊荼］帝比丘愚癡之人，顛倒受解義及文也。 |
However, this [mouth * tea] emperor bhikkhu is a foolish person who accepts the meaning and text upside down. |
彼因自顛倒受解故，誣謗於我，為自傷害，有犯有罪，諸智梵行者所不喜也，而得大罪。 |
Because of his own confusion and explanation, he falsely accused me and harmed himself. He committed a sin, which is not liked by all the wise and holy practitioners, and he has suffered a serious sin. |
汝愚癡人！知有此惡不善處耶？」 |
You are a fool! Do you know that there is such evil and evil? " |
於是，［口＊荼］帝比丘為世尊面呵責已，內懷憂慼，低頭默然，失辯無言，如有所伺。 |
Then, the emperor monk scolded the Buddha in front of the Buddha. He felt sad in his heart, bowed his head in silence, and was speechless, as if he was waiting for something. |
於是，世尊面呵［口＊荼］帝比丘已，告諸比丘： |
Then, the World-Honored One spoke to the Emperor Bhikkhu and told the Bhikkhus: |
「我當為汝說法究竟，無煩無熱，恒有不變，諸智慧觀如是，諦聽，諦聽，善思念之。」 |
I will teach you the ultimate Dharma. It is without trouble or heat. It is eternal and unchangeable. All wisdom observes this. Listen carefully, listen carefully, and meditate on it well. |
時，諸比丘受教而聽。 |
At that time, the monks were taught and listened. |
佛言： |
Buddha said: |
「真說見耶？」 |
Are we really going to meet you? |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「如來真說見耶？」 |
Did the Tathagata really say that he saw you? |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「如來滅已，所有真彼亦滅法，見耶？」 |
The Tathagata has been destroyed, and all the Dharmas have also been destroyed. Do you see that? |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「真說已見耶？」 |
Did you really say we've met? |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「如來真說已見耶？」 |
Did the Tathagata really say that he has seen it? |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「如來滅已，所有真彼亦滅法，已見耶？」 |
Have you seen that the Tathagata has been destroyed, and all the Dharmas have also been destroyed? |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「真說無有疑惑耶？」 |
Are you really saying that you have no doubts? |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「如來真說無有疑惑耶？」 |
Does the Tathagata really say that there is no doubt? |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「如來滅已，所有真彼亦滅法，無有疑惑耶？」 |
The Tathagata has been destroyed, and all Dharmas have also been destroyed. Is there any doubt? |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「真說如是，慧見如真，所有疑惑彼滅耶？」 |
Is it true that this is true, that wisdom is true, and that all doubts are eliminated? |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「如來真說如是，慧見如真，所有疑惑彼滅耶？」 |
Is it true that the Tathagata says so, that the wisdom seen is true, and that all doubts are eliminated? |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「如來滅已，所有真彼亦滅法，如是慧見如真，所有疑惑彼滅耶？」 |
With the destruction of the Tathagata, all truth and Dharma will also be destroyed. With such wisdom and truth, all doubts will be destroyed, right? |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「真說已無疑惑耶？」 |
Are you really saying that there is no doubt anymore? |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「如來真說已無疑惑耶？」 |
Has the Tathagata truly said that there is no more doubt? |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「如來已滅，所有真彼亦滅法，已無疑惑耶？」 |
The Tathagata has been destroyed, and all the Dharmas have also been destroyed. Is there any doubt? |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，謂我此見如是清淨，著彼、惜彼、守彼，不欲令捨者，汝等知我長夜說栰喻法，知已所塞流開耶？」 |
Excellent! Excellent! If you know and see in this way, and say that this view of mine is so pure, and that I hold onto that, cherish that, guard that, and don't want to let it go, you know that I have been talking about the metaphorical Dharma all night long, and you know that I have blocked the flow. Open? |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，謂我此見如是清淨，不著彼、不惜彼、不守彼，欲令捨者，汝等知我長夜說栰喻法，知已所塞流開耶？」 |
Excellent! Excellent! If you know and see in this way, and say that this view of mine is so pure, that I am not attached to that, do not care for that, do not abide by that, and want to let it go, you know that I have spent a long night talking about the metaphorical method, and you know that I have blocked the flow. Open? |
比丘答曰： |
The bhikkhu replied: |
「唯然。 |
"Wei Ran. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若有異學來問汝等： |
"How good! How good! If any heretics come to ask you: |
『賢者！汝等若有如是清淨見，彼何義、何為、何功德？』 |
"Sage!" If you have such a pure view, what is its meaning, what is its purpose, and what is its merit? 』 |
汝等云何答耶？」 |
What's your answer? " |
比丘答曰： |
The bhikkhu replied: |
「世尊！若有異學來問我： |
"World Honored One! If any heretic comes to ask me: |
『賢者！汝等若有如是清淨見，彼何義、何為、何功德？』 |
"Sage!" If you have such a pure view, what is its meaning, what is its purpose, and what is its merit? 』 |
者，我等當如是答： |
Yes, we should answer this: |
『諸賢！為厭義，為無欲義，為見知如真義故。』 |
"All sages!" It is the meaning of disgust, the meaning of no desire, and the reason of seeing and knowing the true meaning. 』 |
世尊！若異學來問我者，我等當如是答。」 |
World Honored One! If someone from another school comes to ask me, I will answer this. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若異學來問汝，汝等應如是答。 |
"Excellent! Excellent! If a foreign scholar comes to ask you, you should answer like this. |
所以者何？ |
So what? |
此所說觀，一曰摶食麤細，二曰更樂，三曰意念，四曰識也。 |
The observation mentioned here is the first one is the thickness of the food, the second one is the happiness, the third one is the mind, and the fourth one is the consciousness. |
此四食何因、何習？ |
What are the causes and habits of these four foods? |
從何而生？ |
Where did it come from? |
由何有耶？ |
Why? |
彼四食者，因愛、習愛，從愛而生，由愛有也。 |
Those who eat these four things are born from love, are accustomed to love, are born from love, and exist out of love. |
愛何因、何習，從何而生？ |
What is the cause, habit, and origin of love? |
由何有耶？ |
Why? |
愛者，因覺、習覺，從覺而生，由覺有也。 |
Love is due to awareness, habituation to awareness, born from awareness, and existence from awareness. |
覺何因、何習？ |
What is the reason and habit of feeling sleepy? |
從何而生？ |
Where did it come from? |
由何有耶？ |
Why? |
覺者，因更樂、習更樂，從更樂生，由更樂有也。 |
The awakened person is born from more joy, is accustomed to more joy, is born from more joy, and exists from more joy. |
更樂何因、何習？ |
What is the reason and habit of being more happy? |
從何而生？ |
Where did it come from? |
由何有耶？ |
Why? |
更樂者，因六處、習六處，從六處生，由六處有也。 |
Those who are more happy are due to the six bases, are accustomed to the six bases, arise from the six bases, and exist from the six bases. |
六處何因、何習？ |
What are the causes and habits of the six sense organs? |
從何而生？ |
Where did it come from? |
由何有耶？ |
Why? |
六處者，因名色、習名色，從名色生，由名色有也。 |
The six bases are due to name and form, habituation to name and form, arise from name and form, and exist from name and form. |
名色何因、何習？ |
What are the causes and habits of name and form? |
從何而生？ |
Where did it come from? |
由何有耶？ |
Why? |
名色者，因識習識，從識而生，由識有也。 |
Name and form arise from consciousness, arise from consciousness, and exist from consciousness. |
識何因、何習？ |
What is the cause and practice of knowledge? |
從何而生？ |
Where did it come from? |
由何有耶？ |
Why? |
識者，因行、習行，從行而生，由行有也。 |
The one who knows is born from actions and habits, and is born from actions. |
行何因、何習？ |
What is the reason for doing this and what is the habit? |
從何而生？ |
Where did it come from? |
由何有耶？ |
Why? |
行者，因無明、習無明，從無明生，由無明有也。 |
Practitioners, because of ignorance and habitual ignorance, arise from ignorance, and exist from ignorance. |
「是為緣無明有行，緣行有識，緣識有名色，緣名色有六處，緣六處有更樂，緣更樂有覺，緣覺有愛，緣愛有受，緣受有有，緣有有生，緣生有老死、愁慼、啼哭、憂苦、懊惱，如是此等大苦陰生。 |
"This is because there is action due to ignorance, there is consciousness due to action, there is name and form due to condition, there are six places due to name and form, there is more happiness due to the six places, there is awareness due to more happiness, there is love due to awareness, and there is feeling due to love. There are feelings, there are births, and there are births, and there are old age, death, sorrow, crying, sorrow, and annoyance. Such great suffering arises in the yin. |
緣生有老死，此說緣生有老死，於汝等意云何？」 |
What does this mean to you that aging and death are related to birth? " |
比丘答曰： |
The bhikkhu replied: |
「世尊！緣生有老死，我等意如是。 |
"World Honored One! There is aging and death due to birth. This is what I mean. |
所以者何？ |
So what? |
緣生有老死也。」 |
There is old age and death due to fate. " |
「緣有有生，此說緣有有生，於汝等意云何？」 |
Destined existence has life. What does this mean to you when I say that fate has life? |
比丘答曰： |
The bhikkhu replied: |
「世尊！緣有有生，我等意如是。 |
"World Honored One! Destiny has given rise to life. This is what I mean. |
所以者何？ |
So what? |
緣有有生耶。」 |
Destiny has its fate. " |
「緣受有有，此說緣受有有，於汝等意云何？」 |
There is the existence of conditioned feeling. What does this mean to you that there is the existence of conditioned feeling? |
比丘答曰： |
The bhikkhu replied: |
「世尊！緣受有有，我等意如是。 |
"World Honored One! Destined feelings exist, as we intend. |
所以者何？ |
So what? |
緣受有有也。」 |
Conditioned feelings exist. " |
「緣愛有受，此說緣愛有受，於汝等意云何？」 |
There is feeling due to love. What does this mean to you that there is feeling due to love? |
比丘答曰： |
The bhikkhu replied: |
「世尊！緣愛有受，我等意如是。 |
"World Honored One! Love has its own feelings, that's what I mean. |
所以者何？ |
So what? |
緣愛有受也。」 |
There is feeling in love. " |
「緣覺有愛，此說緣覺有愛，於汝等意云何？」 |
Pratykabuddha has love. What does this mean to you when I say that Pratyekabuddha has love? |
比丘答曰： |
The bhikkhu replied: |
「世尊！緣覺有愛，我等意如是。 |
"World Honored One! Pratyekabuddha has love, I mean so. |
所以者何？ |
So what? |
緣覺有愛也。」 |
There is love in Pratyekabuddha. " |
「緣更樂有覺，此說緣更樂有覺，於汝等意云何？」 |
There is awareness of the more blissful conditions. What does this mean to you that there is the awareness of the more blissful conditions? |
比丘答曰： |
The bhikkhu replied: |
「世尊！緣更樂有覺，我等意如是。 |
"World Honored One! Yue is more happy and enlightened. This is what I mean. |
所以者何？ |
So what? |
緣更樂有覺也。」 |
Yuan is more happy and aware. " |
「緣六處有更樂，此說緣六處有更樂，於汝等意云何？」 |
There is more happiness in the six bases. What does this mean to you that there is more happiness in the six bases? |
比丘答曰： |
The bhikkhu replied: |
「世尊！緣六處有更樂，我等意如是。 |
"World Honored One! There is more happiness in the six places of destiny. This is what I mean. |
所以者何？ |
So what? |
緣六處有更樂也。」 |
There is more happiness in the six places of fate. " |
「緣名色有六處，此說緣名色有六處，於汝等意云何？」 |
There are six bases of conditioned name and matter. What does this mean to you when I say that there are six bases of conditioned name and form? |
比丘答曰： |
The bhikkhu replied: |
「世尊！緣名色有六處，我等意如是。 |
"World Honored One! There are six bases of conditioned name and form. This is what I mean. |
所以者何？ |
So what? |
緣名色有六處也。」 |
There are six places of fate, name and form. " |
「緣識有名色，此說緣識有名色，於汝等意云何？」 |
The conditioned consciousness has name and form. What does this mean to you that the conditioned consciousness has name and form? |
比丘答曰： |
The bhikkhu replied: |
「世尊！緣識有名色，我等意如是。 |
"World Honored One! Conditional consciousness has name and form. This is what I mean. |
所以者何？ |
So what? |
緣識有名色也。」 |
Destined consciousness has name and form. " |
「緣行有識，此說緣行有識，於汝等意云何？」 |
Consciousness exists in conditioned actions. What does this mean to you that conditioned actions have consciousness? |
比丘答曰： |
The bhikkhu replied: |
「世尊！緣行有識，我等意如是。 |
"World Honored One! Destined actions are conscious, and so is my intention. |
所以者何？ |
So what? |
緣行有識也。」 |
There is knowledge in fate. " |
「緣無明有行，此說緣無明有行，於汝等意云何？」 |
There are actions based on ignorance. What does this mean to you that there are actions based on ignorance? |
比丘答曰： |
The bhikkhu replied: |
「世尊！緣無明有行，我等意如是。 |
"World Honored One! There is action in ignorance, and that is what I mean. |
所以者何？ |
So what? |
緣無明有行也。 |
There is action in ignorance of fate. |
是為緣無明有行，緣行有識，緣識有名色，緣名色有六處，緣六處有更樂，緣更樂有覺，緣覺有愛，緣愛有受，緣受有有，緣有有生，緣生有老死、愁慼、啼哭、憂苦、懊惱可得生，如是此淳大苦陰生。」 |
This is because there is action due to ignorance, there is consciousness due to action, there is name and form due to condition, there are six places due to name and form, there is more happiness due to the six places, there is awareness due to more happiness, there is love due to awareness, there is feeling due to love, and there is feeling due to love. There is existence, there is birth, and there is aging and death, sorrow, crying, sorrow, and annoyance. This is the birth of pure and great suffering. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！比丘！汝等如是說。 |
"Excellent! Excellent! Bhikkhu! Thus you say. |
所以者何？ |
So what? |
我亦如是說，緣無明有行，緣行有識，緣識有名色，緣名色有六處，緣六處有更樂，緣更樂有覺，緣覺有愛，緣愛有受，緣受有有，緣有有生，緣生有老死、愁慼、啼哭、憂苦、懊惱可得生，如是此淳大苦陰生。 |
In the same way I say, there is action due to ignorance, awareness due to action, name and form due to condition, name and form due to condition, there are six bases of mind and body, there is greater happiness in the six places, there is awareness, there is love, and there is feeling. , Conditioned feelings exist, Conditioned existence exists, and Conditioned birth has aging, death, sorrow, crying, sorrow, and annoyance. This is how pure and great suffering Yin arises. |
生滅則老死滅，此說生滅則老死滅，於汝等意云何？」 |
When birth and death lead to old age and death, what does this mean to you? " |
比丘答曰： |
The bhikkhu replied: |
「世尊！生滅則老死滅，我等意如是。 |
"World Honored One! As birth and death lead to old age and death, this is what we intend. |
所以者何？ |
So what? |
生滅則老死滅也。」 |
Birth and death means old age, death and death. " |
「有滅則生滅，此說有滅則生滅，於汝等意云何？」 |
When there is cessation, there is birth and death. What does this mean to you that when there is cessation, there is birth and death? |
比丘答曰： |
The bhikkhu replied: |
「世尊！有滅則生滅，我等意如是。 |
"World Honored One! When things cease, they arise and cease. This is what I intend. |
所以者何？ |
So what? |
有滅則生滅也。」 |
When there is destruction, there is birth and death. " |
「受滅則有滅也，此說受滅則有滅，於汝等意云何？」 |
When suffering is destroyed, there is destruction. This means that when suffering is destroyed, there is destruction. What does this mean to you? |
比丘答曰： |
The bhikkhu replied: |
「世尊！受滅則有滅，我等意如是。 |
"World Honored One! When suffering is destroyed, there is destruction. This is what I mean. |
所以者何？ |
So what? |
受滅則有滅也。」 |
When suffering is destroyed, there is destruction. " |
「愛滅則受滅，此說愛滅則受滅，於汝等意云何？」 |
When love ceases, suffering ceases. What does this mean to you when love ceases, suffering ceases? |
比丘答曰： |
The bhikkhu replied: |
「世尊！愛滅則受滅，我等意如是。 |
"World Honored One! When love dies, suffering dies. This is what I mean. |
所以者何？ |
So what? |
愛滅則受滅也。」 |
When love dies, suffering dies. " |
「覺滅則愛滅，此說覺滅則愛滅，於汝等意云何？」 |
When awareness ceases, love ceases. What does it mean to you that when awareness ceases, love ceases? |
比丘答曰： |
The bhikkhu replied: |
「世尊！覺滅則愛滅，我等意如是。 |
"World Honored One! When awareness ceases, love ceases. This is what I mean. |
所以者何？ |
So what? |
覺滅則愛滅也。」 |
When awareness dies, love dies. " |
「更樂滅則覺滅，此說更樂滅則覺滅，於汝等意云何？」 |
When greater happiness ceases, awareness ceases. This saying, when greater happiness ceases, awareness ceases. What does this mean to you? |
比丘答曰： |
The bhikkhu replied: |
「世尊！更樂滅則覺滅，我等意如是。 |
"World Honored One! When happiness ceases, awareness ceases. This is what I mean. |
所以者何？ |
So what? |
更樂滅則覺滅也。」 |
When more happiness disappears, awareness also disappears. " |
「六處滅則更樂滅，此說六處滅則更樂滅，於汝等意云何？」 |
The cessation of the six sense bases means the cessation of greater happiness. What does this mean to you when the cessation of the six sense bases leads to the cessation of greater happiness? |
比丘答曰： |
The bhikkhu replied: |
「世尊！六處滅則更樂滅，我等意如是。 |
"World Honored One! When the six bases are destroyed, happiness will be destroyed even more. This is what I mean. |
所以者何？ |
So what? |
六處滅則更樂滅也。」 |
When the six bases are destroyed, happiness will be destroyed even more. " |
「名色滅則六處滅，此說名色滅則六處滅，於汝等意云何？」 |
When name and form cease, the six bases will cease. What does this mean to you when I say that when name and form cease, the six bases will cease? |
比丘答曰： |
The bhikkhu replied: |
「世尊！名色滅則六處滅，我等意如是。 |
"World Honored One! When name and form cease, the six bases will cease. This is what we intend. |
所以者何？ |
So what? |
名色滅則六處滅也。」 |
When name and form disappear, the six bases will also disappear. " |
「識滅則名色滅，此說識滅則名色滅，於汝等意云何？」 |
When consciousness ceases, name and form cease. This statement says that when consciousness ceases, name and form cease. What does this mean to you? |
比丘答曰： |
The bhikkhu replied: |
「世尊！識滅則名色滅，我等意如是。 |
"World Honored One! When consciousness ceases, name and form cease. This is what I mean. |
所以者何？ |
So what? |
識滅則名色滅也。」 |
When consciousness disappears, name and form also disappear. " |
「行滅則識滅，此說行滅則識滅，於汝等意云何？」 |
When volition ceases, consciousness lapses. What does this mean to you when volition ceases? |
比丘答曰： |
The bhikkhu replied: |
「世尊！行滅則識滅，我等意如是。 |
"World Honored One! When formations cease, consciousness ceases. This is what I mean. |
所以者何？ |
So what? |
行滅則識滅也。」 |
When action dies, consciousness dies. " |
「無明滅則行滅，此說無明滅則行滅，於汝等意云何？」 |
When ignorance ceases, action ceases. This statement says that when ignorance ceases, action ceases. What does this mean to you? |
比丘答曰： |
The bhikkhu replied: |
「世尊！無明滅則行滅，我等意如是。 |
"World Honored One! When ignorance ceases, action ceases. This is what we intend. |
所以者何？ |
So what? |
無明滅則行滅也。 |
When ignorance ceases, action ceases. |
是為無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六處滅，六處滅則更樂滅，更樂滅則覺滅，覺滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生滅，生滅則老死滅，愁慼、啼哭、憂苦、懊惱可得滅，如是此淳大苦陰滅。」 |
This is because when ignorance ceases, formations cease, when formations cease, consciousness ceases, when consciousness ceases, name and form cease, when name and form cease, the six senses cease, when six senses cease, happiness ceases, when happiness ceases, awareness ceases, and when awareness ceases, love ceases. When love ceases, suffering will cease, when suffering ceases, existence will cease, existence will cease, birth and death will occur, birth and destruction will cause old age and death, sorrow, crying, sorrow, and annoyance will cease. In this way, the Yin of pure and great suffering will cease. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！比丘！汝等如是說。 |
"Excellent! Excellent! Bhikkhu! Thus you say. |
所以者何？ |
So what? |
我亦如是說，無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六處滅，六處滅則更樂滅，更樂滅則覺滅，覺滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生滅，生滅則老死滅，愁慼、啼哭、憂苦、懊惱可得滅，如是此淳大苦陰滅。」 |
I also say the same, when ignorance ceases, formations cease, when formations cease, consciousness ceases, when consciousness ceases, name and form cease, when name and form cease, the six bases cease, when six bases cease, greater happiness ceases, when greater joy ceases, awareness ceases, and when awareness ceases When love ceases, when love ceases, suffering will cease, when suffering ceases, existence will cease, existence will cease, birth and destruction will occur, birth and destruction will cause old age and death, sorrow, crying, sorrow, and annoyance will be eliminated, and in this way, the Yin of pure and great suffering will cease. " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，汝等頗於過去作是念： |
"Excellent! Excellent! If you knew and saw in this way, you would have thought like this in the past: |
『我過去時有，我過去時無。 |
"I have existed in the past, and I have not existed in the past. |
云何過去時有？ |
Why does the cloud have past tense? |
何由過去時有耶？』 |
Why does the past tense exist? 』 |
」 |
|
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，汝等頗於未來作是念： |
"How good! How good! If you know and see like this, you may think this way in the future: |
『我未來當有，我未來當無。 |
My future should be something, my future should be nothing. |
云何未來有？ |
What's the future? |
何由未來有耶？』 |
Why is there a future? 』 |
」 |
|
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，汝等頗於內有疑惑，此云何？ |
"Excellent! Excellent! If you know and see in this way, and you have doubts within yourself, what is this? |
此何等？ |
What is this? |
此眾生從何所來？ |
Where did these sentient beings come from? |
趣至何處？ |
Where is the fun? |
何因已有？ |
Why already? |
何因當有耶？」 |
Why should there be? " |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，汝等頗故殺父母，害弟子阿羅訶，破壞聖眾，惡意向佛出如來血耶？」 |
Excellent! Excellent! If you know and see this way, would you kill your parents, harm your disciple Araha, destroy the saints, and maliciously spill the Tathagata's blood on the Buddha? |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，汝等頗故犯戒捨戒罷道耶？」 |
Excellent! Excellent! If you know and see this way, are you going to break the precepts and give up the precepts on purpose? |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，汝等頗捨此更求外尊求福田耶？」 |
How good! How good! If you know and see like this, why don't you give up this and seek the land of blessings? |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，汝等頗作沙門、梵志如是說： |
"Excellent! Excellent! If you know and see in this way, then you, as a recluse, will say: |
『諸尊！可知則知，可見則見耶？』 |
"My lords!" If you can know it, you know it; if you can see it, you can see it? 』 |
」 |
|
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，汝等頗吉祥為清淨耶？」 |
Excellent! Excellent! If you know and see in this way, you will be quite auspicious and pure, right? |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，汝等頗為諸沙門、梵志，吉祥相應諸見雜苦雜之，雜煩熱雜懊惱，彼是真實耶？」 |
Excellent! Excellent! If you know and see in this way, you are quite like the ascetics and brahmans. The auspiciousness corresponds to the various views mixed with suffering, mixed with troubles, heat, and troubles. Is this true? |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，汝等頗身生疹患，生甚重苦，乃至命欲斷，捨此更求外： |
"Excellent! Excellent! If you know and see in this way, you will suffer from rashes all over your body, and you will suffer so much that your life will be cut off. If you give up this, you will seek something else: |
『頗有彼沙門、梵志，持一句呪，二句、三句、四句、多句、百句，持此呪令脫我苦。』 |
"There are some ascetics and Brahma-chihs who hold one sentence, two, three, four, many, or a hundred sentences, and hold on to this chant to escape my suffering." 』 |
是謂求苦、習苦、得苦盡耶？」 |
Does it mean seeking suffering, getting used to suffering, and getting rid of suffering? " |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，汝等頗受八有耶？」 |
Excellent! Excellent! If you know and see like this, how can you accept the eight existences? |
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等如是知、如是見，汝等頗如是說： |
"Excellent! Excellent! If you knew and saw in this way, you would say thus: |
『我等恭敬沙門，敬重沙門，沙門瞿曇是我尊師耶？』 |
"We respect the ascetics and respect the ascetics. Is the recluse Qutan my respected teacher?" 』 |
」 |
|
比丘答曰： |
The bhikkhu replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！若汝等自知、自見、自覺得最正覺，汝等隨所問答耶？」 |
Excellent! Excellent! If you know yourself, see yourself, and feel that you are the most enlightened, will you answer the question? |
比丘答曰： |
The bhikkhu replied: |
「如是！世尊！」 |
So! World Honored One! |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！我正御汝等，於畢究竟無煩無熱，恒不變易法，正智所知、正智所見、正智所覺，因此故我向者說，我為汝說法，畢究竟不煩熱，恒不變易法，正智所知、正智所見、正智所覺。 |
"Excellent! Excellent! I am guarding you. In the end, there is no trouble or heat. The Dharma never changes. Right wisdom knows it, sees it, sees it, and perceives it. Therefore, I say to you, I will teach you the Dharma. After all, it does not change." Trouble and heat, the law of permanence and change, is known by right wisdom, seen by right wisdom, and perceived by right wisdom. |
復次三事合會入於母胎，父母聚集一處、母滿精堪耐、香陰已至。 |
Again, the three things come together in the mother's womb, the parents gather together, the mother is full of essence and can bear it, and the fragrant vagina has arrived. |
此三事合會入於母胎，母胎或持九月十月便生，生已以血長養，血者於聖法中，謂是母乳也。 |
These three things are combined into the mother's womb. The mother's womb may be born in nine or ten months. The child has been nourished with blood. The blood in the holy law is called mother's milk. |
彼於後時諸根轉大、根轉成就，食麤飯麨蘇油塗身，彼眼見色，樂著好色、憎惡惡色，不立身念少心心解脫、慧解脫，不知如真，所生惡不善法，不滅盡無餘，不敗壞無餘。 |
Later, when all the faculties are enlarged and the faculties are accomplished, he eats coarse rice and coats his body with coriander oil. He sees colors with his eyes, takes pleasure in lustful colors and hates dull colors. He does not stand up to the body and thinks little about the liberation of the mind and liberation of wisdom. He does not know the truth, and is born. Evil and unwholesome dharma will never be destroyed without any residue, and will not be destroyed without any residue. |
如是耳、鼻、舌、身、意知法，樂著好法、憎惡惡法，不立身念少心心解脫、慧解脫，不知如真，所生惡不善法，不滅盡無餘，不敗壞無餘。 |
If the ear, nose, tongue, body, and mind know the Dharma, they are happy with the good Dharma and hate the bad Dharma. They do not establish the body and have little mind, mind, and wisdom to be liberated. They do not know the truth. The evil and unwholesome dharmas that arise will never be destroyed without any residue. They will not be destroyed without any residue. . |
彼如是隨憎不憎所受覺，或樂或苦或不苦不樂，彼樂彼覺求著受彼覺，彼樂彼覺求著受彼覺已，若樂覺者是為受，彼緣受有有，緣有有生，緣生有老死，愁慼啼哭憂苦懊惱可得生，如是此淳大苦陰生。 |
In this way, the person he feels is either pleasant or painful, or neither painful nor happy. He enjoys his awareness and seeks to experience it. He enjoys his awareness and seeks to experience it. If he enjoys it, it is feeling. There are conditioned feelings, there is birth, there is old age and death, there is sorrow, weeping, suffering, and annoyance, and this is how the pure and great Yin of suffering arises. |
比丘！非為具足愛所繫相續，如［口＊荼］帝比丘雞和哆子耶？」 |
Bhikkhu! Isn't it connected to the continuity of perfect love, like the Emperor Bhikkhu Chicken and Duozi? " |
比丘答曰： |
The bhikkhu replied: |
「如是，世尊！具足愛所繫相續，如［口＊荼］帝比丘雞和哆子也。 |
"In this way, World Honored One! The continuum of love is like that of Emperor Bhikkhu Chicken and Duozi. |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼眼見色，於好色而不樂著，於惡色而不憎惡，立身念無量心，心解脫、慧解脫，知如真，所生惡不善法，滅盡無餘，敗壞無餘。 |
He sees colors with his eyes, does not take pleasure in good colors, does not hate evil colors, establishes his mind with immeasurable thoughts, has a liberated mind, is liberated by wisdom, and knows the truth, and the evil and unwholesome dharmas that arise will be completely destroyed and destroyed. |
如是耳、鼻、舌、身、意知法，不著好法、不惡惡法，立身念無量心，心解脫、慧解脫，知如真，所生惡不善法，滅盡無餘，敗壞無餘。 |
In this way, the ears, nose, tongue, body, and mind know the Dharma. They are not attached to the good Dharma and do not worry about the Dharma. They establish the body and mind the immeasurable mind. The mind is liberated and the wisdom is liberated. They know it as true. The evil and unwholesome Dharma that arises will be destroyed without leaving any residue. There will be no residue of corruption. |
彼如是滅憎不憎所受覺，或樂或苦或不苦不樂，彼不樂彼覺，不求不著不受覺，彼不樂彼覺，不求不著不受覺已，若樂覺者彼便滅，樂滅則受滅，受滅則有滅，有滅則生滅，生滅則老死滅，愁慼啼哭憂苦懊惱可得滅，如是此淳大苦陰滅。」 |
In this way, the person who feels neither hatred nor aversion is either happy or painful, or neither painful nor happy. He is not happy in that state of mind. He does not seek, has no desire, and does not feel it. When happiness ceases, suffering will cease, when suffering ceases, existence will cease, existence will cease, birth and death will occur, birth and death will cause old age and death, and sorrow, crying, pain, and annoyance will be extinguished. In this way, the pure and great Yin of Suffering will cease. " |
「比丘！非為具足愛盡解脫耶？」 |
Bhikkhu! Isn't it because of the complete love and liberation? |
比丘答曰： |
The bhikkhu replied: |
「如是，世尊！具足愛盡解脫也。」 |
That's it, World Honored One! It's the liberation that comes from the end of love. |
說是法時，此三千大千世界三反震動，動、盡動，戰、盡戰，震、盡震。 |
When this Dharma is spoken, the three counter-reflections of the three thousand great thousand worlds tremble, move, move, fight, fight, tremble, quake. |
是故此經稱愛盡解脫。 |
This is why this sutra calls it liberation after the end of love. |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
［口＊荼］帝經第十竟（四千六百九十一字） |
[口＊Tu] The Tenth Chapter of the Emperor's Sutra (4,691 words) |
中阿含經卷第五十四（九千三百六十一字） |
The fifty-fourth volume of the Central Agama Sutra (9,361 words) |
中阿含大品第二竟（三萬九千九百一十二字）（第五後誦） |
The second great masterpiece of Zhong Agama (39,912 words) (Fifth post-recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 17 晡利多品 |
Chapter 17 Many products in the morning |
202. （二〇二）持齋經 |
202. (202) Holding fasting sutras |
中阿含晡利多品（有十經）（第五後誦） |
Zhongahanliduopin (there are ten sutras) (the fifth recitation) |
中阿含經卷第五十五 |
The fifty-fifth volume of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
持齋、晡利多 羅摩、五下分 |
Zhizhai, Asariduo, Rama, Five Lower Points |
心穢、箭毛二 隨摩那修學 |
Dirty heart, two arrow hairs. Study with Mona |
法樂比丘尼 拘絺羅在後 |
Bhikshuni Dharma, with Kojira behind |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在於東園鹿子母堂。 |
At one time, the Buddha was traveling around the country and was in the Deer Mother Hall in the East Garden. |
爾時，鹿子母毘舍佉平旦沐浴，著白淨衣，將子婦等眷屬圍繞，往詣佛所，稽首作禮，却住一面。 |
At that time, the mother-in-law of the deer was bathing on Pingdan, dressed in white clothes, surrounded by her children, wives and other family members, went to the Buddha's place, bowed her head and paid homage, but stayed on one side. |
世尊問曰： |
The World Honored One asked: |
「居士婦！今沐浴耶？」 |
Housewife! Are you taking a bath today? |
答曰： |
Answer: |
「世尊！我今持齋。 |
"World Honored One! I am fasting today. |
善逝！我今持齋。」 |
Good death! I am fasting now. " |
世尊問曰： |
The World Honored One asked: |
「居士婦！今持何等齋耶？ |
"Housewife! How much fast are you observing now? |
齋有三種。 |
There are three kinds of fasting. |
云何為三？ |
Why is the cloud three? |
一者放牛兒齋，二者尼揵齋，三者聖八支齋。 |
One is the herding cow's fast, the second is the nun's fast, and the third is the holy eight-branch fast. |
居士婦！云何名為放牛兒齋？ |
Housewife! Why is it called Fangniuerzhai? |
若放牛兒朝放澤中，晡收還村，彼還村時，作如是念： |
If you are herding cattle in the middle of the swamp and take them back to the village in the afternoon, when they return to the village, think like this: |
『我今日在此處放牛，明日當在彼處放牛。 |
I will herd cattle here today, and I will herd cattle there tomorrow. |
我今日在此處飲牛，明日當在彼處飲牛。 |
I am drinking cows here today, and I will drink cows there tomorrow. |
我牛今在此處宿止，明日當在彼處宿止。』 |
My cow is stopping here today, and I will stop there tomorrow. 』 |
居士婦！如是有人若持齋時，作是思惟： |
Housewife! If someone is fasting, he should think like this: |
『我今日食如此之食，明日當食如彼食也。 |
If I eat like this today, I should eat like that tomorrow. |
我今日飲如此之飲，明日當飲如彼飲也。 |
I drink like this today, and I will drink like that tomorrow. |
我今含消如此含消，明日含消如彼含消。』 |
I will be like this today, and I will be like that tomorrow. 』 |
其人於此晝夜樂著欲過，是謂名曰放牛兒齋。 |
People here enjoy themselves day and night and want to live happily, so it is called Fangniuerzhai. |
若如是持齋放牛兒齋者，不獲大利，不得大果，無大功德，不得廣布。 |
If one keeps fasting like this and keeps cows fasting, he will not gain great benefits, will not achieve great results, will not have great merits, and will not be able to spread widely. |
「居士婦！云何名為尼揵齋耶？ |
Housewife! Why is it called Nichao Zhaiye? |
若有出家學尼揵者，彼勸人曰： |
If there is a person who is a monk and studies as a nun, he advises people: |
『汝於東方過百由延外有眾生者，擁護彼故，棄捨刀杖，如是南方、西方、北方過百由延外有眾生者，擁護彼故，棄捨刀杖，是為彼勸進人。 |
"If there are living beings in the east who are more than a hundred yoyans away, support them and give up their swords and sticks. Just as there are living beings in the south, west and north who are more than a hundred yoyans away, support them and give up their swords and sticks in order to encourage them to advance." people. |
或有想護眾生，或無想不護眾生，汝當十五日說從解脫時，脫衣裸形，東向住立，作如是說： |
Either you have the desire to protect sentient beings, or you have no desire not to protect all sentient beings. On the fifteenth day when you are talking about liberation, take off your clothes and stand naked, facing east, and say this: |
「我無父母，非父母有，我無妻子，非妻子有，我無奴婢，非奴婢生。」 |
I have no parents, not my parents, I have no wife, not my wife, I have no slaves, not a slave. |
』居士婦！彼欲勸進於真諦語，而反勸進虛妄之言，彼人日日見其父母，便作此念： |
』Housewife! He who wants to persuade people to advance to the true truth, but instead encourages them to advance to false words, when he sees his parents every day, he thinks like this: |
『是我父母。』 |
"It's my parents. 』 |
父母日日見其兒子，亦作此念： |
When parents see their son every day, they also think this: |
『是我兒子。』 |
"It's my son. 』 |
彼見妻子，而作此念： |
When he saw his wife, he thought: |
『是我妻子。』 |
"It's my wife. 』 |
妻子見彼，亦作此念： |
When his wife saw him, she also thought: |
『是我尊長。』 |
"It's my elder. 』 |
彼見奴婢，復作此念： |
When he saw his slave, he thought this again: |
『是我奴婢。』 |
"It's my slave. 』 |
奴婢見彼，亦作此念： |
When the servant saw him, he also thought: |
『是我大家。』 |
"It's all of us. 』 |
彼用此欲，不與而用，非是與用，是謂名曰尼揵齋也。 |
When he uses this desire, he uses it without giving it, and it is not right and used. This is called niqiaozhai. |
若如是持尼揵齋者，不獲大利，不得大果，無大功德，不得廣布。 |
If one adheres to nuns' fasting in this way, he will not gain great benefits, will not achieve great results, will not have great merits, and will not be able to spread widely. |
「居士婦！云何名為聖八支齋？ |
"Housewife! Why is it called the Holy Eight Branches? |
多聞聖弟子若持齋時，作是思惟： |
If a disciple of the Sage Hearing fasts, he should think as follows: |
『阿羅訶真人盡形壽離殺、斷殺，棄捨刀杖，有慙有愧，有慈悲心，饒益一切，乃至蜫蟲，彼於殺生淨除其心，我亦盡形壽離殺、斷殺，棄捨刀杖，有慙有愧，有慈悲心，饒益一切，乃至蜫蟲。 |
"Aloha, the real person who has given up killing and abandoning his sword and stick before the end of his body and life. He is embarrassed and ashamed, has a heart of compassion, and benefits everything, even insects. He has purified his mind about killing. I will also end my body and life." Kill, stop killing, abandon the sword and stick, be hesitant and ashamed, have compassion, benefit everything, even the ticks. |
我今於殺生淨除其心，我以此支於阿羅訶等同無異。』 |
I am now purifying my mind by killing living beings, and I use this branch to be the same as Arahā. 』 |
是故說齋。 |
That’s why we talk about fasting. |
「復次，居士婦！多聞聖弟子若持齋時，作是思惟： |
"Again, lay woman! If a disciple of the Holy Master, Hearer, fasts, he should think like this: |
『阿羅訶真人盡形壽離不與取、斷不與取，與而後取，樂於與取，常好布施，心樂放捨，歡喜無恡，不望其報，不以盜覆心，能自制己。 |
"The true Araha will not give up and take until the end of his life. He will give up and take after giving. He will be happy to take. He will always be good at giving. His heart will be happy and free. He will be joyful without restraint. He will not expect retribution and will not overwhelm his heart with theft." Be able to control yourself. |
彼於不與取淨除其心，我亦盡形壽離不與取、斷不與取，與而後取，樂於與取，常好布施，心樂放捨，歡喜無恡，不望其報，不以盜覆心，能自制己。 |
He has purified his mind of not giving and taking, and I will spend my entire life being free from not giving and taking, giving up not giving and taking, giving and then taking, willing to take, always good at giving, my heart is happy to let go, my joy is endless, and I do not expect its rewards. , Don’t overwhelm your heart with robberies, and be able to control yourself. |
我於不與取淨除其心，我以此支於阿羅訶等同無異。』 |
I have purified my mind of non-attachment, and I am equal to Arahā with this branch. 』 |
是故說齋。 |
That’s why we talk about fasting. |
「復次，居士婦！多聞聖弟子若持齋時，作是思惟： |
"Again, lay woman! If a disciple of the Holy Master, Hearer, fasts, he should think like this: |
『阿羅訶真人盡形壽離非梵行、斷非梵行，修行梵行，至誠心淨，行無臭穢，離欲斷婬。 |
The true Araha will abandon the non-Brahma life and stop the non-Brahma life until the end of his body and life. He will practice the Brahma life, his heart will be pure and sincere, his behavior will be free of odor and filth, and he will abandon desires and give up sexual immorality. |
彼於非梵行淨除其心，我於此日此夜離非梵行、斷非梵行，修行梵行，至誠心淨，行無臭穢，離欲斷婬。 |
He purifies his mind from the non-Brahma life. On this day and night, I leave the non-Brahma life and cut off the non-Brahma life. I practice the Brahma life with a sincere heart and a pure heart. I am free from desires and sever sexual immorality. |
我於非梵行淨除其心，我以此支於阿羅訶等同無異。』 |
I have purified my mind from the non-Brahma life, and with this branch I am equal to Arahā. 』 |
是故說齋。 |
That’s why we talk about fasting. |
「復次，居士婦！多聞聖弟子若持齋時，作是思惟： |
"Again, lay woman! If a disciple of the Holy Master, Hearer, fasts, he should think like this: |
『阿羅訶真人盡形壽離妄言、斷妄言，真諦言，樂真諦，住真諦，為人所信，不欺世間。 |
Araha Zhenren will give up false talk and stop false talk until the end of his body and life. He speaks the true truth, enjoys the true truth, lives in the true truth, is believed by others, and does not deceive the world. |
彼於妄言淨除其心，我亦盡形壽離妄言、斷妄言，真諦言，樂真諦，住真諦，為人所信，不欺世間。 |
He has purified his mind from false talk, and I have also abstained from false talk and cut off false talk for the entirety of my body and life. I speak the true truth, rejoice in the true truth, live in the true truth, be believed by others, and do not deceive the world. |
我於妄言淨除其心，我以此支於阿羅訶等同無異。』 |
I have purified my mind from false talk, and with this branch I am equal to Arahā. 』 |
是故說齋。 |
That’s why we talk about fasting. |
「復次，居士婦！多聞聖弟子若持齋時，作是思惟： |
"Again, lay woman! If a disciple of the Holy Master, Hearer, fasts, he should think like this: |
『阿羅訶真人盡形壽離酒放逸、斷酒放逸。 |
Aloha, the real person, can live without drinking for the rest of his body and life, and can live without drinking. |
彼於酒放逸淨除其心，我亦盡形壽離酒放逸、斷酒放逸。 |
He who indulged in wine purified his mind, and I also gave up drinking and letting go for the rest of my life. |
我於酒放逸淨除其心，我以此支於阿羅訶等同無異。』 |
I indulge in wine to purify his mind, and I use this branch to be the same as Araha. 』 |
是故說齋。 |
That’s why we talk about fasting. |
「復次，居士婦！多聞聖弟子若持齋時，作是思惟： |
"Again, lay woman! If a disciple of the Holy Master, Hearer, fasts, he should think like this: |
『阿羅訶真人盡形壽離高廣大床、斷高廣大床，樂下坐臥，或床或敷草。 |
"At the end of his body and life, Araha Zhenren left the high and vast bed, broke the high and vast bed, and sat and lay down in pleasure, either on the bed or on the grass. |
彼於高廣大床淨除其心，我於此日此夜離高廣大床、斷高廣大床，樂下坐臥，或床或敷草。 |
He purified his mind on the high and vast bed. On this day and night, I left the high and vast bed. |
我於高廣大床淨除其心，我以此支於阿羅訶等同無異。』 |
I purify his mind on the high and vast bed, and with this branch I am equal to Araha. 』 |
是故說齋。 |
That’s why we talk about fasting. |
「復次，居士婦！多聞聖弟子若持齋時，作是思惟： |
"Again, lay woman! If a disciple of the Holy Master, Hearer, fasts, he should think like this: |
『阿羅訶真人盡形壽離華鬘、瓔珞、塗香、脂粉、歌舞、倡伎及往觀聽，斷華鬘、瓔珞、塗香、脂粉、歌舞、倡伎及往觀聽。 |
"At the end of his life, Araha will leave his garlands, necklaces, incense and powder, sing and dance, perform operas, and go to watch and listen. |
彼於華鬘、瓔珞、塗香、脂粉、歌舞、倡伎及往觀聽淨除其心。 |
He purified his mind by wearing garlands, necklaces, applying incense and powder, singing and dancing, performing operas, and watching and listening. |
我於此日此夜離華鬘、瓔珞、塗香、脂粉、歌舞、倡伎及往觀聽，斷華鬘、瓔珞、塗香、脂粉、歌舞、倡伎及往觀聽。 |
On this day and night, I leave my garlands, necklaces, incense and powder, sing and dance, perform operas, and go watch and listen. |
我於華鬘、瓔珞、塗香、脂粉、歌舞、倡伎及往觀聽淨除其心，我以此支於阿羅訶等同無異。』 |
I use garlands, necklaces, apply incense and powder, sing and dance, perform operas, and go to watch and listen to purify their minds. I use this branch to be the same as Araha. 』 |
是故說齋。 |
That’s why we talk about fasting. |
「復次，居士婦！多聞聖弟子若持齋時，作是思惟： |
"Again, lay woman! If a disciple of the Holy Master, Hearer, fasts, he should think like this: |
『阿羅訶真人盡形壽離非時食、斷非時食、一食，不夜食、樂於時食。 |
Araha will never eat at odd times, stop eating at odd times, eat only one meal, never eat at night, and enjoy eating at the right time until the end of his physical life. |
彼於非時食淨除其心，我於此日此夜離非時食、斷非時食、一食，不夜食、樂於時食。 |
He who eats at odd times has purified his mind, so on this day and night I abstain from eating at odd times, abstain from eating at odd times, only eat one meal at a time, do not eat at night, and enjoy eating at the right time. |
我於非時食淨除其心，我以此支於阿羅訶等同無異。』 |
I eat at the wrong time to purify his mind, and I use this branch to be the same as Araha. 』 |
是故說齋。 |
That’s why we talk about fasting. |
「彼住此聖八支齋已，於上當復修習五法。 |
"Having stayed in this holy eight-branch fast, he once again practiced the five dharma. |
云何為五？ |
Why is the cloud five? |
居士婦！多聞聖弟子若持齋時，憶念如來： |
Housewife! If a disciple of the Sage Hearer fasts, he will remember the Tathagata: |
『彼世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。』 |
"That World-Honored One, the Tathagata, has no attachments, is fully enlightened, has achieved enlightenment and conduct, is good at passing away, understands the world, is the supreme scholar, is the ruler of Tao and Dharma, is the teacher of gods and humans, is called Buddha, and is blessed by all." 』 |
彼作如是憶念如來已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
When he remembers the Tathagata in this way, if he has any evil intentions, he will be destroyed. All filthy, evil and unwholesome dharmas will also be destroyed. |
居士婦！多聞聖弟子緣如來故，心靖得喜。 |
Housewife! I have heard that the saintly disciples are connected with the Tathagata, and their hearts are at peace and happy. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If there is evil, he will be destroyed, and all filthy, evil and unwholesome dharmas will also be destroyed. |
「譬若如人，頭有垢膩，因膏澤、暖湯、人力、洗沐故，彼便得淨。 |
"For example, if a person's head is dirty and greasy, it will be purified by applying ointment, warm soup, human power, and washing. |
如是多聞聖弟子若持齋時，憶念如來： |
If a disciple of the Holy Master such as this is fasting, he will remember the Tathagata: |
『彼世尊、如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。』 |
"That World-Honored One, the Tathagata, has no attachments, is fully enlightened, has achieved enlightenment and conduct, is good at passing away, understands the world, is the supreme scholar, is the ruler of Tao and Dharma, is the teacher of gods and humans, is called Buddha, and is blessed by all." 』 |
彼作如是憶念如來已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
When he remembers the Tathagata in this way, if he has any evil intentions, he will be destroyed. All filthy, evil and unwholesome dharmas will also be destroyed. |
居士婦！多聞聖弟子緣如來故，心靖得喜。 |
Housewife! I have heard that the saintly disciples are connected with the Tathagata, and their hearts are at peace and happy. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅，是謂多聞聖弟子持梵齋，梵共會，因梵故，心靖得喜。 |
If there are evil servants, they will be destroyed, and all the filthy, evil and unwholesome dharmas will also be destroyed. This means that the disciples of the saints who have learned a lot hold the Brahma fast, and the Brahma will gather together. Because of the Brahma, their hearts will be peaceful and happy. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If there is evil, he will be destroyed, and all filthy, evil and unwholesome dharmas will also be destroyed. |
「復次，居士婦！多聞聖弟子若持齋時，憶念於法： |
"Again, lay woman! If a disciple of the Holy Master of Hearing and Fasting remembers the Dharma: |
『此法世尊善說，究竟，恒不變易，正智所知，正智所見，正智所覺。』 |
"This Dharma, as the Buddha has said well, is ultimately unchangeable. It is understood by righteous wisdom, seen by righteous wisdom, and perceived by righteous wisdom." 』 |
彼作如是憶念法已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
After he has meditated on the Dharma in this way, if there is any evil intention, he will be destroyed, and all the filthy, evil and unwholesome Dharma will also be destroyed. |
居士婦！多聞聖弟子緣於法故，心靖得喜。 |
Housewife! The saintly disciples who have heard much are happy because of the Dharma. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If there is evil, he will be destroyed, and all filthy, evil and unwholesome dharmas will also be destroyed. |
「猶人身有垢膩不淨，因麩、澡豆、暖湯、人力，極洗浴故，身便得淨。 |
"The human body is dirty and impure, but by taking a bath with bran, bath beans, warm soup, and human energy, the body becomes clean. |
如是多聞聖弟子若持齋時，憶念於法： |
In this way, if a disciple of the Holy Master who has learned a lot remembers the Dharma while fasting: |
『此法世尊善說，究竟，恒不變易，正智所知，正智所見，正智所覺。』 |
"This Dharma, as the Buddha has said well, is ultimately unchangeable. It is understood by righteous wisdom, seen by righteous wisdom, and perceived by righteous wisdom." 』 |
彼作如是憶念法已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
After he has meditated on the Dharma in this way, if there is any evil intention, he will be destroyed, and all the filthy, evil and unwholesome Dharma will also be destroyed. |
居士婦！多聞聖弟子緣於法故，心靖得喜。 |
Housewife! The saintly disciples who have heard much are happy because of the Dharma. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅，居士婦！是謂多聞聖弟子持法齋，法共會，因法故，心靖得喜。 |
If there is evil, he will be destroyed. All filthy, evil and unwholesome dharmas will also be destroyed, lay wife! This means that the disciples of the saints who have learned a lot observe the Dharma and fast, and the Dharma is gathered together. Because of the Dharma, their hearts are peaceful and happy. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If there is evil, he will be destroyed, and all filthy, evil and unwholesome dharmas will also be destroyed. |
「復次，居士婦！多聞聖弟子若持齋時，憶念於眾： |
"Again, lay woman! If a disciple of the Holy Master who has learned much is fasting, remember this to everyone: |
『世尊弟子眾善趣向質直，行要行趣，如來眾中實有阿羅訶真人趣、阿羅訶果證、阿那含趣、阿那含果證、斯陀含趣、斯陀含果證、須陀洹趣、須陀洹果證，是為四雙人八輩聖士。 |
"The good deeds of the disciples of the World Honored One should be directed towards the quality of their conduct, and they should be carried out according to their deeds. Among the Tathagata, there are indeed those who are the real beings of Arahā, the fruit of Aloha, the path of Anāgāmi, the path of Anāgāmi, the state of Situāgāmi, and the state of Sātāgāmi. Fruition, Sotapanna, and Sotapanna are four pairs of eight generations of saints. |
是謂世尊弟子眾，成就戒、定、慧、解脫、解脫見智，可呼、可請、可供養、可奉事、可敬重，則為天人良福之田。』 |
This means that the disciples of the World Honored One who have achieved precepts, concentration, wisdom, liberation, and the wisdom of liberation can be called, invited, supported, served, and respected, and they will be a field of good blessings for gods and humans. 』 |
彼作如是憶念眾已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If he remembers others in this way, if he has any evil intentions, he will be destroyed. All filthy, evil and unwholesome dharmas will also be destroyed. |
居士婦！多聞聖弟子緣於眾故，心靖得喜。 |
Housewife! I have heard that the disciples of the Holy Spirit are at ease and happy because of the many reasons. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If there is evil, he will be destroyed, and all filthy, evil and unwholesome dharmas will also be destroyed. |
「猶如人衣有垢膩不淨，因灰、皂莢、澡豆、湯水、人力浣故，彼便得淨。 |
"Just like a person's clothes that are dirty, greasy, and impure, they are purified by ashes, acacia, bath beans, soup, and human body. |
如是多聞聖弟子若持齋時，憶念於眾： |
In this way, if a disciple of the Holy Master who has learned a lot keeps fasting, he will remember this: |
『世尊弟子眾善趣向質直，行要行趣，如來眾中實有阿羅訶真人趣、阿羅訶果證、阿那含趣、阿那含果證、斯陀含趣、斯陀含果證、須陀洹趣、須陀洹果證，是為四雙人八輩聖士。 |
"The good deeds of the disciples of the World-Honored One are directed towards the quality of their conduct, and they must practice the deeds. Among the Tathagata, there are indeed the real destination of Arahā, the attainment of Araha, the destination of Anagami, the attainment of Anagami, the destination of Situagami, and the destination of Situagami. Fruition, Sotapanna interest, Sotapanna fruition, these are the four pairs of eight generations of saints. |
是謂世尊弟子眾，成就戒、定、慧、解脫、解脫見智，可呼、可請、可供養、可奉事、可敬重，則為天人良福之田。』 |
This means that the disciples of the World Honored One who have achieved precepts, concentration, wisdom, liberation, and the wisdom of liberation can be called, invited, supported, served, and respected, and they will be a field of good blessings for gods and humans. 』 |
彼作如是憶念眾已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If he remembers others in this way, if there is any evil intention, he will be destroyed. All filthy, evil and unwholesome dharmas will also be destroyed. |
居士婦！多聞聖弟子緣於眾故，心靖得喜。 |
Housewife! I have heard that the disciples of the Holy Spirit are at peace and happy because of the many reasons. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅，是謂多聞聖弟子持眾齋，眾共會，因眾故，心靖得喜。 |
If there are evil servants, they will be destroyed, and all the filthy, evil and unwholesome dharmas will also be destroyed. This means that the disciples of the saints who have learned a lot hold fasts together, and everyone gathers together. Because of the crowd, their hearts are peaceful and happy. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If there is evil, he will be destroyed, and all filthy, evil and unwholesome dharmas will also be destroyed. |
「復次，居士婦！多聞聖弟子若持齋時，憶念自戒： |
"Again, lay wife! If a disciple of the Holy Master of Hearing and Fasting remembers the following: |
『不缺不穿，無穢無污，極廣極大，不望其報，智者稱譽，善具善趣，善受善持。』 |
"Neither lacking nor wearing, neither filthy nor defiled, extremely vast and great, without any expectation of retribution, praised by the wise, possessing a good state of mind, receiving and upholding well. 』 |
彼作如是憶念自戒已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If he remembers and disciplines himself in this way, if he has any evil intentions, he will be destroyed. All filthy, evil and unwholesome dharmas will also be destroyed. |
居士婦！多聞聖弟子緣於戒故，心靖得喜。 |
Housewife! The saintly disciples who have heard much are happy because of the precepts. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If there is evil, he will be destroyed, and all filthy, evil and unwholesome dharmas will also be destroyed. |
「猶若如鏡，生垢不明，因石磨鋥瑩，由人力治，便得明淨。 |
"It's like a mirror, but it's unclear how dirty it is because the stone is polished and polished. If it is cured by human power, it will become clear and pure. |
如是多聞聖弟子若持齋時，憶念自戒： |
In this way, if a disciple of the Holy Master fasts, he should remember and precept himself: |
『不缺不穿，無穢無污，極廣極大，不望其報，智者稱譽，善具善趣，善受善持。』 |
"Neither lacking nor wearing, neither filthy nor defiled, extremely vast and great, without any expectation of retribution, praised by the wise, possessing a good state of mind, receiving and upholding well. 』 |
彼作如是憶念自戒已，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If he remembers and disciplines himself in this way, if he has any evil intentions, he will be destroyed. All filthy, evil and unwholesome dharmas will also be destroyed. |
居士婦！多聞聖弟子緣於戒故，心靖得喜。 |
Housewife! The saintly disciples who have heard much are happy because of the precepts. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅，是謂多聞聖弟子持戒齋，戒共會，因戒故，心靖得喜。 |
If there are evil deeds, they will be destroyed, and all filthy, evil and unwholesome dharmas will also be destroyed. This means that the disciples of the saints who have learned the law observe the precepts and fast, and gather the precepts together. Because of the precepts, the mind will be peaceful and happy. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If there is evil, he will be destroyed, and all filthy, evil and unwholesome dharmas will also be destroyed. |
「復次，居士婦！多聞聖弟子若持齋時，憶念諸天： |
"Again, lay wife! If a disciple of the Holy Master of Hearing and Fasting remembers the heavens: |
『實有四王天，彼天若成就信，於此命終，得生彼間，我亦有彼信。 |
There are indeed four kings in the heaven. If I have faith in that heaven, I will die in this life and be reborn in that world, I will also have that faith. |
彼天若成就戒、聞、施、慧，於此命終，得生彼間，我亦有彼慧。 |
If in that heaven I have achieved precepts, knowledge, charity, and wisdom, and I die here and be reborn there, I will also have that wisdom. |
實有三十三天、焰摩天、兜率哆天、化樂天、他化樂天，彼天若成就信，於此命終，得生彼間，我亦有彼信。 |
In fact, there are thirty-three heavens, the Sky of Fire, the Sky of Tusita, the Paradise of Transformations, and the Paradise of Transformations. If I have faith in that heaven, I will die here and be reborn in that world, I will also have faith in that world. |
彼天若成就戒、聞、施、慧，於此命終，得生彼間，我亦有彼慧。』 |
If in that heaven I have achieved precepts, knowledge, charity, and wisdom, and I die here and be reborn there, I will also have that wisdom. 』 |
彼作如是憶念已，及諸天信、戒、聞、施、慧。 |
He has recalled it in this way, and all the gods have faith, precepts, hearing, giving, and wisdom. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅，居士婦，多聞聖弟子緣諸天故，心靖得喜。 |
If there are evil servants, they will be destroyed, and all the filthy, evil and unwholesome dharmas will also be destroyed. If you, a lay woman, hear more about the holy disciples’ connection with the heavens, you will feel peaceful and happy. |
若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If there is evil, he will be destroyed, and all filthy, evil and unwholesome dharmas will also be destroyed. |
「猶如上色金，生垢不淨，因火排鉆椎赤土、人力，磨拭瑩治，便得明淨。 |
"It's like gold that is stained and stained, but it becomes clear and pure when it is polished and polished by fire, red earth, and human power. |
如是多聞聖弟子若持齋時，憶念諸天： |
In this way, if a disciple of the saintly disciple fasts, he will remember the heavens: |
『實有四王天，彼天若成就信，於此命終，得生彼間，我亦有彼信。 |
There are indeed four kings in the heaven. If I have faith in that heaven, I will die in this life and be reborn in that world, I will also have that faith. |
彼天若成就戒、聞、施、慧，於此命終，得生彼間，我亦有彼慧。 |
If in that heaven I have achieved precepts, knowledge, charity, and wisdom, and I die here and be reborn there, I will also have that wisdom. |
實有三十三天、焰摩天、兜率多天、化樂天、他化樂天，彼天若成就信，於此命終，得生彼間，我亦有彼信。 |
In fact, there are thirty-three heavens, the sky of flames, the many heavens of Tusita, the heaven of transformation and happiness, and the heaven of transformation and happiness. If I achieve faith in that heaven, I will die in this life and be reborn in that world, I will also have that faith. |
彼天若成就戒、聞、施、慧，於此命終，得生彼間，我亦有彼慧。』 |
If in that heaven I have achieved precepts, knowledge, charity, and wisdom, and I die here and be reborn there, I will also have that wisdom. 』 |
彼作如是憶念已，及諸天信、戒、聞、施、慧，若有惡伺，彼便得滅，所有穢污惡不善法，彼亦得滅。 |
If he has such remembrance, as well as all the gods' faith, precepts, hearing, charity, and wisdom, if he has any evil thoughts, he will be destroyed, and all the filthy, evil and unwholesome dharmas will also be destroyed. |
「居士婦！若行如是聖八支齋，若有十六大國，謂一者鴦迦，二者摩竭陀，三者迦尸，四者拘薩羅，五者拘樓，六者般闍羅，七者阿攝貝，八者阿和檀提，九者枝提，十者跋耆，十一者跋蹉，十二跋羅，十三蘇摩，十四蘇羅吒，十五喻尼，十六劍浮。 |
"Housewife! If you practice the holy eight-branch fast like this, if there are sixteen great countries, the first is Yangjia, the second is Magadha, the third is Jasi, the fourth is Kosala, the fifth is Kulou, and the sixth is Panya. Luo, the seventh is Ashebei, the eighth is Ahetanti, the ninth is Zhiti, the tenth is Baqi, the eleventh is Baccha, the twelfth is Buluo, the thirteenth is Soma, the fourteenth is Suraza, and the fifteenth is Yu Ni, sixteen swords float. |
此諸國中所有錢寶、金、銀、摩尼、真珠、琉璃、壞伽、碧玉、珊瑚、留邵、鞞留、鞞勒、馬瑙、蝳蝐、赤石、旋珠，設使有人於中作王，隨用自在者，彼一切比丘持聖八支齋，不直十六分。 |
All the money and treasures, gold, silver, mani, pearls, lapis lazuli, bada, jasper, coral, Liushao, Heliu, Hele, agate, mango, red stone, and spinning beads in these countries, if anyone can come to them The one who is the king in the middle and can use it freely, all the bhikkhus hold the holy eight-branch fast, not straight and sixteen points. |
「居士婦！我因此故說，人王者不如天樂。 |
"Housewife! That's why I say that human kings are not as happy as heaven. |
若人五十歲是四王天一晝一夜，如是三十晝夜為一月，十二月為一歲，如此五百歲是四王天壽。 |
If a person is fifty years old, his life span is one day and one night in the Four Kings Heaven. Thirty days and nights are one month, and twelve months is one year. In this way, five hundred years is the life span of the Four Kings Heaven. |
居士婦！必有是處，若族姓男、族姓女持聖八支齋，身壞命終，生四天王中。 |
Housewife! There must be something like this. If a male and a female of the same clan uphold the Holy Eight-branch Fast, their bodies will break down and they will die and be reborn among the four heavenly kings. |
居士婦！我因此故說，人王者不如天樂。 |
Housewife! Therefore, I say that human kings are not as happy as heaven. |
若人百歲是三十三天一晝一夜，如是三十晝夜為一月，十二月為一歲，如此千歲是三十三天壽。 |
If a person's hundred years is thirty-three days, one day and one night, thirty days and nights is one month, twelve months is one year, and a thousand years is thirty-three days. |
居士婦！必有是處，若族姓男、族姓女持聖八支齋，身壞命終，生三十三天中。 |
Housewife! There must be something like this. If a male and a female of the same clan hold the holy eight-branch fast, their bodies will break down and they will die within the thirty-three days of their lives. |
「居士婦！我因此故說，人王者不如天樂。 |
"Housewife! That's why I say that human kings are not as happy as heaven. |
若人二百歲是焰摩天一晝一夜，如是三十晝夜為一月，十二月為一歲，如此二千歲是焰摩天壽。 |
If a person is two hundred years old, one day and one night is the life span of Yan Mo Tian. Thirty days and nights are one month, and twelve months is one year old. Two thousand years is Yan Mo Tian's lifespan. |
居士婦！必有是處，若族姓男、族姓女持聖八支齋，身壞命終，生焰摩天中。 |
Housewife! There must be something like this. If a male and a female of the same clan uphold the holy eight-branch fast, their bodies will break down and they will die, and they will burst into flames in the sky. |
居士婦！我因此故說，人王者不如天樂。 |
Housewife! Therefore, I say that human kings are not as happy as heaven. |
若人四百歲是兜率陀天一晝一夜，如是三十晝夜為一月，十二月為一歲，如此四千歲是兜率陀天壽。 |
If a person is four hundred years old, one day and one night in Tusita's heaven, thirty days and nights is one month, and twelve months is one year, so four thousand years is the life span of Tusita's heaven. |
居士婦！必有是處，若族姓男、族姓女持聖八支齋，身壞命終，生兜率哆天中。 |
Housewife! There must be something like this. If a male and a female of the same clan uphold the holy eight-branch fast, their bodies will break down and they will die, and they will be reborn in the Tushita sky. |
「居士婦！我因此故說，人王者不如天樂。 |
"Housewife! That's why I say that human kings are not as happy as heaven. |
若人八百歲是化樂天一晝一夜，如是三十晝夜為一月，十二月為一歲，如此八千歲是化樂天壽。 |
If a person is eight hundred years old, his life is one day and one night, thirty days and nights is one month, twelve months is one year, and eight thousand years is his longevity. |
居士婦！必有是處，若族姓男、族姓女持聖八支齋，身壞命終，生化樂天中。 |
Housewife! There must be something like this. If a male and a female of the same clan uphold the holy eight-branch fast, their bodies will be destroyed and their lives will end, and they will be reborn in the paradise of happiness. |
居士婦！我因此故說，人王者不如天樂。 |
Housewife! Therefore, I say that human kings are not as happy as heaven. |
若人千六百歲是他化樂天一晝一夜，如是三十晝夜為一月，十二月為一歲，如此萬六千歲是他化樂天壽。 |
If a person is one thousand six hundred years old, he will transform into a happy heaven for one day and one night. In this way, thirty days and nights will be one month, and twelve months will be one year old. In this way, sixteen thousand years will be his long life of transforming into happy heaven. |
居士婦！必有是處，若族姓男、族姓女持聖八支齋，身壞命終，生他化樂天中。」 |
Housewife! There must be something like this. If a male and a female of the same clan uphold the holy eight-branch fast, their bodies will break down and they will be reborn in the paradise of happiness. " |
於是，鹿子母毘舍佉叉手向佛，白曰： |
Then, the Deer Mother Visaka crossed her hands towards the Buddha and said: |
「世尊！聖八支齋甚奇！甚特！大利大果，有大功德，有大廣布。 |
"World Honored One! The Holy Eight Branches are so amazing! Extraordinary! They have great benefits and great fruits, great merits, and great extant dissemination. |
世尊！我從今始，自盡形壽持聖八支齋，隨其事力，布施修福。」 |
World Honored One! From now on, I will devote myself to the holy eight-branch fast, and do whatever I can to give alms and cultivate blessings. " |
於是，鹿子母聞佛所說，善持，稽首稽首佛足，繞三匝而去。 |
Then, after hearing what the Buddha said, the Deer Mother took good care of it, looked up at the Buddha's feet, and walked around three times. |
佛說如是。 |
Buddha said so. |
鹿子母毘舍佉及諸比丘，聞佛所說，歡喜奉行。 |
The mother of the deer son and other bhikkhus, after hearing what the Buddha said, rejoiced and followed it. |
持齋經第一竟（四千四十九字） |
The best way to uphold the fasting sutra (4,049 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 17 晡利多品 |
Chapter 17 Many products in the morning |
203. （二〇三）晡利多經 |
203. (203) Many Sutras of Wenli |
我聞如是。 |
That's what I heard. |
一時，佛遊那難大，在波和利［木＊奈］園之中。 |
At one time, the Buddha was traveling in Nananda, in the Boheli Garden. |
爾時，晡利多居士著白淨衣，白巾裹頭，拄杖執蓋，著世俗屣，從園至園，從觀至觀，從林至林，遍遊從行彷徉。 |
At that time, there was a layman wearing pure white clothes, a white scarf wrapped around his head, holding a staff and covering his head, wearing a secular turban, wandering from garden to garden, from view to view, from forest to forest, wandering around. |
若見諸沙門、梵志者，便作是說： |
If you see any ascetics or Brahma-minded people, you will say this: |
「諸賢！當知我離俗斷俗，捨諸俗事。」 |
All sages, you should know that I have renounced the worldly world and given up all worldly things. |
彼諸沙門、梵志以濡軟柔和語曰： |
Those ascetics and brahmins spoke softly and softly: |
「唯然。 |
"Wei Ran. |
賢晡利多離俗斷俗，捨諸俗事。」 |
The virtuous and powerful people are those who break away from the secular world and abandon all worldly things. " |
於是，晡利多居士遍遊行彷徉，往詣佛所，共相問訊，當在佛前，拄杖而立，世尊告曰： |
Therefore, many lay people wandered around in the morning, went to the Buddha's place, and asked each other. They stood in front of the Buddha, leaning on their sticks, and the World-Honored One said: |
「居士！有座，欲坐便坐。」 |
Householder! If you have a seat, sit down if you want. |
晡利多居士白曰： |
layman Bai said: |
「瞿曇！此事不然，此事不可。 |
"Qu Tan! This is not the case, this is not allowed. |
所以者何？ |
So what? |
我離俗斷俗，捨諸俗事，而沙門瞿曇喚我為居士耶？」 |
I renounced the secular world and gave up all worldly things, yet the ascetic Qutan called me a layman? " |
世尊答曰： |
The World Honored One replied: |
「汝有相幖幟如居士，是故我喚汝： |
"You are like a layman, so I call you: |
『居士！有座，欲坐便坐。』 |
"Householder!" If you have a seat, sit down if you want. 』 |
」 |
|
世尊如是復至再三告曰： |
The World Honored One said again and again: |
「居士！有座，欲坐便坐。」 |
Householder! If you have a seat, sit down if you want. |
晡利多居士亦至再三白曰： |
In the morning Liduo layman also said repeatedly: |
「瞿曇！此事不然，此事不可。 |
"Qu Tan! This is not the case, this is not allowed. |
我離俗斷俗，捨諸俗事，而沙門瞿曇喚我為居士耶？」 |
I renounced the secular world and gave up all worldly things, yet the ascetic Qutan called me a layman? " |
世尊答曰： |
The World Honored One replied: |
「汝有相幖幟如居士，是故我喚汝： |
"You are like a layman, so I call you: |
『居士！有座，欲坐便坐。』 |
"Householder!" If you have a seat, sit down if you want. 』 |
」 |
|
世尊問曰： |
The World Honored One asked: |
「汝云何離俗斷俗，捨諸俗事耶？」 |
Why do you renounce the secular world and give up all worldly things? |
晡利多居士答曰： |
The layman Haliduo replied: |
「瞿曇！我家一切所有財物盡持施兒，我無為無求遊，唯往取食，存命而已，如是我離俗斷俗，捨諸俗事。」 |
Qu Tan! All my family's possessions are donated to me. I have nothing to do and seek to wander around. I only go to get food and survive. In this way, I renounce the worldly world and give up all worldly things. |
世尊告曰： |
The World Honored One said: |
「居士！聖法、律中不如是斷絕俗事。 |
"Householder! It is better to cut off worldly things in the holy law and laws. |
居士！聖法、律中有八支斷俗事也。」 |
Layman! There are eight branches in the holy law and laws that cut off worldly matters. " |
於是，晡利多居士捨杖却蓋，及脫俗屣，叉手向佛，白曰： |
Then, in the afternoon, the layman Liduo put down his staff, Taigai, and his unworldly clothes. He crossed his hands toward the Buddha and said: |
「瞿曇！聖法、律中云何八支斷俗事耶？」 |
Qu Tan! How can it be said in the holy law and the law that the eight branches cut off worldly affairs? |
世尊答曰： |
The World Honored One replied: |
「居士！多聞聖弟子依離殺、斷殺，依離不與取、斷不與取，依離邪婬、斷邪婬，依離妄言，斷妄言，依無貪著、斷貪著，依無害恚、斷害恚，依無憎嫉惱、斷憎嫉惱，依無增上慢、斷增上慢。 |
"Householder! I have heard many holy disciples abstain from killing, abstain from killing, abstain from not taking, abstain from non-acquisition, abstain from sexual immorality, abstain from adultery, abstain from lying, abstain from lying, abstain from attachment, abstain from attachment, abstain from attachment. Harm and hatred, end of harm and hatred, depend on no hatred and envy, eliminate hatred and envy, depend on no increase and increase arrogance, stop increase and increase arrogance. |
居士！多聞聖弟子云何依離殺、斷殺耶？ |
Layman! Disciple Duo Wen said, why should we avoid killing or stop killing? |
多聞聖弟子作是思惟： |
A disciple of the saintly disciple of Tao Wen thinks: |
『殺者必受惡報，現世及後世，若我殺者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。 |
"Those who kill will suffer bad retribution. If I kill someone in this world and in the future, I will harm myself and slander him. The heavens and all the wise Brahma practitioners say that I am a precept. Everyone should hear my bad name. The body will be destroyed and my life will end." Evil places, rebirth in hell. |
如是殺者受此惡報，現世及後世，我今寧可依離殺、斷殺耶？』 |
If the murderer receives such evil retribution, in this life and in the future, would I rather stay away from killing or stop killing? 』 |
便依離殺、斷殺。 |
Then Yilili kills and stops killing. |
如是多聞聖弟子依離殺、斷殺也。 |
In this way, disciples of the saints who have heard a lot are willing to kill and stop killing. |
「居士！多聞聖弟子云何依離不與取、斷不與取耶？ |
"Businessman! I have heard from many disciples of the Holy Spirit why do we rely on separation and do not take it, and renounce it and do not take it? |
多聞聖弟子作是思惟： |
A disciple of the saintly disciple of Tao Wen thinks: |
『不與取者必受惡報，現世及後世，若我不與取者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。 |
"Those who don't take it will suffer bad retribution. If I don't give it to those who take it, in this world and in the future, I will harm myself and slander him. God and all the wise Brahma practitioners say I am a precept. Everyone should hear my bad reputation and my body will be ruined." At the end of his life, he will go to a bad place and be reborn in hell. |
如是不與取者受此惡報，現世及後世，我今寧可依離不與取、斷不與取耶？』 |
If those who refuse to take things will suffer such evil retribution, in this world and in the future, I would rather stay away from taking things, or give up not taking things, right? 』 |
便依離不與取、斷不與取。 |
Then rely on separation and do not take it, and break it off and do not take it. |
如是多聞聖弟子依離不與取、斷不與取也。 |
In this way, the sage disciples who have learned a lot rely on separation and do not take hold of others, and renounce and do not take hold of them. |
「居士！多聞聖弟子云何依離邪婬、斷邪婬？ |
"Householder! I have heard from many disciples how to abstain from sexual immorality and abstain from sexual immorality? |
多聞聖弟子作是思惟： |
A disciple of the saintly disciple of Tao Wen thinks: |
『邪婬者必受惡報，現世及後世，若我邪婬者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。 |
"Those who commit adultery will suffer bad retribution. If I engage in adultery in this world and in the future, I will harm myself and slander others. Gods and all the wise Brahma practitioners say I am a precept. Everyone should hear my bad reputation. My body will be ruined and I will die." Evil places, rebirth in hell. |
如是邪婬者受此惡報，現世及後世，我今寧可依離邪婬、斷邪婬耶？』 |
If a person who commits adultery suffers such evil retribution, in this world and in the future, would I rather stay away from sexual immorality and put an end to it? 』 |
便依離邪婬、斷邪婬。 |
Then you can abstain from sexual immorality and stop sexual immorality. |
如是多聞聖弟子依離邪婬、斷邪婬也。 |
In this way, the disciples of the saints who have heard much will abstain from evil and sexual immorality and put an end to evil and sexual immorality. |
「居士！多聞聖弟子云何依離妄言、斷妄言耶？ |
"Businessman! I have heard that many disciples of the Holy Spirit have said that why should we abstain from lying and put an end to lying? |
多聞聖弟子作是思惟： |
A disciple of the saintly disciple of Tao Wen thinks: |
『妄言者必受惡報，現世及後世，若我妄言者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。 |
"Those who speak falsely will suffer bad retribution. If I speak falsely in this world and in the future, I will harm myself and slander others. The heavens and all the wise Brahma practitioners say I am a warning. Everyone should hear my bad name. The body will be destroyed and my life will come to an end." Evil places, rebirth in hell. |
如是妄言者受此惡報，現世及後世，我今寧可依離妄言、斷妄言耶？』 |
If those who speak falsely receive such evil retribution, in this world and in the future, I would rather stay away from false talk and stop speaking falsely? 』 |
便依離妄言、斷妄言。 |
Then stay away from false talk and put an end to false talk. |
如是多聞聖弟子依離妄言、斷妄言也。 |
In this way, the disciples of the saints who have heard much will abstain from false talk and stop speaking falsely. |
「居士！多聞聖弟子云何依無貪著、斷貪著耶？ |
"Businessman! I have heard from many disciples of the Holy Spirit why there is no need to be greedy or to be free from greed. |
多聞聖弟子作是思惟： |
A disciple of the saintly disciple of Tao Wen thinks: |
『貪著者必受惡報，現世及後世，若我貪著者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。 |
"Those who are greedy will suffer bad retributions. If I am greedy in this world and in the next life, I will harm myself and slander him. God and all the wise Brahma practitioners say I am a warning. Everyone should hear my bad name. The body will be destroyed and my life will come to an end." Evil places, rebirth in hell. |
如是貪著者受此惡報，現世及後世，我今寧可依無貪著、斷貪著耶？』 |
If such a greedy person suffers such evil retribution, in this world and in the future, would I rather not be greedy and give up greed? 』 |
便依無貪著、斷貪著。 |
Then there will be no attachment and no attachment. |
如是多聞聖弟子依無貪著、斷貪著也。 |
In this way, the disciples of the saints who have learned a lot are free from attachment and have given up attachment. |
「居士！多聞聖弟子云何依無害恚斷害恚耶？ |
"Householder! How can I, a disciple of the Holy Disciple Yunwen, rely on Wu Wuhai's hatred to cut off harm's hatred? |
多聞聖弟子作是思惟： |
A disciple of the saintly disciple of Tao Wen thinks: |
『害恚者必受惡報，現世及後世，若我害恚者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。 |
"Those who harm others will suffer bad retribution. If I harm anyone in this world or in the future, I will harm myself and falsely slander them. Gods and all the wise Brahma practitioners have spoken of my precepts. Everyone in the world should hear my bad name. My body will be ruined and my life will end." , will go to a bad place and be born in hell. |
如是害恚者受此惡報，現世及後世，我今寧可依無害恚、斷害恚耶？』 |
If those who do harm receive such evil retribution, in this world and in the future, I would rather rely on not being harmed and refraining from harming anyone. 』 |
便依無害恚、斷害恚。 |
Then there will be no harm and no harm. |
如是多聞聖弟子依無害恚、斷害恚也。 |
In this way, disciples of the sage who have heard much will not be harmed and will avoid any harm. |
「居士！多聞聖弟子云何依無憎嫉惱、斷憎嫉惱耶？ |
"Businessman! How can I, the disciple of the Holy Master, say that I should avoid hatred and jealousy and eliminate hatred and jealousy? |
多聞聖弟子作是思惟： |
A disciple of the saintly disciple of Tao Wen thinks: |
『憎嫉惱者必受惡報，現世及後世，若我憎嫉惱者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。 |
"Those who hate jealousy and anger will suffer bad retributions. In this world and in the future, if I hate those who are jealous and angry, I will harm myself and falsely slander him. Gods and all the wise Brahma practitioners say that I am a warning. Everyone should hear my bad name and my body will be ruined." At the end of his life, he will go to a bad place and be reborn in hell. |
如是憎嫉惱者受此惡報，現世及後世，我今寧可依無憎嫉惱、斷憎嫉惱耶？』 |
If those who hate and envy suffer such evil retribution, in this world and in the future, I would rather rely on not hating, envy, and giving up all hatred, jealousy, and annoyance. 』 |
便依無憎嫉惱、斷憎嫉惱。 |
Then there will be no hatred and jealousy, and hatred and jealousy will be eliminated. |
如是多聞聖弟子依無憎嫉惱、斷憎嫉惱也。 |
In this way, the disciples of the saints who have learned a lot have no hatred, jealousy and anger, and have eliminated hatred, jealousy and anger. |
「居士！多聞聖弟子云何依無增上慢、斷增上慢耶？ |
"Businessman! I have heard from many disciples of the Holy Spirit why there is no increase in conceit and there is no increase in conceit. |
多聞聖弟子作是思惟： |
A disciple of the saintly disciple of Tao Wen thinks: |
『增上慢者必受惡報，現世及後世，若我增上慢者，便當自害，亦誣謗他，天及諸智梵行者道說我戒，諸方悉當聞我惡名，身壞命終，必至惡處，生地獄中。 |
"Those who increase their arrogance will suffer bad retributions. If I increase my arrogance in this world and in the future, I will harm myself and slander others. Gods and all the wise Brahma practitioners say that I am a warning. Everyone should hear my bad name and my body will be ruined." At the end of his life, he will go to a bad place and be reborn in hell. |
如是增上慢者受此惡報，現世及後世，我今寧可依無增上慢、斷增上慢耶？』 |
In this way, those who have increased their arrogance will suffer such evil retribution. In this world and the future life, I would rather not increase my arrogance or stop increasing my arrogance. 』 |
便依無增上慢、斷增上慢。 |
It will be slow to increase without any increase, and slow to increase if it is discontinued. |
如是多聞聖弟子依無增上慢、斷增上慢也。 |
In this way, the saintly disciples who have learned a lot will never increase their conceit, and will never increase their conceit. |
是謂聖法、律中有八支斷絕俗事。」 |
This means that there are eight branches in the holy law and law that cut off worldly things. " |
居士問曰： |
The layman asked: |
「瞿曇！聖法、律中但是斷俗事，復更有耶？」 |
Qu Tan! The sacred laws and regulations only stop the common things, and then there are more? |
世尊答曰： |
The World Honored One replied: |
「聖法、律中不但有是斷絕俗事，更有八支斷絕俗事得作證也。」 |
The holy law and the law not only include the cessation of worldly affairs, but also eight branches of evidence for the cessation of worldly affairs. |
晡利多居士聞已，便脫白巾，叉手向佛，白曰： |
After hearing this, layman Liduo took off his white turban, crossed his hands and faced the Buddha, and said: |
「瞿曇！聖法、律中云何更有八支斷絕俗事得作證耶？」 |
Qu Tan! How can it be said in the holy law and the law that there are eight branches that sever worldly affairs and prove it? |
世尊答曰： |
The World Honored One replied: |
「居士！猶如有狗，飢餓羸乏，至屠牛處，彼屠牛師、屠牛弟子淨摘除肉，擲骨與狗。 |
"Householder! It's like a dog that is hungry and exhausted and goes to the place where a cow is being slaughtered. The master butcher and his disciples remove the meat and throw the bones to the dog. |
狗得骨已，處處咬嚙，破脣缺齒，或傷咽喉，然狗不得以此除飢。 |
The dog has already obtained the bone, biting it everywhere, breaking the lip, missing teeth, or injuring the throat, but the dog cannot use this to quench hunger. |
居士！多聞聖弟子亦復作是思惟： |
Layman! Disciples of the sage Tao Wen also thought this way: |
『欲如骨鏁。 |
Desire is like a bone. |
世尊說欲如骨鏁，樂少苦多，多有災患，當遠離之。』 |
The World-Honored One said that desires are like bones, with few pleasures and many sufferings, and many disasters, so you should stay away from them. 』 |
若有此捨離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。 |
If there is a way to renounce desire and avoid evil and unwholesome deeds, it means that all food and drink in this world will never be left behind, and you should practice it. |
居士！猶去村不遠，有小肉臠，墮在露地，或烏或鵄，持彼肉去，餘烏鵄鳥競而逐之。 |
Layman! Not far from the village, a small piece of meat fell on the open ground, either from a crow or a pheasant. I took the meat away, and the remaining crows and pheasants chased it away. |
於居士意云何？ |
What does the layman mean? |
若此烏鵄不速捨此小肉臠者，致餘烏鵄競而逐耶？」 |
If this little bird doesn't give up this little meat quickly, will the remaining birds compete with each other and chase them away? " |
居士答曰： |
The layman replied: |
「唯然。 |
"Wei Ran. |
瞿曇！」 |
Qu Tan! " |
「於居士意云何？ |
"What does this mean to lay people? |
若此烏鵄能速捨此小肉臠者，餘烏鵄鳥當復競逐耶？」 |
If this blackbird can quickly abandon this small meat, will the remaining blackbirds compete again? " |
居士答曰： |
The layman replied: |
「不也。 |
"No. |
瞿曇！」 |
Qu Tan! " |
「居士！多聞聖弟子亦復作是思惟： |
"Layman! Many of the disciples of the Holy Master also thought this way: |
『欲如肉臠。 |
Desire is like meat. |
世尊說欲如肉臠，樂少苦多，多有災患，當遠離之。』 |
The World-Honored One said that desires are like carnal flesh, with few pleasures and many sufferings, and many disasters, so we should stay away from them. 』 |
若有此捨離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。 |
If there is a way to renounce desire and avoid evil and unwholesome deeds, it means that all food and drink in this world will never be left behind, and you should practice it. |
居士！猶如有人，手把火炬、向風而行。 |
Layman! It's like someone holding a torch and walking towards the wind. |
於居士意云何，若使此人不速捨者，必燒其手、餘支體耶？」 |
What do you think, layman, if this person is not allowed to leave quickly, his hands and remaining limbs will be burned? " |
居士答曰： |
The layman replied: |
「唯然。 |
"Wei Ran. |
瞿曇！」 |
Qu Tan! " |
「於居士意云何？ |
"What does this mean to lay people? |
若使此人速捨炬者，當燒其手、餘支體耶？」 |
If this person is forced to abandon the torch quickly, his hands and remaining limbs should be burned? " |
居士答曰： |
The layman replied: |
「不也。 |
"No. |
瞿曇！」 |
Qu Tan! " |
「居士！多聞聖弟子亦復作是思惟： |
"Layman! Many of the disciples of the Holy Master also thought this way: |
『欲如火炬。 |
Desire is like a torch. |
世尊說欲如火炬，樂少苦多，多有災患，當遠離之。』 |
The World-Honored One said that desire is like a torch, with less pleasure and more pain, and more disasters. You should stay away from it. 』 |
若有此捨離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。 |
If there is a way to renounce desire and avoid evil and unwholesome deeds, it means that all food and drink in this world will never be left behind, and you should practice it. |
居士！猶去村不遠，有大火坑，滿其中火，而無烟［火＊僉］。 |
Layman! Not far from the village, there was a large fire pit, filled with fire but without smoke [Fire*佥]. |
若有人來，不愚不癡，亦不顛倒，自住本心，自由自在，用樂不用苦，甚憎惡苦，用活不用死，甚憎惡死。 |
If someone comes, he is neither stupid nor delusional, nor is he perverted. He stays true to his original mind and is free and at ease. He enjoys happiness without suffering, hates suffering very much, lives without dying, and hates death very much. |
於居士意云何？ |
What does the layman mean? |
此人寧當入火坑耶？」 |
Would this person rather be thrown into a pit of fire? " |
居士答曰： |
The layman replied: |
「不也。 |
"No. |
瞿曇！所以者何？ |
Qu Tan! So what? |
彼見火坑，便作是思惟： |
When he saw the pit of fire, he thought: |
『若墮火坑，必死無疑，設不死者，定受極苦。』 |
"If you fall into a pit of fire, you will definitely die. If you don't die, you will definitely suffer extremely." 』 |
彼見火坑，便思遠離，願求捨離。」 |
When he sees the pit of fire, he wants to stay away and wishes to be renounced. " |
「居士！多聞聖弟子亦復作是思惟： |
"Layman! Many of the disciples of the Holy Master also thought this way: |
『欲如火坑。 |
Desire is like a pit of fire. |
世尊說欲如火坑，樂少苦多，多有災患，當遠離之。』 |
The World-Honored One said that desire is like a pit of fire, with little pleasure, more pain, and many disasters. You should stay away from it. 』 |
若有此捨離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。 |
If there is a way to renounce desire and avoid evil and unwholesome deeds, it means that all food and drink in this world will never be left behind, and you should practice it. |
居士！猶去村不遠，有大毒蛇，至惡苦毒，黑色可畏。 |
Layman! Not far from the village, there was a big venomous snake, extremely vicious and bitter, black and frightening. |
若有人來，不愚不癡，亦不顛倒，自住本心，自由自在，用樂不用苦，甚憎惡苦，用活不用死，甚憎惡死。 |
If someone comes, he is neither stupid nor delusional, nor is he perverted. He stays true to his original mind and is free and at ease. He enjoys happiness without suffering, hates suffering very much, lives without dying, and hates death very much. |
於居士意云何？ |
What does the layman mean? |
此人寧當以手授與及餘支體，作如是說： |
This person should rather give it to the rest of the body with his hand and say this: |
『蜇我蜇我耶？』 |
"Sting me, sting me?" 』 |
」 |
|
居士答曰： |
The layman replied: |
「不也。 |
"No. |
瞿曇！所以者何？ |
Qu Tan! So what? |
彼見毒蛇，便作是思惟： |
When he saw the poisonous snake, he thought: |
『若我以手及餘支體使蛇蜇者，必死無疑，設不死者，定受極苦。』 |
"If I use my hands and remaining limbs to sting a snake, he will definitely die. If he is not killed, he will definitely suffer extreme pain." 』 |
彼見毒蛇，便思遠離，願求捨離。」 |
When he sees a poisonous snake, he wants to stay away and wishes to be renounced. " |
「居士！多聞聖弟子亦復作是思惟： |
"Layman! Many of the disciples of the Holy Master also thought this way: |
『欲如毒蛇。 |
Desire is like a poisonous snake. |
世尊說欲如毒蛇，樂少苦多，多有災患，當遠離之。』 |
The World-Honored One said that desire is like a poisonous snake, with little happiness and much suffering, and many disasters, so you should stay away from it. 』 |
若有此捨離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。 |
If there is a way to renounce desire and avoid evil and unwholesome deeds, it means that all food and drink in this world will never be left behind, and you should practice it. |
居士！猶如有人，夢得具足五欲自娛，彼若悟已，都不見一。 |
Layman! It is like a person who dreams of having all five desires to entertain himself. If he realizes this, he will not see any of them. |
居士！多聞聖弟子亦復作是思惟： |
Layman! Disciples of the sage Tao Wen also thought this way: |
『欲如夢也。 |
Desire is like a dream. |
世尊說欲如夢也。 |
The World Honored One said that desire is like a dream. |
樂少苦多，多有災患，當遠離之。』 |
There will be less happiness and more suffering, and there will be more disasters, so stay away from them. 』 |
若有此捨離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。 |
If there is a way to renounce desire and avoid evil and unwholesome deeds, it means that all food and drink in this world will never be left behind, and you should practice it. |
「居士！猶如有人假借樂具，或宮殿樓閣，或園觀浴池，或象馬車乘，或繒綿被，或指環、臂釧，或香瓔珞頸鉗，或金寶華鬘，或名衣上服，多人見已，而共歎曰： |
"Householder! It's like someone borrowing musical instruments, palaces and pavilions, garden baths, elephant carriages, silk quilts, rings, armbands, fragrant necklaces, neck pliers, gold and precious garlands, or clothing. , many people saw it and sighed together: |
『如是為善，如是為快。 |
This is good, this is quick. |
若有財物，應作如是極自娛樂。』 |
If you have property, you should entertain yourself in this way. 』 |
其物主者，隨所欲奪，或教人奪，即便自奪，或教人奪，多人見已，而共說曰： |
The owner can take whatever he wants, or teach others to take it. Even if he takes it himself, or teaches others to take it, many people see him and say together: |
『彼假借者，實為欺誑，非是假借。』 |
"Those who pretend to be false are actually deceiving, not just pretending." 』 |
所以者何？ |
So what? |
其物主者，隨所欲奪，或教人奪，即便自奪，或教人奪。 |
The owner can take it as he pleases, or teach others to take it, or take it himself, or teach others to take it. |
居士！多聞聖弟子亦復作是思惟： |
Layman! Disciples of the sage Tao Wen also thought this way: |
『欲如假借，世尊說欲如假借，樂少苦多，多有災患，當遠離之。』 |
"Desire is like a pretense. The World Honored One said that desire is like a pretense, with less happiness and more suffering, and more disasters. You should stay away from it." 』 |
若有此捨離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼。 |
If there is a way to renounce desire and avoid evil and unwholesome deeds, it means that all food and drink in this world will never be left behind, and you should practice it. |
「居士！猶去村不遠，有大果樹，此樹常多有好美果。 |
"Householder! Not far from the village, there is a big fruit tree. This tree often has many beautiful fruits. |
若有人來，飢餓羸乏，欲得食果，彼作是念： |
If someone comes who is hungry and exhausted and wants to get some fruit, he will think: |
『此樹常多有好美果，我飢羸乏，欲得食果，然此樹下無自落果可得飽食及持歸去，我能緣樹，我今寧可上此樹耶？』 |
"This tree often has many beautiful fruits. I am hungry and tired, and I want to eat fruits. However, there are no fruits falling from this tree. I can eat and carry back home. I can rely on the tree. I would rather go to this tree now?" 』 |
念已便上。 |
Just read it. |
復有一人來，飢餓羸乏，欲得食果，持極利斧，彼作是念： |
Another man came, hungry and exhausted, wanting to get some food, and armed with a sharp axe, and he thought: |
『此樹常多有好美果，然此樹下無自落果可得飽食及持歸去，我不能緣樹，我今寧可斫倒此樹耶？』 |
"This tree often has many beautiful fruits, but there are no fruits falling from this tree that I can eat and carry back home. I can't rely on the tree. I would rather cut down this tree now?" 』 |
即便斫倒。 |
Even if it falls down. |
於居士意云何？ |
What does the layman mean? |
若樹上人不速來下者，樹倒地時，必折其臂、餘支體耶？」 |
If the people on the tree don't come down quickly, when the tree falls to the ground, its arms and remaining limbs will be broken, right? " |
居士答曰： |
The layman replied: |
「唯然。 |
"Wei Ran. |
瞿曇！」 |
Qu Tan! " |
「於居士意云何？ |
"What does this mean to lay people? |
若樹上人速來下者，樹倒地時，寧折其臂、餘支體耶？」 |
If people on the tree come down quickly, when the tree falls to the ground, would you rather break its arms and leave the remaining limbs? " |
居士答曰： |
The layman replied: |
「不也。 |
"No. |
瞿曇！」 |
Qu Tan! " |
「居士！多聞聖弟子亦復作是思惟，欲如樹果，世尊說欲如樹果，樂少苦多，多有災患，當遠離之。 |
"Householder! Many disciples of the Holy Spirit have also thought this way. Desire is like a tree fruit. The World Honored One said that desire is like a tree fruit, with less happiness and more suffering. There are many disasters, so we should stay away from them. |
若有此捨離欲、離惡不善之法，謂此一切世間飲食永盡無餘，當修習彼，是謂聖法、律中更有此八支斷絕俗事而得作證。 |
If there is a way to renounce desire and avoid evil and unwholesome deeds, it means that all food and drink in this world will never be left, and you should practice it. This means that in the holy dharma and laws, there are also these eight limbs that can be proved by cutting off worldly things. |
「居士！彼有覺、有觀息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊。 |
"Householder! He is aware and aware of the breath. He is calm and single-minded. He is not aware of it and has no insight. Concentration gives rise to joy and joy. He attains the second jhāna and attains the goal of wandering. |
彼已離喜欲，捨無求遊，正念正智而身覺樂，謂聖所說，聖所捨、念、樂住、空，得第三禪成就遊。 |
He is free from pleasure and desire, wanders without pursuit, has mindfulness and wisdom, and feels joy in his body. As the sage said, the holy place of equanimity, mindfulness, joyful abiding, and emptiness has reached the third jhāna and accomplished wandering. |
彼樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
The joy and suffering have ceased. Joy and sorrow have already ceased. There is neither pain nor joy, equanimity, mindfulness, and purity. The fourth jhāna is achieved. |
彼已如是定心清淨，無穢無煩，柔軟善住，得不動心，修學漏盡智通作證。 |
His mind is thus calm and pure, free from impurities and troubles, he lives softly and well, his mind is immovable, and he practices knowledge, clears up all the taints, and bears witness to wisdom and penetration. |
彼知此苦如真，知此苦習、知此苦滅、知此苦滅道如真。 |
He knows that suffering is real, knows that suffering is a habit, knows that suffering is ceased, and knows that the path to suffering is real. |
知此漏如真，知此漏習、知此漏滅、知此漏滅道如真。 |
Know that the leakage is true, know the habit of the leakage, know that the leakage has ceased, and know that the path of leakage is true. |
彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫，解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。」 |
He knows and sees in this way that the mind of desires and outflows is liberated, and the mind of outflows and ignorance is liberated. When he is liberated, he knows that he is liberated. Life is over, the holy life is established, what he has done is done, and there is no more feeling. He knows it is true. " |
說此法時，晡利多居士遠塵離垢，諸法法眼生。 |
When this Dharma is preached, many lay people in the morning will be far away from the dust and defilements, and all kinds of Dharma will appear in their eyes. |
於是，晡利多居士見法得法，覺白淨法，斷疑度惑，更無餘尊，不復由他，無有猶豫，已住果證，於世尊法得無所畏，稽首佛足，白曰： |
Therefore, the layman of the day after seeing the Dharma and attaining the Dharma, realizing that the Dharma is pure and pure, giving up all doubts and doubts, leaving no one left behind, no longer relying on him, no hesitation, having attained the fruition of the Buddha’s Dharma, fearless from the Blessed One’s Dharma, bowing his head at the feet of the Buddha, and said: : |
「世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as an Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
世尊！我本著白淨衣，白巾裹頭，拄杖執蓋，及著俗屣，從園至園，從觀至觀，從林至林，遍遊行彷徉，若見諸沙門、梵志者，便作是語： |
World Honored One! I wear pure white clothes, wrap my head with a white scarf, carry a staff, hold a cover, and wear a common clothes. I wander from garden to garden, from view to view, from forest to forest. If I see any ascetics or Brahma-zhi, Just make this sentence: |
『諸賢！我離俗、斷俗，捨諸俗事。』 |
"All sages!" I renounce the secular world, cut off the secular world, and give up all worldly things. 』 |
彼諸沙門、梵志濡軟柔和，語我言： |
Those ascetics and brahmins, gentle and gentle, spoke to me: |
『唯然。 |
Weiran. |
賢晡利多離俗、斷俗，捨諸俗事。』 |
Xian Yu benefits from being away from the world, breaking away from the world, and giving up all worldly things. 』 |
世尊！我於爾時，彼實無智安著智處，實無智祠，又無智食，實無智，奉事如智慧人。 |
World Honored One! At that time, I had no wisdom to stay in a wise place, no wisdom temple, no wisdom to eat, and no wisdom to serve like a wise man. |
世尊！我從今日，諸比丘眾及世尊弟子，此實有智，安著智慧處，實有智祠，又有智食，實有智，奉事智慧人也。 |
World Honored One! From this day on, all the monks and disciples of the Blessed One, there is wisdom in this place, a place of wisdom, a temple of wisdom, and food that is wise, there is wisdom in it, and you serve wise people. |
世尊！我今再自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
世尊！我本所信敬重外道沙門、梵志者，從今日斷。 |
World Honored One! Those who believe in and respect the heretic ascetics and Brahma sages will be cut off from today. |
世尊！我從今三自歸佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! From now on, I return to the Buddha, Dharma, and monks. I only hope that the World-Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
晡利多居士及諸比丘，聞佛所說，歡喜奉行。 |
After hearing what the Buddha said, many lay people and bhikkhus rejoiced and followed it. |
晡利多經第二竟（三千六百四十二字） |
The second end of the Meridian Sutra (3,642 words) |
中阿含經卷第五十五（七千六百九十一字）（第五後誦） |
The fifty-fifth volume of the Central Agama Sutra (seven thousand six hundred and ninety-one words) (the fifth recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 17 晡利多品 |
Chapter 17 Many products in the morning |
204. （二〇四）羅摩經 |
204. (204) Rama Sutra |
中阿含經卷第五十六 |
The fifty-sixth volume of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在於東園鹿子母堂。 |
At one time, the Buddha was traveling around the country and was in the Deer Mother Hall in the East Garden. |
爾時，世尊則於晡時從燕坐起，堂上來下，告尊者阿難： |
At that time, the World-Honored One stood up from his seat in the afternoon, walked up and down the hall, and said to the Venerable Ananda: |
「我今共汝至阿夷羅婆提河浴。」 |
I will go with you to bathe in the Ayravati River. |
尊者阿難白曰： |
Venerable Ananda said: |
「唯然。」 |
Wei Ran. |
尊者阿難執持戶鑰，遍詣諸屋而彷徉，見諸比丘，便作是說： |
The Venerable Ananda held the house key and wandered around the houses. When he saw the monks, he said this: |
「諸賢！可共詣梵志羅摩家。」 |
All sages! Let us all go to the family of Brahma Rama. |
諸比丘聞已，便共往詣梵志羅摩家。 |
When the monks heard this, they all went to the home of Rama Brahma. |
世尊將尊者阿難往至阿夷羅婆提河，脫衣岸上，便入水浴，浴已還出，拭體著衣。 |
The World-Honored One took the Venerable Ananda to the Ayiravati River, took off his clothes and took a bath on the bank. After returning from the bath, he wiped his body and put on his clothes. |
爾時，尊者阿難立世尊後，執扇扇佛。 |
At that time, the Venerable Ananda stood behind the World Honored One and fanned the Buddha with a fan. |
於是，尊者阿難叉手向佛，白曰： |
Then the Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊！梵志羅摩家極好整頓，甚可愛樂，唯願世尊以慈愍故，往至梵志羅摩家。」 |
World Honored One! Brahma Rama's house is well organized and very lovely. I only hope that the World Honored One will go to Brahma Rama's house out of compassion. |
世尊為尊者阿難默然而受。 |
The World Honored One accepted it silently for the Venerable Ananda. |
於是世尊將尊者阿難往至梵志羅摩家。 |
Then the World-Honored One took the Venerable Ananda to Brahmo Rama's house. |
爾時，梵志羅摩家，眾多比丘集坐說法，佛住門外，待諸比丘說法訖竟。 |
At that time, many bhikkhus gathered at Brahma Rama's house to preach the Dharma. The Buddha stayed outside the door, waiting for the bhikkhus to finish the Dharma. |
眾多比丘尋說法訖，默然而住。 |
Many bhikkhus finished searching for the Dharma and remained silent. |
世尊知已，謦欬敲門，諸比丘聞，即往開門，世尊便入梵志羅摩家，於比丘眾前敷座而坐，問曰： |
The World-Honored One knew this and knocked on the door. The bhikkhus heard this and opened the door. The World-Honored One then entered Brahma Rama's house, sat down in front of the monks and asked: |
「諸比丘向說何等？ |
"What do you say to the monks? |
以何事故集坐在此？」 |
Why are you sitting here? " |
時，諸比丘答曰： |
At that time, the monks replied: |
「世尊！向者說法，以此法事集坐在此。」 |
World Honored One, please preach the Dharma to me. Sit here with this Dharma assembly. |
世尊歎曰： |
The World Honored One sighed and said: |
「善哉！善哉！比丘集坐當行二事： |
"Excellent! Excellent! When the monks sit together, they should do two things: |
一曰說法，二曰默然。 |
One is to speak the Dharma, and the other is to be silent. |
所以者何？ |
So what? |
我亦為汝說法，諦聽，諦聽，善思念之。」 |
I also teach you the Dharma, listen carefully, listen carefully, and meditate on it well. " |
時，諸比丘白曰： |
At that time, the monks said: |
「唯然。 |
"Wei Ran. |
當受教聽。」 |
Be taught and listen. " |
佛言： |
Buddha said: |
「有二種求，一曰聖求，二曰非聖求。 |
"There are two kinds of seeking, one is holy seeking, and the other is non-holy seeking. |
云何非聖求？ |
Why is this not a holy request? |
有一實病法、求病法，實老法、死法、愁憂慼法，實穢污法、求穢污法。 |
There is a method to treat illness, a method to seek illness, a method to express old age, death, and sorrow, a method to express filth, and a method to seek filth. |
云何實病法求病法？ |
How can we ask for a cure for a real disease? |
云何病法耶？ |
What's the disease? |
兒子、兄弟是病法也。 |
Sons and brothers are diseases. |
象馬、牛羊、奴婢、錢財、珍寶、米穀是病害法，眾生於中觸染貪著，憍慠受入，不見災患，不見出要，而取用之。 |
Elephants, horses, oxen, sheep, slaves, money, treasures, rice and grains are harmful phenomena. All living beings are touched and attached to them, and they suffer from them. They don't see the disaster, they don't see the important points, and they use them. |
云何老法、死法、愁憂慼法，穢污法耶？ |
Why is the old Dharma, the Dharma of death, the Dharma of sorrow, the Dharma of filth? |
兒子、兄弟是穢污法，象馬、牛羊、奴婢、錢財、珍寶、米穀是穢法害法，眾生於中染觸貪著，憍慠受入，不見災患，不見出要，而取用之。 |
Sons and brothers are filthy dharma. Horses, cattle, sheep, slaves, money, treasures, and rice are filthy dharma that harm the dharma. All living beings are tainted, touched, and greedy. . |
彼人欲求無病無上安隱涅槃，得無病無上安隱涅槃者，終無是處。 |
Those who desire disease-free, supreme peace and Nirvana, and those who obtain disease-free and supreme peace, Nirvana, will end up in vain. |
求無老、無死、無愁憂慼，無穢污無上安隱涅槃，得無老、無死、無愁憂慼、無穢污無上安隱涅槃者，終無是處。 |
Seek for Nirvana without aging, death, sorrow, and filth, and attain supreme peace and tranquility. Those who obtain Nirvana without ageing, death, sorrow, and filth will ultimately be useless. |
是謂非聖求。 |
This is called non-sage seeking. |
「云何聖求耶？ |
"Why are you asking for help? |
有一作是念： |
There is a work that reads: |
『我自實病法，無辜求病法，我自實老法、死法，愁憂慼法，穢污法，無辜求穢污法。 |
"I realize the Dharma of illness, the Dharma of illness when innocent, the Dharma of old age and the Dharma of death, the Dharma of sorrow, the Dharma of impurity, the Dharma of impurity when innocent. |
我今寧可求無病無上安隱涅槃，求無老、無死，無愁憂慼，無穢污法無上安隱涅槃。』 |
Now I would rather seek Nirvana without disease, supreme peace, and Nirvana without aging, death, sorrow, or filth. 』 |
彼人便求無病無上安隱涅槃，得無病無上安隱涅槃者，必有是處。 |
Those people seek Nirvana without disease, supreme peace, and those who obtain Nirvana without disease, supreme peace, will definitely be in the right place. |
求無老、無死，無愁憂慼，無穢污無上安隱涅槃，得無老、無死，無愁憂慼，無穢污無上安隱涅槃者，必有是處。 |
Seeking for Nirvana without aging, death, sorrow, and filth, and attaining Nirvana without aging, death, sorrow, and filth, you will definitely find it. |
「我本未覺無上正盡覺時，亦如是念： |
"When I was not aware of the supreme enlightenment, I also thought like this: |
『我自實病法，無辜求病法，我自實老法、死法，愁憂慼法，穢污法，無辜求穢污法，我今寧可求無病無上安隱涅槃，求無老、無死、無愁憂慼，無穢污無上安隱涅槃耶？』 |
"I realize that I am sick, and I seek the method of illness without innocent people. I realize that the method of old age, the method of death, the method of sorrow, the method of filth, and the method of innocent people seek the method of filth. Now I would rather seek the disease-free, supreme peace, nirvana, and no old age. , no death, no worries, no filth, supreme peace and nirvana? 』 |
我時年少童子，清淨青髮，盛年年二十九，爾時極多樂戲，莊飾遊行。 |
I was a young boy with pure green hair, twenty-nine years old in my prime, and there were many music plays and parades with decorations. |
我於爾時，父母啼哭，諸親不樂，我剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，護身命清淨，護口、意命清淨。 |
At that time, when my parents were crying and all my relatives were unhappy, I shaved off my beard and hair, put on cassock, and stayed true to my faith, left home, became homeless, and studied the Tao. I protected my body and life, my mouth, and my mind and life. |
我成就此戒身已，欲求無病無上安隱涅槃，無老、無死、無愁憂慼，無穢污無上安隱涅槃故，便往阿羅羅伽羅摩所，問曰： |
Having accomplished this precept body, and wishing to attain Nirvana without disease, without aging, without death, without sorrow, without impurity, and in supreme peace with Nirvana, I went to the place of Alarakarama and asked: |
『阿羅羅！我欲於汝法行梵行，為可爾不？』 |
"Arolo!" I want to practice the holy life in your Dharma, is that okay? 』 |
阿羅羅答我曰： |
Alolo answered me: |
『賢者！我無不可，汝欲行便行。』 |
"Sage!" There's nothing I can't do, you can do whatever you want. 』 |
我復問曰： |
I asked again: |
『阿羅羅！云何汝此法自知自覺自作證耶？』 |
"Arolo!" Why do you know this Dharma and testify it yourself? 』 |
阿羅羅答我曰： |
Alolo answered me: |
『賢者！我度一切識處，得無所有處成就遊。 |
"Sage!" I can reach all places of consciousness and reach the place where there is nothing to achieve. |
是故我法自知自覺自作證。』 |
Therefore, I am aware of my Dharma, and I bear witness to it consciously. 』 |
「我復作是念： |
"I repeat it by reading: |
『不但阿羅羅獨有此信，我亦有此信，不但阿羅羅獨有此精進，我亦有此精進，不但阿羅羅獨有此慧，我亦有此慧。 |
Not only does Alara have this faith, but I also have this faith. Not only does Alara have this diligence, but I also have this diligence. Not only does Alara have this wisdom, but I also have this wisdom. |
阿羅羅於此法自知自覺自作證。』 |
Alolo knows and testifies to this method. 』 |
我欲證此法故，便獨住遠離、空安靖處，心無放逸，修行精勤。 |
Because I want to realize this Dharma, I live alone in a quiet, empty place far away, without letting my mind wander, and practice diligently. |
我獨住遠離、空安靖處，心無放逸，修行精勤已，不久得證彼法。 |
I lived alone in a far away, empty and peaceful place, with no rest in my mind. I practiced diligently and soon I realized the Dharma. |
證彼法已，復往詣阿羅羅加羅摩所，問曰： |
After he had realized the Dharma, he went back to the place where Rama was staying and asked: |
『阿羅羅！此法自知自覺自作證，謂度一切無量識處，得無所有處成就遊耶？』 |
"Arolo!" This method is self-aware, self-evident, and self-evident. It means that you can reach all the places of immeasurable consciousness and achieve the goal of wandering in the place where there is nothing? 』 |
阿羅羅伽羅摩答我曰： |
Alarakarama answered me: |
『賢者！我是法自知自覺自作證，謂度無量識處，得無所有處成就遊。』 |
"Sage!" I am the Dharma. I know it and bear witness to it. It means that I can reach the place of infinite consciousness and achieve the goal of attaining the place where there is nothing. 』 |
阿羅羅伽羅摩復語我曰： |
Alarakarama replied to me and said: |
『賢者！是為如我此法作證，汝亦然，如汝此法作證，我亦然。 |
"Sage!" If you testify to this method, so do you. If you testify to this method, so do I. |
賢者！汝來共領此眾。』 |
Sage! Come and lead this crowd together. 』 |
是為阿羅羅伽羅摩師處，我與同等，最上恭敬、最上供養、最上歡喜。 |
This is the place where Master Alolokrama lives, with whom I am equal, offering the highest respect, the highest support, and the highest joy. |
「我復作是念： |
"I repeat it by reading: |
『此法不趣智，不趣覺，不趣涅槃，我今寧可捨此法，更求無病無上安隱涅槃，求無老、無死、無愁憂慼、無穢污無上安隱涅槃。』 |
"This Dharma is not interested in wisdom, awareness, and Nirvana. I would rather give up this Dharma now, and seek Nirvana without disease, supreme peace, and supreme peace without aging, death, sorrow, or filth." Nirvana. 』 |
我即捨此法，便求無病無上安隱涅槃，求無老、無死、無愁憂慼、無穢污無上安隱涅槃已，往詣欝陀羅羅摩子所，問曰： |
Immediately I gave up this Dharma and sought the supreme peace and nirvana without disease, without aging, without death, without sorrow, without impurity, and the supreme peace and tranquility in Nirvana. I went to the place where Lord Rama was staying and asked: |
『欝陀羅！我欲於汝法中學，為可爾不？』 |
"Gadhara!" I want to learn from your method, is that okay? 』 |
欝陀羅羅摩子答我曰： |
Cedara Ramaputta answered me: |
『賢者！我無不可，汝欲學便學。』 |
"Sage!" There is nothing I can't do. If you want to learn, just learn. 』 |
我復問曰： |
I asked again: |
『欝陀羅！汝羅摩子，自知自覺自作證何等法耶？』 |
"Gadhara!" You, Lord Rama, how dharma is it for you to know and bear witness for yourself? 』 |
欝陀羅羅摩子答我曰： |
Cedara Ramaputta answered me: |
『賢者！度一切無所有處，得非有想非無想處成就遊。 |
"Sage!" There is no place to live in everything, and you can achieve success wherever you have thoughts and not without thoughts. |
賢者！我父羅摩自知自覺自作證，謂此法也。』 |
Sage! My father, Rama, knows and bears witness to himself, and this is called the Dharma. 』 |
」 |
|
「我復作是念： |
"I repeat it by reading: |
『不但羅摩獨有此信，我亦有此信。 |
“Not only does Rama have this belief, I also have this belief. |
不但羅摩獨有此精進，我亦有此精進。 |
Not only did Rama have this kind of diligence, I also have this kind of diligence. |
不但羅摩獨有此慧，我亦有此慧。 |
Not only Rama has this wisdom, I also have this wisdom. |
羅摩自知自覺自作證此法，我何故不得自知自覺自作證此法耶？』 |
Rama knew and witnessed this Dharma on his own, why can’t I not know and witness this Dharma on my own? 』 |
我欲證此法故，便獨住遠離、空安靖處，心無放逸，修行精勤。 |
Because I want to realize this Dharma, I live alone in a quiet, empty place far away, without letting my mind wander, and practice diligently. |
我獨住遠離、空安靖處，心無放逸，修行精勤已，不久得證彼法。 |
I lived alone in a far away, empty and peaceful place, with no rest in my mind. I practiced diligently and soon I realized the Dharma. |
證彼法已，復往欝陀羅羅摩子所，問曰： |
Having realized that Dharma, he returned to the place where Lord Cedhara Rama was and asked: |
『欝陀羅！汝父羅摩，是法自知自覺自作證，謂度一切無所有處，得非有想非無想處成就遊耶？』 |
"Gadhara!" Your father, Rama, this is the Dharma that you know and bear witness to, which means that you can save everything and achieve nothing, and you can reach the place where there is no thought and no thought, and you can achieve it? 』 |
欝陀羅羅摩子答我曰： |
Cedara Ramaputta answered me: |
『賢者！我父羅摩，是法自知自覺自作證，謂度一切無所有處，得非有想非無想處成就遊。』 |
"Sage!" My father Rama, this Dharma is self-aware and self-evident, and it is said that everything can be achieved without any place, and you can reach the place where there is no thought and no thought. 』 |
欝陀羅復語我曰： |
Gadhara replied to me and said: |
『如我父羅摩此法作證，汝亦然，如汝此法作證，我父亦然。 |
“As my father Rama testifies to this, so do you; as you testify to this, so does my father. |
賢者！汝來共領此眾。』 |
Sage! Come and lead this crowd together. 』 |
欝陀羅羅摩子同師處，我亦如師，最上恭敬、最上供養、最上歡喜。 |
Cedara Ramaputra lives with his teacher, and I am also like his teacher, with the highest respect, the highest offerings, and the highest joy. |
「我復作是念： |
"I repeat it by reading: |
『此法不趣智，不趣覺，不趣涅槃，我今寧可捨此法，更求無病無上安隱涅槃，求無老、無死、無愁憂慼、無穢污無上安隱涅槃。』 |
"This Dharma is not interested in wisdom, awareness, and Nirvana. I would rather give up this Dharma now, and seek Nirvana without disease, supreme peace, and supreme peace without aging, death, sorrow, or filth." Nirvana. 』 |
我即捨此法，便求無病無上安隱涅槃，求無老、無死、無愁憂慼、無穢污無上安隱涅槃已，往象頂山南，欝鞞羅梵志村，名曰斯那。 |
Immediately I gave up this method and sought for Nirvana with no disease, no death, no sorrow, no dirt, and the highest peace of Nirvana. I went to the south of Xiangding Mountain to the village of Toro Brahma, which is called Si Na. |
於彼中地至可愛樂，山林欝茂，尼連禪河清流盈岸。 |
The land there is most lovely and joyful, the mountains and forests are luxuriant, and the banks of the Niranjan River are clear and flowing. |
我見彼已，便作是念： |
When I saw him, I thought: |
『此地至可愛樂，山林欝茂，尼連禪河清流盈岸，若族姓子欲有學者，可於中學，我亦當學，我今寧可於此中學。』 |
"This place is so lovely and joyful, with luxuriant mountains and forests, and the banks of the Nairana Chan River flowing clear and graceful. If a family member wants to be a scholar, he can study in a middle school. I should also study in this middle school. I would rather study in this middle school now." 』 |
即便持草往詣覺樹，到已布下敷尼師檀，結跏趺坐，要不解坐，至得漏盡，我便不解坐，至得漏盡。 |
Even if I hold the grass and go to the Jijue tree, I will have clothed with Nishitan and sit in the lotus position, if I don't relax my sitting position, I will have my leakage. I will not relax my sitting position, and my leakage will disappear. |
我求無病無上安隱涅槃，便得無病無上安隱涅槃。 |
I seek disease-free and supreme peace of Nirvana, and I will obtain disease-free and supreme peace of Nirvana. |
求無老、無死、無愁憂慼、無穢污無上安隱涅槃，便得無老、無死、無愁憂慼、無穢污無上安隱涅槃。 |
Seek for the Nirvana of supreme peace and tranquility without ageing, death, sorrow, and filth, and you will obtain the supreme peace and tranquility of Nirvana without ageing, death, sorrow, and filth. |
生知生見，定道品法，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Knowledge is born, views are born, the Tao and Dharma are determined, life is over, the holy life is established, what is done is done, there is no more feeling, knowing is true. |
「我初覺無上正盡覺已，便作是念： |
"When I first realized that the Supreme Righteousness was fully awakened, I thought like this: |
『我當為誰先說法耶？』 |
"Who should I speak the Dharma for first?" 』 |
我復作是念： |
I repeat it by reading: |
『我今寧可為阿羅羅加摩先說法耶？』 |
"I would rather preach Dharma for Alologamo now?" 』 |
爾時有天，住虛空中，而語我曰： |
At that time, there was a sky, living in the sky, and said to me: |
『大仙人！當知阿羅羅加摩彼命終來至今七日。』 |
"Great Immortal!" You should know that Aluara Kamabhi has been destined to die for seven days. 』 |
我亦自知阿羅羅加摩其命終來得今七日。 |
I also know that Aluologamochi’s destiny will come today in the seventh day. |
我復作是念： |
I repeat it by reading: |
『阿羅羅加摩！彼人長衰不聞此法，若聞此者，速知法次法。』 |
"Arologamo!" Those people have not heard of this Dharma for a long time. If they hear this, they will quickly know the Dharma. 』 |
「我初覺無上正盡覺已，作如是念： |
"I have first awakened to the supreme righteousness, and thought like this: |
『我當為誰先說法耶？』 |
"Who should I speak the Dharma for first?" 』 |
我復作是念： |
I repeat it by reading: |
『我今寧可為欝陀羅羅摩子先說法耶？』 |
"I would rather preach the Dharma to Lord Cedhara Rama now?" 』 |
天復住空，而語我曰： |
The sky regained its emptiness and spoke to me: |
『大仙人！當知欝陀羅羅摩子命終已來二七日也。』 |
"Great Immortal!" You should know that it has been twenty-seven days since the death of Lord Cedhara Rama. 』 |
我亦自知欝陀羅羅摩子命終已來二七日也。 |
I also know that it has been twenty-seven days since the death of Lord Cedhara Rama. |
我復作是念： |
I repeat it by reading: |
『欝陀羅羅摩子！彼人長衰不聞此法，若聞法者，速知法次法。』 |
"Gadhara Ramaputta!" Those people have not heard of this Dharma for a long time. If they hear the Dharma, they will quickly know the Dharma. 』 |
「我初覺無上正盡覺已，作如是念： |
"I have first awakened to the supreme righteousness, and thought like this: |
『我當為誰先說法耶？』 |
"Who should I speak the Dharma for first?" 』 |
我復作是念： |
I repeat it by reading: |
『昔五比丘為我執勞，多所饒益，我苦行時，彼五比丘承事於我，我今寧可為五比丘先說法耶？』 |
"In the past, the five bhikkhus worked hard for me and benefited me a lot. When I was doing asceticism, those five bhikkhus served me. Now I would rather give the Dharma to the five bhikkhus first?" 』 |
我復作是念： |
I repeat it by reading: |
『昔五比丘今在何處？』 |
"Where are the five monks now?" 』 |
我以清淨天眼出過於人，見五比丘在波羅［木＊奈］仙人住處鹿野園中，我隨住覺樹下，攝衣持鉢，往波羅［木＊奈］加尸都邑。 |
With my pure clairvoyance, I saw five bhikkhus in the Deer Park where the sage Polo [Mu*na] lived. I followed him to stay under the tree, gathered my robes and alms bowl, and went to Polo [M*na] to lay a corpse in the city. |
爾時，異學優陀遙見我來，而語我曰： |
At that time, Utopia, a foreign scholar, saw me coming from afar and said to me: |
『賢者瞿曇！諸根清淨，形色極妙，面光照耀。 |
"Sage Qu Tan!" All the roots are pure, the form and color are wonderful, and the face is illuminated. |
賢者瞿曇！師為是誰？ |
Sage Qu Tan! Who is the teacher? |
從誰學道？ |
Learn from whom? |
為信誰法？』 |
Whose law do you believe in? 』 |
我於爾時即為優陀說偈答曰： |
At that time I said a stanza to Uddha and said: |
「『我最上最勝， 不著一切法， |
"'I am the supreme and most victorious, and I don't care about all dharma. |
諸愛盡解脫， 自覺誰稱師。 |
All love is liberated, and I realize who is the master. |
無等無有勝， 自覺無上覺， |
There is no victory without equal, I am aware of the supreme enlightenment, |
如來天人師， 普知成就力。』 |
Tathagata, the master of heaven and man, possesses the power of universal knowledge and achievement. 』 |
「優陀問我曰： |
"Uda asked me: |
『賢者瞿曇！自稱勝耶？』 |
"Sage Qu Tan!" Claiming to be the winner? 』 |
我復以偈而答彼曰： |
I answered him with another verse: |
「『勝者如是有， 謂得諸漏盡， |
"'There is a victor like this, it is said that all omissions have been eliminated. |
我害諸惡法， 優陀故我勝。』 |
I have harmed all evil dharmas, and because of Utopia I have overcome them. 』 |
「優陀復問我曰： |
"Uda asked me again: |
『賢者瞿曇！欲至何處？』 |
"Sage Qu Tan!" Where do you want to go? 』 |
我時以偈而答彼曰： |
I then answered him with a verse: |
「『我至波羅［木＊奈］， 擊妙甘露鼓， |
"'I went to Polo [Mu*na] and beat the drum of wonderful nectar, |
轉無上法輪， 世所未曾轉。』 |
Turn the supreme Dharma wheel like never before in this world. 』 |
「優陀語我曰： |
"Uda spoke to me: |
『賢者瞿曇！或可有是。』 |
"Sage Qu Tan!" Maybe it is. 』 |
如是語已，即彼邪道經便還去，我自往至仙人住處鹿野園中。 |
Having said this, the evil sutra will go away, and I will go to the deer field garden where the immortal lives. |
時，五比丘遙見我來，各相約勅而立制曰： |
At that time, five bhikkhus saw me coming from a distance, and they all made an appointment and made an order, saying: |
『諸賢！當知此沙門瞿曇來，多欲多求，食妙飲食，好粳糧飯，及麨酥蜜，麻油塗體，今復來至，汝等但坐，慎莫起迎，亦莫作禮，豫留一座，莫請令坐。 |
"All sages!" You should know that this ascetic Qutan has come recently and has many desires and demands. He eats wonderful food, likes rice, rice, honey, and applies sesame oil to his body. Now he is here again. You just sit down. Be careful not to get up to greet him, nor do you make any courtesy. Please leave a seat and don't ask for permission to sit down. |
到已語曰： |
When he arrived, he said: |
「卿！欲坐者，自隨所欲。」 |
Sir! If you want to sit down, you can do whatever you want. |
』我時往至五比丘所。 |
’ I then went to the place where five bhikkhus were staying. |
時，五比丘於我不堪極妙威德，即從坐起，有持衣鉢者，有敷床者，有取水者，欲洗足者，我作是念： |
At that time, the five bhikkhus, who were overwhelmed by my wonderful majesty, stood up from their seats. Some were holding robes and bowls, some were making beds, some were fetching water, and some wanted to wash their feet. I thought as follows: |
『此愚癡人！何無牢固？ |
"What a fool!" Why not be strong? |
自立制度還違本要。』 |
The self-reliant system goes against the grain. 』 |
我知彼已，坐五比丘所敷之座。 |
I knew him and sat down on the seat assigned by the five bhikkhus. |
「時，五比丘呼我姓字，及卿於我。 |
"At that time, five bhikkhus called me by my last name and greeted me. |
我語彼曰： |
I said to him: |
『五比丘！我如來、無所著、正盡覺，汝等莫稱我本姓字，亦莫卿我。 |
"Five monks!" I, the Tathagata, have no possessions and am fully awakened. Do not call me by my birth name, and do not show me respect. |
所以者何？ |
So what? |
我求無病無上安隱涅槃，得無病無上安隱涅槃。 |
I seek Nirvana without disease, supreme peace, and obtain Nirvana without disease, supreme peace. |
我求無老、無死、無愁憂慼、無穢污無上安隱涅槃，得無老、無死、無愁憂慼、無穢污無上安隱涅槃。 |
I pray for the Nirvana of supreme peace and tranquility without ageing, death, sorrow, and filth, and I obtain the supreme peace and tranquility of Nirvana without ageing, death, sorrow, and filth. |
生知生見，定道品法，生已盡，梵行已立，所作已辦，不更受有，知如真。』 |
Knowledge is born, views are born, the Tao and Dharma are determined, life is over, the holy life is established, what is done is done, there is no more feeling, knowing is true. 』 |
彼語我曰： |
He said to me: |
『卿瞿曇！本如是行，如是道跡，如是苦行，尚不能得人上法差降聖知聖見，況復今日多欲多求，食妙飲食，好粳糧飯，及麨酥蜜，麻油塗體耶？』 |
"Qing Qu Tan!" If you practice this way, do this path, and practice asceticism like this, you still can't get the holy knowledge and views sent by people from the Dharma. What's more, today you have many desires and many requests. Eat wonderful food, good japonica grains, rice, honey, and sesame oil to anoint your body. ? 』 |
我復語曰： |
I replied: |
『五比丘！汝等本時見我如是諸根清淨，光明照耀耶？』 |
"Five monks!" Did you see me at this time that my roots were pure and my light was shining? 』 |
時，五比丘復答我曰： |
At that time, the five monks replied to me: |
『本不見卿諸根清淨，光明照耀。 |
"I don't see that your roots are pure and bright. |
卿瞿曇！今諸根清淨，形色極妙，面光照耀。』 |
Qing Qutan! Now all the roots are pure, the shape and color are wonderful, and the face is shining. 』 |
「我於爾時即告彼曰： |
"I then told him: |
『五比丘！當知有二邊行，諸為道者所不當學： |
"Five monks!" You should know that there are two sides of practice that those who follow the Tao should not learn: |
一曰著欲樂下賤業，凡人所行； |
One is that pleasure and despicable deeds are what ordinary people do; |
二曰自煩自苦，非賢聖求法，無義相應。 |
The second is that self-annoyance and self-suffering are not sages seeking the Dharma, and there is no corresponding response. |
五比丘！捨此二邊，有取中道，成明成智，成就於定，而得自在，趣智趣覺，趣於涅槃，謂八正道，正見乃至正定，是謂為八。』 |
Five monks! Abandoning these two sides, we can take the middle way, achieve enlightenment and wisdom, achieve concentration, and gain freedom, wisdom, enlightenment, and nirvana. This is called the Eightfold Path, right view and even right concentration. This is called eight. 』 |
意欲隨順教五比丘，教化二人，三人乞食，三人持食來，足六人食； |
If you wish to teach five bhikkhus in obedience, teach two people, three people will beg for food, and three people will bring food, enough to feed six people; |
教化三人，二人乞食，二人持食來，足六人食。 |
He taught three people, two of them begged for food, and two of them came with food, enough to feed six people. |
我如是教，如是化彼，求無病無上安隱涅槃，得無病無上安隱涅槃。 |
I teach like this, transform him in this way, seek disease-free and supreme peace and nirvana, and obtain disease-free and supreme peace and tranquility Nirvana. |
求無老、無死、無愁憂慼、無穢污無上安隱涅槃，得無老、無死、無愁憂慼、無穢污無上安隱涅槃。 |
Seek for the Nirvana of supreme peace and tranquility without ageing, death, sorrow, and filth, and obtain the supreme peace and tranquility of Nirvana without ageing, death, sorrow, and filth. |
生知生見，定道品法，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Knowledge is born, views are born, the Tao and Dharma are determined, life is over, the holy life is established, what is done is done, there is no more feeling, knowing is true. |
「於是，世尊復告彼曰： |
"Then the World-Honored One told him again: |
『五比丘！有五欲功德可愛、可樂、可意所念，善欲相應。 |
"Five monks!" The merits of the five desires are lovely, pleasant, and conceivable, and correspond to good desires. |
云何為五？ |
Why is the cloud five? |
眼知色，耳知聲，鼻知香，舌知味，身知觸。 |
The eyes know color, the ears know sound, the nose knows smell, the tongue knows taste, and the body knows touch. |
五比丘！愚癡凡夫而不多聞，不見善友，不知聖法，不御聖法，彼觸染貪著，憍慠受入，不見災患，不見出要，而取用之。 |
Five monks! A foolish ordinary person does not know much, has no good friends, does not know the Holy Dharma, and does not control the Holy Dharma. He is stained with greed, and suffers from depression. He does not see disasters, does not see the key points, and uses them. |
當知彼隨弊魔，自作弊魔，墮弊魔手，為魔網纏，魔羂所纏，不脫魔纏。 |
You should know that you follow the devil of evil, you fall into the hands of the devil of evil, you are entangled in the devil's net, and you are entangled in the devil's chasm, and you cannot escape from the devil's entanglement. |
五比丘！猶如野鹿，為纏所纏，當知彼隨獵師，自作獵師，墮獵師手，為獵師網纏，獵師來已，不能得脫。 |
Five monks! Like a wild deer caught in a trap, it should be understood that he follows the hunter and becomes his own hunter. He falls into the hands of the hunter and becomes entangled in the hunter's net. The hunter has come and he cannot escape. |
如是，五比丘！愚癡凡夫而不多聞，不見善友，不知聖法，不御聖法。 |
So, five monks! Stupid ordinary people do not know much, have no good friends, do not know the holy Dharma, and do not control the holy Dharma. |
彼於此五欲功德觸染貪著，憍慠受入，不見災患，不見出要，而取用之。 |
He is greedy for the merits of these five desires, accepts them in a dull manner, does not see disasters, does not see the key points, and uses them. |
當知彼隨弊魔，自作弊魔，墮弊魔手，為魔網纏，魔纏所纏，不脫魔纏。 |
You should know that you follow the devil of evil, you fall into the hands of the devil of evil, you are entangled in the devil's web, you are entangled in the devil's entanglement, you cannot escape from the devil's entanglement. |
「『五比丘！多聞聖弟子見善知識，而知聖法，又御聖法，彼於此五欲功德，不觸、不染、不貪、不著，亦不憍慠、不受入，見災患，見出要，而取用之。 |
"'Five bhikkhus! The disciples of the Holy Master who have learned a lot have met good teachers, know the Holy Dharma, and control the Holy Dharma. They do not touch, are not stained, are not greedy, and are not attached to the merits of the five desires. In case of disaster, you can see the need and take advantage of it. |
當知彼不隨弊魔，不自作魔，不墮魔手，不為魔網所纏，不為魔纏所纏，便解脫魔纏。 |
When you know that you do not follow evil demons, do not create demons for yourself, do not fall into the hands of demons, are not entangled in demon webs, and are not entangled in demon entanglements, you will be free from demon entanglements. |
五比丘！猶如野鹿得脫於纏，當知彼不隨獵師，不自在獵師，不墮獵師手，不為獵師網所纏，獵師來已，則能得脫。 |
Five monks! Just as a wild deer escapes from its entanglement, it should be understood that it does not follow the hunter, is not at ease with the hunter, does not fall into the hunter's hands, and is not entangled in the hunter's net. If the hunter comes, it can escape. |
如是，五比丘！多聞聖弟子見善知識而知聖法，又御聖法，彼於此五欲功德，不觸、不染、不貪、不著，亦不見憍慠、不受入，見災患，見出要，而取用之。 |
So, five monks! The disciples of the Holy Dharma who have learned a lot are not touched by, are not stained by, are not greedy for, and are not attached to the merits of the five desires. And take it. |
當知彼不隨弊魔，不自在魔，不墮魔手，不為魔網所纏，不為魔纏所纏，便解脫魔纏。 |
When you know that you will not follow the devil, will not be at ease with the devil, will not fall into the hands of the devil, will not be entangled in the devil's web, and will not be entangled in the devil's entanglement, you will be free from the devil's entanglement. |
「『五比丘！若時如來出興于世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼斷，乃至五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就遊。 |
"'Five bhikkhus! If at that time the Tathagata appears in the world, unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understanding of the world, supreme scholar, ruler of the Way and Dharma, teacher of gods and men, and is called Buddha, blessed by all, he will Cut off the five hindrances, the dirty mind, and weak wisdom, abandon desires, evil and unwholesome dharma, and achieve the fourth jhāna. |
彼如是定心清淨，無穢無煩，柔軟善住，得不動心，修學漏盡智通作證。 |
In this way, his mind is calm and pure, free from impurities and troubles, he lives softly and well, his mind is immovable, and he cultivates knowledge and clears up all the taints to become a witness. |
彼知此苦如真，知此苦習、知此苦滅、知此苦滅道如真。 |
He knows that suffering is real, knows that suffering is a habit, knows that suffering is ceased, and knows that the path to suffering is real. |
知此漏如真，知此漏習、知此漏滅、知此漏滅道如真。 |
Know that the leakage is true, know the habit of the leakage, know that the leakage has ceased, and know that the path of leakage is true. |
彼如是知、如是見，欲漏心解脫，有漏、無明漏心解脫。 |
He thus knows and sees thus that the mind of desire and outflows is liberated, and the mind of outflows and ignorance is liberated. |
解脫已便知解脫，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Once you are liberated, you will know that you are liberated. Life is over. The holy life has been established. What you have done has been done. There is no more feeling. You know it is true. |
彼於爾時自在行，自在住、自在坐、自在臥。 |
At that time he walks freely, lives freely, sits freely, and lies freely. |
所以者何？ |
So what? |
彼自見無量惡不善法盡。 |
He sees for himself that immeasurable evil and unwholesome dharma have been exhausted. |
是故彼自在行、自在住、自在坐、自在臥。 |
Therefore, he can walk freely, dwell freely, sit freely, and lie freely. |
「『五比丘！猶如無事無人民處，彼有野鹿，自在行、自在住、自在伏、自在臥。 |
"'Five bhikkhus! It's like a place where there is nothing and no people. There are wild deer walking freely, dwelling freely, lying down freely, and lying down freely. |
所以者何？ |
So what? |
彼野鹿不在獵師境界。 |
That wild deer is not in the hunter realm. |
是故自在行、自在住、自在伏、自在臥。 |
Therefore, one can walk freely, dwell freely, lie down freely, and lie down freely. |
如是，五比丘！比丘漏盡得無漏，心解脫、慧解脫，自知自覺自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
So, five monks! The bhikkhu's outflows have been eliminated, his mind is liberated, his wisdom is liberated, he knows and realizes himself, he has attained success, his life is over, his holy life has been established, what he has done has been done, there is no more feeling, and he knows it is true. |
彼於爾時自在行、自在住、自在坐、自在臥。 |
At that time, he walked freely, stayed freely, sat freely, and lay down freely. |
所以者何？ |
So what? |
彼自見無量惡不善法盡。 |
He sees for himself that immeasurable evil and unwholesome dharma have been exhausted. |
是故彼自在行、自在住、自在坐、自在臥。 |
Therefore, he can walk freely, dwell freely, sit freely, and lie freely. |
五比丘！是說無餘解脫，是說無病無上安隱涅槃，是說無老、無死、無愁憂慼、無穢污無上安隱涅槃。』 |
Five monks! It talks about liberation without any residue, it talks about the supreme peaceful Nirvana without disease, it talks about the supreme peaceful Nirvana without aging, no death, no worries, no impurities. 』 |
」 |
|
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
羅摩經第三竟（四千一百二十一字） |
The third chapter of Rama Sutra (4121 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 17 晡利多品 |
Chapter 17 Many products in the morning |
205. （二〇五）五下分結經 |
205. (205) Five points to conclude sutras |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我曾說五下分結，汝等受持耶？」 |
I once said that there are five divisions, do you accept it? |
諸比丘默然不答。 |
The monks did not answer in silence. |
世尊復再三告諸比丘： |
The World Honored One again told the monks: |
「我曾說五下分結，汝等受持耶？」 |
I once said that there are five divisions, do you accept it? |
諸比丘亦再三默然不答。 |
The monks also remained silent for many times without answering. |
爾時，尊者鬘童子在彼眾中。 |
At that time, the venerable garland boy was among them. |
於是，尊者鬘童子即從坐起，偏袒著衣，叉手向佛，白曰： |
Then, the venerable garland boy stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「世尊曾說五下分結，我受持之。」 |
The World-Honored One once said that there are five divisions, and I accept them. |
世尊問曰： |
The World Honored One asked: |
「鬘童子！我曾說五下分結，汝受持耶？」 |
Young boy! I once told you to separate knots five times. Do you accept it? |
尊者鬘童子答曰： |
The venerable garland boy replied: |
「世尊曾說初下分結，是我受持，欲、恚、身見、戒取、疑，世尊說第五下分結，是我受持。」 |
The World-Honored One once said that the first is divided into knots, which I accept and uphold: desire, hatred, body view, precepts, and doubt. The World-Honored One said that the fifth group is divided into knots, which I accept and uphold. |
世尊訶曰： |
The World Honored One said: |
「鬘童子！汝云何受持我說五下分結？ |
"Young boy! How can you accept and uphold my words about the five knots? |
鬘童子！汝從何口受持我說五下分結耶？ |
Wai boy! From what mouth did you receive and uphold my statement about the five divisions of knots? |
鬘童子！非為眾多異學來，以嬰孩童子責數喻詰責汝耶？ |
Wai boy! Isn’t it because of the many heretics who came to question you with the metaphor of counting babies and children? |
鬘童子！嬰孩幼小，柔軟仰眠，意無欲想，況復欲心纏住耶？ |
Wai boy! The baby is young, sleeping softly on his back, with no thoughts of desire, how can he be entangled by the desire again? |
然彼性使故，說欲使。 |
However, his nature makes him want to make him. |
鬘童子！嬰孩幼小，柔軟仰眠，無眾生想，況復恚心纏住耶？ |
Wai boy! The baby is young, sleeping softly on its back, and has no thought of sentient beings. How can it be worse that it is entangled in the heart of jealousy? |
然彼性使故，說恚使。 |
However, because of his nature, he is said to be jealous. |
鬘童子！嬰孩幼小，柔軟仰眠，無自身想，況復身見心纏住耶？ |
Wai boy! The baby is young, sleeping softly on his back, without any thought of himself. How can he return to his body and see his mind entangled in him? |
然彼性使故，說身見使。 |
However, because of his nature, it is said that he sees it in person. |
鬘童子！嬰孩幼小，柔軟仰眠，無有戒想，況復戒取心纏住耶？ |
Wai boy! The baby is young, sleeping softly on his back, and has no thoughts of the precepts. How can he be entangled by the mind of the precepts? |
然彼性使故，說戒取使。 |
However, because of his nature, it is said that the precepts are used. |
鬘童子！嬰孩幼小，柔軟仰眠，無有法想，況復疑心纏住耶？ |
Wai boy! The baby is young, sleeping softly on its back, with no thoughts, how can it be entangled with doubts? |
然彼性使故，說疑使。 |
However, because of his nature, he is said to be suspicious. |
鬘童子！非為眾多異學來，以此嬰孩童子責數喻詰責汝耶？」 |
Wai boy! Isn't it because of the many heretics who use this metaphor of babies and children to accuse you? " |
於是，尊者鬘童子為世尊面訶責已，內懷憂慼，低頭默然，失辯無言，如有所伺。 |
Then, the venerable boy with his hair bowed his head in silence in front of the World Honored One, feeling sad in his heart. |
彼時，世尊面前訶責鬘童子已，默然而住。 |
At that time, the boy in front of the World-Honored One was already scolding the boy and remained silent. |
爾時，尊者阿難立世尊後，執扇扇佛。 |
At that time, the Venerable Ananda stood behind the World Honored One and fanned the Buddha with a fan. |
於是，尊者阿難叉手向佛，白曰： |
Then the Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊！今正是時。 |
"World Honored One! This is the right time. |
善逝！今正是時。 |
Good death! Today is the time. |
若世尊為諸比丘說五下分結者，諸比丘從世尊聞已，善受善持。」 |
If the Blessed One speaks to the bhikkhus about the five lower divisions, the bhikkhus will hear it from the Blessed One and receive and uphold it well. " |
世尊告曰： |
The World Honored One said: |
「阿難！諦聽，善思念之。」 |
Ananda! Listen carefully and think carefully about it. |
尊者阿難白曰： |
Venerable Ananda said: |
「唯然。 |
"Wei Ran. |
當受教聽。」 |
Be taught and listen. " |
佛言： |
Buddha said: |
「阿難！或有一為欲所纏，欲心生已，不知捨如真，彼不知捨如真已，欲轉熾盛，不可制除，是下分結。 |
"Ananda! There may be a person who is entangled in desire. The desire has arisen and he does not know the true nature of equanimity. He does not know the true nature of equanimity. The desire becomes raging and cannot be controlled. This is the lower knot. |
阿難！或有一為恚所纏，恚心生已，不知捨如真，彼不知捨如真已，恚轉熾盛，不可制除，是下分結。 |
Ananda! There may be a person who is entangled in hatred, and the heart of hatred has arisen, and he does not know the true nature of equanimity. He does not know the true nature of equanimity, and the hatred becomes raging and cannot be controlled. This is the following knot. |
阿難！或有一為身見所纏，身見心生已，不知捨如真，彼不知捨如真已，身見轉盛，不可制除，是下分結。 |
Ananda! Perhaps there is a person who is entangled in body-viewing. The body-viewing has arisen in the mind and he does not know the true nature of equanimity. The body-viewing becomes stronger and cannot be controlled. This is the lower knot. |
阿難！或有一為戒取所纏，戒取心生已，不知捨如真，彼不知捨如真已，戒取轉盛，不可制除，是下分結。 |
Ananda! Or there may be someone who is entangled in the attachment to the abstention, and the attachment to the attachment has arisen, and he does not know how to give up as it really is. |
阿難！或有一為疑所纏，疑心生已，不知捨如真，彼不知捨如真已，疑轉熾盛，不可制除，是下分結。 |
Ananda! Perhaps there is a person who is entangled in doubts, doubts have arisen, and he does not know how to give up as true. He does not know how to give up as true. Doubts become raging and cannot be controlled. This is the lower knot. |
「阿難！若依道、依跡，斷五下分結； |
"Ananda! If you follow the path and follow the traces, you can cut off the five knots; |
彼不依此道、不依此跡，斷五下分結者，終無是處。 |
Those who do not follow this path, do not follow this trace, and cut off the five lower knots will ultimately achieve nothing. |
阿難！猶如有人欲得求實，為求實故，持斧入林，彼人見樹成就根、莖、枝、葉及實，彼人不截根、莖，得實歸者，終無是處。 |
Ananda! Just like someone who wants to seek truth and goes into the forest with an ax for the sake of truth. That person sees that the tree has formed roots, stems, branches, leaves and fruits. That person does not cut off the roots and stems. If he finds the truth, he will end up in a useless place. |
如是。 |
If so. |
阿難！若依道、依跡，斷五下分結； |
Ananda! If you follow the Tao and traces, you can break the five lower knots; |
不依此道、不依此跡，斷五下分結者，終無是處。 |
Those who do not follow this path, do not follow this path, and cut off the five lower knots will ultimately achieve nothing. |
阿難！若依道、依跡，斷五下分結，彼依此道、依此跡，斷五下分結者，必有是處。 |
Ananda! If you follow the Tao and traces to break the five lower knots, then if you rely on the Tao and the trace to break the five lower knots, you will definitely have the right place. |
阿難！猶如有人欲得求實，為求實故，持斧入林，彼人見樹成就根、莖、枝、葉及實，彼人截根、莖，得實歸者，必有是處。 |
Ananda! Just like someone who wants to seek truth and goes into the forest with an ax for the sake of truth. That person sees that the tree has formed roots, stems, branches, leaves and fruits. That person cuts off the roots and stems and finds the truth. It must be in the right place. |
如是。 |
If so. |
阿難！若依道、依跡，斷五下分結，依此道、依此跡，斷五下分結者，必有是處。 |
Ananda! If you follow the Tao and follow the traces to break the five lower knots, and follow the Tao and the traces to break the five lower knots, you will definitely have the right place. |
「阿難！依何道、依何跡，斷五下分結？ |
"Ananda! By what path and by what path can we cut off the five lower knots? |
阿難！或有一不為欲所纏，若生欲纏，即知捨如真，彼知捨如真已，彼欲纏便滅。 |
Ananda! Or there is a person who is not entangled in desires. If he is entangled in desires, he knows that equanimity is true. If he knows that equanimity is true, then he will be entangled in desires. |
阿難！或有一不為恚所纏，若生恚纏，即知捨如真，彼知捨如真已，彼恚纏便滅。 |
Ananda! Perhaps there is a person who is not entangled in hatred. If he is entangled in hatred, he will know that equanimity is true. If he knows that equanimity is true, then the entanglement of hatred will disappear. |
阿難！或有一不為身見所纏，若生身見纏，即知捨如真，彼知捨如真已，彼身見纏便滅。 |
Ananda! Or if there is a person who is not entangled in the body view, if he is born with the body view, then he knows that equanimity is true. If he knows that equanimity is true, then he will disappear when he sees the body view. |
阿難！或有一不為戒取所纏，若生戒取纏，即知捨如真，彼知捨如真已，彼戒取便滅。 |
Ananda! Or there is a person who is not entangled in the precepts. If he is entangled in the precepts, then he knows that equanimity is true. If he knows that equanimity is true, then the precepts will disappear. |
阿難！或有一不為疑所纏，若生疑纏，即知捨如真，彼知捨如真已，彼疑纏便滅。 |
Ananda! Perhaps there is a person who is not entangled in doubts. If doubts arise, he will know that equanimity is true. If he knows that equanimity is true, then his doubts will disappear. |
阿難！依此道、依此跡，斷五下分結。 |
Ananda! According to this way, according to this trace, break the five lower knots. |
「阿難！猶恒伽河，其水溢岸。 |
"Ananda! Just like the Ganga River, its water overflows its banks. |
若有人來彼岸，有事欲得度河，彼作是念： |
If someone comes to the other side and wants to cross the river because of something, he thinks like this: |
『此恒伽河，其水溢岸，我於彼岸有事欲度，身無有力令我安隱浮至彼岸。』 |
"The water of the Ganga River overflows its bank. I have something to do on the other bank, but I have no strength to float to the other bank safely." 』 |
阿難！當知彼人無力。 |
Ananda! Know that the other person is powerless. |
如是，阿難！若有人覺、滅、涅槃，其心不向而不清淨，不住解脫。 |
So, Ananda! If someone achieves enlightenment, cessation, and nirvana, his mind will not be directed and will not be pure, and he will not remain liberated. |
阿難！當知此人如彼羸人無有力也。 |
Ananda! You should know that this person is as weak as that weak person. |
阿難！猶恒伽河，其水溢岸。 |
Ananda! Just like the Ganga River, its water overflows its banks. |
若有人來彼岸，有事欲得度河，彼作是念： |
If someone comes to the other side and wants to cross the river because of something, he thinks like this: |
『此恒伽河，其水溢岸，我於彼岸有事欲度，身今有力令我安隱浮至彼岸。』 |
"The water of this Ganga River overflows its bank. I have something to do on the other bank, but I have the power to float to the other bank safely." 』 |
阿難！當知彼人有力。 |
Ananda! Know that the other person is powerful. |
如是，阿難！若有人覺、滅、涅槃，心向清淨而住解脫。 |
So, Ananda! If someone realizes enlightenment, cessation, and nirvana, his mind will be pure and he will live in liberation. |
阿難！當知此人如彼力人。 |
Ananda! You should know that this person is like that powerful person. |
「阿難！猶如山水，甚深極廣，長流駛疾，多有所漂，其中無船，亦無橋梁。 |
"Ananda! It's like a mountain stream, very deep and very wide. The current is flowing fast, and there are many drifts. There are no boats or bridges in it. |
或有人來彼岸，有事則便求度，彼求度時而作是念： |
Maybe someone comes to the other side and asks for help when something happens. When he asks for help, he thinks like this: |
『今此山水甚深極廣，長流駛疾，多有所漂，其中無船，亦無橋梁而可度者。 |
Today, the mountains and rivers here are very deep and very wide, with long and fast currents and many drifts. There are no boats or bridges to cross them. |
我於彼岸有事欲度，當以何方便令我安隱至彼岸耶？』 |
I have something I want to do on the other shore. How can I get there safely? 』 |
復作是念： |
The repetition is to read: |
『我今寧可於此岸邊收聚草木，縛作椑栰，乘之而度。』 |
"Now I would rather gather the grass and trees on this shore, tie them up and make a raft, and ride on them." 』 |
彼便岸邊收聚草木，縛作椑栰，乘之而度，安隱至彼。 |
They gathered grass and trees on the shore, tied them into rafters, rode them across, and hid there safely. |
如是，阿難！若有比丘攀緣厭離，依於厭離，住於厭離，止息身惡故，心入離、定故，離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊。 |
So, Ananda! If a bhikkhu clings to renunciation, clings to renunciation, abides in renunciation, ceases physical evil, enters renunciation and concentration in the mind, renounces desires, renounces evil and unwholesome dharmas, has consciousness, has insight, and is liberated from joy and happiness, Obtain the first jhāna and achieve success. |
彼依此處，觀覺興衰，彼依此處，觀覺興衰已，住彼必得漏盡，設住彼不得漏盡者，必當昇進得止息處。 |
He relies on this place and observes the rise and fall of his awareness. He relies on this place and observes the rise and fall of his awareness. If he abides there, he will find that the outflows have been exhausted. If he abides there, and the outflows cannot be exhausted, he will surely ascend to the place where they cease. |
「云何昇進得止息處？ |
"How can I ascend to the place of rest? |
彼覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊。 |
His awareness and contemplation have ceased, and he is calm and single-minded. Without awareness or contemplation, he is calm and joyful, and he has achieved the second jhāna. |
彼依此處，觀覺興衰，彼依此處，觀覺興衰已，住彼必得漏盡，設住彼不得漏盡者，必當昇進得止息處。 |
He relies on this place and observes the rise and fall of his awareness. He relies on this place and observes the rise and fall of his awareness. If he abides there, he will surely find the outflow. If he abides here and cannot eliminate the outflow, he will surely ascend to the place of cessation. |
云何昇進得止息處？ |
How can Yun ascend to the place of rest? |
彼離於喜欲，捨無求遊，正念正智而身覺樂。 |
He is free from pleasure and desire, wanders without pursuit, is mindful and wise, and feels happy in his body. |
謂聖所說，聖所捨、念、樂住、空，得第三禪成就遊。 |
It is said by the sage that the holy place is abandoned, mindful, joyful and empty, and the third jhāna can be achieved. |
彼依此處，觀覺興衰，彼依此處，觀覺興衰已，住彼必得漏盡，設住彼不得漏盡者，必當昇進得止息處。 |
He relies on this place and observes the rise and fall of his awareness. He relies on this place and observes the rise and fall of his awareness. If he abides there, he will surely find the outflow. If he abides here and cannot eliminate the outflow, he will surely ascend to the place of cessation. |
云何昇進得止息處？ |
How can Yun ascend to the place of rest? |
彼樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
The joy and suffering have ceased. Joy and sorrow have already ceased. There is neither pain nor joy, equanimity, mindfulness, and purity. The fourth jhāna is achieved. |
彼依此處，觀覺興衰，彼依此處，觀覺興衰已，住彼必得漏盡，設住彼不得漏盡者，必當昇進得止息處。 |
He relies on this place and observes the rise and fall of his awareness. He relies on this place and observes the rise and fall of his awareness. If he abides there, he will surely find the outflow. If he abides here and cannot eliminate the outflow, he will surely ascend to the place of cessation. |
「云何昇進得止息處？ |
"How can I ascend to the place of rest? |
彼度一切色想，滅有礙想，不念若干想，無量空，是無量處成就遊，彼依此處，觀覺興衰，彼依此處、觀覺興衰已，住彼必得漏盡，設住彼不得漏盡者，必當昇進得止息處。 |
He saves all thoughts of color, eliminates obstructive thoughts, does not think of a few thoughts, and is infinitely empty. This is the limitless place to achieve wandering. He relies on this place to observe the rise and fall of awareness. He relies on this place to observe the rise and fall of awareness. If you stay there, you will get rid of outflows. If you stay there without draining out all the leaks, you will surely ascend to the place where you will find rest. |
云何昇進得止息處？ |
How can Yun ascend to the place of rest? |
彼度一切無量空處，無量識，是無量識處成就遊。 |
He passes through all the places of immeasurable space and immeasurable consciousness, and it is the place of immeasurable consciousness that achieves wandering. |
彼依此處，觀覺興衰，彼依此處，觀覺興衰已，住彼必得漏盡，設住彼不得漏盡者，必當昇進得止息處。 |
He relies on this place and observes the rise and fall of his awareness. He relies on this place and observes the rise and fall of his awareness. If he abides there, he will surely find the outflow. If he abides here and cannot eliminate the outflow, he will surely ascend to the place of cessation. |
云何昇進得止息處？ |
How can Yun ascend to the place of rest? |
彼度一切無量識處，無所有，是無所有處成就遊。 |
He reaches all the places of immeasurable consciousness and has nothing. This is the place where there is nothing to achieve. |
彼若有所覺，或樂或苦，或不苦不樂。 |
If he feels something, he may be happy or miserable, or neither miserable nor happy. |
彼觀此覺無常，觀興衰、觀無欲、觀滅、觀斷、觀捨。 |
He observes the impermanence of this consciousness, the rise and fall, the lack of desire, the cessation, the judgment, and the equanimity. |
彼如是觀此覺無常，觀興衰、觀無欲、觀滅、觀斷、觀捨已，便不受此世，不受此世已，便不恐怖，因不恐怖，便般涅槃，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
If he thus observes the impermanence of this consciousness, observes the rise and fall, observes no desire, observes extinction, observes judgment, and observes renunciation, he will no longer care about this world. He will no longer be afraid of this world. Because he is not afraid, he will reach Nirvana and be reborn. At the end, the holy life has been established, what has been done has been done, there is no more feeling, knowing it is true. |
「猶去村不遠，有大芭蕉，若人持斧破芭蕉樹，破作片，破為十分，或作百分。 |
"Not far from the village, there is a big banana tree. If someone breaks the banana tree with an axe, it will be broken into pieces. If it is broken, it will be divided into ten points or hundred points. |
破為十分，或作百分已，便擗葉葉，不見彼節，況復實耶？ |
If it is broken down to ten points or turned into one hundred points, then the leaves will be broken and the knot will not be seen. Is the situation real? |
阿難！如是比丘若有所覺，或樂或苦，或不苦不樂，彼觀此覺無常，觀興衰、觀無欲、觀滅、觀斷、觀捨。 |
Ananda! If such a bhikkhu has consciousness, whether it is pleasant or painful, or neither painful nor pleasant, he observes the impermanence of this consciousness, observes its rise and fall, observes no desire, observes cessation, contemplates judgment, and contemplates equanimity. |
彼如是觀此覺無常，觀興衰、觀無欲、觀滅、觀斷、觀捨已，便不受此世，不受此世已，便不恐怖，因不恐怖已，便般涅槃，生已盡，梵行已立，所作已辦，不更受有，知如真。」 |
In this way, he observes the impermanence of this consciousness, observes the rise and fall, observes no desire, observes cessation, observes judgment, and observes renunciation. He will not be afraid of this world. If he is not afraid of this world, he will not be afraid. Because he is not afraid of it, he will reach nirvana and rebirth. It has been completed, the holy life has been established, what has been done has been done, there is no more feeling, knowing it is true. " |
於是，尊者阿難叉手向佛，白曰： |
Then the Venerable Ananda crossed his hands towards the Buddha and said: |
「世尊！甚奇！甚特！世尊為諸比丘依依立依，說捨離漏，說過度漏，然諸比丘不速得無上，謂畢究竟盡。」 |
World Honored One! How amazing! How extraordinary! The World Honored One stood up for all the bhikkhus and taught him to give up the outflows and to overcome the outflows. However, the bhikkhus did not quickly attain the supreme, which is called the ultimate end. |
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
阿難！如是。 |
Ananda! If so. |
阿難！甚奇！甚特！我為諸比丘依依立依，說捨離漏，說過度漏，然諸比丘不速得無上，謂畢究竟盡。 |
Ananda! Very strange! Shit! I stand up for the bhikkhus, saying that I will give up the outflows, and that I will overcome the outflows. However, the bhikkhus will not quickly achieve the supreme, which is called the ultimate end. |
所以者何？ |
So what? |
人有勝如故，修道便有精麤，修道有精麤故，人便有勝如。 |
If a person has superiority, he will be refined and rough in cultivating the Tao. If he is refined and coarse in cultivating the Tao, he will have superiority. |
阿難！是故我說人有勝如。」 |
Ananda! That’s why I say that people are better than others. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
五下分結經第四竟（二千三百二十六字） |
The fourth chapter of the five-part Sutra summary (2326 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 17 晡利多品 |
Chapter 17 Many products in the morning |
206. （二〇六）心穢經 |
206. (206) Heart Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘、比丘尼不拔心中五穢，不解心中五縛者，是為比丘、比丘尼說必退法。 |
"If bhikkhus and bhikkhunis do not remove the five impurities from their hearts and do not understand the five fetters in their hearts, this is the way for bhikkhus and bhikhunis to retreat. |
云何不拔心中五穢？ |
Why don't you get rid of the five filth in your heart? |
或有一疑世尊，猶豫、不開意、不解意、意不靖。 |
There may be someone who doubts the World Honored One, hesitates, is not happy, does not understand, and is not calm. |
若有一疑世尊，猶豫、不開意、不解意、意不靖者，是謂不拔第一心穢，謂於世尊也，如是法、戒、教。 |
If there is any doubt in the World Honored One, hesitation, incomprehension, uncomprehension, or instability of mind, it is said that the first impurity of the mind is not eradicated, and it is said to the World Honored One that such is the Dharma, precepts, and teachings. |
若有諸梵行，世尊所稱譽，彼便責數、輕易、觸嬈、侵害，不開意、不解意、意不靖，是謂第五不拔心中穢，謂於梵行也。 |
If there are those who are praised by the Blessed One for their holy life, they will blame them for being too easy, irritating, and infringing upon them. They will not be happy, they will not understand their thoughts, and their minds will not be calm. This is called the fifth kind of non-cleansing of the filth in the heart, which is called the holy life. |
「云何不解心中五縛？ |
"Why don't you untie the five fetters in your heart? |
或有一身不離染、不離欲、不離愛、不離渴。 |
Or there is a body that is never free from defilement, never free from desire, never free from love, and never free from thirst. |
若有身不離染、不離欲、不離愛、不離渴者，彼心不趣向，不靖、不住、不解，自方便斷燕坐。 |
If there is a body that is not free from defilement, not free from desire, not free from love, and is not free from thirst, then the mind is not interested, calm, abiding, and uncomprehensive, and it is easy to stop swallowing. |
若有此心不趣向，不靖、不住、不解，自方便斷燕坐者，是謂第一不解心縛，謂身也。 |
If there is such a mind that is not interested in the direction, is not calm, unsteady, and uncomprehensive, and is self-contained and self-contained, it is said that the first undisciplined mind is bound to the body. |
復次，於欲不離染、不離欲、不離愛、不離渴。 |
Again, one should not be free from defilement, desire, love, and thirst. |
若有於欲不離染、不離欲、不離愛、不離渴者，彼心不趣向，不靖、不住、不解，自方便斷燕坐。 |
If there is a person who is not free from defilement, desire, love, and thirst, his mind is not interested, calm, abiding, and uncomprehensive, and he will be in a state of self-indulgence. |
若有此心不趣向，不靖、不住、不解，自方便斷燕坐者，是謂第二不解心縛，謂欲也。 |
If there is such a mind that is not interested in the direction, is not calm, unsteady, and uncomprehensive, and is self-contained and self-contained, it is called the second undisciplined mind, which is called desire. |
「復次，有一所說聖義相應，柔軟無疑蓋，謂說戒、說定、說慧、說解脫、說解脫知見、說損、說不聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起，如是比丘，沙門所說者，彼心不趣向，不靖、不住、不解，自方便斷燕坐。 |
"Again, there is a saying that corresponds to the holy meaning, which is soft and unquestionable. It talks about precepts, talks about concentration, talks about wisdom, talks about liberation, talks about the knowledge and view of liberation, talks about harm, talks about not gathering together, talks about having few desires, talks about contentment, talks about breaking up, and talks about There is no desire, it is said to be cessation, it is said to be seated, it is said to be dependent on origin. Such monks and recluses say that their minds are not interested in the direction, they are not calm, they are not abiding, and they are not understanding. |
若有此心不趣向，不靖、不住、不解，自方便斷燕坐者，是謂第三不解心縛，謂說也。 |
If there is such a mind that is not interested in the direction, is not calm, unsteady, and uncomprehensive, and it is easy to break Yan Si, this is called the third unsolved mind bondage, which is called explanation. |
復次，數道俗共會，調亂、憍慠、不學問。 |
Again, several Taoist and secular people gather together to cause confusion, cowardice, and uneducatedness. |
若有數道俗共會，調亂、憍慠、不學問者，彼心不趣向、不靖、不住、不解，自方便斷燕坐。 |
If there are many Taoists and secular people who are confused, dull, and unlearned, their minds will not be interested, peaceful, stable, and uncomprehensive, and they will be able to stop themselves. |
若此心不趣向，不靖、不住、不解，自方便斷燕坐者，是謂第四不解心縛，謂聚會也。 |
If the mind is not interested in the direction, is not calm, stable, and uncomprehensive, and it is easy to stop and sit down, it is called the fourth unsolved mind bondage, which is called gathering. |
「復次，少有所得故，於其中間住，不復求昇進。 |
"Again, because I have little to gain, I live in the middle and do not seek advancement. |
若有少所得故，於其中間住，不復求昇進者，彼心不趣向，不靖、不住、不解，自方便斷燕坐。 |
If one has little income and lives among them, no longer seeking advancement, his mind will be disinterested, restless, unsteady, and uncomprehensive, and he will cease to be able to sit down. |
若此心不趣向，不靖、不住、不解，自方便斷燕坐者，是謂第五不解心縛，謂昇進也。 |
If the mind is not interested in the direction, is not calm, unsteady, and uncomprehensive, and is in a state of self-convenience, it is called the fifth level of incomprehension, which is called advancement. |
若有比丘、比丘尼不拔此心中五穢，及不解此心中五縛者，是謂比丘、比丘尼必退法也。 |
If there are bhikkhus and bhikkhunis who do not remove the five impurities in their hearts and do not understand the five fetters in their hearts, it means that the bhikkhus and bhikhunis will retreat from the Dharma. |
若有比丘、比丘尼善拔心中五穢，善解心中五縛者，是謂比丘、比丘尼清淨法。 |
If there are bhikkhus and bhikkhunis who are good at removing the five impurities from their hearts and are good at understanding the five fetters in their hearts, this is said to be a bhikkhu or bhikshuni who has a pure dharma. |
「云何善拔心中五穢？ |
"How can I get rid of the five filth in my heart? |
或有一不疑世尊，不猶豫、開意、意解、意靖。 |
There may be a World Honored One who has no doubts, no hesitation, open mind, understanding, and peace of mind. |
若有不疑世尊，不猶豫、開意、意解、意靖者，是謂第一善拔心中穢，謂於世尊也，如是法、戒、教。 |
If there is anyone who does not doubt the World Honored One, who does not hesitate, who has an open mind, an understanding of the mind, and a calm mind, then this is the first good thing to do to remove the impurities in the heart, and it is said to the World Honored One that such is the Dharma, precepts, and teachings. |
若有梵行，世尊所稱譽，彼不責數、不輕易、不觸嬈、不侵害，開意、意解、意靖，是謂第五善拔心中穢，謂於梵行也。 |
If there is a holy life, praised by the World-Honored One, it is not blaming, not easy, not offensive, not harmful, open-minded, understanding, and calm. This is the fifth kind of goodness that removes the impurities in the heart, which is called the holy life. |
「云何解心中五縛？ |
"How can I untie the five fetters in my heart? |
或有一身離染、離欲、離愛、離渴。 |
Or there may be a body free from defilement, desire, love, and thirst. |
若有身離染、離欲、離愛、離渴者，彼心趣向，靖、住、解，自方便斷燕坐。 |
If there is a person whose body is free from defilement, desire, love, and thirst, his mind will be directed toward tranquility, abiding, and liberation, and he will be able to sit down in a convenient place. |
若有此心趣向，靖、住、解，自方便斷燕坐者，是謂第一解心中縛，謂身也。 |
If you have this intention of the mind, calmness, abiding, and liberation, and you can break the Yan Si by expedient means, it is said to be the first to relieve the bondage in the mind, which is also called the body. |
復次，於欲離染、離欲、離愛、離渴。 |
Again, freedom from desire, desire, love, and thirst. |
若有於欲離染、離欲、離愛、離渴者，彼心趣向，靖、住、解，自方便斷燕坐。 |
If there is a person who is free from defilement, desire, love, and thirst, his mind will be calm, abiding, and liberated. |
若有此心趣向，靖、住、解，自方便斷燕坐者，是謂第二解心中縛，謂欲也。 |
If there is such a direction of mind, peace, abiding, and liberation, then it is said that the second way is to relieve the bondage in the mind, which is called desire. |
「復次，有一所說，聖義相應，柔軟無疑葢，謂說戒、說定、說慧、說解脫、說解脫知見、說損、說不聚會、說少欲、說知足、說斷、說無欲、說滅、說燕坐、說緣起，如是比丘，沙門所說者，彼心趣向，靖、住、解，自方便斷燕坐。 |
"Again, there is a saying that corresponds to the holy meaning and is soft and unquestionable. It talks about precepts, concentration, wisdom, liberation, knowledge and view of liberation, harm, not gathering together, few desires, contentment, and cessation. It talks about non-desire, it talks about cessation, it talks about swallow-seat, and it talks about dependent origination. Such monks and recluses talk about it. The direction of mind is peace, abiding, and understanding, and it is easy to stop swallow-seat. |
若有此心趣向，靖、住、解，自方便斷燕坐者，是謂第三解心中縛，謂說也。 |
If there is such a mind direction, calmness, abiding, and liberation, and it is easy to break the Yan Si, it is called the third way to relieve the bondage in the mind, and it is said to be explanatory. |
復次，不數道俗共會，不調亂、不憍慠學問。 |
Again, there will be no gatherings of Taoism and secularity, no chaos, no ignorance of learning. |
若有不數道俗共會，不調亂、不憍慠學問者，彼心趣向，靖、住、解，自方便斷燕坐。 |
If there are countless Taoist and secular people who gather together, do not stir up chaos, and do not stifle learning, their minds will be calm, settled, and understanding, and they will be able to stop and sit down. |
若有此心趣向，靖、住、解，自方便斷燕坐者，是謂第四解心中縛，謂不聚會也。 |
If there is such a direction of the mind, peace, abiding, and liberation, and the person is sitting in a convenient position, it is said that the fourth liberation of the mind is bound, and it is said that there is no gathering. |
「復次，少有所得故，於其中間不住，復求昇進。 |
"Again, because I have little to gain, I don't stay in the middle and seek advancement. |
若有少所得故，於其中間不住，復求昇進者，彼心趣向，靖、住、解，自方便斷燕坐。 |
If you have little income and do not stay in the middle, but seek to improve again, your mind will be calm, settled, and relieved, and you will be able to stop and sit down. |
若此心趣向，靖、住、解，自方便斷燕坐者，是謂第五解心中縛，謂昇進也。 |
If the mind's interests are directed towards tranquility, abiding, and liberation, then it is said that it is the fifth way to relieve the fetters in the mind, and it is called advancement. |
若有比丘、比丘尼善拔此心中五穢，及善解此心中五縛者，是謂比丘、比丘尼清淨法。 |
If there are bhikkhus and bhikkhunis who are good at uprooting the five impurities in their hearts and are good at removing the five fetters in their hearts, this is called the pure dharma of bhikkhus and bhikkhunis. |
彼住此十支已，復修習五法。 |
Having lived in these ten limbs, he practices the five dharma again. |
「云何為五？ |
"Why is the cloud five? |
修欲定心成就斷如意足，依離、依無欲、依滅、依捨，趣向非品，修精進定、心定、思惟定成就斷如意足，依離、依無欲、依滅、依捨，趣向非品，堪任第五，彼成就此堪任等十五法。 |
Cultivating desire and concentration of mind can achieve the goal of breaking off all the wishes, relying on detachment, relying on non-desire, relying on cessation, and relying on equanimity. Yishe, interest is not good, worthy of the fifth, he has achieved this and is worthy of the fifteenth method. |
成就自受者，必知必見，必正盡覺，至甘露門，近住涅槃，我說無不至涅槃。 |
Those who have achieved self-reliance will definitely know and see, and will be fully enlightened. They will reach the gate of nectar and stay close to Nirvana. I say that everyone will reach Nirvana. |
猶如雞生十卵，或十二，隨時覆蓋，隨時溫暖，隨時看視，雞設有放逸者，彼中或雞子以［此／束］以足，啄破其卵，自安隱出者，彼為第一。 |
Just like a chicken laying ten or twelve eggs, which can be covered at any time, warmed at any time, and looked at at any time. The chicken has a place to escape, and there are chickens in it that can peck open the eggs with their feet and then come out safely. , he is the first. |
如是比丘成就此堪任等十五法自受者，必知必見，必正盡覺，必至甘露門，近住涅槃，我說無不得涅槃。」 |
Such a bhikkhu who has accomplished these fifteen dharmas and is capable of self-acceptance will definitely know and see them, and he will be fully enlightened. He will reach the Nectar Gate and abide in Nirvana. I say that there is no way to reach Nirvana. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
心穢經第五竟（一千三百九十九字） |
The Fifth Principle of the Heart Sutra (1,399 words) |
中阿含經卷第五十六（七千八百四十六字）（第五後誦） |
The fifty-sixth volume of the Central Agama Sutra (seven thousand eight hundred and forty-six words) (the fifth recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 17 晡利多品 |
Chapter 17 Many products in the morning |
207. （二〇七）箭毛經 |
207. (207) Arrow Hair Sutra |
中阿含經卷第五十七 |
The fifty-seventh volume of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林伽蘭哆園，與大比丘眾俱，千二百五十人而受夏坐。 |
At one time, the Buddha was visiting the city of Rajagaha, and he was seated in the Bamboo Grove Garando Garden with a group of great bhikkhus, a total of one thousand two hundred and fifty people. |
爾時，世尊過夜平旦，著衣持鉢，入王舍城而行乞食。 |
At that time, the World-Honored One spent the night on Pingdan, dressed in robes and holding an alms bowl, and entered the city of Rajagaha to beg for food. |
行乞食已，收舉衣鉢，澡洗手足，以尼師檀著於肩上，往至孔雀林異學園中。 |
After begging for food, he collected his clothes and bowl, washed his hands and feet, put the nun's sandalwood on his shoulders, and went to the Peacock Forest Foreign Academy. |
爾時，孔雀林異學園中有一異學，名曰箭毛，名德宗主，眾人所師，有大名譽，眾所敬重，領大徒眾，五百異學之所尊也。 |
At that time, there was a foreign school in the Peacock Forest Foreign School. It was called Jianmao, and was known as the Master of Virtue. He was taught by everyone, had a great reputation, was respected by everyone, led a large number of disciples, and was respected by five hundred foreign schools. |
彼在大眾喧閙嬈亂，放高大音聲，說種種畜生之論，謂論王、論賊、論鬪、論食、論衣服、論婦人、論童女、論婬女、論世間、論空野、論海中、論國人民。 |
He made a lot of noise in the crowd, loudly speaking, talking about all kinds of beasts, about kings, thieves, slaves, food, clothes, women, virgins, prostitutes, the world, and the wilderness. , on the sea, and on the people of the country. |
彼共集坐論如是比畜生之論。 |
They all sat together and discussed how they compared animals to animals. |
異學箭毛遙見佛來，勅己眾曰： |
The stranger saw the Buddha coming from afar and gave the order to the people: |
「汝等默然住，彼沙門瞿曇來。 |
"As you remain silently, the ascetic Kutan comes. |
彼眾默然，常樂默然，稱說默然。 |
They are all silent, always happy and silent, and praise them silently. |
彼若見此眾默然者，或來相見。」 |
If he sees these silent people, he might come to meet them. " |
異學箭毛令眾默然已，自默然住。 |
The hair of the arrows of the alien teachings has made everyone silent, and they live in silence. |
世尊往詣異學箭毛所，異學箭毛即從坐起，偏袒著衣，叉手向佛，白曰： |
The World-Honored One went to where Yi Xue Jian Mao was. Yi Xue Jian Mao immediately stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「善來，沙門瞿曇！沙門瞿曇久不來此，願坐此坐。」 |
Come here, recluse Qutan! The recluse Qutan has not been here for a long time. I would like to sit here. |
世尊便坐異學箭毛所敷之座，異學箭毛則與世尊共相問訊，却坐一面。 |
The World-Honored One then sat on the seat set by the Heretic Arrow Feather. The Heretic Arrow Feather and the World-Honored One inquired together, but they sat on one side. |
世尊問曰： |
The World Honored One asked: |
「優陀夷！向論何等？ |
"Udayi! What is Xianglun like? |
以何事故共集坐此？」 |
Why are we all sitting here together? " |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！且置此論，此論非妙，沙門瞿曇欲聞此論，後聞不難。」 |
Qu Tan! Let's put aside this argument. This argument is not wonderful. The ascetic Qu Tan wants to hear this argument. It will not be difficult to hear it later. |
世尊如是再三問曰： |
The World-Honored One asked again and again: |
「優陀夷！向論何等？ |
"Udayi! What is Xianglun like? |
以何事故共集坐此？」 |
Why are we all sitting here together? " |
異學箭毛亦再三答曰： |
The foreign scholar Jianmao also answered again and again: |
「瞿曇！且置此論，此論非妙，沙門瞿曇欲聞此論，後聞不難，沙門瞿曇若至再三，其欲聞者，今當說之。 |
"Qu Tan! Let's put aside this argument. This argument is not wonderful. The ascetic Qu Tan wants to hear this argument. It will not be difficult for him to hear it later. If the ascetic Qu Tan comes again and again, he who wants to hear it should talk about it now. |
瞿曇！我等與拘薩羅國眾多梵志，悉共集坐拘薩羅學堂，說如是論。 |
Qu Tan! We and many other Brahmaputra from the Kosala Kingdom gathered together in the Kosala Academy and spoke like this. |
鴦伽摩竭陀國人有大善利，鴦伽摩竭陀國人得大善利，如此大福田眾在王舍城共受夏坐，謂不蘭迦葉。 |
The people of the Yanggama Gedha country have great good benefits, and the people of the Yanggama Gedha country have great good benefits. With such a great blessing, all the people in the royal palace sit together in the summer seat, which is called Bulan Kassapa. |
所以者何？ |
So what? |
瞿曇！不蘭迦葉名德宗主，眾人所師，有大名譽，眾所敬重，領大徒眾，五百異學之所尊也。 |
Qu Tan! Bulan Kasyapa was a famous leader of the virtuous sect and was taught by everyone. He had a great reputation and was respected by everyone. He led a large number of disciples and was respected by five hundred different schools. |
於此王舍城共受夏坐，如是摩息迦利瞿舍利子、娑若鞞羅遲子、尼揵親子、彼復迦栴、阿夷哆雞舍劍婆利。 |
Here in the city of Rajagaha, we share the summer seat, such as the relic son of Mosikaliko, the son of Saratharachi, the son of Nihao, the Fujia Clan, and the sword Poli of Ayi Duojishe. |
「瞿曇！阿夷哆雞舍劍婆利名德宗主，眾人所師，有大名譽，眾所敬重，領大徒眾，五百異學之所尊也，於此王舍城共受夏坐。 |
"Qutan! Ayi Duojishe Jianpoli, the famous and virtuous sect master, is taught by everyone, has a great reputation, is respected by everyone, leads a large number of disciples, is respected by five hundred different schools, and is here in Wangha City to receive Xia Zu . |
向者亦論沙門瞿曇！此沙門瞿曇名德宗主，眾人所師，有大名譽，眾所敬重，領大比丘眾，千二百五十人之所尊也，亦在此王舍城共受夏坐。 |
Those who are interested also talk about the recluse Qu Tan! This ascetic, Qutan, is famous as the virtuous leader of the lineage. He is taught by everyone. He has a great reputation and is respected by everyone. He leads the great monks and is respected by a group of 1,250 people. He also receives Xia Si in this city of Rajagaha. |
瞿曇！我等復作是念： |
Qu Tan! What I’m waiting for is: |
『今此諸尊沙門、梵志，誰為弟子所恭敬、尊重、供養奉事耶？ |
Now, among the venerable ascetics and brahmins, who will be respected, respected, supported and served by my disciples? |
非為弟子法罵所罵，亦無弟子難師，此一向不可、不相應，不等說已，便捨而去。』 |
He is not scolded by his disciples, nor is it difficult for his disciples to teach him. This has always been impossible and uncorresponding, so he gave up before saying goodbye. 』 |
瞿曇！我等復作是念： |
Qu Tan! What I’m waiting for is: |
『此不蘭迦葉不為弟子所恭敬、尊重、供養、奉事，為弟子法罵所罵，眾多弟子難師，此不可，此不相應，此不等說已，便捨而去。』 |
"This Bulan Kassapa is not revered, respected, supported, and served by his disciples. He is scolded by his disciples. Many disciples find it difficult to follow him. This is unacceptable, this is not corresponding, and he leaves without saying goodbye." 』 |
「瞿曇！昔時不蘭迦葉數在弟子眾舉手大喚： |
"Qu Tan! In the past, Bulan Kassapa raised his hands and shouted to his disciples: |
『汝等可住，無有人來問汝等事，人問我事，汝等不能斷此事，我能斷此事。』 |
"You can stay there. No one will come to ask you about anything. People ask me about things. You can't put an end to this matter, but I can put an end to it." 』 |
而弟子於其中間更論餘事，不待師說事訖。 |
The disciples discussed other matters among them, without waiting for the master to finish the matter. |
瞿曇！我等復作是念： |
Qu Tan! What I’m waiting for is: |
『如是此不蘭迦葉不為弟子所恭敬、尊重、供養、奉事，為弟子法罵所罵，眾多弟子難師： |
"In this way, Bulan Kassapa is not respected, respected, supported, and served by his disciples, and he is scolded by his disciples, and many disciples find it difficult to follow him: |
此不可，此不相應。 |
This is not possible, this is not appropriate. |
此不等說已，便捨而去。』 |
Without waiting for the end, he left. 』 |
如是摩息加利瞿舍利子、娑若鞞羅遲子、尼揵親子、彼復迦旃、阿夷哆雞舍劍婆利。 |
Such are the relics of the Moxi Kaligo, the son of Saruo Tala Chi, the son of Ni Qiu, the Fu Jia Zhan, and the sword Po Li of Ayi Duo Chicken Coop. |
瞿曇！我等作如是念： |
Qu Tan! Let me think like this: |
『此阿夷哆雞舍劍婆利不為弟子所恭敬、尊重、供養、奉事，為弟子法罵所罵，眾多弟子難師： |
"This Ayi Duo Jishe Jianpoli is not respected, respected, supported, and served by the disciples. It is scolded by the disciples, and many disciples find it difficult to follow: |
此不可，此不相應，此不等說已，便捨而去。』 |
This is impossible, this is not corresponding, this is given up and left without even saying it. 』 |
瞿曇！昔時阿夷哆雞舍劍婆利數在弟子眾舉手大喚： |
Qu Tan! Back in the day, Ayi Duo Chicken House Jianpo Lishu raised his hands in front of his disciples and shouted: |
『汝等可住，無有人來問汝等事，人問我事，汝等不能斷此事，我能斷此事。』 |
"You can stay there. No one will come to ask you about anything. People ask me about things. You can't put an end to this matter, but I can put an end to it." 』 |
而弟子於其中間更論餘事，不待師說事訖。 |
The disciples discussed other matters among them, without waiting for the master to finish the matter. |
「瞿曇！我等復作是念： |
"Qu Tan! Let us recite this again: |
『如是此阿夷哆雞舍劍婆利不為弟子所恭敬、尊重、供養、奉事，為弟子法罵所罵，眾多弟子難師： |
"In this case, Ayi Duo Ji She Jian Po Li is not respected, respected, supported, and served by his disciples, and is scolded by his disciples. Many disciples find it difficult to follow him: |
此不可，此不相應，此不等說已，便捨而去。』 |
This is impossible, this is not corresponding, this is given up and left without even saying it. 』 |
「瞿曇！我等復作是念： |
"Qu Tan! Let us recite this again: |
『此沙門瞿曇為弟子所恭敬、尊重、供養、奉事，不為弟子法罵所罵，亦無弟子難師： |
"This ascetic Qutan is respected, respected, supported, and served by his disciples. He is not scolded by his disciples, and no disciple finds it difficult to follow him: |
此不可，此不相應，此不等說已，便捨而去。』 |
This is impossible, this is not corresponding, this is given up and left without even saying it. 』 |
瞿曇！昔時沙門瞿曇數在大眾，無量百千眾圍遶說法，於其中有一人鼾眠作聲，又有一人語彼人曰： |
Qu Tan! In the past, the ascetic Qu Tanshu was in the public, and countless hundreds of thousands of people were surrounding him to preach the sermon. Among them, one person was snoring, and another person said to the other person: |
『莫鼾眠作聲！汝不欲聞世尊說微妙法，如甘露耶？』 |
"Don't snore!" Don’t you want to hear the Blessed One preach the subtle Dharma, like nectar? 』 |
彼人即便默然無聲。 |
Even if the other person is silent. |
瞿曇！我等復作是念： |
Qu Tan! What I’m waiting for is: |
『如是此沙門瞿曇為弟子所恭敬、尊重、供養、奉事，不為弟子法罵所罵，亦無弟子難師： |
"In this way, this ascetic Qutan is respected, respected, supported, and served by his disciples; he is not scolded by his disciples, and no disciple finds it difficult to teach him: |
此不可，此不相應，此不等說已，便捨而去。』 |
This is impossible, this is not corresponding, this is given up and left without even saying it. 』 |
」 |
|
世尊聞已，問異學箭毛曰： |
After hearing this, the World-Honored One asked the heretic Jianmao: |
「優陀夷！汝見我有幾法，令諸弟子恭敬、尊重、供養、奉事我，常隨不離耶？」 |
Udaya! Do you see how many methods I have to make all my disciples respect, respect, support and serve me, and always follow me? |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！我見瞿曇有五法，令諸弟子恭敬、尊重、供養、奉事，常隨不離。 |
"Qu Tan! I see that Qu Tan has five ways to make his disciples respect him, respect him, make offerings to him, serve him, and always follow him. |
云何為五？ |
Why is the cloud five? |
沙門瞿曇麤衣知足，稱說麤衣知足，若沙門瞿曇麤衣知足，稱說麤衣知足者，是謂我見沙門瞿曇有第一法，令諸弟子恭敬、尊重、供養、奉事，常隨不離。 |
If the ascetic Qutan is content with his coarse robes, he is said to be content with his coarse robes. If the ascetic Qutan is content with his coarse robes and is said to be contented with his coarse robes, this means that I see the first method of the ascetic Qutan, which is to make all his disciples respect, respect, support, and serve. Things are always with you. |
復次，沙門瞿曇麤食知足，稱說麤食知足，若沙門瞿曇麤食知足，稱說麤食知足者，是謂我見沙門瞿曇有第二法，令諸弟子恭敬、尊重、供養、奉事，常隨不離。 |
Again, the ascetic Qutan is contented with a rough diet, and he is said to be contented with a rough diet. If the ascetic Qutan is content with a rough diet, and is said to be contented with a rough diet, this means that I see that the recluse Qutan has a second method, which is to make all his disciples respect, respect, support, and serve. , always with you. |
「復次，沙門瞿曇少食，稱說少食，若沙門瞿曇少食，稱說少食者，是謂我見沙門瞿曇有第三法，令諸弟子恭敬、尊重、供養、奉事，常隨不離。 |
"Furthermore, if the ascetic Qutan eats less and is called "little eater", if the ascetic "Qutan" eats less and is called "little eater", this means that I see that the ascetic Qutan has a third method, which is to ask all his disciples to respect, respect, make offerings and serve, and always follow him. Never leave. |
復次，沙門瞿曇麤住止床座知足，稱說麤住止床座知足，若沙門瞿曇麤住止床座知足，稱說麤住止床座知足者，是謂我見沙門瞿曇有第四法，令諸弟子恭敬、尊重、供養、奉事，常隨不離。 |
Again, the ascetic Qutan is content with his bed seat, and he says that he is content with his bed. If the ascetic is contented with his bed, he says that he is content with his bed. This means that I have seen the ascetic Qutan. There is a fourth method, which is to make all disciples respect, respect, make offerings and serve, and always follow him. |
復次，沙門瞿曇燕坐，稱說燕坐，若沙門瞿曇燕坐，稱說燕坐者，是謂我見沙門瞿曇有第五法，令諸弟子恭敬、尊重、供養、奉事，常隨不離。 |
Again, if the ascetic Qu Tan is sitting in Yan, he is called Yan sitting. If the ascetic Qu Tan is sitting in Yan, he is called Yan sitting. This means that I see the recluse Qu Tan has the fifth method, asking all the disciples to respect, respect, make offerings, serve, and always follow him. . |
是謂我見沙門瞿曇有五法，令諸弟子恭敬、尊重、供養、奉事，常隨不離。」 |
This means that I have seen that the ascetic Qutan has five dharma, which makes all his disciples respect, respect, make offerings and serve him, and always follow him. " |
世尊告曰： |
The World Honored One said: |
「優陀夷！我不以此五法，令諸弟子恭敬、尊重、供養、奉事我，常隨不離。 |
"Udaya! I will not use these five methods to make all my disciples respect, respect, support and serve me, and always follow me. |
優陀夷！我所持衣，隨聖力割截，染汙惡色，如是聖衣染汙惡色。 |
Udayi! The clothes I hold are cut off by the holy power and stained with evil colors. Just like this, the holy clothes are stained with evil colors. |
優陀夷！或我弟子謂盡形壽衣所棄捨糞掃之衣，亦作是說： |
Udayi! Or my disciple refers to the dung-sweeping robe discarded by the shroud that has lost its shape, and he also says this: |
『我世尊麤衣知足，稱說麤衣知足。』 |
"I, the World Honored One, am contented with my coarse robes. I say that I am contented with my coarse robes." 』 |
優陀夷！若我弟子因麤衣知足故，稱說我者，彼因此處故，不恭敬、尊重、供養、奉事我，亦不相隨。 |
Udayi! If one of my disciples praises me because he is satisfied with his coarse robes, he will not respect, respect, support, serve, or follow me because of his situation. |
復次，優陀夷！我食粳糧成熟，無［麩－夫＋黃］無量雜味。 |
Again, Udayi! I eat mature japonica grains, without [bran-husband + yellow] and endless miscellaneous taste. |
優陀夷！或我弟子盡其形壽而行乞食所棄捨食，亦作是說： |
Udayi! Or if my disciple spends his physical life begging for food and abandons it, he also says this: |
『我世尊麤食知足，稱說麤食知足。』 |
"I, the World-Honored One, eat a rough diet and are satisfied, and I say that I am content with a rough diet. 』 |
優陀夷！若我弟子因麤食知足故，稱說我者，彼因此處故，不恭敬、尊重、供養、奉事我，亦不相隨。 |
Udayi! If my disciple praises me because he is content with coarse food, he will not respect, respect, make offerings to, or serve me because of that, nor will he follow me. |
「復次，優陀夷！我食如一鞞羅食，或如半鞞羅，優陀夷！或我弟子食如一拘拖，或如半拘拖，亦作是說： |
"Furthermore, Udaya! I eat as much as one tara, or as half a tara, Udaya! My disciples eat as much as one ktao, or as half a ktao. I also say: |
『我世尊少食，稱說少食。』 |
"I, the World Honored One, eat less and praise you for eating less." 』 |
優陀夷！若我弟子因少食故，稱說我者，彼因此處故，不恭敬、尊重、供養、奉事我，亦不相隨。 |
Udayi! If one of my disciples praises me because he eats little, he will not respect, respect, make offerings to, or serve me because of his situation, nor will he follow me. |
復次，優陀夷！我或住高樓，或住棚閣。 |
Again, Udayi! I may live in a high-rise building or in a pavilion. |
優陀夷！或我弟子彼過九月、十月，一夜於覆處宿，亦作是說： |
Udayi! Or my disciple spent one night in the ninth or tenth month at Fushu, and he also said: |
『我世尊麤住止床座知足，稱說麁住止床座知足。』 |
"I, the World-Honored One, are content with their seats on the bed, and I are content with their seats on the bed. 』 |
優陀夷！若我弟子因麤住止床座知足故，稱說我者，彼因此處故，不恭敬、尊重、供養、奉事我，亦不相隨。 |
Udayi! If one of my disciples praises me because he is contented with living on the couch, he will not respect, respect, support, or serve me, nor will he follow me. |
「復次，優陀夷！我常作閙比丘、比丘尼、優婆塞、優婆夷，或我弟子過半月一入眾，為法清淨故，亦作是說： |
"Furthermore, Upasika! As a bhikkhu, bhikshuni, upasaka, or upasika, or as a disciple of mine, I enter the congregation once every half month for the sake of the purity of the Dharma. I also say this: |
『我世尊燕坐，稱說燕坐。』 |
"My World Honored One is Yan Zui, and I say Yan Zui. 』 |
優陀夷！若我弟子因燕坐故，稱說我者，彼因此處故，不恭敬、尊重、供養、奉事我，亦不相隨。 |
Udayi! If one of my disciples addresses me because of his sitting position, he will not respect, respect, support, or serve me, nor will he follow me. |
優陀夷！我無此五法，令諸弟子恭敬、尊重、供養、奉事我，常隨不離。 |
Udayi! I do not have these five methods, so that all my disciples should respect, respect, support and serve me, and always follow me. |
「優陀夷！我更有五法，令諸弟子恭敬、尊重、供養、奉事我，常隨不離。 |
"Udaya! I have five more ways to make all my disciples respect me, respect me, make offerings to me, serve me, and always follow me. |
云何為五？ |
Why is the cloud five? |
優陀夷！我有弟子，謂無上戒稱說我： |
Udayi! I have a disciple who says to me the Supreme Precepts: |
『世尊行戒大戒，如所說所作亦然，如所作所說亦然。』 |
"The World-Honored One conducts great precepts, just as he says and does, and as he does and says. 』 |
優陀夷！若我弟子因無上戒稱說我者，彼因此處，恭敬、尊重、供養、奉事我，常隨不離。 |
Udayi! If my disciples address me because of the supreme precepts, they will respect, respect, support, and serve me wherever they are, and will always be with me. |
復次，優陀夷！我有弟子，謂無上智慧稱說我： |
Again, Udayi! I have a disciple who praises me as supreme wisdom: |
『世尊行智慧，極大智慧。 |
"The World-Honored One practices wisdom, great wisdom. |
若有談論來相對者，必能伏之，謂於正法、律不可說，於自所說不可得說。』 |
If there are those who talk about it, they will definitely be able to overcome it. It is said that the Dharma and the law cannot be explained, and what one says cannot be explained. 』 |
優陀夷！若我弟子因無上智慧故，稱說我者，彼因此處，恭敬、尊重、供養、奉事我，常隨不離。 |
Udayi! If my disciples address me because of their supreme wisdom, they will respect, respect, support and serve me, and will always follow me. |
「復次，優陀夷！我有弟子，謂無上知見稱說我： |
"Again, Udayi! I have a disciple who says to me the supreme knowledge and vision: |
『世尊遊知非不知，遊見非不見，彼為弟子說法，有因非無因，有緣非無緣，可答非不可答，有離非無離。』 |
"The World-Honored One knows but does not know, sees but does not see. He preaches for his disciples. There is a cause but not without a cause. There is a reason but not without a reason. The answer is not unanswerable. There is separation but not non-departure. 』 |
優陀夷！若我弟子因無上知見故，稱說我者，彼因此處，恭敬、尊重、供養、奉事我，常隨不離。 |
Udayi! If my disciples praise me because of their supreme knowledge and views, they will respect, respect, support and serve me, and will always follow me. |
復次，優陀夷！我有弟子，謂厭愛箭而來問我： |
Again, Udayi! I have a disciple who says he hates arrows and comes to me and asks: |
『苦是苦，習是習，滅是滅，道是道。』 |
"Suffering is suffering, habit is habit, cessation is cessation, the way is the way." 』 |
我即答彼： |
I immediately answered him: |
『苦是苦，習是習，滅是滅，道是道。』 |
"Suffering is suffering, habit is habit, cessation is cessation, the way is the way." 』 |
優陀夷！若我弟子而來問我，我答可意令歡喜者，彼因此處，恭敬、尊重、供養、奉事我，常隨不離。 |
Udayi! If one of my disciples comes to ask me, I will make him happy because he is here to respect, respect, support, and serve me, and he will always be with me. |
「復次，優陀夷！我為弟子，或說宿命智通作證明達，或說漏盡智通作證明達。 |
"Again, Udayi! As a disciple, I may speak of the wisdom of destiny as proof, or I may speak of the knowledge of taints as proof. |
優陀夷！若我弟子於此正法、律中得受得度，得至彼岸，無疑無惑，於善法中無有猶豫者，彼因此處，恭敬、尊重、供養、奉事我，常隨不離。 |
Udayi! If my disciples can receive and be saved in this righteous Dharma and law, and reach the other shore, there will be no doubts and no hesitations in the good Dharma. Therefore, they will respect, respect, support and serve me, and will always be with me. |
優陀夷！是謂我更有五法，令諸弟子恭敬、尊重、供養、奉事我，常隨不離。」 |
Udayi! This means that I have five more methods to make all my disciples respect, respect, support and serve me, and always follow me. " |
於是，異學箭毛即從坐起，偏袒著衣，叉手向佛，白曰： |
Then, the foreign scholar Jianmao stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「瞿曇！甚奇！甚特！善說妙事，潤澤我體，猶如甘露。 |
"Qu Tan! Very strange! Very special! He is good at saying wonderful things and moistens my body like nectar. |
瞿曇！猶如大雨，此地高下，普得潤澤。 |
Qu Tan! Like heavy rain, this place is moistened both high and low. |
如是，沙門瞿曇為我等善說妙事，潤澤我體，猶如甘露。 |
In this way, the ascetic Kutan spoke good things to us and moistened my body like nectar. |
世尊！我已解。 |
World Honored One! I have solved it. |
善逝！我已知。 |
Good death! I already know. |
世尊！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
異學箭毛聞佛所說，歡喜奉行。 |
When foreigners hear what the Buddha says, they happily follow it. |
箭毛經第六竟（二千八百七字） |
The Sixth Principle of the Arrow Hair Sutra (2,870 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 17 晡利多品 |
Chapter 17 Many products in the morning |
208. （二〇八）箭毛經 |
208. (208) Arrow Hair Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林加蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Garam Duo Garden in the Bamboo Grove. |
爾時，世尊過夜平旦，著衣持鉢，入王舍城而行乞食。 |
At that time, the World-Honored One spent the night on Pingdan, dressed in robes and holding an alms bowl, and entered the city of Rajagaha to beg for food. |
行乞食已，收舉衣鉢，澡洗手足，以尼師檀著於肩上，往至孔雀林異學園中。 |
After begging for food, he collected his clothes and bowl, washed his hands and feet, put the nun's sandalwood on his shoulders, and went to the Peacock Forest Foreign Academy. |
爾時，孔雀林異學園中有一異學，名曰箭毛，名德宗主，眾人所師，有大名譽，眾所敬重，領大徒眾，五百異學之所尊也。 |
At that time, there was a foreign school in the Peacock Forest Foreign School. It was called Jianmao, and was known as the Master of Virtue. He was taught by everyone, had a great reputation, was respected by everyone, led a large number of disciples, and was respected by five hundred foreign schools. |
彼在大眾喧閙嬈亂，放高大音聲，說種種畜生之論，謂論王、論賊、論鬪、論食、論衣服、論婦人、論童女、論婬女、論世間、論空野、論海中、論國人民。 |
He made a noise in the crowd, loudly speaking, talking about all kinds of beasts, about kings, thieves, slaves, food, clothes, women, virgins, prostitutes, the world, and the wilderness. , on the sea, and on the people of the country. |
彼共集坐說如是比畜生之論。 |
They sat together and talked about comparing animals to animals. |
異學箭毛遙見佛來，勅己眾曰： |
The stranger saw the Buddha coming from afar and gave the order to the people: |
「汝等默然住，彼沙門瞿曇來，彼眾默然，常樂默然，稱說默然，彼若見此眾默然者，或來相見。」 |
You are living in silence, and when that ascetic Kutan comes, he will always be happy in silence and praise him in silence. If he sees these people in silence, he may come and meet him. |
異學箭毛命眾默然已，自默然住。 |
The arrow hairs of the foreign schools have ordered everyone to be silent, and they will live in silence. |
世尊往詣異學箭毛所，異學箭毛即從坐起，偏袒著衣，叉手向佛，白曰： |
The World-Honored One went to where Yi Xue Jian Mao was. Yi Xue Jian Mao immediately stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said: |
「善來！沙門瞿曇！沙門瞿曇久不來此，願坐此坐。」 |
Come here! Ascetic Qutan! Ascetic Qutan has not been here for a long time. I would like to sit here. |
世尊便坐異學箭毛所敷之座，異學箭毛便與世尊共相問訊，却坐一面。 |
The World-Honored One then sat on the seat set by the Heretic's Arrow Feather. The Heretic's Arrow Feather and the World-Honored One inquired together, but they sat on one side. |
世尊問曰： |
The World Honored One asked: |
「優陀夷！向論何等？ |
"Udayi! What is Xianglun like? |
以何事故共集坐此？」 |
Why are we all sitting here together? " |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！且置此論，此論非妙，沙門瞿曇欲聞此論，後聞不難。」 |
Qu Tan! Let's put aside this argument. This argument is not wonderful. The ascetic Qu Tan wants to hear this argument. It will not be difficult to hear it later. |
世尊如是再三問曰： |
The World-Honored One asked again and again: |
「優陀夷！向論何等？ |
"Udayi! What is Xianglun like? |
以何事故共集坐此？」 |
Why are we all sitting here together? " |
異學箭毛亦再三答曰： |
The foreign scholar Jianmao also answered again and again: |
「瞿曇！且置此論，此論非妙，沙門瞿曇欲聞此論，後聞不難，沙門瞿曇若至再三，其欲聞者，今當說之。 |
"Qu Tan! Let's put aside this argument. This argument is not wonderful. The ascetic Qu Tan wants to hear this argument. It will not be difficult for him to hear it later. If the ascetic Qu Tan comes again and again, he who wants to hear it should talk about it now. |
瞿曇！我有策慮，有思惟，住策慮地，住思惟地，有智慧，有辯才，有說實有薩云然，一切知，一切見，無餘知，無餘見，我往問事，然彼不知。 |
Qu Tan! I have plans and considerations, I live in the place of thinking, I have wisdom, I have eloquence, I have truth and wisdom, I know everything, I see everything, I don’t know anything, I don’t see anything. I go to ask questions. I don’t know. |
瞿曇！我作是念： |
Qu Tan! I am thinking: |
『此是何等耶？』 |
"What is this?" 』 |
」 |
|
世尊問曰： |
The World Honored One asked: |
「優陀夷！汝有策慮，有思惟，住策慮地，住思惟地，有智慧，有辯才，誰說實有薩云然，一切知，一切見，無餘知，無餘見，汝往問事，而彼不知耶？」 |
Udaya! You have plans and considerations, you live in the land of plans, you live in the land of reflections, you have wisdom, you have eloquence. Who can say that there is a truth, all knowledge, all views, no knowledge, no views, you go Are you asking about something and he doesn’t know? |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！謂不蘭迦葉是。 |
"Qutan! It is said that Bulan Kassapa is. |
所以者何？ |
So what? |
瞿曇！不蘭迦葉自說實有薩云然，一切知，一切見，無餘知，無餘見也。 |
Qu Tan! Bulan Kassapa himself said that there is a Saṃsāvata, all knowing, all seeing, no remaining knowledge, no remaining seeing. |
我有策慮，有思惟，住策慮地，住思惟地，有智慧，有辯才，我往問事，然彼不知。 |
I have plans and considerations, I live in the place of plans and considerations, I live in the place of reflection, I have wisdom and eloquence, I go to ask questions, but he doesn't know. |
瞿曇！是故我作是念： |
Qu Tan! That’s why I think like this: |
『此是何等耶？』 |
"What is this?" 』 |
如是摩息迦利瞿舍利子、娑若鞞羅遲子、尼揵親子、彼復迦旃、阿夷哆雞舍劍婆利。 |
Such are the relics of Mosikaligo, the son of Saruotaluochi, the son of Niqiu, the son of Fu Jiachan, and the sword Poli of Ayi Duojishe. |
瞿曇！阿夷哆雞舍劍婆利自說實有薩云然，一切知，一切見，無餘知，無餘見也。 |
Qu Tan! Ayi Duo Ji She Jian Po Li Zi said that there is a real Buddha who knows everything and sees everything, and there is no remaining knowledge and no remaining seeing. |
我有策慮，有思惟，住策慮地，住思惟地，有智慧，有辯才，我往問事，然彼不知。 |
I have plans and considerations, I live in the place of plans and considerations, I live in the place of reflection, I have wisdom and eloquence, I go to ask questions, but he doesn't know. |
瞿曇！是故我作是念： |
Qu Tan! That’s why I think like this: |
『此是何等耶？』 |
"What is this?" 』 |
瞿曇！我復作是念： |
Qu Tan! I repeat it by reading: |
『若我當往詣沙門瞿曇所，問過去事者，沙門瞿曇必能答我過去事也。 |
If I should go to the recluse Qutan and ask about the past, the recluse will definitely be able to answer me about the past. |
我當往詣沙門瞿曇所，問未來事者，沙門瞿曇必能答我未來事也。 |
I should go to the recluse Qutan and ask about the future. The recluse will definitely be able to answer me about the future. |
復次，若我隨所問沙門瞿曇事者，沙門瞿曇必亦答我隨所問事。』 |
Again, if I ask the recluse Kotan about anything, the recluse will definitely answer my question. 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「優陀夷！止！止！汝長夜異見、異忍、異樂、異欲、異意故，不得盡知我所說義。 |
"Udayi! Stop! Stop! You have spent a long night with different opinions, different tolerance, different joys, different desires, and different intentions, and you cannot fully understand the meaning of what I said. |
優陀夷！我有弟子有因有緣，憶無量過去本昔所生，謂一生、二生、百生、千生，成劫、敗劫、無量成敗劫，眾生名某，我曾生彼，如是姓、如是字，如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖。 |
Udayi! I have a disciple who has a cause and a predestined relationship and recalls countless past lives, one life, two lives, a hundred lives, a thousand lives, kalpas of success, kalpas of failure, countless kalpas of success and failure. The name of all living beings is such and such. I was born into that person, with such a surname, such as this. Words, such is life, such is eating and drinking, such is suffering and happiness, such is long life, such is long living, such is the end of life. |
此死生彼，彼死生此，我生在此，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖。 |
This death gave birth to that, that death gave birth to this, I was born here, with such a surname, such a name, such a life, such a diet, such a suffering and happiness, such a long life, such a long residence, such a life ending. |
彼來問我過去事，我答彼過去事，我亦往問彼過去事，彼亦答我過去事，我隨所問彼事，彼亦答我隨所問事。 |
He came to ask me about the past, and I answered him about the past. I also asked him about the past, and he also answered me about the past. I asked him about the past, and he also answered what I asked about. |
「復次，優陀夷！我有弟子，謂清淨天眼出過於人，見此眾生死時生時、好色惡色、妙與不妙，往來善處及不善處，隨此眾生之所作業，見其如真。 |
"Furthermore, Utopia! I have a disciple who says that the pure celestial eye, which transcends that of human beings, sees all living beings at the time of death, rebirth, good and bad appearance, good and bad things, going to and from good and bad places, and according to the actions of these living beings, they see It's true. |
若此眾生成就身惡行，成就口、意惡行，誣謗聖人，邪見，成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。 |
If these living beings are born to commit evil deeds with their bodies, commit evil actions with words and thoughts, slander saints, have wrong views, and achieve wrong views, due to this, their bodies will be destroyed and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若此眾生成就身妙行，成就口、意妙行，不誣謗聖人，正見，成就正見業，彼因緣此，身壞命終，必昇善處，得生天中。 |
If these sentient beings achieve wonderful conduct in body, accomplish wonderful conduct in speech and mind, do not slander saints, have correct views, and achieve the deeds of correct views, then due to this, their bodies will be destroyed and their lives will end. They will surely ascend to a good place and be reborn in heaven. |
彼來問我未來事，我答彼未來事，我亦往問彼未來事，彼亦答我未來事，我隨所問彼事，彼亦答我隨所問事。」 |
He comes to ask me about the future, and I answer him about the future. I also ask him about the future, and he also answers me about the future. I ask him about the same thing, and he also answers what I ask about the future. " |
異學箭毛白曰： |
The heterodox arrow-haired man Bai said: |
「瞿曇！若如是者，我轉不知，我轉不見，轉癡墮癡，謂沙門瞿曇如是說： |
"Qu Tan! If this is the case, I will turn around and not see it. I will turn around and fall into delusion. Qu Tan, the ascetic, says this: |
『優陀夷！止！止！汝長夜異見、異忍、異樂、異欲、異意故，不得盡知我所說義。 |
"Udayi!" end! end! Because you have different views, different tolerances, different joys, different desires, and different intentions for a long time, you cannot fully understand the meaning of what I say. |
優陀夷！我有弟子有因有緣，憶無量過去本昔所生，謂一生、二生、百生、千生，成劫、敗劫、無量成敗劫，眾生名某，我曾生彼，如是姓、如是字，如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖。 |
Udayi! I have a disciple who has a cause and a predestined relationship and recalls countless past lives, one life, two lives, a hundred lives, a thousand lives, kalpas of success, kalpas of failure, countless kalpas of success and failure. The name of all living beings is such and such. I was born into that person, with such a surname, such as this. Words, such is life, such is eating and drinking, such is suffering and happiness, such is long life, such is long living, such is the end of life. |
此死生彼，彼死生此，我生在此，如是姓、如是字、如是生、如是飲食、如是受苦樂、如是長壽、如是久住、如是壽訖。 |
This death gave birth to that, that death gave birth to this, I was born here, with such a surname, such a name, such a life, such a diet, such a suffering and happiness, such a long life, such a long residence, such a life ending. |
彼來問我過去事，我答彼過去事，我亦往問彼過去事，彼亦答我過去事，我隨所問彼事，彼亦答我隨所問事。 |
He came to ask me about the past, and I answered him about the past. I also asked him about the past, and he also answered me about the past. I asked him about the past, and he also answered what I asked about. |
「『復次，優陀夷！我有弟子，謂清淨天眼出過於人，見此眾生死時生時、好色惡色、妙與不妙，往來善處及不善處，隨此眾生之所作業，見其如真。 |
"'Furthermore, Udāvi! I have a disciple who says that the pure celestial eye, which has transcended human beings, can see all living beings, whether they are dead or alive, good or bad, good or bad, coming or going to good or bad places, and following the actions of these living beings. See it as it is. |
若此眾生成就身惡行，成就口、意惡行，誣謗聖人，邪見，成就邪見業，彼因緣此，身壞命終，必至惡處，生地獄中。 |
If these living beings are born to commit evil deeds with their bodies, commit evil actions with words and thoughts, slander saints, have wrong views, and achieve wrong views, due to this, their bodies will be destroyed and their lives will end, and they will surely end up in a bad place and be reborn in hell. |
若此眾生成就身妙行，成就口、意妙行，不誣謗聖人，正見，成就正見業，彼因緣此，身壞命終，必昇善處，得生天中。 |
If these sentient beings achieve wonderful conduct in body, accomplish wonderful conduct in speech and mind, do not slander saints, have correct views, and achieve the deeds of correct views, then due to this, their bodies will be destroyed and their lives will end. They will surely ascend to a good place and be reborn in heaven. |
彼來問我未來事，我答彼未來事，我亦往問彼未來事，彼亦答我未來事，我隨所問彼事，彼亦答我隨所問事。』 |
He comes to ask me about the future, and I answer him about the future. I also ask him about the future, and he also answers me about the future. I ask him about the same thing, and he also answers what I ask about the future. 』 |
「瞿曇！我於此生作本所作，得本所得，尚不能憶，況復能憶有因有緣，無量本昔所生事耶？ |
Qu Tan! I have done what I have done in this life, and I still cannot remember what I have achieved. How much more can I remember the countless things that happened in the past because of their causes and fate? |
瞿曇！我尚不能見飃風鬼，況復清淨天眼出過於人，見此眾生死時生時，善色惡色、妙與不妙，趣至善處及不善處，隨此眾生之所作業，見其如真耶？ |
Qu Tan! I still can't see the ghosts of the wind, but my pure celestial eyes are more powerful than those of human beings. I can see these beings at death, rebirth, good and bad appearance, good and bad, good and bad places, and I can see them according to their actions. Is it true? |
瞿曇！我作是念： |
Qu Tan! I am thinking: |
『若沙門瞿曇問我從師學法者，儻能答彼，令可意也。』 |
"If the ascetic Qu Tan asks me about my disciples who studied the Dharma, I will be able to answer him, which is satisfactory." 』 |
」 |
|
世尊問曰： |
The World Honored One asked: |
「優陀夷！汝從師學其法云何？」 |
Udayi! Why do you want to learn the Dharma from a teacher? |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！彼說色過於色，彼色最勝，彼色最上。」 |
Qu Tan! He said that color is better than color, that color is the best, that color is the best. |
世尊問曰： |
The World Honored One asked: |
「優陀夷！何等色耶？」 |
Udayi! How erotic? |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！若色更無有色最上、最妙，為最勝也。 |
"Qu Tan! If there is no color, it is the highest and most wonderful. It is the most successful. |
彼色最勝，彼色最上。」 |
That color is the best, that color is the best. " |
世尊告曰： |
The World Honored One said: |
「優陀夷！猶如有人作如是說： |
"Udayi! It is as if someone said: |
『若此國中有女最妙，我欲得彼。』 |
"If there is a most wonderful woman in this country, I want to get her." 』 |
彼若有人如是問者： |
If someone asks: |
『君知國中有女最妙，如是姓、如是名、如是生耶？ |
You know that it is most wonderful to have a girl in the country, with such a surname, such a name, and such a birth? |
為長短麤細，為白、黑，為不白不黑？ |
Is it length, thickness, white, black, neither white nor black? |
為剎利女，為梵志、居士、工師女？ |
A Ksriya girl, a Brahma, a layman, or a Gongshi girl? |
為東方、南方、西方、北方耶？』 |
For the east, south, west, north? 』 |
彼人答曰： |
The man replied: |
『我不知也。』 |
"I don't know. 』 |
復問彼人： |
Ask that person again: |
『君不知、不見國中有女最妙，如是姓、如是名、如是生，長短麤細、白、黑、不白不黑，剎利女，梵志、居士、工師女，東方、南方、西方、北方者，而作是說： |
"You don't know or see that there is a most wonderful woman in the country, with such a surname, such a name, such a birth, long and short, thick and thin, white and black, neither white nor black, a Ksriya daughter, a Brahma priest, a layman, a craftsman's daughter, the east, the south, Those from the west and the north, and Zuo said: |
「我欲得彼女耶？」 |
Do I want that girl? |
』如是，優陀夷！汝作是說： |
’ So it is, Udayi! You are saying: |
『彼說色過於色，彼色最勝，彼色最上。』 |
"He said that color is better than color, that color is the best, that color is the best. 』 |
問曰： |
Question: |
『汝彼色？』 |
"What's your color?" 』 |
然不知也。」 |
But I don’t know. " |
異學箭毛白曰： |
The heterodox arrow-haired man Bai said: |
「瞿曇！猶如紫磨，極妙金精，金師善磨，瑩治令淨，藉以白練，安著日中，其色極妙，光明照耀。 |
Qu Tan! It is like a purple mill, a wonderful gold essence. The master of gold is good at grinding it, and it is pure and pure. It is whitened and refined, and it is placed in the sun. It has a wonderful color and shines brightly. |
如是，瞿曇！我說彼色過於色，彼色最勝，彼色最上。」 |
If so, Qu Tan! I say that color is better than color, that color is the best, that color is the best. " |
世尊告曰： |
The World Honored One said: |
「優陀夷！我今問汝，隨所解答。 |
"Udayi! I am asking you now, and I will answer it as you please. |
優陀夷！於意云何？ |
Udayi! What do you mean? |
謂紫磨金精，藉以白練，安著日中，其色極妙，光明照耀，及螢火蟲在夜闇中光明照耀，於中光明，何者最上、為最勝耶？」 |
It is said that the essence of purple polished gold can be refined in white and placed in the sun. Its color is extremely wonderful and the light shines. It is the same as the firefly shining brightly in the darkness of the night. Which one is the best and the best? " |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！螢火光明於紫磨金精光明，最上、為最勝也。」 |
Qu Tan! The light of fireflies is superior to the light of purple polished gold. It is the most superior and the most victorious. |
世尊問曰： |
The World Honored One asked: |
「優陀夷！於意云何？ |
"Udayi! What do you mean? |
謂螢火蟲在夜闇中光明照耀，及燃油燈在夜闇中光明照耀，於中光明，何者最上、為最勝耶？」 |
It is said that fireflies shine brightly in the darkness of the night, and oil lamps shine brightly in the darkness of the night. Between them, which one is the best and the best? " |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！燃燈光明於螢火蟲光明，最上、為最勝也。」 |
Qu Tan! The light of a burning lamp is as bright as the light of a firefly. It is the best and the most victorious. |
世尊問曰： |
The World Honored One asked: |
「優陀夷！於意云何？ |
"Udayi! What do you mean? |
謂燃油燈在夜闇中光明照耀，及燃大木積火在夜闇中光明照耀，於中光明，何者最上、為最勝耶？」 |
It is said that a fuel lamp shines brightly in the darkness of the night, or a large log fire shines brightly in the darkness of the night. Which one is the best and the best? " |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！燃大木積火之光明於燃油燈光明，最上、為最勝也。」 |
Qu Tan! The light of burning a big log fire is brighter than the light of an oil lamp. The highest is the most victorious. |
世尊問曰： |
The World Honored One asked: |
「優陀夷！於意云何？ |
"Udayi! What do you mean? |
謂燃大木積火，在夜闇中光明照耀，及太白星平旦無曀光明照耀，於中光明，何者最上、為最勝耶？」 |
It is said that a fire built up by a big tree shines brightly in the darkness of the night, or the Taibai star shines brightly on a flat day, and shines brightly in the middle, which one is the best and the most winning? " |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！太白星光於燃大木積火光，最上、為最勝也。」 |
Qu Tan! The light of the Taibai Star burns the fire of a large tree. The highest one is the most victorious. |
世尊問曰： |
The World Honored One asked: |
「優陀夷！於意云何？ |
"Udayi! What do you mean? |
謂太白星平旦無曀光明照耀，及月殿光夜半無曀光明照耀，於中光明，何者最上、為最勝耶？」 |
It is said that the Taibai Star shines brightly in the evening, and the Moon Palace shines brightly in the middle of the night. Which one is the best and the best? " |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！月殿光明於太白星光，最上、為最勝也。」 |
Qu Tan! The light of the Moon Palace is as bright as the light of the Taibai Star. It is the highest and the most victorious. |
世尊問曰： |
The World Honored One asked: |
「優陀夷！於意云何？ |
"Udayi! What do you mean? |
謂月殿光夜半無曀光明照曜，及日殿光秋時向中，天淨無曀光明照耀，於中光明，何者最上、為最勝耶？」 |
It is said that the light of the Moon Palace shines in the middle of the night without any dazzling light, and the light of the Sun Palace shines in the middle in autumn. The sky is pure and the dazzling light shines in the center. Which one is the best and the most winning? " |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！日殿光明於月殿光，最上、為最勝也。」 |
Qu Tan! The light of the Sun Palace is superior to the light of the Moon Palace. It is the highest and the most victorious. |
世尊告曰： |
The World Honored One said: |
「優陀夷！多有諸天，今此日月雖有大如意足，有大威德，有大福祐，有大威神，然其光明故不及諸天光明也。 |
"Udayi! There are many heavens. Although the sun and moon today have great fulfillment, great majesty, great blessings, and great awe-inspiring gods, their brightness is not as bright as the brightness of all the heavens. |
我昔曾與諸天共集，共彼論事，我之所說，可彼天意，然我不作是說： |
In the past, I gathered with the heavens to discuss matters with them. What I said was the will of heaven, but I did not say this: |
『彼色過於色，彼色最勝，彼色最上。』 |
"That color is better than color, that color is the best, that color is the best." 』 |
優陀夷！而汝於螢火蟲光色最弊最醜，說彼色過於色，彼色最勝，彼色最上，問已不知。」 |
Udayi! But you said that the light and color of fireflies are the worst and ugliest, and you say that color is better than color, that color is the best, and that color is the best. You don’t know. " |
異學箭毛白曰： |
The heterodox arrow-haired man Bai said: |
「世尊！悔過此說。 |
"World Honored One! I regret saying this. |
善逝！悔過此說。」 |
Good death! I regret saying this. " |
世尊問曰： |
The World Honored One asked: |
「優陀夷！汝何意如是說： |
"Udayi! Why do you mean to say this: |
『世尊！悔過此說。 |
"World Honored One! I regret saying this. |
善逝！悔過此說。』 |
Good death! I regret saying this. 』 |
耶？」 |
yeah? " |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！我作是說： |
"Qu Tan! I said: |
『彼色過於色，彼色最勝，彼色最上。』 |
"That color is better than color, that color is the best, that color is the best." 』 |
沙門瞿曇今善檢我，善教善訶，令我虛妄無所有也。 |
The ascetic Qu Tan is now good at checking me, good at teaching, and good at teaching, but he has made me vain and worthless. |
瞿曇！是故我如是說： |
Qu Tan! Therefore I say: |
『世尊！悔過此說。 |
"World Honored One! I regret saying this. |
善逝！悔過此說。』 |
Good death! I regret saying this. 』 |
」異學箭毛語曰： |
"The foreign scholar Jian Mao said: |
「瞿曇！後世一向樂，有一道跡一向作世證。」 |
Qu Tan! The future generations will always be happy, and there is a trace that will always prove it. |
世尊問曰： |
The World Honored One asked: |
「優陀夷！云何後世一向樂？ |
"Udayi! How come you will always be happy in future generations? |
云何有一道跡一向作世證耶？」 |
Why is there a trace that has always been a witness to the world? " |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！或有一離殺斷殺、不與取、邪婬、妄言，乃至離邪見得正見。 |
"Qu Tan! There may be a time when you can abstain from killing, refuse to give and take, engage in sexual misconduct, speak falsely, and even abandon evil views and gain the right view. |
瞿曇！是謂後世一向樂，是謂有一道跡一向作世證。」 |
Qu Tan! This means that future generations will always be happy, and it means that there is a trace that will always serve as evidence for this world. " |
世尊告曰： |
The World Honored One said: |
「優陀夷！我今問汝，隨所解答。 |
"Udayi! I am asking you now, and I will answer it as you please. |
優陀夷！於意云何？ |
Udayi! What do you mean? |
若有一離殺斷殺，彼為一向樂、為雜苦耶？」 |
If there is a separation of killing and ending of killing, will it be a continuous happiness or mixed suffering? " |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！是雜苦也。」 |
Qu Tan! This is miscellaneous suffering. |
「若有一離不與取、邪婬、妄言，乃至離邪見得正見，彼為一向樂、為雜苦耶？」 |
If there is a person who abstains from grasping, sexual immorality, and false talk, and even renounces wrong views and attains right views, is he always happy and mixed with misery? |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！是雜苦也。」 |
Qu Tan! This is miscellaneous suffering. |
世尊問曰： |
The World Honored One asked: |
「優陀夷！非為如是雜苦樂道跡作世證耶？」 |
Udayi! Aren't you the world's witness to such a mixture of suffering and happiness? |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！如是雜苦樂道跡作世證也。」 |
Qu Tan! Such traces of happiness and suffering serve as a testimony to the world. |
異學箭毛白曰： |
The heterodox arrow-haired man Bai said: |
「世尊！悔過此說。 |
"World Honored One! I regret saying this. |
善逝！悔過此說。」 |
Good death! I regret saying this. " |
世尊問曰： |
The World Honored One asked: |
「優陀夷！汝何意故作如是說： |
"Udayi! Why do you mean to say this pretentiously: |
『世尊！悔過此說，善逝。 |
"World Honored One! Repent of this and say good-bye. |
悔過此說。』 |
I regret saying this. 』 |
耶？」 |
yeah? " |
異學箭毛答曰： |
The alien scholar Jianmao replied: |
「瞿曇！我向者說後世一向樂，有一道跡一向作世證。 |
"Qu Tan! I tell you that the future life will always be happy, and there is a trace that will always prove it. |
沙門瞿曇今善檢我，善教善訶，令我虛妄無所有也。 |
The ascetic Qu Tan is now good at checking me, good at teaching, and good at teaching, but he has made me vain and worthless. |
瞿曇！是故我如是說： |
Qu Tan! Therefore I say: |
『世尊！悔過此說。 |
"World Honored One! I regret saying this. |
善逝！悔過此說。』 |
Good death! I regret saying this. 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「優陀夷！世有一向樂，有一道跡一向作世證也。」 |
Udayi! There is always happiness in the world, and there is a trace that always proves it. |
異學箭毛問曰： |
The alien scholar Jianmao asked: |
「瞿曇！云何世一向樂？ |
"Qu Tan! Yun He has always been happy? |
云何一道跡一向作世證耶？」 |
How can one trace always bear witness to the world? " |
世尊答曰： |
The World Honored One replied: |
「優陀夷！若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼斷，乃至五蓋、心穢、慧羸，離欲、離惡不善之法，有覺、有觀、離生喜、樂，得初禪成就遊，不共彼天戒等、心等、見等也。 |
"Udayi! If at that time the Tathagata appeared in the world, unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understanding of the world, supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, blessed by all, then he would judge that even The five hindrances, dirty mind, weak wisdom, freedom from desire, freedom from evil and unwholesome dharma, awareness, insight, freedom from birth joy and joy, and the achievement of the first jhāna are different from those of heavenly precepts, etc., mind, etc., views, etc. |
彼覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊，不共彼天戒等、心等、見等也。 |
The awareness and contemplation have ceased, and the mind is still and single-minded. There is no awareness or contemplation. Concentration gives rise to joy and joy. When the second jhāna is achieved, it is different from the precepts, mind, views, etc. of the heavens. |
彼離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說，聖所捨、念、樂住、空，得第三禪成就遊，不共彼天戒等、心等、見等也。 |
He is free from pleasure and desire, wanders without pursuit, is mindful and wise, and feels happy in his body. As the sages say, he abandons, is mindful, dwells in joy, and is empty in the holy place. He reaches the third jhāna and achieves wandering. He is not the same as the heavenly precepts, mind, etc. , see and so on. |
優陀夷！是謂世一向樂。」 |
Udayi! This means that the world is always happy. " |
異學箭毛問曰： |
The alien scholar Jianmao asked: |
「瞿曇！世中一向樂，唯極是耶？」 |
Qu Tan! There is always happiness in the world, but only the best is right? |
世尊答曰： |
The World Honored One replied: |
「世中一向樂，不但極是也。 |
"There is always happiness in the world, not only is it extremely true. |
優陀夷！更有一道跡一向作世證。」 |
Udayi! There is also a trace that has always been a testimony to the world. " |
異學箭毛問曰： |
The alien scholar Jianmao asked: |
「瞿曇！云何更有一道跡一向作世證耶？」 |
Qu Tan! Why is there a trace that has always been a witness to the world? |
世尊答曰： |
The World Honored One replied: |
「優陀夷！比丘離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊，得共彼天戒等、心等、見等也。 |
"Udayi! A bhikkhu has renounced desires and evil and unwholesome dharma. He has awareness and insight. He has renounced joy and joy. He has attained the first jhāna and accomplished the journey. He has also attained the precepts, mind, views, etc. of the heavens. |
彼覺、觀已息，內靖、一心，無覺、無觀，定生喜、樂，得第二禪成就遊，得共彼天戒等、心等、見等也。 |
The awareness and contemplation have ceased, and the mind is calm and single-minded. There is no awareness or contemplation. Concentration gives rise to joy and happiness. He attains the second jhāna and achieves wandering. He also attains the same heavenly precepts, mind, and views. |
彼離於喜欲，捨無求遊，正念正智而身覺樂，謂聖所說，聖所捨、念、樂住、空，得第三禪成就遊，得共彼天戒等、心等、見等也。 |
He is free from pleasure and desire, wanders without pursuit, is mindful and wise, and feels happy in his body. As the sage said, he abandons, is mindful, dwells happily, and is empty in the holy place. He attains the third jhāna and achieves wandering, and obtains the precepts, mind, etc. of the heaven. , see and so on. |
優陀夷！是謂一道跡一向作世證。」 |
Udayi! This means that a trace has always been a witness to the world. " |
異學箭毛問曰： |
The alien scholar Jianmao asked: |
「瞿曇！沙門瞿曇弟子為此世一向樂故，一道跡一向作世證故，從沙門瞿曇學梵行耶？」 |
Qutan! As a disciple of the recluse Qutan, he has always been happy in this world and has always performed a path of enlightenment in this world. How can he learn the holy life from the recluse Qutan? |
世尊答曰： |
The World Honored One replied: |
「優陀夷！我弟子不為世一向樂故，亦不為一道跡一向作世證故，從我學梵行也。 |
"Udaya! My disciples learn the holy life from me because they do not always enjoy themselves in the world, nor do they always achieve enlightenment for the world. |
優陀夷！更有最上、最妙、最勝，為作證故，我弟子從我學梵行也。」 |
Udayi! Furthermore, it is the highest, the most wonderful, and the most winning. For the sake of testimony, my disciples learn the holy life from me. " |
於是，彼大眾放高大音聲： |
Then, the crowd raised their voices loudly: |
「彼是最上、最妙、最勝，為作證故，沙門瞿曇弟子從沙門瞿曇學梵行也。」 |
He is the most superior, the most wonderful, the most victorious. For the sake of testimony, the disciples of the ascetic Kotan learn the holy life from the recluse. |
於是，異學箭毛勅己眾，令默然已，白曰： |
So, the heretic Jianmao ordered everyone to be silent, and said: |
「瞿曇！云何最上、最妙、最勝，為作證故，沙門瞿曇弟子從沙門瞿曇學梵行耶？」 |
Qutan! How can it be that the most superior, most wonderful, and most superior, for the sake of testimony, the disciples of the ascetic Qutan learn the holy life from the recluse Qutan? |
世尊答曰： |
The World Honored One replied: |
「優陀夷！比丘者樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊。 |
"Udayi! Bhikkhu, happiness has ceased, suffering has ceased, joy and sorrow have ceased, neither suffering nor joy, equanimity, mindfulness, and purity have achieved the fourth jhāna. |
優陀夷！是謂最上、最妙、最勝，為作證故，我弟子從我學梵行也。」 |
Udayi! This means the highest, the most wonderful, the most winning. For the sake of testimony, my disciples learn the holy life from me. " |
於是，異學箭毛即從坐起，欲稽首佛足。 |
Then, the foreign scholar Jianmao stood up from his seat and wanted to look at the Buddha's feet. |
於是，異學箭毛諸弟子異學梵行者白異學箭毛曰： |
Then, the disciples of the foreign school Jianmao, who practiced the Brahmacharya, said to the foreign school Jianmao: |
「尊今應作師時，欲為沙門瞿曇作弟子耶？ |
"When you are now supposed to be your teacher, do you want to become a disciple of the ascetic Qutan? |
尊不應作師時，為沙門瞿曇作弟子也。 |
When Zun should not be a teacher, he was a disciple of the ascetic Qu Tan. |
是為異學箭毛諸弟子學梵行者，為異學箭毛而作障礙，謂從世尊學梵行也。」 |
Those who create obstacles for the disciples of the heretic Jianmao to learn the Brahmacharya are called to learn the Brahmacharya from the Blessed One. " |
佛說如是。 |
Buddha said so. |
異學箭毛聞佛所說，歡喜奉行。 |
When foreigners hear what the Buddha says, they happily follow it. |
箭毛經第七竟（三千八百三十字） |
The seventh chapter of the Arrow Feather Sutra (Three Thousand Eight Hundred and Thirty Crosses) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 17 晡利多品 |
Chapter 17 Many products in the morning |
209. （二〇九）鞞摩那修經 |
209. (209) Mahamana Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，異學鞞摩那修中後仿佯往詣佛所，相問訊已，問曰： |
At that time, Mahamana, a foreign sect, pretended to go to the Buddha's place after practicing, and asked him: |
「瞿曇！最色最色。 |
"Qu Tan! The most erotic. |
瞿曇！最色。」 |
Qu Tan! The most erotic. " |
世尊問曰： |
The World Honored One asked: |
「迦旃！何等色也？」 |
Kacchan! How lustful is that? |
異學鞞摩那修答曰： |
The foreign sect Mahamanasu replied: |
「瞿曇！若色更無有色最上、最妙、最勝，瞿曇！彼色最勝，彼色最上。」 |
Qu Tan! If there is no color, the highest, the most wonderful, the most superior. Qu Tan! That color is the best, that color is the supreme. |
世尊告曰： |
The World Honored One said: |
「迦旃！猶如有人作如是說： |
"Kacchan! It is as if someone said: |
『若此國中有女最妙，我欲得彼。』 |
"If there is a most wonderful woman in this country, I want to get her." 』 |
彼若有人如是問者： |
If someone asks: |
『君知國中有女最妙，如是姓、如是名、如是生耶？ |
You know that it is most wonderful to have a girl in the country, with such a surname, such a name, and such a birth? |
為長短麤細，為白、黑，為不白不黑？ |
Is it length, thickness, white, black, neither white nor black? |
為剎利女，為梵志、居士、工師女？ |
A Ksriya girl, a Brahma, a layman, or a Gongshi girl? |
為東方、南方、西方、北方耶？』 |
For the east, south, west, north? 』 |
彼人答曰： |
The man replied: |
『我不知也。』 |
"I don't know. 』 |
復問彼人： |
Ask that person again: |
『君不知、不見國中有女最妙，如是姓、如是名、如是生，長短麤細、白、黑、不白不黑，剎利女，梵志、居士、工師女，東方、南方、西方、北方者，而作是說： |
"You don't know or see that there are women in the country who are most wonderful, with such surnames, such names, such births, long and short, thick and thin, white and black, neither white nor black, women of Ksāriya, women of Brahma, laymen, and masters of engineering, in the east, south, Those from the west and the north, and Zuo said: |
「我欲得彼女耶？」 |
Do I want that girl? |
』如是。 |
’ So. |
迦旃！汝作是說： |
Kachan! You are saying: |
『彼妙色最妙色，彼色最勝，彼色最上。』 |
"That wonderful color is the most wonderful color, that color is the best, that color is the best." 』 |
問汝彼色，然不知也。」 |
I asked you about the color, but I don’t know. " |
異學鞞摩那修白曰： |
The foreign sect Mahamoana Xiubai said: |
「瞿曇！猶如紫磨，極妙金精，金師善磨，瑩治令淨，藉以白練，安著日中，其色極妙，光明照耀。 |
Qu Tan! It is like a purple mill, a wonderful gold essence. The master of gold is good at grinding it, and it is pure and pure. It is whitened and refined, and it is placed in the sun. It has a wonderful color and shines brightly. |
如是，瞿曇！我說彼妙色最妙色，彼色最勝，彼色最上。」 |
If so, Qu Tan! I say that the wonderful color is the most wonderful, the color is the best, the color is the best. " |
世尊告曰： |
The World Honored One said: |
「迦旃！我今問汝，隨所解答。 |
"Kacchan! I'm asking you a question now, and I'll answer it as you please. |
迦旃！於意云何？ |
Kachan! What do you mean? |
謂紫磨金精，藉以白練，安著日中，其色極妙，光明照耀，及螢火蟲在夜闇中光明照耀，於中光明，何者最上、為最勝耶？」 |
It is said that the essence of purple polished gold can be refined in white and placed in the sun. Its color is extremely wonderful and the light shines. It is the same as the firefly shining brightly in the darkness of the night. Which one is the best and the best? " |
異學鞞摩那修答曰： |
The foreign sect Mahamanasu replied: |
「瞿曇！螢火光明於紫磨金精光明，最上、為最勝也。」 |
Qu Tan! The light of fireflies is superior to the light of purple polished gold. It is the most superior and the most victorious. |
世尊問曰： |
The World Honored One asked: |
「迦旃！於意云何？ |
"Kacchan! What do you mean? |
謂螢火蟲在夜闇中光明照耀，及燃油燈在夜闇中光明照耀，於中光明，何者最上、為最勝耶？」 |
It is said that fireflies shine brightly in the darkness of the night, and oil lamps shine brightly in the darkness of the night. Between them, which one is the best and the best? " |
異學鞞摩那修答曰： |
The foreign sect Mahamanasu replied: |
「瞿曇！燃燈光明於螢火蟲光明，最上、為最勝也。」 |
Qu Tan! The light of a burning lamp is as bright as the light of a firefly. It is the best and the most victorious. |
世尊問曰： |
The World Honored One asked: |
「迦旃！於意云何？ |
"Kacchan! What do you mean? |
謂燃油燈在夜闇中光明照耀，及燃大木積火在夜闇中光明照耀，於中光明，何者最上、為最勝耶？」 |
It is said that a fuel lamp shines brightly in the darkness of the night, or a large log fire shines brightly in the darkness of the night. Which one is the best and the best? " |
異學鞞摩那修答曰： |
The foreign sect Mahamanasu replied: |
「瞿曇！燃大木積火之光明於燃油燈光明，最上、為最勝也。」 |
Qu Tan! The light of burning a big log fire is brighter than the light of an oil lamp. The highest is the most victorious. |
世尊問曰： |
The World Honored One asked: |
「迦旃！於意云何？ |
"Kacchan! What do you mean? |
謂燃大木積火在夜闇中光明照耀，及太白星平旦無曀光明照耀，於中光明，何者最上、為最勝耶？」 |
It is said that a big log fire shines brightly in the darkness of the night, or the Taibai star shines brightly on a flat day, and the light shines in the middle, which one is the best and the most winning? " |
異學鞞摩那修答曰： |
The foreign sect Mahamanasu replied: |
「瞿曇！太白星光於燃大木積火光，最上、為最勝也。」 |
Qu Tan! The light of the Taibai Star burns the fire of a large tree. The highest one is the most victorious. |
世尊問曰： |
The World Honored One asked: |
「迦旃！於意云何？ |
"Kacchan! What do you mean? |
謂太白星平旦無曀光明照耀，及月殿光夜半無曀光明照耀，於中光明，何者最上、為最勝耶？」 |
It is said that the Taibai Star shines brightly in the evening, and the Moon Palace shines brightly in the middle of the night. Which one is the best and the best? " |
異學鞞摩那修答曰： |
The foreign sect Mahamanasu replied: |
「瞿曇！月殿光明於太白星光，最上、為最勝也。」 |
Qu Tan! The light of the Moon Palace is as bright as the light of the Taibai Star. It is the highest and the most victorious. |
世尊問曰： |
The World Honored One asked: |
「迦旃！於意云何？ |
"Kacchan! What do you mean? |
謂月殿光夜半無曀光明照曜，及日殿光秋時向中，天淨無曀光明照耀，於中光明，何者最上、為最勝耶？」 |
It is said that the light of the Moon Palace shines in the middle of the night without any dazzling light, and the light of the Sun Palace shines in the middle in autumn. The sky is pure and the dazzling light shines in the center. Which one is the best and the most winning? " |
異學鞞摩那修答曰： |
The foreign sect Mahamanasu replied: |
「瞿曇！日殿光明於月殿光，最上、為最勝也。」 |
Qu Tan! The light of the Sun Palace is superior to the light of the Moon Palace. It is the highest and the most victorious. |
世尊告曰： |
The World Honored One said: |
「迦旃！多有諸天，今此日月雖有大如意足，有大威德，有大福祐，有大威神，然其光明故不及諸天光明也。 |
"Kacchan! There are many heavens. Although the sun and moon today have great fulfillment, great might, great blessings, and great gods, their brightness is not as bright as the brightness of all the heavens. |
我昔曾與諸天共集，共彼論事，我之所說，可彼天意，然我不作是說，彼妙色最妙色，彼色最勝，彼色最上。 |
In the past, I gathered with the heavens to discuss things with them. What I said was the will of heaven, but I did not say it. That color is the most wonderful color, that color is the most superior, that color is the best. |
迦旃！而汝於螢火蟲光色最弊最醜，說彼妙色最妙色，彼色最勝，彼色最上，問已不知。」 |
Kachan! But if you say that the light and color of fireflies are the worst and ugliest, and you say that this color is the most wonderful, that color is the best, that color is the best, you don’t know. " |
於是，異學鞞摩那修為世尊面訶責已，內懷憂慼，低頭默然，失辯無言，如有所伺。 |
Therefore, the Blessed One, who cultivated himself as a foreigner, Mahamana, looked at him with a reproachful face, but felt sad in his heart. He bowed his head in silence, unable to argue and was speechless, as if he was waiting for something. |
於是，世尊面訶責已，復令歡悅，告曰： |
Then, the World-Honored One looked at him with a face that showed no rebuke, and returned to his joyful state, saying: |
「迦旃！有五欲功德，可喜、意、令樂欲相應樂，眼知色，耳知聲，鼻知香，舌知味，身知觸。 |
"Kachāna! There are five desires and merits. Pleasurable, mental, and satisfying desires correspond to pleasure. The eyes know colors, the ears know sounds, the nose knows smells, the tongue knows tastes, and the body knows touches. |
迦旃！色或有愛者，或不愛者。 |
Kachan! Color may be loved by those who love it, or it may be disliked by others. |
若有一人，彼於此色可意、稱意、樂意、足意、滿願意，彼於餘色雖最上、最勝，而不欲、不思、不願、不求，彼於此色最勝、最上。 |
If there is a person who is satisfied, satisfied, happy, satisfied, and satisfied with this color, although he is the best and most excellent among the other colors, but he does not desire, think, unwilling, or seek, he is the most satisfied with this color. Win, the best. |
迦旃！如是聲、香、味、觸，迦旃！觸或有愛者，或不愛者。 |
Kachan! Such sounds, smells, tastes, and touches, Jiachan! There may be those who love it, or those who don’t. |
若有一人，彼於此觸可意、稱意、樂意、足意、滿願意。 |
If there is a person, he is satisfied, satisfied, happy, satisfied, and satisfied. |
彼於餘觸雖最上、最勝，而不欲、不思、不願、不求。 |
Although he is the highest and most victorious in remaining contact, he has no desire, no thought, no desire, and no pursuit. |
彼於此觸最勝、最上。」 |
His contact here is the most powerful and supreme. " |
於是，異學鞞摩那修叉手向佛，白曰： |
Then, the heretic Mahamanasu crossed his hands and turned to the Buddha, saying: |
「瞿曇！甚奇！甚特！沙門瞿曇為我無量方便說欲樂、欲樂第一。 |
"Qu Tan! How strange! How special! The ascetic Qu Tan said that sensual pleasures are the first for my immeasurable means. |
瞿曇！猶如因草火燃木火，因木火燃草火，如是沙門瞿曇為我無量方便說欲樂、欲樂第一。」 |
Qu Tan! Just as wood fire is caused by grass fire, and grass fire is caused by wood fire, so the recluse Qutan said that sensual pleasures are the first for my infinite expediency. " |
世尊告曰： |
The World Honored One said: |
「止！止！迦旃！汝長夜異見、異忍、異樂、異欲、異意故，不得盡知我所說義。 |
"Stop! Stop! Kachan! Because you have had different opinions, different tolerance, different joys, different desires, and different intentions all night long, you cannot fully understand the meaning of what I said. |
迦旃！謂我弟子初夜後夜常不眠臥，正定正意，修習道品，生已盡，梵行已立，所作已辦，不更受有，知如真，彼盡知我所說。」 |
Kachan! It is said that my disciple often lies awake at night after his first night. He has steadfastly composed his mind and cultivated the Tao. His life has ended, his holy life has been established, his work has been done, and he will never experience it again. He knows it is true, and he knows everything I said. " |
於是，異學鞞摩那修向佛瞋恚，生憎嫉、不可，欲誣謗世尊，欲墮世尊，如是誣謗世尊，如是墮世尊，語曰： |
Therefore, the heretic Mahamana was angry and jealous towards the Buddha. He wanted to slander the World Honored One and bring him down. He said: |
「瞿曇！有沙門、梵志，不知世前際，不知世後際，不知無窮生死，而記說得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
"Qutan! There are ascetics and brahma-judges who don't know the past, the past, or the endless life and death, but they remember that they have attained the ultimate wisdom, that life has ended, that the holy life has been established, that things have been done, and that there is no need to experience any more. if true. |
瞿曇！我如是念： |
Qu Tan! I read like this: |
『云何此沙門、梵志，不知世前際，亦不知世後際，不知無窮生死，而記說得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真耶？』 |
"Why do such ascetics and Brahma Zhi know neither the past nor the past, nor the endless life and death, but they remember that they have attained the ultimate wisdom, that life has ended, that the holy life has been established, that things have been done, and that there is no more suffering, knowing Is it true? 』 |
」 |
|
於是，世尊便作是念： |
Then the World-Honored One thought as follows: |
「此異學鞞摩那修向我瞋恚，生憎嫉、不可，欲誣謗我，欲墮於我，如是誣謗我，如是墮我，而語我曰： |
"This heretic school of Tamanas is angry and jealous towards me. He wants to slander me and fall under me. He slanders me like this and falls under me like this. He says to me: |
『瞿曇！有一沙門梵志，不知世前際，不知世後際，不知無窮生死，而記說得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
"Qu Tan!" There is a Samana Brahma who does not know the past and future of the world, and does not know the infinite life and death. However, he remembers that he has attained the ultimate wisdom, that life has ended, that the holy life has been established, that things have been done, that there is no more feeling, and that he knows it is true. |
瞿曇！』我作是念： |
Qu Tan! ’ I thought: |
『云何此沙門、梵志，不知世前際，不知世後際，不知無窮生死，而記說得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真耶？』 |
"Why do such ascetics and Brahma-journalists, who do not know the past, the past, and the endless life and death, yet remember that they have attained the ultimate wisdom, that life has ended, that the holy life has been established, that things have been done, and that there is no more feeling, and know this?" Really? 』 |
」 |
|
世尊知已，告曰： |
The World-Honored One knew this and said: |
「迦旃！若有沙門、梵志，不知世前際，不知世後際，不知無窮生死，而記說得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真者，彼應如是說： |
"Kacchan! If there are any ascetics or Brahma-judges who don't know the past, the past, or the endless life and death, but remember that they have attained the ultimate wisdom, that life has ended, that the holy life has been established, that everything has been done, and that there is no more suffering. He who knows the truth should say thus: |
『置世前際，置世後際。』 |
"Consider the world before and after the world." 』 |
迦旃！我如是說： |
Kachan! I say this: |
『置世前際，置世後際。』 |
"Consider the world before and after the world." 』 |
設不憶一生，我弟子比丘來，不諛諂、無欺誑、質直，我教化之，若隨我教化，如是行者，必得知正法。 |
Suppose I don't remember my whole life, and my disciple, a monk, comes without flattery, without deceit, and with integrity, and I teach him. If he follows my teaching, he who practices in this way will surely know the true Dharma. |
迦旃！猶如嬰孩童子，少年柔軟，仰向臥，父母縛彼手足，彼於後轉大，諸根成就，父母解彼手足，彼唯憶解縛時，不憶縛時也。 |
Kachan! It is like a baby child. When young, it is soft and lies on its back. Its parents tie its hands and feet. Later, when it grows bigger and its faculties are developed, its parents untie its hands and feet. It only remembers the time when it was untied, not the time when it was tied. |
如是，迦旃！我如是說： |
So, Kachan! I say this: |
『置世前際，置世後際。』 |
"Consider the world before and after the world." 』 |
設令不憶一生，我弟子比丘來，不諛諂、不欺誑、質直，我教化之。 |
If you are ordered not to remember your whole life, my disciple, a bhikkhu, will come. He will not flatter, deceive, and be honest. I will educate and transform him. |
若隨我教化，如是行者，必得知正法。 |
If you follow my teachings and practice like this, you will definitely know the true Dharma. |
迦旃！譬若因油因炷而燃燈也，無人益油，亦不易炷者，前油已盡，後不更益，無所受已，自速滅也。 |
Kachan! For example, if oil is used to burn a lamp because of the burnt, and no one can replenish the oil, and it is difficult to burn the burner, the oil will be used up in the first place, and it will not be replenished later, and it will burn out if there is nothing left to enjoy. |
如是，迦旃！我如是說： |
So, Kachan! I say this: |
『置世前際，置世後際。』 |
"Consider the world before and after the world." 』 |
設令不憶一生，我弟子比丘來，不諛諂、不欺誑、質直，我教化之，若隨我教化，如是行者，必得知正法。 |
I command you not to remember your whole life. My disciple, a monk, comes and does not flatter, does not deceive, and is upright. I will teach and transform him. If he follows my teaching and transformation, he who practices in this way will surely know the true Dharma. |
迦旃！猶如十木聚，二十、三十、四十、五十、六十木聚，以火燒之，洞然俱熾，遂見火焰，後無有人更益草、木、糠、糞掃者，前薪已盡，後不更益，無所受已，自速滅也。 |
Kachan! Just like when ten trees are gathered together, twenty, thirty, forty, fifty, or sixty trees are burned with fire, the holes are all blazing, and flames can be seen. No one will sweep away the grass, wood, chaff, and dung again. The previous salary has been used up, and there will be no more benefit in the future. If there is nothing to gain, it will soon perish. |
如是，迦旃！我如是說： |
So, Kachan! I say this: |
『置世前際，置世後際。』 |
"Consider the world before and after the world." 』 |
設令不憶一生，我弟子比丘來，不諛諂、不欺誑、質直，我教化之。 |
If you are ordered not to remember your whole life, my disciple, a bhikkhu, will come. He will not flatter, deceive, and be honest. I will educate and transform him. |
若隨我教化，如是行者，必得知正法。」 |
If you follow my teachings and practice like this, you will definitely know the true Dharma. " |
說此法時，異學鞞摩那修遠塵離垢，諸法法眼生。 |
While preaching this Dharma, the foreign sect Mahamanas cultivated himself far away from the dust and defilements, and all kinds of dharmas appeared in his eyes. |
於是，異學鞞摩那修見法得法，覺白淨法，更無餘尊，不復由他，斷疑度惑，無有猶豫，已住果證，於世尊法得無所畏，稽首佛足，白曰： |
Therefore, the heretic Mahamana attained the Dharma by practicing the Dharma. He realized that the Dharma was pure and pure. He no longer relied on him. He gave up all doubts and doubts. He had no hesitation. He had attained the fruit of enlightenment. He was fearless in the Dharma of the World Honored One. He bowed at the feet of the Buddha. Bai said: |
「世尊！願得從佛出家學道，受具足，得比丘，行梵行。」 |
World Honored One! I wish to become a monk and learn the Way from the Buddha, to be a bhikkhu and to practice the holy life. |
世尊告曰： |
The World Honored One said: |
「善哉！比丘！行梵行也。」 |
Excellent! Bhikkhu! You are practicing the holy life. |
異學從佛得出家學道，即受具足，得比丘，行梵行。 |
Foreign schools learn the Tao from the Buddha, that is, they have enough experience, become a bhikkhu, and practice the holy life. |
尊者鞞摩那修出家學道，受具足已，知法見法，乃至得阿羅訶。 |
The Venerable Mahamana became a monk and learned the Tao. He had sufficient spiritual equipment, knew the Dharma and saw the Dharma, and even achieved Arahā. |
佛說如是。 |
Buddha said so. |
尊者鞞摩那修及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Mahamonashu and other bhikkhus heard what the Buddha said and followed it with joy. |
鞞摩那修經第八竟（二千一百四十七字） |
The Eighth Guide to Practicing Sutras by Mahamona (2147 words) |
中阿含經卷第五十七（八千七百八十四字）（第五後誦） |
The fifty-seventh volume of the Central Agama Sutra (8,784 words) (the fifth recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 17 晡利多品 |
Chapter 17 Many products in the morning |
210. （二一〇）法樂比丘尼經 |
210. (210) Dharma Bhikshuni Sutra |
中阿含經卷第五十八 |
The fifty-eighth volume of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，毘舍佉優婆夷往詣法樂比丘尼所，稽首禮足，却坐一面，白法樂比丘尼曰： |
At that time, Vaisaka Upasika went to the place where Bhikshuni Dharma Le was staying. He bowed his head and bowed. Then he sat on one side and said to Bhikkhuni Dharma Le Bhikkhuni: |
「賢聖！欲有所問，聽我問耶？」 |
Sage! If you want to ask something, can you listen to me? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「毘舍佉！欲問便問，我聞已當思。」 |
Visakha! If you want to ask, just ask. I will think about it after hearing it. |
毗舍佉優婆夷便問曰： |
Vaisaka Upasika then asked: |
「賢聖！自身，說自身。 |
"Sage! Talk about yourself. |
云何為自身耶？」 |
Why is it oneself? " |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「世尊說五盛陰，自身色盛陰，覺、想、行、識盛陰，是謂世尊說五盛陰。」 |
The World-Honored One said that there are five abundant yin. One's own form is yin, and awareness, thought, action, and consciousness are yin. This means that the World-Honored One said that there are five yin. |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖。」 |
How good! How good! The sage. |
毗舍佉優婆夷歎已，歡喜奉行。 |
Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！云何為自身見耶？」 |
Xian Sage! Why do you think you are seeing yourself? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「不多聞愚癡凡夫不見善知識，不知聖法，不御聖法，彼見色是神，見神有色，見神中有色，見色中有神也。 |
"If you don't hear much, you are stupid, you don't see good teachers, you don't know the holy Dharma, you don't control the holy Dharma, you see form as God, you see God as having form, you see form in God, you see spirit in form. |
見覺、想、行、識是神，見神有識，見神中有識，見識中有神也。 |
Seeing, thinking, action, and consciousness are gods. Seeing gods has knowledge, seeing gods has knowledge, and seeing gods has gods. |
是謂自身見也。」 |
It means seeing oneself. " |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毗舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！云何無身見耶？」 |
Xian Sheng! Why don't you have a body to see me? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「多聞聖弟子見善知識，知聖法，善御聖法，彼不見色是神，不見神有色，不見神中有色，不見色中有神也。 |
"The disciples of the Holy Master who have learned a lot are good teachers, know the Holy Dharma, and are good at controlling the Holy Dharma. They don't see that form is God, they don't see that God has form, they don't see that there is form in God, and they don't see that there is God in form. |
不見覺、想、行、識是神，不見神有識，不見神中有識，不見識中有神也。 |
I don’t see that feeling, thinking, action, and consciousness are gods. I don’t see that there is consciousness in gods. I don’t see that there is consciousness in gods. I don’t see that there is god in consciousness. |
是謂無身見也。」 |
This means that there is no body view. " |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！云何滅自身耶？」 |
Sage! How can you destroy yourself? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「色盛陰斷無餘，捨、吐、盡、不染、滅、息、沒也。 |
"The color is full of Yin, and there is no remainder. It is abandoned, vomited, exhausted, unstained, extinguished, extinguished, and gone. |
覺、想、行、識盛陰斷無餘，捨、吐、盡、不染、滅、息、沒也。 |
Awareness, thoughts, actions, and consciousness are all overflowing with yin, and there is no remainder, and they are equanimous, vomiting, exhausted, uncontaminated, extinguished, extinguished, and gone. |
是謂自身滅。」 |
It means self-destruction. " |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毗舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！陰說陰盛，陰說盛陰，陰即是盛陰，盛陰即是陰耶？ |
"Xian Sage! Yin means Yin Sheng, Yin means Sheng Yin, Yin means Sheng Yin, and Sheng Yin means Yin? |
為陰異、盛陰異耶？」 |
Is it Yin Yi or Sheng Yin Yi? " |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「或陰即是盛陰，或陰非盛陰。 |
“Either Yin means Yin is abundant, or Yin is not Yin abundant. |
云何陰即是盛陰？ |
Why does Yin mean Sheng Yin? |
若色有漏有受，覺、想、行、識有漏有受，是謂陰即是盛陰。 |
If form has outflows and feelings, and perception, thought, action, and consciousness have outflows and feelings, it is said that Yin is full of Yin. |
云何陰非盛陰？ |
Why is Yin not Sheng Yin? |
色無漏無受，覺、想、行、識無漏無受，是謂陰非盛陰。」 |
Form has no outflows and no feelings, and awareness, thought, action, and consciousness have no outflows and no feelings. This means that yin is not filled with yin. " |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毗舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！云何八支聖道耶？」 |
Sage! Why are you talking about the Eight Branches of the Holy Path? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「八支聖道者，正見乃至正定，是謂為八，是謂八支聖道。」 |
The Eight-branched Noble Path, right view and even right concentration, is called eight, and it is called the Eight-branched Noble Path. |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毗舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！八支聖道有為耶？」 |
Sage! Is the Eight-branched Holy Path promising? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「如是八支聖道有為也。」 |
In this way, the Eight-branched Noble Path has potential. |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毗舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！有幾聚耶？」 |
Xian Sheng! How many gatherings are there? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「有三聚。 |
"There are three gatherings. |
戒聚、定聚、慧聚。」 |
Precepts gathering, concentration gathering, wisdom gathering. " |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毗舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！八支聖道攝三聚，為三聚攝八支聖道耶？」 |
Sage! The eight-branched holy path captures the three gatherings. Are you taking the eight-branched holy path for the three gatherings? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「非八支聖道攝三聚。 |
"It is not the eight-branch noble path that captures the three gatherings. |
三聚攝八支聖道。 |
Three gatherings capture the eight branches of the holy path. |
正語、正業、正命，此三道支聖戒聚所攝。 |
Right Speech, Right Action, and Right Livelihood are captured by these three factors of the holy precepts. |
正念、正定，此二道支聖定聚所攝。 |
Right mindfulness and right concentration are captured by these two factors of the holy concentration. |
正見、正志、正方便，此三道支聖慧聚所攝。 |
Right view, right intention, and right method are captured by the gathering of holy wisdom of these three factors. |
是謂非八支聖道攝三聚，三聚攝八支聖道。」 |
This means that instead of the Eight Branches of the Holy Path, the three gatherings capture the Eight Branches of the Holy Path. " |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毗舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！滅有對耶？」 |
Sage! Is it right to destroy it? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「滅無對也。」 |
There is no right to destroy. |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毗舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！初禪有幾支耶？」 |
Sage! How many branches are there in the first jhāna? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「初禪有五支，覺、觀、喜、樂、一心，是謂初禪有五支。」 |
The first jhāna has five limbs: awareness, insight, rapture, joy, and single-mindedness. This means that the first jhāna has five limbs. |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毗舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！云何定？ |
"Xian Sheng! Where is the cloud? |
云何定相？ |
Why is the phase determined? |
云何定力？ |
How can you determine your strength? |
云何定功？ |
How can I determine my merit? |
云何修定耶？」 |
How can I cultivate concentration? " |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「若善心得一者，是謂定也。 |
"If a good intention is achieved, it is called concentration. |
四念處，是謂定相也。 |
The four foundations of mindfulness are called concentration. |
四正斷，是謂定力也。 |
The four right judgments are called concentration. |
四如意足，是謂定功也。 |
The four things you want to achieve are sufficient, which is called Ding Gong. |
若習此諸善法服，數數專修精勤者，是謂定修也。」 |
If you practice these virtuous Dharma observances and practice them diligently and diligently, this is called steady cultivation. " |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！有幾法生身死已，身棄塚間，如木無情？」 |
Sage! How many times have you been born and died, and your body is abandoned in the grave, as heartless as a tree? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「有三法生身死已，身棄塚間，如木無情。 |
"There are three ways in which the body has died and the body has been abandoned in the grave, as heartless as a tree. |
云何為三？ |
Why is the cloud three? |
一者壽，二者暖，三者識，是謂三法生身死已，身棄塚間，如木無情。」 |
The first is longevity, the second is warmth, and the third is consciousness. This means that after the birth of the three laws, the body is dead, and the body is abandoned in the grave, as heartless as a tree. " |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！若死及入滅盡定者，有何差別？」 |
Sage! What's the difference between death and annihilation? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「死者壽命滅訖，溫暖已去，諸根敗壞。 |
"The lifespan of the deceased has expired, his warmth has gone, and his roots have become corrupted. |
比丘入滅盡定者，壽不滅訖，暖亦不去，諸根不敗壞，若死及入滅盡定者，是謂差別。」 |
When a bhikkhu enters the cessation of cessation, his lifespan will not end, his warmth will not go away, and his roots will not be corrupted. If he dies and enters the cessation of cessation, this is called a difference. " |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！若入滅盡定及入無想定者，有何差別？」 |
Sage! What is the difference between one who enters the concentration of cessation and the concentration of no thought? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「比丘入滅盡定者，想及知滅。 |
"A bhikkhu who enters the samadhi of annihilation knows cessation as soon as he thinks about it. |
入無想定者，想知不滅。 |
Those who enter the concentration of no thought will never cease to know. |
若入滅盡定及入無想定者，是謂差別。」 |
If one enters the cessation of cessation and enters the concentration of no thought, this is called a difference. " |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！若從滅盡定起及從無想定起者，有何差別？」 |
Sage! What is the difference between one who starts from the concentration of cessation and one who starts from the concentration of no thought? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「比丘從滅盡定起時，不作是念： |
"When a bhikkhu arises from cessation of cessation, he does not think like this: |
『我從滅盡定起。』 |
"I started from the cessation of cessation. 』 |
比丘從無想定起時，作如是念： |
When a bhikkhu arises from non-perception concentration, he thinks as follows: |
『我為有想，我為無想？』 |
"Am I thinking or am I not thinking?" 』 |
若從滅盡定起及從無想定起者，是謂差別。」 |
If it arises from the concentration of cessation and from the concentration of no thought, this is called a difference. " |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! Sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！比丘入滅盡定時，作如是念： |
"Sage! When a bhikkhu enters the samadhi of annihilation, he thinks like this: |
『我入滅盡定耶？』 |
"Am I entering the samadhi of annihilation?" 』 |
」 |
|
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「比丘入滅盡定時，不作是念： |
"When a bhikkhu enters the samadhi of annihilation, he should not think like this: |
『我入滅盡定。』 |
"I have entered the state of annihilation. 』 |
然本如是修習心，以是故如是趣向。」 |
However, this is the way to cultivate the mind, so it is such a direction. " |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! The sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！比丘從滅盡定起，作如是念： |
"Sage! A bhikkhu, starting from cessation of cessation, thinks like this: |
『我從滅盡定起耶？』 |
"Am I starting from the state of annihilation?" 』 |
」 |
|
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「比丘從滅盡定起時，不作是念： |
"When a bhikkhu arises from cessation of cessation, he does not think like this: |
『我從滅盡定起。』 |
"I started from the cessation of cessation. 』 |
然因此身及六處緣命根，是故從定起。」 |
However, because of the body and the six bases of conditioned life, it starts from concentration. " |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! The sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！比丘從滅盡定起已，心何所樂，何所趣，何所順耶？」 |
Sage! Bhikkhu, since he has attained the end of samadhi, what is his joy, interest, and obedience? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「比丘從滅盡定起已，心樂離、趣離、順離。」 |
Bhikkhu, from the time of cessation of cessation, his mind is free from joy, pleasure and contentment. |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! The sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！有幾覺耶？」 |
Xian Sheng! How much sleep do you have? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「有三覺： |
"There are three kinds of sleep: |
樂覺、苦覺、不苦不樂覺。 |
The feeling of pleasure, the feeling of pain, the feeling of neither pain nor pleasure. |
此何緣有耶？ |
Why does this happen? |
緣更樂有。」 |
Fate is more enjoyable. " |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! The sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！云何樂覺？ |
"Xian Sheng! Yunhe Lejue? |
云何苦覺？ |
Why are you suffering from sleep? |
云何不苦不樂覺耶？」 |
Why don't you feel pain and happiness? " |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「若樂更樂所觸生，身心樂善覺，是覺謂樂覺也。 |
"If happiness is brought about by the contact of more happiness, the body and mind are happy and wholesome, and this awareness is called happy awareness. |
若苦更樂所觸生，身心苦不善覺，是覺謂苦覺也。 |
If the contact of suffering and happiness arises, and the body and mind are suffering from unwholesome sensations, this is called the awareness of suffering. |
若不苦不樂更樂所觸生，身心不苦不樂，非善非不善覺，是覺謂不苦不樂覺。」 |
If what is touched is neither painful nor happy, but more pleasant, the body and mind are neither painful nor happy, and it is neither good nor unwholesome, it is called neither pain nor pleasure. " |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! The sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！樂覺者，云何樂？ |
"Sages! How can one be happy if he is enlightened? |
云何苦？ |
Why bother? |
云何無常？ |
Why is it impermanent? |
云何災患？ |
What kind of disaster is this? |
云何使耶？ |
Why? |
苦覺者，云何樂？ |
How can one enjoy suffering? |
云何苦？ |
Why bother? |
云何無常？ |
Why is it impermanent? |
云何災患？ |
What kind of disaster is this? |
云何使耶？ |
Why? |
不苦不樂覺者，云何樂？ |
How can a person who is aware of neither pain nor pleasure be happy? |
云何苦？ |
Why bother? |
云何無常？ |
Why is it impermanent? |
云何災患？ |
What kind of disaster is this? |
云何使耶？」 |
Why? " |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「樂覺者，生樂住樂，變易苦，無常者即是災患，欲使也。 |
"Those who are happy are born and live in happiness, but they are prone to suffering. Those who are impermanent are disasters, and they are easy to cause. |
苦覺者，生苦住苦，變易樂，無常者即是災患，恚使也。 |
Those who are aware of suffering will be born in suffering and live in suffering. Changes can lead to happiness. Those who are impermanent are disasters and evil. |
不苦不樂覺者，不知苦、不知樂，無常者即是變易，無明使也。」 |
Those who are neither suffering nor happy, do not know pain or happiness, and those who are impermanent are those who change and have no clear direction. " |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! The sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖，一切樂覺欲使耶？ |
"Sage, are you ready to realize all the joy? |
一切苦覺恚使耶？ |
All suffering and hatred? |
一切不苦不樂覺無明使耶？」 |
Nothing is neither painful nor pleasant, is it caused by ignorance? " |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「非一切樂覺欲使也，非一切苦覺恚使也，非一切不苦不樂覺無明使也。 |
“It is not caused by desire for all pleasant feelings, not caused by hatred for all painful feelings, and not caused by ignorance for all neither painful nor pleasant feelings. |
云何樂覺非欲使耶？ |
How can you be happy and satisfied if you don’t want to do it? |
若比丘離欲、離惡不善之法，有覺、有觀，離生喜、樂，得初禪成就遊，是謂樂覺非欲使也。 |
If a bhikkhu abstains from desire, abstains from evil and unwholesome dharmas, has awareness and insight, abstains from the birth of joy and happiness, and attains the first jhāna and attains wandering, this means that the joyful awakening is not caused by desire. |
所以者何？ |
So what? |
此斷欲故。 |
This is why you cut off your desires. |
云何苦覺非恚使耶？ |
Why do you think you are not a jealous envoy? |
若求上解脫樂，求願悒悒生憂苦，是謂苦覺非恚使也。 |
If you seek the happiness of liberation and wish, you will be sad and miserable. This means that the awareness of suffering is not caused by hatred. |
所以者何？ |
So what? |
此斷恚故。 |
This is why I cut off my anger. |
云何不苦不樂覺非無明使耶？ |
Why is it that the feeling of neither suffering nor happiness is caused by ignorance? |
樂滅、苦滅，喜、憂本已滅，不苦不樂、捨、念、清淨，得第四禪成就遊，是謂不苦不樂覺非無明使也。 |
The end of happiness and suffering, the end of joy and sorrow, the end of neither pain nor joy, equanimity, mindfulness, and purity, and the attainment of the fourth jhāna, which means that the realization of neither pain nor pleasure is not caused by ignorance. |
所以者何？ |
So what? |
此斷無明故。」 |
There is no clear reason for this. " |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毗舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! The sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！樂覺者有何對耶？」 |
Sage! What's wrong with those who are happy and enlightened? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「樂覺者以苦覺為對。」 |
Those who are aware of happiness are aware of suffering. |
毗舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毗舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! The sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！苦覺者有何對耶？」 |
Sage! What's wrong with the suffering awakener? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「苦覺者以樂覺為對。」 |
Those who are aware of suffering should be aware of happiness. |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! The sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！樂覺苦覺者有何對耶？」 |
Sage! What's wrong with those who are aware of happiness and suffering? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「樂覺苦覺者以不苦不樂為對。」 |
Those who are aware of pleasure and pain are right to have neither pain nor pleasure. |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! The sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！不苦不樂覺者有何對耶？」 |
Sage! What's wrong with a person who is neither suffering nor happy? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「不苦不樂覺者以無明為對。」 |
Those who are aware of neither pain nor pleasure take ignorance as their answer. |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! The sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！無明者有何對耶？」 |
Sage! What's wrong with the ignorant? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「無明者以明為對。」 |
Those who are ignorant should be aware of what is right. |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! The sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「賢聖！明者有何對耶？」 |
Sage! What can a wise person do to you? |
法樂比丘尼答曰： |
Bhikshuni Dharma replied: |
「明者以涅槃為對。」 |
The wise take nirvana as the answer. |
毘舍佉優婆夷聞已，歎曰： |
Vaisaka Upasika heard this and sighed: |
「善哉！善哉！賢聖！」毘舍佉優婆夷歎已，歡喜奉行。 |
"How good! How good! The sage!" Vaisaka Upasika sighed and followed it happily. |
復問曰： |
Asked again: |
「聖賢！涅槃者有何對耶？」 |
Sage! What's wrong with a person who has attained nirvana? |
法樂比丘尼告曰： |
Bhikshuni Dharma said: |
「君欲問無窮事，然君問事不能得窮我邊也。 |
"You want to ask endless questions, but you can't ask questions without being close to me. |
涅槃者，無對也。 |
There is no right to Nirvana. |
涅槃者，以無羂過、羂羂滅訖。 |
Nirvana is when there is no past and nothing is gone. |
以此義故，從世尊行梵行。」 |
For this reason, follow the holy life of the Blessed One. " |
於是，毘舍佉優婆夷聞法樂比丘尼所說，善受善持，善誦習已，即從坐起，稽首禮法樂比丘尼足，繞三匝而去。 |
Then, after Vaishaka Upasika heard what Bhikkhunī said, "It is good to receive, uphold, and recite well," he stood up from his seat, bowed at the feet of Bhikkhuni, and walked around three times. |
於是，法樂比丘尼見毘舍佉優婆夷去後不久，往詣佛所，稽首佛足，却坐一面，與毘舍佉優婆夷所共論者，盡向佛說，叉手向佛，白曰： |
So, Bhikshuni Dharma saw that not long after Vaisaka Upasika left, he went to the Buddha's place, bowed his head at the Buddha's feet, sat on one side, and discussed with Vaisaka Upasika, all he said to the Buddha, and crossed his hands to the Buddha. , Bai said: |
「世尊！我如是說、如是答，非為誣謗世尊耶？ |
"World Honored One! By saying and answering like this, are you not trying to slander the World Honored One? |
說真實、說如法、說法次法耶？ |
Speak truthfully, speak according to the Dharma, speak the Dharma according to the Dharma? |
於如法中，非有相違、有諍、有咎耶？」 |
Within the Dharma, aren't there any contradictions, contradictions, or faults? " |
世尊答曰： |
The World Honored One replied: |
「比丘尼！汝如是說、如是答，不誣謗我，汝說真實，說如法、說法次法，於如法中而不相違，無諍咎也。 |
"Bhikshuni! You said and answered like this, and you do not slander me. You speak the truth, speak the Dharma, and follow the Dharma. There is no contradiction in the Dharma, and there is no blame or blame. |
比丘尼！若毘舍佉優婆夷以此句、以此文來問我者，我為毘舍佉優婆夷亦以此義、以此句、以此文而答彼也。 |
Bhikkhuni! If Vaisaka Upasika asks me this sentence and this article, I, Vaisaka Upasika, will also answer him with this meaning, this sentence, and this article. |
比丘尼！此義如汝所說，汝當如是持。 |
Bhikkhuni! This meaning is as you say, and you should hold it as such. |
所以者何？ |
So what? |
此說即是義故。」 |
This is what makes sense. " |
佛說如是。 |
Buddha said so. |
法樂比丘尼及諸比丘，聞佛所說，歡喜奉行。 |
Bhikkhuni Dharma and other bhikkhus heard what the Buddha said and followed it with joy. |
法樂比丘尼經第九竟（三千四十九字） |
The ninth chapter of the Dharma Bhikshuni Sutra (three thousand and forty-nine words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 17 晡利多品 |
Chapter 17 Many products in the morning |
211. （二一一）大拘絺羅經 |
211. (211) Dakujian Luo Jing |
我聞如是： |
This is what I heard: |
一時，佛遊王舍城，在竹林迦蘭哆園。 |
At one time, the Buddha was visiting the city of Rajagaha and was in the Jialanduo Garden in the Bamboo Grove. |
爾時，尊者舍黎子則於晡時從燕坐起，往詣尊者大拘絺羅所，共相問訊，却坐一面。 |
At that time, the Venerable Sariputta got up from his seat in the afternoon and went to the Dakujiluo Palace of the Venerable Yi. They all asked each other, but they sat on one side. |
尊者舍黎子語曰： |
Venerable Sariputra said: |
「賢者拘絺羅！欲有所問，聽我問耶？」 |
Sage Kojira! If you want to ask something, can you listen to me? |
尊者大拘絺羅白曰： |
The Venerable Dakuji Luobai said: |
「尊者舍黎子！欲問便問，我聞已當思。」 |
Venerable Sāriputta! If you want to ask, just ask. I have already thought about it after hearing it. |
尊者舍黎子問曰： |
The Venerable Sariputta asked: |
「賢者拘絺羅！不善者說不善，不善根者說不善根。 |
"Sage Kulsa! Those who are unwholesome are said to be unwholesome, and those with unwholesome roots are said to have unwholesome roots. |
何者不善，何者不善根耶？」 |
What is unwholesome? What is the root of unwholesomeness? " |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「身惡行，口、意惡行，是不善也。 |
"Evil deeds of the body, speech and mind are unwholesome. |
貪、恚、癡，是不善根也。 |
Greed, hatred, and ignorance are unwholesome roots. |
是謂不善，是謂不善根。」 |
This is called unwholesome, it is called the root of unwholesomeness. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！善者說善，善根者說善根。 |
"Sage Kushira! Good people speak of goodness, and people with good roots speak of good roots. |
何者為善，何者善根耶？」 |
What is good and what is the root of good? " |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「身妙行，口、意妙行，是善也。 |
"Wonderful conduct of the body, wonderful conduct of speech and mind, this is good. |
不貪、不恚、不癡，是善根也。 |
Not greedy, not jealous, not crazy, these are good roots. |
是謂為善，是謂善根。」 |
This is called doing good, and it is called the root of good. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！智慧者說智慧，何者智慧？」 |
Sage Kojira! A wise man talks about wisdom. What is wisdom? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「知如是故說智慧。 |
"Knowing this is why we speak of wisdom. |
知何等耶？ |
Do you know what it is? |
知此苦如真，知此苦習、知此苦滅、知此苦滅道如真，知如是故說智慧。」 |
Know that this suffering is real, know this painful habit, know this cessation of suffering, know this path of suffering and pain as real, know this, so we speak of wisdom. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！識者說識，何者識耶？」 |
Sage Kojira! The one who knows knows, what is knowledge? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「識識是故說識。 |
"Consciousness is the so-called consciousness. |
識何等耶？ |
How much knowledge do you have? |
識色，識聲、香、味、觸、法，識識是故說識。」 |
Recognize color, recognize sound, smell, taste, touch, and law. This is why we say consciousness. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Ku Jila!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！智慧及識，此二法為合為別，此二法可得別施設耶？」 |
Sage Kojira! Wisdom and knowledge, these two methods are combined and separated. Can these two methods be used separately? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「此二法合不別，此二法不可別施設。 |
"These two methods cannot be separated, and these two methods cannot be implemented separately. |
所以者何？ |
So what? |
智慧所知，即是識所識。 |
What wisdom knows is what consciousness knows. |
是故此二法合不別，此二法不可別施設。」 |
Therefore, these two methods cannot be separated, and these two methods cannot be implemented separately. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！知者汝以何等知？」 |
Sage Kojira! How do you know, you who know? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「知者我以智慧知。」 |
Those who know I know with wisdom. |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！智慧有何義，有何勝，有何功德？」 |
Sage Kojira! What is the meaning of wisdom, what is its victory, what is its merit? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「智慧者有厭義、無欲義、見如真義。」 |
The wise have the meaning of disgust, the meaning of no desire, and the meaning of seeing what is true. |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！云何正見？」 |
Sage Kujira! How can I see you correctly? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「知苦如真，知苦習、滅、道如真者，是謂正見。」 |
He who knows suffering as real, knows the habit and cessation of suffering, and knows the path as real, is called right view. |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！幾因幾緣生正見耶？」 |
Sage Kojira! How many reasons lead to the right view? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「二因二緣而生正見。 |
"Right view arises from two conditions. |
云何為二？ |
Why is the cloud two? |
一者從他聞，二者內自思惟。 |
One hears it from others, the other contemplates it within oneself. |
是謂二因二緣而生正見。」 |
This means that two causes and two conditions give rise to right views. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！有幾支攝正見，得心解脫果、慧解脫果，得心解脫功德、慧解脫功德耶？」 |
Sage Kusala! How many branches of right view can lead to the fruits of mind liberation and wisdom liberation, and the merits of mind liberation and wisdom liberation? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「有五支攝正見，得心解脫果、慧解脫果，得心解脫功德、慧解脫功德。 |
"There are five factors that capture the right view, and you can obtain the fruits of mind liberation and wisdom liberation, and you can obtain the merits of mind liberation and wisdom liberation. |
云何為五？ |
Why is the cloud five? |
一者真諦所攝，二者戒所攝，三者博聞所攝，四者止所攝，五者觀所攝。 |
The first is captured by the true meaning, the second is captured by the precepts, the third is captured by extensive knowledge, the fourth is captured by calmness, and the fifth is captured by contemplation. |
是謂有五支攝正見，得心解脫果、慧解脫果，得心解脫功德、慧解脫功德。」 |
This means that there are five factors that capture the right view, obtain the fruits of mind liberation and wisdom liberation, and obtain the merits of mind liberation and wisdom liberation. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！云何生當來有？」 |
Sage Kujiluo! Yun Hesheng is here to come? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「愚癡凡夫無知、不多聞，無明所覆，愛結所繫，不見善知識，不知聖法，不御聖法，是謂生當來有。」 |
Foolish ordinary people are ignorant, do not know much, are covered by ignorance, are bound by love, do not see good teachers, do not know the holy Dharma, and do not control the holy Dharma. This is what is meant to be born. |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！云何不生當來有？」 |
Sage Kojira! Why didn't you come to be one when you were born? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「若無明已盡，明已生者，必盡苦也。 |
"If ignorance has been exhausted and awareness has arisen, suffering will be exhausted. |
是謂不生於當來有。」 |
This means that there is no future existence. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！有幾覺耶？」 |
Sage Kojira! How much sleep do you have? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「有三覺： |
"There are three kinds of sleep: |
樂覺、苦覺、不苦不樂覺： |
The feeling of pleasure, the feeling of pain, the feeling of neither pain nor pleasure: |
此緣何有耶？ |
Why does this happen? |
緣更樂有。」 |
Fate is more enjoyable. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！覺、想、思，此三法為合為別？ |
"Sage Kujira! Awakening, thinking, and contemplation, are these three things combined or different? |
此三法可別施設耶？」 |
Can these three methods be implemented separately? " |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「覺、想、思，此三法合不別，此三法不可別施設。 |
"Awakening, thinking, and contemplation, these three dharma are combined and inseparable, and these three dharma are inseparable from each other. |
所以者何？ |
So what? |
覺所覺者，即是想所想，思所思。 |
What you feel is what you think about, what you think about. |
是故此三法合不別，此三法不可別施設。」 |
Therefore, these three methods cannot be separated, and these three methods cannot be implemented separately. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！滅者有何對？」 |
Sage Kojira! What's wrong with the destroyer? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「滅者無有對。」 |
There is no right to destroy. |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！有五根異行、異境界，各各受自境界，眼根，耳、鼻、舌、身根，此五根異行、異境界，各各受自境界，誰為彼盡受境界，誰為彼依耶？」 |
Sage Kujira! There are five faculties with different paths and different realms, each of which receives its own realm. The eyes, ears, nose, tongue, and body faculties have different paths and realms. Each of them receives its own realm. Who knows? If I endure all the realms for him, who will follow him? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「五根異行、異境界，各各自受境界，眼根，耳、鼻、舌、身根，此五根異行、異境界，各各受自境界，意為彼盡受境界，意為彼依。」 |
The five roots have different behaviors and realms, and each of them receives their own realm. The eye root, the ear, the nose, the tongue, and the body root. These five roots have different behaviors and realms. Each of them receives its own realm. It means that they all receive the realm. It means He Yi. |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！意者依何住耶？」 |
Sage Kojira! Where can I live if I wish? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「意者依壽，依壽住。」 |
Those who wish to live according to longevity will live according to longevity. |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！壽者依何住耶？」 |
Sage Kojira! Where can a man of longevity live? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「壽者依暖，依暖住。」 |
Those who live longer rely on warmth and live in warmth. |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！壽及暖，此二法為合為別？ |
"Sage Kujira! Longevity and warmth, are these two methods combined or different? |
此二法可得別施設耶？」 |
Can these two methods be used separately? " |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「壽及暖，此二法合不別，此二法不可別施設。 |
"Longevity and warmth, these two methods are inseparable together, and these two methods cannot be used separately. |
所以者何？ |
So what? |
因壽故有暖，因暖故有壽，若無壽者則無暖，無暖者則無壽。 |
There is warmth because of longevity, and there is longevity because of warmth. If there is no longevity, there is no warmth. If there is no warmth, there is no longevity. |
猶如因油因炷，故得燃燈，彼中因［火＊僉］故有光，因光故有［火＊僉］，若無［火＊僉］者則無光，無光者則無［火＊僉］。 |
Just like oil is the result of a stick, so there is a burning lamp, there is light because of [fire*佥], and there is [fire*佥] because of light. If there is no [fire*佥], there will be no light, and if there is no light, there will be no light. [Fire*佥]. |
如是因壽故有暖，因暖故有壽，若無壽者則無暖，無暖者則無壽。 |
Thus, there is warmth because of longevity, and there is longevity because of warmth. If there is no longevity, there is no warmth, and if there is no warmth, there is no longevity. |
是故此二法合不別，此二法不可別施設。」 |
Therefore, these two methods cannot be separated, and these two methods cannot be implemented separately. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！有幾法生身死已，身棄塚間，如木無情？」 |
Sage Kojira! How many times have you been born and died, and your body is abandoned in the grave, as heartless as a tree? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「有三法生身死已，身棄塚間，如木無情。 |
"There are three ways in which the body has died and the body has been abandoned in the grave, as heartless as a tree. |
云何為三？ |
Why is the cloud three? |
一者壽，二者暖，三者識。 |
The first is longevity, the second is warmth, and the third is awareness. |
此三法生身死已，身棄塚間，如木無情。」 |
These three things are dead after birth, and the body is abandoned in the grave, as heartless as a tree. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Kujera!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！若死及入滅盡定者，有何差別？」 |
Sage Kojira! What is the difference between death and the state of annihilation? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「死者壽命滅訖，溫暖已去，諸根敗壞。 |
"The lifespan of the deceased has expired, his warmth has gone, and his roots have become corrupted. |
比丘入滅盡定者，壽不滅訖，暖亦不去，諸根不敗壞。 |
When a bhikkhu enters the samadhi of annihilation, his lifespan will never end, his warmth will not go away, and his roots will not be corrupted. |
死及入滅盡定者，是謂差別。」 |
Death and entering into cessation of cessation are called differences. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Ku Jila!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！若入滅盡定及入無想定者，有何差別？」 |
Sage Kojira! What is the difference between those who enter the concentration of cessation and those who enter the concentration of no thought? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「比丘入滅盡定者，想及知滅。 |
"A bhikkhu who enters the samadhi of annihilation knows cessation as soon as he thinks about it. |
比丘入無想定者，想知不滅。 |
A bhikkhu who enters the concentration of non-perception will never cease to know. |
若入滅盡定及入無想定者，是謂差別。」 |
If one enters the cessation of cessation and enters the concentration of no thought, this is called a difference. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Ku Jila!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！若從滅盡定起及從無想定起者，有何差別？」 |
Sage Kojira! What is the difference between one who starts from the concentration of cessation and one who starts from the concentration of no thought? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「比丘從滅盡定起時，不如是念： |
"When a bhikkhu arises from cessation of cessation, it is better to think like this: |
『我從滅盡定起。』 |
"I started from the cessation of cessation. 』 |
比丘從無想定起時，作如是念： |
When a bhikkhu arises from non-perception concentration, he thinks as follows: |
『我為有想，我為無想？』 |
"Am I thinking or am I not thinking?" 』 |
從滅盡定起及從無想定起者，是謂差別。」 |
There is a difference between starting from the concentration of cessation and starting from the concentration of no thought. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Ku Jila!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！比丘入滅盡定時先滅何法？ |
"Sage Kojira! When a bhikkhu enters the samadhi of annihilation, what should he do first? |
為身行，為口、意行耶？」 |
For the actions of the body, for the actions of the mouth and mind? " |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「比丘入滅盡定時，先滅身行，次滅口行，後滅意行。」 |
When a bhikkhu enters the samadhi of annihilation, he first annihilates the physical formations, then the verbal formations, and finally the mental formations. |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Ku Jila!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！比丘從滅盡定起時，先生何法？ |
"Sage Kojira! What should a bhikkhu do when he emerges from the samadhi of annihilation? |
為身行，口、意行耶？」 |
Do it with your body, your words and your mind? " |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「比丘從滅盡定起時，先生意行，次生口行，後生身行。」 |
When a bhikkhu arises from the cessation of cessation, he will first perform mental actions, then verbal actions, and finally body actions. |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Ku Jila!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！比丘從滅盡定起時觸幾觸？」 |
Sage Kojira! How many touches does a bhikkhu make when he arises from cessation of cessation? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「比丘從滅盡定起時觸三觸。 |
"A bhikkhu touches the three points of contact when he arises from cessation of cessation. |
云何為三？ |
Why is the cloud three? |
一者不移動觸，二者無所有觸，三者無相觸。 |
One has no moving contact, two has no contact, and three has no contact. |
比丘從滅盡定起時觸此三觸。」 |
A bhikkhu touches these three contacts when he arises from cessation of cessation. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Ku Jila!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！空、無願、無相，此三法異義、異文耶？ |
"Sage Kushira! Emptiness, wishlessness, and formlessness. Do these three dharma have different meanings and different texts? |
為一義、異文耶？」 |
For one meaning and different texts? " |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「空、無願、無相，此三法異義、異文。」 |
Empty, wishless, and formless, these three dharma have different meanings and different words. |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Ku Jila!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！有幾因幾緣生不移動定耶？」 |
Sage Kujira! How many causes and conditions give rise to unmovable concentration? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「有四因四緣生不移動定。 |
"There are four causes and four conditions that give rise to immovable concentration. |
云何為四？ |
Why is the cloud four? |
若比丘離欲、離惡不善之法，至得第四禪成就遊，是謂四因四緣生不移動定。」 |
If a bhikkhu abstains from desires and evil and unwholesome dharmas, and reaches the fourth jhāna attainment, it is said that the four causes and four conditions give rise to immovable concentration. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Ku Jila!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！有幾因幾緣生無所有定耶？」 |
Sage Kojira! How many causes and conditions give rise to the existence of nothingness? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「有三因三緣生無所有定。 |
"There are three causes and three conditions that give rise to concentration without possession. |
云何為三？ |
Why is the cloud three? |
若比丘度一切色想，至得無所有處成就遊，是謂有三因三緣生無所有定。」 |
If a bhikkhu contemplates all forms and thoughts, and achieves the goal of wandering in the place of nothingness, it means that there are three causes and three conditions that give rise to the concentration of nothingness. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Ku Jila!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！有幾因幾緣生無想定？」 |
Sage Kujira! How many causes and conditions lead to the non-contemplation? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「有二因二緣生無想定。 |
"There are two causes and two conditions that give rise to non-contemplation. |
云何為二？ |
Why is the cloud two? |
一者不念一切想，二者念無想界。 |
One is not thinking about all thoughts, the other is thinking about the world without thoughts. |
是謂二因二緣生無想定。」 |
This means that two causes and two conditions give rise to non-contemplation. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Ku Jila!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！有幾因幾緣住無想定耶？」 |
Sage Kojira! How many causes and conditions exist in the concentration of non-contemplation? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「有二因二緣住無想定。 |
"There are two causes and two conditions that abide in non-contemplation. |
云何為二？ |
Why is the cloud two? |
一者不念一切想，二者念無想界。 |
One is not thinking about all thoughts, the other is thinking about the world without thoughts. |
是謂二因二緣住無想定。」 |
This means that the two causes and two conditions abide in the non-contemplation concentration. " |
尊者舍黎子聞已，歎曰： |
The Venerable Saliputra heard this and sighed: |
「善哉！善哉！賢者拘絺羅！」尊者舍黎子歎已，歡喜奉行。 |
"How good! How good! The sage Ku Jila!" The Venerable Sariputra sighed and followed it happily. |
復問曰： |
Asked again: |
「賢者拘絺羅！有幾因幾緣從無想定起？」 |
Sage Kojira! How many causes and conditions are there to arise from no thought? |
尊者大拘絺羅答曰： |
The Venerable Mahakujira replied: |
「有三因三緣從無想定起。 |
"There are three causes and three conditions arising from the concentration of no thought. |
云何為三？ |
Why is the cloud three? |
一者念一切想，二者不念無想界，三者因此身因六處緣命根，是謂三因三緣，從無想定起。」 |
One is to think about all thoughts, the other is not to think about the world without thoughts, and the third is that the body is caused by the six bases of conditioned life. This is called three causes and three conditions, starting from the concentration of no thoughts. " |
如是，彼二尊更相稱歎善哉善哉，更互所說，歡喜奉行。 |
In this way, the two deities communed with each other and exclaimed, "How good it is, how good it is." They even said each other's words and followed them happily. |
從坐起去。 |
Get up from sitting up. |
尊者大拘絺羅經第十竟（三千七十五字） |
The tenth chapter of the Venerable Mahakuji Luo Sutra (three thousand and seventy-five words) |
中阿含經卷第五十八（六千一百二十四字） |
The fifty-eighth volume of the Central Agama Sutra (6124 words) |
中阿含晡利多品第三竟（三萬四百四十五字）（第五後誦） |
The third chapter of Zhong Ahan's many benefits (30,445 words) (the fifth recitation) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 18 例品 |
Chapter 18 Examples |
212. （二一二）一切智經 |
212. (212) Sarmapa Sutra |
例品第四（有十一經）（第五後誦） |
Example 4 (there are eleven sutras) (recited after the fifth) |
中阿含經卷第五十九 |
The fifty-ninth volume of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
一切智、法嚴 鞞訶、第一得 |
All Wisdom, Dharma Strictness, Tong He, the First Gainer |
愛生、及八城 阿那律陀二 |
Aisheng and Eight Cities Aniruddha II |
諸見、箭與喻 比例最在後 |
Views, arrows and metaphors are the last in proportion |
我聞如是： |
This is what I heard: |
一時，佛遊欝頭隨若，在普棘刺林。 |
At one time, the Buddha was wandering around in the forest of common thorns. |
爾時，拘薩羅王波斯匿，聞沙門瞿曇遊欝頭隨若，在普棘刺林，拘薩羅王波斯匿聞已，告一人曰： |
At that time, Pasani, the king of Kosala, heard that the ascetic Qu Tan was wandering around with his head in his hands. In the thorn forest, Pasani, the king of Kosala, heard that he had told someone: |
「汝往詣沙門瞿曇所，為我問訊聖體康強，安快無病，起居輕便，氣力如常耶？ |
"You go to the ascetic Qu Tan's place and inquire about the health of the holy body. Are you feeling well and free from disease, living comfortably, and having the same strength as usual? |
作如是語： |
Say this: |
『拘薩羅王波斯匿問訊聖體康強，安快無病，起居輕便，氣力如常耶？』 |
"King Pasana of Kosala inquired about the health of the holy body. Are you feeling well and free from illness, living comfortably and having the same strength as usual?" 』 |
又復語曰： |
And he added: |
『拘薩羅王波斯匿欲來相見。』 |
"King Pasana of Kosala wants to meet you. 』 |
」 |
|
彼人受教，往詣佛所，共相問訊，却坐一面，白曰： |
After receiving the teaching, the man went to the Buddha's place to ask questions. However, he sat on one side and said: |
「瞿曇！拘薩羅王波斯匿問訊聖體康強，安快無病，起居輕便，氣力如常耶？ |
"Qu Tan! King Pasasi of Kosala inquires about the health of the holy body. Are you feeling well and free from illness, living lightly, and having the same strength as usual? |
拘薩羅王波斯匿欲來相見。」 |
King Pasana of Kosala wanted to meet him. " |
世尊答曰： |
The World Honored One replied: |
「今拘薩羅王波斯匿安隱快樂，今天及人、阿修羅、揵塔和、羅剎及餘若干身安隱快樂。 |
"Today King Pasha of Kosala is in peace and happiness, and today the people, asuras, gurthas, rakshasas and others are in peace and happiness. |
拘薩羅王波斯匿若欲來者，自可隨意。」 |
If King Pasana of Kosala wishes to come, he can do so as he pleases. " |
彼時，使人聞佛所說，善受持誦，即從坐起，繞三匝而去。 |
At that time, after hearing what the Buddha said and reciting it well, he stood up from his seat and walked around three times. |
爾時，尊者阿難住世尊後，執拂侍佛。 |
At that time, the Venerable Ananda lived behind the Blessed One, holding a whisk and serving the Buddha. |
使人去後，於是世尊迴顧告曰： |
After the messenger left, the World-Honored One looked back and said: |
「阿難！汝來共詣東向大屋，開窓閉戶，住彼密處。 |
"Ananda! Come and go to the big house facing east together, open the door and close the door, and live in that secret place. |
今日拘薩羅王波斯匿一心無亂，欲聽受法。」 |
Today King Pasana of Kosala is undisturbed and wants to hear and receive the Dharma. " |
尊者阿難白曰： |
Venerable Ananda said: |
「唯然。」 |
Wei Ran. |
於是，世尊將尊者阿難至彼東向大屋，開窓閉戶，密處布座，敷尼師檀，結跏趺坐。 |
Then the World-Honored One took the Venerable Ananda to the large east-facing room, opened the door and closed the door, set up a seat in a secret place, and sat in the lotus position on the Buddha's Tan. |
彼時，使人還詣拘薩羅王波斯匿所，白曰： |
At that time, the messenger returned to the hiding place of King Persia of Kosala and said: |
「天王！我已通沙門瞿曇！沙門瞿曇今待天王，唯願天王自當知時。」 |
King of heaven! I have passed through the recluse Qutan! The recluse Qutan is waiting for the king of heaven. I only hope that the king of heaven will know the time. |
拘薩羅王波斯匿告御者曰： |
King Persia of Kosala secretly told his charioteer: |
「汝可嚴駕，我今欲往見沙門瞿曇。」 |
You can be gentle, I want to see the ascetic Qutan now. |
御者受教，即便嚴駕。 |
If the charioteer is taught, he will drive strictly. |
爾時，賢及月姉妹與拘薩羅王波斯匿共坐食時，聞今日拘薩羅王波斯匿當往見佛，白曰： |
At that time, Sister Xianjiyue was sitting and eating with King Pasirana of Kosala. She heard that King Pasirana of Kosala was going to see the Buddha today, and she said: |
「大王！若今往見世尊者，願為我等稽首世尊，問訊聖體康強，安快無病，起居輕便，氣力如常耶？ |
Your Majesty, if you come to see the World Honored One now, would you please pay homage to the World Honored One for us and inquire about the health of the holy body, whether you are happy and free from disease, how easy your daily life is, and whether your strength is as usual? |
作如是語： |
Say this: |
『賢及月姉妹稽首世尊，問訊聖體康強，安快無病，起居輕便，氣力如常耶？』 |
"Sisters Xianjiyue bowed to the Lord and asked if the holy body is healthy and healthy. Are you happy and free from disease, can you live lightly, and have your strength as usual?" 』 |
」拘薩羅王波斯匿為賢及月姉妹默然而受。 |
"King Pasana of Kosala accepted it silently as a sage and sister Yue. |
彼時，御者嚴駕已訖，白曰： |
At that time, the charioteer had finished driving and Bai said: |
「天王！嚴駕已辦，隨天王意。」 |
King of Heaven! You have already done it strictly, let the King of Heaven do whatever you want. |
時，王聞已，即便乘車，從欝頭隨若出，往至普棘刺林。 |
At that time, when the king heard about it, he took a chariot and followed Ruo Ruo out of Naotou to the Pujie Forest. |
爾時，普棘刺林門外眾多比丘露地經行，拘薩羅王波斯匿往詣諸比丘所，問曰： |
At that time, many bhikkhus were walking on the open ground outside the gate of Pujilin Forest. King Pasasi of Kosala went to the bhikkhus and asked: |
「諸賢！沙門瞿曇今在何處？ |
"Sages! Where is the ascetic Qutan now? |
我欲往見。」 |
I want to see you. " |
諸比丘答曰： |
The monks replied: |
「大王！彼東向大屋開窓閉戶，世尊在中，大王欲見者，可詣彼屋，在外住已，謦欬敲戶，世尊聞者，必為開戶。」 |
Your Majesty! The big house to the east has a door open and closed. The World Honored One is in the middle. If the King wants to see you, you can go to that house. If you are staying outside, knock on the door. If the World Honored One hears it, he will definitely open the door. |
拘薩羅王波斯匿即便下車，眷屬圍繞，步往至彼東向大屋，到已住外，謦欬敲戶，世尊聞已，即為開戶，拘薩羅王波斯匿便入彼屋，前詣佛所，白曰： |
Pasirna, the king of Kosala, immediately got off the car, surrounded by his family members, and walked to the big house facing the east. When he came to live outside, he knocked on the door. When the World Honored One heard about it, he opened an account. Pasirani, the king of Kosala, entered the house. He went to the Buddha's place and said: |
「瞿曇！賢及月姉妹稽首世尊，問訊聖體康強，安快無病，起居輕便，氣力如常耶？」 |
Qu Tan! Sisters Xian and Yue are bowing to the Lord to inquire about the health of the Holy Body. Are they safe and free from disease, can they live lightly, and have their strength as usual? |
世尊問王： |
The World Honored One asked the king: |
「賢及月姉妹更無人使耶？」 |
Sister Xian Jiyue has no one to help her? |
拘薩羅王波斯匿白曰： |
Pasanibai, king of Kosala, said: |
「瞿曇！當知今日賢及月姉妹我共坐食，聞我今當欲往見佛，便白曰： |
"Qu Tan! You should know that today, sisters Xian and Yue were sitting with me for a meal. When they heard that I wanted to see the Buddha, they said: |
『大王！若往見佛者，當為我等稽首世尊！問訊聖體康強，安快無病，起居輕便，氣力如常耶？』 |
"Your Majesty! If you go to see the Buddha, you should pay tribute to us, the World Honored One! I want to know if the holy body is strong, safe and free from illness, easy to live, and the strength is as usual? 』 |
故如是白世尊： |
Therefore, World-Honored Bai: |
『賢及月姉妹稽首世尊，問訊聖體康強，安快無病，起居輕便，氣力如常耶？』 |
"Sisters Xianjiyue bowed to the Lord and asked if the holy body is healthy and healthy. Are you happy and free from disease, can you live lightly, and have your strength as usual?" 』 |
瞿曇！彼賢及月稽首世尊，問訊聖體康強，安快無病，起居輕便，氣力如常耶？」 |
Qu Tan! The sage and the World Honored One, Yue Jishou, inquired about whether the holy body is healthy, safe and free from disease, living easily, and having the same strength as usual? " |
世尊答曰： |
The World Honored One replied: |
「大王！今賢及月姉妹安隱快樂，今天及人、阿修羅、揵塔和、羅剎及餘若干身安隱快樂。」 |
Your Majesty! Today the sage and sister Yue are safe and happy. Today I, the asuras, the bastards, the rakshasas and the others are safe and happy. |
於是，拘薩羅王波斯匿與佛共相問訊，却坐一面，白曰： |
Then Pasenadi, the king of Kosala, inquired with the Buddha, but he sat on one side and said: |
「瞿曇！我欲有所問，聽乃敢陳？」 |
Qu Tan! I want to ask something, but do you dare to tell me? |
世尊告曰： |
The World Honored One said: |
「大王！欲問者，恣意所問。」 |
Your Majesty! If you wish to ask, please feel free to ask. |
拘薩羅王波斯匿便問曰： |
King Pasenadi of Kosala then asked: |
「瞿曇！我聞沙門瞿曇作如是說： |
"Qu Tan! I heard the ascetic Qu Tan said this: |
『本無，當不有，今現亦無，若有餘沙門、梵志一切知、一切見者。』 |
"It didn't exist originally, it shouldn't have existed, and it doesn't exist now. If there are any remaining Samanas and Brahmas who know everything and see everything." 』 |
瞿曇！憶如是說耶？」 |
Qu Tan! Yi said so? " |
世尊答曰： |
The World Honored One replied: |
「大王！我不憶作如是說： |
"Your Majesty! I don't remember Zuo saying this: |
『本無，當不有，今現亦無，若有餘沙門、梵志一切知、一切見者。』 |
"It didn't exist originally, it shouldn't have existed, and it doesn't exist now. If there are any remaining Samanas and Brahmas who know everything and see everything." 』 |
」 |
|
爾時，鞞留羅大將住在拘薩羅王波斯匿後，執拂拂王，於是拘薩羅王波斯匿迴顧告鞞留羅大將曰： |
At that time, General Tarura lived behind King Pasirana of Kosala, holding the Fufu King. So King Pasirana of Kosala looked back and told General Tarura: |
「前日王共大眾坐，誰最前說沙門瞿曇作如是說： |
"The day before yesterday, when the king and everyone were sitting together, who was the first to say: |
『本無，當不有，今現亦無，若有餘沙門、梵志一切知、一切見者。』 |
"It didn't exist originally, it shouldn't have existed, and it doesn't exist now. If there are any remaining Samanas and Brahmas who know everything and see everything." 』 |
」 |
|
鞞留羅大將答曰： |
General Toryura replied: |
「天王！有想年少吉祥子前作是說。」 |
King of heaven! I think the young auspicious son said in his previous work. |
拘薩羅王波斯匿聞已，告一人曰： |
King Persia of Kosala heard this in hiding and told someone: |
「汝往至想年少吉祥子所，作如是語： |
"You often think of the young auspicious son and say this: |
『拘薩羅王波斯匿呼汝！』」 |
"Basi, king of Kosala, calls you!" 』』 |
彼人受教，即往想年少吉祥子所，作如是語： |
After receiving the instruction, the man went to think of the young Ji Xiangzi and said something like this: |
「年少！拘薩羅王波斯匿呼汝。」 |
Young man! Pasani, king of Kosala, calls you. |
彼人去後。 |
After that person leaves. |
於是，拘薩羅王波斯匿白世尊曰： |
Then Pasani, king of Kosala, said to the Blessed One: |
「沙門瞿曇！頗有異說異受？ |
"Sramana Qutan! Do you have different opinions and feelings? |
沙門瞿曇憶所說耶？」 |
What did the ascetic Qu Tanyi say? " |
世尊答曰： |
The World Honored One replied: |
「大王！我憶曾如是說： |
"Your Majesty! I remember saying this: |
『本無，當不有，今現亦無，若有餘沙門、梵志一時知一切，一時見一切。』 |
"It didn't exist originally, it didn't exist, and it doesn't exist now. If there is a recluse, Brahma Zhi, I know everything at the same time and see everything at the same time." 』 |
大王！我憶如是說也。」 |
King! I remember saying so. " |
拘薩羅王波斯匿聞已，歎曰： |
King Persia of Kosala had heard this and sighed: |
「沙門瞿曇所說如師，沙門瞿曇所說如善師。 |
"What the recluse Qutan said is like a teacher; what the recluse Qutan said is like a good teacher. |
欲更有所問，聽我問耶？」 |
If you want to ask more questions, can you listen to me? " |
世尊告曰： |
The World Honored One said: |
「大王！欲問，恣意所問。」 |
Your Majesty! If you want to ask, please feel free to ask. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「瞿曇！此有四種，剎利、梵志、居士、工師，為有勝如、有差別耶？」 |
Qutan! There are four kinds, Ksriya, Brahma, layman, and engineer. Are they superior and different? |
世尊答曰： |
The World Honored One replied: |
「此有四種，剎利、梵志、居士、工師，此有勝如、有差別也。 |
"There are four kinds, Ksriya, Brahma, layman, and engineer. There are superiorities and differences among them. |
剎利、梵志種，此於人間為最上德，居士、工師種，此於人間為下德也。 |
Those who are of the Ksriya and Brahma kind are the highest virtues in the human world, and those who are the lay people and craftsmen are the lowest virtues in the world. |
此有四種，剎利、梵志、居士、工師，是謂勝如、是謂差別。」 |
There are four kinds of these, namely, Ksriya, Brahma, layman, and engineer. These are called superiorities and differences. " |
拘薩羅王波斯匿聞已，歎曰： |
King Persia of Kosala had heard this and sighed: |
「沙門瞿曇所說如師，沙門瞿曇所說如善師。」 |
What the recluse Qutan said is like a teacher; what the recluse Qutan said is like a good teacher. |
拘薩羅王波斯匿白曰： |
Pasanibai, king of Kosala, said: |
「瞿曇！我不但問於現世義，亦復欲問於後世義，聽我問耶？」 |
Qu Tan! I not only ask about the righteousness in this world, but also want to ask about the righteousness in the hereafter. Do you want to hear my question? |
世尊告曰： |
The World Honored One said: |
「大王！欲問，恣意所問。」 |
Your Majesty! If you want to ask, please feel free to ask. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「瞿曇！此有四種，剎利、梵志、居士、工師，此有勝如、有差別於後世耶？」 |
Qutan! There are four kinds, Ksriya, Brahma, layman, and engineer. Are these superior and different from those in the future? |
世尊答曰： |
The World Honored One replied: |
「此有四種，剎利、梵志、居士、工師，此有勝如、有差別謂後世也。 |
"There are four kinds, Ksāriya, Brahma, layman, and master of craftsmanship. There are superior ones and different ones, which are called the hereafter. |
此有四種，剎利、梵志、居士、工師，若成就此五斷支，必得善師如來、無所著、正盡覺，必得可意，無不可意，亦於長夜得義饒益，安隱快樂。 |
There are four types of these, Ksāriya, Brahma, layman, and engineer. If you achieve these five branches, you will surely attain the Good Teacher Tathagata, attain nothingness, and achieve perfect enlightenment. You will surely attain all that is desirable and impossible, and you will also find righteousness and mercy in the long night. Benefit, peace and happiness. |
云何為五？ |
Why is the cloud five? |
多聞聖弟子信著如來，根生定立，無能奪者，謂沙門、梵志、天及魔、梵及餘世間，是謂第一斷支。 |
The disciples of the Holy Tathagata, who have learned a lot, believe in the Tathagata and are rooted and established, and cannot be deprived of it. They are called ascetics, Brahma, gods and demons, Brahman and the rest of the world. They are called the first broken branch. |
復次，大王！多聞聖弟子少病無病，成就等食道，不熱不冷，正樂不諍，謂食飲消、正安隱消，是謂第二斷支。 |
Again, my lord! The saintly disciples of Duo Wen have few illnesses and no illnesses, and have attained an equal esophagus, which is neither hot nor cold, and is full of joy and not contentment. It is said that food and drink disappear, and Zheng'an disappears. This is called the second broken branch. |
復次，大王！多聞聖弟子無諂無誑、質直，現如真世尊及諸梵行，是謂第三斷支。 |
Again, my lord! The disciples of the Holy One who have learned a lot are free from flattery and deceit, and are upright in nature. They appear like the true World Honored One and all the Brahma lives. This is called the third broken branch. |
復次，大王！多聞聖弟子常行精進，斷惡不善，修諸善法，恒自起意，專一堅固，為諸善本，不捨方便，是謂第四斷支。 |
Again, my lord! Disciples of the Holy Master, Hearing, always practice diligently, cut off evil and unwholesome deeds, and practice good Dharma. They always raise their minds, are single-minded and firm, and do not give up the expedient for all good deeds. This is called the fourth branch of severance. |
復次，大王！多聞聖弟子修行智慧，觀興衰法，得如此智，聖慧明達，分別曉了，以正盡苦，是謂第五斷支。 |
Again, my lord! The disciples of the sages who have learned a lot practice wisdom, observe the rise and fall of Dharma, and gain such wisdom. The sage wisdom is clear and clear, and they can correct the suffering and end the suffering. This is called the fifth broken branch. |
此有四種，剎利、梵志、居士、工師，彼若成就此五斷支，必得善師如來、無所著、正盡覺，必得可意，無不可意，亦於長夜得義饒益，安隱快樂，此有四種，剎利、梵志、居士、工師，是謂勝如、是謂差別於後世也。」 |
There are four kinds, Ksāriya, Brahma, layman, and engineer. If he achieves these five branches, he will surely attain the Good Teacher Tathagata, attain nothingness, and attain the perfect enlightenment. Beneficial, peaceful and happy, there are four kinds, Ksāriya, Brahma, layman, and engineer. This is said to be superior, and it is said to be different from the future generations. " |
拘薩羅王波斯匿聞已，歎曰： |
King Persia of Kosala had heard this and sighed: |
「沙門瞿曇所說如師，沙門瞿曇所說如善師。 |
"What the recluse Qutan said is like a teacher; what the recluse Qutan said is like a good teacher. |
欲更有所問，聽我問耶？」 |
If you want to ask more, please listen to me. " |
世尊告曰： |
The World Honored One said: |
「大王！欲問，恣意所問。」 |
Your Majesty! If you want to ask, please feel free to ask. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「瞿曇！此有四種，剎利、梵志、居士、工師，此有勝如、此有差別於斷行耶？」 |
Qutan! There are four kinds, Ksriya, Brahma, layman, and engineer. Are these superior to each other? Are they different from the samsara? |
世尊答曰： |
The World Honored One replied: |
「此有四種，剎利、梵志、居士、工師，此有勝如、此有差別於斷行也。 |
"There are four kinds, Ksriya, Brahma, layman, and master of craftsmanship. These are superior to others, and these are different from the discontinuous conduct. |
大王！於意云何？ |
King! What do you mean? |
若信者所斷，是不信斷者，終無是處。 |
If it is judged by those who believe, it will be useless if it is judged by those who do not believe. |
若少病者所斷，是多病斷者，終無是處。 |
If it is broken by those with few diseases, it will be useless if it is broken by those with many diseases. |
若不諂不誑者所斷，是諂誑斷者，終無是處。 |
If someone who is not flattering or cheating is judged, then if someone is judged by flattery or deceit, then there will be no merit in the end. |
若精勤者所斷，是懈怠斷者，終無是處。 |
If it is broken by those who are diligent, it will be useless if it is broken by those who are lazy. |
若智慧者所斷，是惡慧斷者，終無是處。 |
If it is judged by a wise person, it will be judged by bad wisdom, and it will be useless in the end. |
「猶如四御，象御、馬御、牛御、人御，彼中二御不可調、不可御，二御可調、可御。 |
"It's like the four chariots, the elephant chariot, the horse chariot, the ox chariot, and the human chariot. Among them, two chariots cannot be adjusted or controlled, but two chariots can be adjusted or controlled. |
大王！於意云何？ |
King! What do you mean? |
若此二御不可調、不可御，彼來調地、御地，受御事者，終無是處。 |
If these two obstacles cannot be adjusted and controlled, then those who come to adjust the earth, control the earth, and accept the control will be useless in the end. |
若彼二御可調、可御，來至調地、御地，受御事者，必有是處。 |
If the two emperors can be adjusted and controlled, and those who come to adjust the ground and control the ground, and receive the imperial duties, they will definitely be in a good place. |
如是，大王！於意云何？ |
If so, Your Majesty! What do you mean? |
若信者所斷，是不信斷耶？ |
If it is judged by those who believe, is it judged by those who do not believe? |
終無是處。 |
Useless in the end. |
若少病者所斷，是多病斷耶？ |
If it is diagnosed by those with few diseases, how about the diagnosis by those with many diseases? |
終無是處。 |
Useless in the end. |
若不諂不誑者所斷，是諂誑斷耶？ |
If someone who is neither flattery nor deceive is judged, is it judged by flattery and deceit? |
終無是處。 |
Useless in the end. |
若精勤者所斷，是懈怠斷耶？ |
If someone who is diligent is judged, is it judged by laziness? |
終無是處。 |
Useless in the end. |
若智慧者所斷，是惡慧斷耶？ |
If a wise person makes a judgment, is it bad wisdom to judge? |
終無是處。 |
Useless in the end. |
如是此四種，剎利、梵志、居士、工師，是謂勝如、是謂差別於斷行也。」 |
These four kinds, Ksriya, Brahma, layman, and master of work, are called superior, and they are different from the broken conduct. " |
拘薩羅王波斯匿聞已，歎曰： |
King Persia of Kosala had heard this and sighed: |
「沙門瞿曇所說如師，沙門瞿曇所說如善師。 |
"What the recluse Qutan said is like a teacher; what the recluse Qutan said is like a good teacher. |
欲更有所問，聽我問耶？」 |
If you want to ask more questions, can you listen to me? " |
世尊答曰： |
The World Honored One replied: |
「大王！欲問，恣意所問。」 |
Your Majesty! If you want to ask, please feel free to ask. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「瞿曇！此有四種，剎利、梵志、居士、工師，此有勝如、此有差別，謂斷耶？」 |
Qu Tan! There are four kinds, Ksriya, Brahma, layman, and engineer. These are superior and different. How can we say they are judged? |
世尊答曰： |
The World Honored One replied: |
「此有四種，剎利、梵志、居士、工師，彼等等斷，無有勝如、無有差別於斷也。 |
"There are four kinds of these, namely, Ksriya, Brahma, layman, and master of engineering. Among them, there is no superiority or difference between them. |
大王！猶如東方剎利童子來，彼取乾娑羅木作火母，攢攢生火； |
King! Just like the Ksriya boy from the east, he took Gansara wood as the mother of fire and gathered it together to make fire; |
南方梵志童子來，彼取乾娑羅木作火母，鑽攢生火； |
When the Brahma boy from the south came, he took some dry sala wood and made it into a fire mother. |
西方居士童子來，彼取乾栴檀木作火母，鑽攢生火； |
When a young layman from the West came, he took dry sandalwood and made it into a fire mother. He drilled it and made a fire. |
北方工師童子來，彼取乾鉢投摩木作火母，鑽攢生火。 |
When a boy from the north came, he took a dry bowl and poured wood into it to make fire. |
大王！於意云何？ |
King! What do you mean? |
謂彼若干種人持若干種木作火母，鑽攢生火，彼中或有人著燥草木，生烟、生焰、生色。 |
It is said that certain kinds of people hold certain kinds of wood as fire mothers, and drill them together to make fire. Some of them are using dry grass and trees to make smoke, flames, and colors. |
大王！於烟烟、焰焰、色色，說何等差別耶？」 |
King! What difference is there between smoke, flames, and color? " |
拘薩羅王波斯匿答曰： |
Pasenadi, king of Kosala, replied: |
「瞿曇！謂彼若干種人取若干種木作火母，攢攢生火，彼中或有人著燥草木，生烟、生焰、生色。 |
"Qu Tan! It is said that certain kinds of people take certain kinds of wood to make fire mother, and gather them together to make fire. Some of them may use dry grass and trees to make smoke, flame, and color. |
瞿曇！我不說烟烟、焰焰、色色有差別也。」 |
Qu Tan! I don’t say there is any difference between smoke, flame, and color. " |
「如是。 |
"That's right. |
大王！此有四種，剎利、梵志、居士、工師，彼一切等等斷，無有勝如、無有差別於斷也。」 |
King! There are four kinds, Ksriya, Brahma, layman, and master of engineering. All of them are equal to each other. There is no superiority or difference between them. " |
拘薩羅王波斯匿聞已，歎曰： |
King Persia of Kosala had heard this and sighed: |
「沙門瞿曇所說如師，沙門瞿曇所說如善師。 |
"What the recluse Qutan said is like a teacher; what the recluse Qutan said is like a good teacher. |
欲更有所問，聽我問耶？」 |
If you want to ask more questions, can you listen to me? " |
世尊告曰： |
The World Honored One said: |
「大王！欲問，恣意所問。」 |
Your Majesty! If you want to ask, please feel free to ask. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「瞿曇！有天耶？」 |
Qu Tan! Is there a day? |
世尊問曰： |
The World Honored One asked: |
「大王！何意問有天耶？」 |
Your Majesty! Why do you ask Youtian? |
拘薩羅王波斯匿答曰： |
Pasenadi, king of Kosala, replied: |
「瞿曇！若有天有諍、樂諍者，彼應來此間。 |
"Qu Tan! If there is a person who likes to argue, he should come here. |
若有天無諍、不樂諍者，不應來此間。」 |
If there is a person who is not happy with the world, he should not come here. " |
爾時，鞞留羅大將住在拘薩羅王波斯匿後，執拂拂王，鞞留羅大將白曰： |
At that time, General Tarura was staying behind King Pasha of Kosala, and he was holding a whisk for the king. General Jarura said: |
「瞿曇！若有天無諍、不樂諍者不來此間，且置彼天。 |
Qu Tan! If there is a heaven without disputes and those who are not happy with disputes, they will not come here and leave them in that heaven. |
若有天諍、樂諍來此間者，沙門瞿曇必說彼天福勝、梵行勝，此天得自在退彼天、遣彼天也。」 |
If there are Tianzhao and Lezhao who come here, the ascetic Qutan will say that the blessings of that world are victorious and the holy life is victorious. This world will be able to retreat to the other world and be sent to the other world. " |
是時，尊者阿難在世尊後，執拂侍佛。 |
At that time, the Venerable Ananda was behind the World Honored One, holding a whisk and serving the Buddha. |
於是，尊者阿難作是念： |
Then the Venerable Ananda thought: |
「此鞞留羅大將是拘薩羅王波斯匿子，我是世尊子，今正是時，子子共論。」 |
This great general, Tarura, is the son of Pasana, king of Kosala. I am the son of the Blessed One. Now is the time for me to discuss this with you. |
於是，尊者阿難語鞞留羅大將曰： |
Then, Venerable Ananda spoke to General Taruriura and said: |
「我欲問汝，隨所解答。 |
"I want to ask you a question and answer it as you please. |
大將！於意云何？ |
general! What do you mean? |
拘薩羅王波斯匿所有境界，教令所及，拘薩羅王波斯匿福勝、梵行勝故，寧得自在退去、遣去耶？」 |
All realms of King Pasna of Kosala are within reach of the edicts. King Pasna of Kosala has great blessings and victorious holy life. Would you rather retreat and be sent away? " |
鞞留羅大將答曰： |
General Toryura replied: |
「沙門！若拘薩羅王波斯匿所有境界，教令所及，拘薩羅王波斯匿福勝、梵行勝故，得自在退去、遣去也。」 |
Recluse! If King Pasana of Kosala has attained all realms and is within the reach of the teachings, then King Pasna of Kosala will be blessed with great blessings and a holy life, and he will be able to retreat and be sent away at ease. |
「大將！於意云何？ |
"General! What do you mean? |
若非拘薩羅王波斯匿境界，教令所不及。 |
If it were not for the realm of King Pasana of Kosala, the teachings would not be able to reach him. |
拘薩羅王波斯匿福勝、梵行勝故，意得自在退彼、遣彼耶？」 |
King Pasha of Kosala has won the blessing of nirvana and the holy life, so he wants to withdraw from him and send him away? " |
鞞留羅大將答曰： |
General Toryura replied: |
「沙門！若非拘薩羅王波斯匿境界，教令所不及，拘薩羅王波斯匿福勝、梵行勝故，不得自在退彼、遣彼也。」 |
Recluse! If it were not for the state of King Pasana of Kosala, the teachings and orders could not reach him. King Pasna of Kosala has won the blessings and the holy life, so he would not be able to withdraw from him or send him away. |
尊者阿難復問曰： |
Venerable Ananda asked again: |
「大將！頗聞有三十三天耶？」 |
General! Have you heard that there are thirty-three days? |
鞞留羅大將答曰： |
General Toryura replied: |
「我拘薩羅王波斯匿遊戲時，聞有三十三天。」 |
When I, King Pasana of Kosala, was playing, I heard that there were thirty-three days. |
「大將！於意云何？ |
"General! What do you mean? |
拘薩羅王波斯匿福勝、梵行勝故，寧得自在退彼三十三天，遣彼三十三天耶？」 |
King Pasha of Kosala has achieved great success in his hidden blessings and victorious holy life. Why would he rather retreat for thirty-three days and send him away for thirty-three days? " |
鞞留羅大將答曰： |
General Toryura replied: |
「沙門！拘薩羅王波斯匿尚不能得見三十三天，況復退遣耶？ |
Sramana! King Pasenadi of Kosala can't see Thirty-three Days, how can he be sent back again? |
退遣彼三十三天者，終無是處。」 |
Those who retreat for thirty-three days will be useless in the end. " |
「如是，大將！若有天無諍、不樂諍不來此間者，此天福勝、梵行勝。 |
"That's it, General! If there is a heaven without conflict and a person who is not happy and does not come here, then this heaven will be blessed and the holy life will be victorious. |
若有此天諍、樂諍來此間者，此天於彼天尚不能得見，況復天天遣退耶？ |
If there are people like Tianzheng and Lezhao coming here, they cannot be seen from this heaven to that heaven, how much more should they be sent away every day? |
若退遣彼者，終無是處。」 |
If you retreat and send him away, you will end up useless. " |
於是，拘薩羅王波斯匿問曰： |
Then Pasana, king of Kosala, asked: |
「瞿曇！此沙門名何等耶？」 |
Qutan! What is the name of this ascetic? |
世尊答曰： |
The World Honored One replied: |
「大王！此比丘名阿難，是我侍者。」 |
Your Majesty! This bhikkhu's name is Ananda, and he is my attendant. |
拘薩羅王波斯匿聞已，歎曰： |
King Persia of Kosala had heard this and sighed: |
「阿難所說如師，阿難所說如善師。 |
"What Ananda said is like a teacher, what Ananda said is like a good teacher. |
欲更有所問，聽我問耶？」 |
If you want to ask more questions, can you listen to me? " |
世尊告曰： |
The World Honored One said: |
「大王！欲問，恣意所問。」 |
Your Majesty! If you want to ask, please feel free to ask. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「瞿曇！頗有梵耶？」 |
Qu Tan! Are you quite fannye? |
世尊問曰： |
The World Honored One asked: |
「大王！何意問有梵耶？ |
"Your Majesty! Why do you ask about Fanye? |
大王！若我施設有梵，彼梵清淨。」 |
King! If I give away Brahman, that Brahman will be pure. " |
世尊與拘薩羅王波斯匿於其中間論此事時，彼使人將想年少吉祥子來還，詣拘薩羅王波斯匿所，白曰： |
When the World-Honored One and King Persia of Kosala were hiding among them to discuss this matter, the envoy sent him to visit King Persia of Kosala and said: |
「天王！想年少吉祥子已來在此。」 |
King of heaven! I wish that young auspicious son has come here. |
拘薩羅王波斯匿聞已，問想年少吉祥子曰： |
King Persia of Kosala had heard this in hiding and asked about the young auspicious son and said: |
「前日王共大眾會坐，誰最前說沙門瞿曇如是說： |
"The day before yesterday, when the king and the crowd were sitting together, who was the first to say this: The ascetic Qutan said: |
『本無，當不有，今現亦無，若有餘沙門、梵志一切知、一切見。』 |
"It didn't exist originally, it shouldn't have existed, and it doesn't exist now. If there are any remaining Samana and Brahma, all the knowledge and all the views." 』 |
耶？」 |
yeah? " |
想年少吉祥子答曰： |
Xiangzi Xiangzi, a young man, replied: |
「天王！鞞留羅大將前說也。」 |
King of Heaven! General Toriura comes forward to speak. |
鞞留羅大將聞已，白曰： |
General Toryura heard this and said: |
「天王！此想年少吉祥子前說也。」 |
King of heaven! This is what I want to say to the young auspicious son. |
如是彼二人更互共諍此論，於其中間彼御者即便嚴駕，至拘薩羅王波斯匿所，白曰： |
In this way, the two of them even disagreed with each other about this argument. The charioteer in the middle of the group went to the hiding place of King Persia of Kosala and said: |
「天王！嚴駕已至，天王當知時。」 |
King of Heaven! Your Majesty has arrived. King of Heaven should know the time. |
拘薩羅王波斯匿聞已，白世尊曰： |
King Pasasi of Kosala had heard this in hiding and said to the Blessed One: |
「我問瞿曇一切知事，沙門瞿曇答我一切知事。 |
"I asked Qu Tan all the governors, and the ascetic Qu Tan answered me all the governors. |
我問沙門瞿曇四種清淨，沙門瞿曇答我四種清淨。 |
I asked the recluse Qutan about the four types of purity, and the recluse Qutan answered me about the four types of purity. |
我問沙門瞿曇所得，沙門瞿曇答我所得。 |
I asked the recluse Qutan what he had learned, and the recluse Qutan answered me what he had learned. |
我問沙門瞿曇有梵，沙門瞿曇答我有梵。 |
I asked the recluse Qutan whether he had Brahman, and the recluse Qutan replied that he had Brahman. |
若我更問餘事者，沙門瞿曇必答我餘事。 |
If I ask more about the rest of my life, the ascetic Qutan will definitely answer my questions. |
瞿曇！我今多事，欲還請辭。」 |
Qu Tan! I have a lot of things to do today, so I would like to resign. " |
世尊答曰： |
The World Honored One replied: |
「大王！自當知時。」 |
Your Majesty! You should know the time. |
拘薩羅王波斯匿聞世尊所說，善受持誦，即從座起，繞世尊三匝而去。 |
King Pasana of Kosala heard what the Blessed One said and recited it well. He then got up from his seat and walked around the Blessed One three times. |
佛說如是。 |
Buddha said so. |
拘薩羅王波斯匿、尊者阿難及一切大眾，聞佛所說，歡喜奉行。 |
King Pasirana of Kosala, the Venerable Ananda and all the people heard what the Buddha said and followed it with joy. |
一切智經第一竟（三千七百七十三字） |
The First Truth of All Knowledge Sutras (3,773 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 18 例品 |
Chapter 18 Examples |
213. （二一三）法莊嚴經 |
213. (213) Dharma Zhuangyan Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊釋中，在釋家都邑，名彌婁離。 |
At one time, the Buddha was traveling in Shizhong, and he was in the capital of the Shi family, named Milouli. |
爾時，拘薩羅王波斯匿與長作共俱有所為故，出詣邑名城。 |
At that time, Pasana, king of Kosala, and Changzuo both had common interests and went out to visit the famous city. |
拘薩羅王波斯匿至彼園觀，見諸樹下寂無音聲，遠離，無惡，無有人民，隨順燕坐，見已，憶念世尊。 |
King Persia of Kosala hid in that garden and saw that there was no sound under the trees. They were far away, there was no evil, and there were no people. He sat down with the swallows, saw him, and remembered the World Honored One. |
拘薩羅王波斯匿告曰： |
King Persia of Kosala hid his complaint and said: |
「長作！今此樹下寂無音聲，遠離，無惡，無有人民，隨順燕坐，此處我數往見佛。 |
"Chang Zuo! There is no sound under this tree now. It is far away, there is no evil, and there are no people. I sit down with the swallows. Here I will go to see the Buddha. |
長作！世尊今在何處？ |
Long work! Where is the World Honored One today? |
我欲往見。」 |
I want to see you. " |
長作答曰： |
Chang Zuo replied: |
「天王！我聞世尊遊釋中，在釋家都邑，名彌婁離。」 |
King of Heaven! I heard that the World Honored One was traveling in Shizhong, in the capital of the Shi family, named Milouli. |
拘薩羅王波斯匿復問曰： |
Pasirna, king of Kosala, asked again: |
「長作！釋家都邑名彌婁離，去此幾許？」 |
Changzuo! The name of the Shi family's capital city is Milouli. How long have you been here? |
長作答曰： |
Chang Zuo replied: |
「天王！去此三拘婁舍。」 |
King of Heaven! Go to this Sankulou House. |
拘薩羅王波斯匿告曰： |
King Persia of Kosala hid his complaint and said: |
「長作！可勅嚴駕，我欲詣佛。」 |
Chang Zuo! Please tell me to be strict, I want to reach the Buddha. |
長作受教，即勅嚴駕，白曰： |
After a long period of work and receiving teachings, he gave the order to be strict and said: |
「天王！嚴駕已訖，隨天王意。」 |
King of Heaven! The strict control has been completed. Let the King of Heaven follow his will. |
拘薩羅王波斯匿即昇乘出城外，往至釋家都邑，名彌婁離。 |
Pasani, king of Kosala, immediately rode out of the city and went to the capital of the Buddhist family, named Milouli. |
爾時，彌婁離門外眾多比丘露地經行，拘薩羅王波斯匿往詣諸比丘所，問曰： |
At that time, many bhikkhus were walking in the open outside Milu's door. Pasasi, the king of Kosala, went to the bhikkhus and asked: |
「諸尊！世尊今在何處晝行？」 |
Honored Ones! Where is the World Honored One walking by day now? |
眾多比丘答曰： |
Many monks replied: |
「大王！彼東向大屋，開窓閉戶，世尊今在彼中晝行。 |
"Your Majesty, in that big house facing east, with its doors open and closed, the World Honored One is walking there during the day. |
大王！欲見便往詣彼，到已住外，謦欬敲戶，世尊聞者，必為開戶。」 |
King! If you want to see it, go to that place. When you come to live outside, knock on the door. If the World Honored One hears it, he will definitely open an account. " |
拘薩羅王波斯匿即便下車。 |
Pasenadi, the king of Kosala, got off the bus. |
若有王剎利頂來而得人處，教令大地，有五儀飾，劍、葢、華鬘及珠柄拂、嚴飾之屣，彼盡脫已，授與長作，長作念曰： |
If a king Ksāri comes and takes over a person's place, and orders the earth to be decorated with the five ceremonial ornaments, a sword, a crotch, a flower garland, a bead-handled brush, and a richly decorated crotch, he will take off all of them and give him a long work, and the long work will be recited: |
「天王今者必當獨入，我等應共住此待耳。」 |
The King of Heaven must enter alone now, and we should stay here together to wait. |
於是，拘薩羅王波斯匿眷屬圍遶，步往至彼東向大屋，到已住外，謦欬敲戶，世尊聞已，即為開戶，拘薩羅王波斯匿便入彼屋，前至佛所，稽首禮足，再三自稱姓名： |
Then, King Pasana of Kosala was surrounded by his family members, and walked to the big house facing east. When he came to live outside, he knocked on the door. When the World Honored One heard about it, he opened the door. King Pasna of Kosala then entered the house and came to At the Buddha's place, he bowed his head and said his name again and again: |
「我是拘薩羅王波斯匿。 |
"I am Pasenadi, king of Kosala. |
我是拘薩羅王波斯匿。」 |
I am Pasenadi, king of Kosala. " |
世尊答曰： |
The World Honored One replied: |
「如是。 |
"That's right. |
大王！汝是拘薩羅王波斯匿。 |
King! You are Pasenadi, king of Kosala. |
汝是拘薩羅王波斯匿。」 |
You are Pasenadi, king of Kosala. " |
拘薩羅王波斯匿再三自稱姓名已，稽首佛足，却坐一面。 |
King Pasirana of Kosala claimed his name again and again, looked at the Buddha's feet, but sat on one side. |
世尊問曰： |
The World Honored One asked: |
「大王！見我有何等義，而自下意稽首禮足，供養承事耶？」 |
Your Majesty! How can you see how righteous I am and why you would bow your head and pay homage to me and support me? |
拘薩羅王波斯匿答曰： |
Pasenadi, king of Kosala, replied: |
「世尊！我於佛而有法靖，因此故，我作是念： |
"World Honored One! I have Dharma peace with the Buddha. Therefore, I have these thoughts: |
『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』 |
"The Tathagata, who is unattached and completely enlightened, preaches good things, and all the disciples of the World Honored One are directed toward good deeds." 』 |
世尊！我坐都坐時，見母共子諍，子共母諍，父子、兄弟、姉妹、親屬展轉共諍，彼鬪諍時，母說子惡，子說母惡，父子、兄弟、姉妹、親屬相更說惡，況復他人？ |
World Honored One! When I was sitting there, I saw mother and son quarreling together, and sons quarreling with mother, and father and son, brothers, sisters, and relatives going around and quarreling together. When they were quarreling, mother said that the son was evil, and the son said that the mother was evil. Father and son, brothers, sisters, and relatives Xiang Geng said evil, how about others? |
我見世尊弟子諸比丘眾從世尊行梵行，或有比丘少多起諍，捨戒罷道，不說佛惡，不說諸法惡，不說眾惡，但自責數： |
I see the disciples of the Blessed One and the bhikkhus who are following the Blessed One in their holy life. Some bhikkhus may raise objections and give up the precepts. They do not say anything evil about the Buddha, do not say anything bad about Dharma, and do not say anything evil about all kinds of things. Instead, they blame themselves: |
『我為惡，我為無德。 |
"I do evil, I do immorality. |
所以者何？ |
So what? |
以我不能從世尊自盡形壽修行梵行。』 |
I cannot practice the holy life in the body and life of the World Honored One. 』 |
是謂我於佛而有法靖，因此故，我作是念： |
This means that I have peace of mind with the Buddha. Therefore, I think this: |
『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』 |
"The Tathagata, who is unattached and completely enlightened, preaches good things, and all the disciples of the World Honored One are directed toward good deeds." 』 |
「復次，世尊！我見一沙門梵志，或九月或十月，少多學行梵行，捨隨本服，復為欲所染，染欲著欲，為欲所縛，憍慠受入，不見災患，不見出要而樂行欲。 |
"Again, World Honored One! I see a Brahma Samana who, in the ninth or tenth month, practices the holy life for a little while, abandons his original servitude, becomes stained by desire, is tainted by desire, is bound by desire, and is melancholy. When you receive it, you don't see any disasters, you don't see the important points, and you enjoy your desires. |
世尊！我見世尊弟子諸比丘眾，自盡形壽修行梵行，乃至億數。 |
World Honored One! I saw hundreds of millions of Bhikkhus, disciples of the World Honored One, committing suicide to practice the holy life. |
我於此外，不見如是清淨梵行，如世尊家，是謂我於佛而有法靖，因此故，我作是念： |
I have never seen such a pure Brahma life, such as the World Honored One's family, which means that I have Dharma peace with the Buddha. Therefore, I think this way: |
『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』 |
"The Tathagata, who is unattached and completely enlightened, preaches good things, and all the disciples of the World Honored One are directed toward good deeds." 』 |
「復次，世尊！我見一沙門梵志羸瘦憔悴，形色極惡，身生白皰，人不憙見，我作是念： |
"Again, World Honored One! I saw a recluse, Brahma, who was thin and haggard, with a very evil appearance, and white blisters on his body. He was not seen alone. I thought this: |
『此諸尊何以羸瘦憔悴，形色極惡，身生白皰，人不憙見？ |
Why are these deities so thin and emaciated, so evil-looking, with white blisters all over their bodies, so that no one can see them? |
此諸尊必不樂行梵行，或身有患，或屏處作惡，以是故諸尊羸瘦憔悴，形色極惡，身生白皰，人不憙見。』 |
These deities will not be happy to practice the holy life, or they may suffer from physical diseases, or they may do bad things. Therefore, they are thin and haggard, with extremely ugly appearance, and white blisters on their bodies, making it difficult for people to see them. 』 |
我往問彼： |
I asked him: |
『諸尊何故羸瘦憔悴，形色極惡，身生白皰，人不憙見？ |
Why are you so thin and emaciated, with extremely evil looks, white blisters on your body, and no one can see you? |
諸尊不樂行梵行耶？ |
Don’t you enjoy practicing the holy life? |
為身有患耶？ |
Are you in trouble? |
為屏處作惡耶？ |
Doing evil for Pingchu? |
是故諸尊羸瘦憔悴，形色極惡，身生白皰，人不憙見。』 |
Therefore, all the deities were thin and emaciated, with extremely evil looks and white blisters on their bodies, making it difficult for people to see them. 』 |
彼答我曰： |
He answered me: |
『大王！是白病。 |
"Your Majesty! It's a white disease. |
大王！是白病。』 |
King! It's a white disease. 』 |
「世尊！我見世尊弟子諸比丘眾，樂行端正，面色悅澤，形體淨潔，無為無求，護他妻食如鹿，自盡形壽修行梵行，我見已，作是念： |
"World Honored One! I see the monks who are the disciples of the World Honored One, who are happy and upright, with cheerful complexions, and pure bodies. They do nothing and seek nothing. They protect his wife, eat like a deer, and commit themselves to the holy life. When I see them, I think this: |
『此諸尊何故樂行端正，面色悅澤，形體淨潔，無為無求，護他妻食如鹿，自盡形壽修行梵行？ |
Why are these deities happy and upright, with a cheerful complexion, a pure body, doing nothing and seeking nothing, protecting his wife and eating like a deer, and committing suicide to practice the holy life? |
此諸尊或得離欲，或得增上心，現法樂居，易不難得。』 |
These deities may be freed from desires, or may be able to strengthen their mind, and live happily in the Dharma, which is easy and not hard to come by. 』 |
是故此諸尊樂行端正，面目悅澤，形體淨潔，無為無求，護他妻食如鹿，自盡形壽修行梵行。 |
Therefore, all these deities are happy and upright, have pleasant faces, and have a pure body. They do nothing and seek nothing. They protect their wives and feed them like deer, and they spend their physical and lifespan practicing the holy life. |
若行欲樂行端正者，我應樂行端正。 |
If I want to be happy in my conduct, I should be happy in my conduct. |
何以故？ |
Why? |
我得五欲功德，易不難得。 |
The merits of my five desires are easy to come by but not hard to come by. |
若此諸尊得離欲，得增上心，於現法樂居，易不難得，是故此諸尊樂行端正，面色悅澤，形體淨潔，無為無求，護他妻食如鹿，自盡形壽修行梵行，是謂我於佛而有法靖。 |
If these deities are freed from desire, can increase their aspiration, and abide in the happiness of the present Dharma, it will not be difficult to find. Therefore, these deities will be happy to behave upright, have a cheerful complexion, and have a pure body. They will do nothing and seek nothing. They will protect their wives and eat like a deer. To commit suicide and practice the holy life is to say that I have Dharma peace with the Buddha. |
因此故，我作是念： |
Therefore, I think this: |
『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』 |
"The Tathagata, who is unattached and completely enlightened, preaches good things, and all the disciples of the World Honored One are directed toward good deeds." 』 |
「復次，世尊！我見一沙門梵志聰明智慧，自稱聰明智慧，博聞決定，諳識諸經，制伏強敵，談論覺了，名德流布，一切世間無不聞知，所遊至處壞諸見宗，輙自立論，而作是說： |
"Again, World Honored One! I see a recluse named Brahma who is intelligent and intelligent. He claims to be intelligent and wise. He is knowledgeable and decisive. He is well versed in all sutras. He can subdue powerful enemies. He talks about enlightenment. His fame and virtue are spread throughout the world. He is heard and known by everyone in the world. He travels everywhere. He destroyed all the views and sects and established his own theory, so he said: |
『我等往至沙門瞿曇所，問如是如是事，若能答者，當難詰彼； |
"We go to the ascetic Qu Tan's place and ask about such and such matters. If anyone can answer, we should find it difficult to question him; |
若不能答，亦難詰已，捨之而去。』 |
If you can't answer, it's hard to question yourself, so just leave. 』 |
彼聞世尊遊某村邑，往至佛所，尚不敢問於世尊事，況復欲難詰耶？ |
When they heard that the World Honored One was traveling to a certain village and went to the Buddha's place, they still didn't dare to ask about the World Honored One's affairs. |
是謂我於佛而有法靖，因此故，我作是念： |
This means that I have peace of mind with the Buddha. Therefore, I think this: |
『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』 |
"The Tathagata, who is unattached and completely enlightened, preaches good things, and all the disciples of the World Honored One are directed toward good deeds." 』 |
「復次，世尊！我見一沙門梵志聰明智慧，自稱聰明智慧，博聞決定，諳識諸經，制伏強敵，談論覺了，名德流布，一切世間無不聞知，所遊至處壞諸見宗，輙自立論，而作是說： |
"Again, World Honored One! I see a recluse named Brahma who is intelligent and intelligent. He claims to be intelligent and wise. He is knowledgeable and decisive. He is well versed in all sutras. He can subdue powerful enemies. He talks about enlightenment. His fame and virtue are spread throughout the world. He is heard and known by everyone in the world. He travels everywhere. He destroyed all the views and sects and established his own theory, so he said: |
『我等往至沙門瞿曇所，問如是如是事，若能答者，當難詰彼； |
"We go to the ascetic Qu Tan's place and ask about such and such matters. If anyone can answer, we should find it difficult to question him; |
若不能答，亦難詰已，捨之而去。』 |
If you can't answer, it's hard to question yourself, so just leave. 』 |
彼聞世尊遊某村邑，往至佛所，問世尊事，世尊為答，彼聞答已，便得歡喜，稽首佛足，繞三匝而去，是謂我於佛而有法靖。 |
He heard that the Blessed One was visiting a certain village and went to the Buddha's place. He asked the Blessed One about his affairs, and the Blessed One answered him. When he heard the answer, he rejoiced, bowed his head at the Buddha's feet, and walked around three times. This means that I have Dharma peace with the Buddha. |
因此故，我作是念： |
Therefore, I think this: |
『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』 |
"The Tathagata, who is unattached and completely enlightened, preaches good things, and all the disciples of the World Honored One are directed toward good deeds." 』 |
「復次，世尊！我見一沙門梵志聰明智慧，自稱聰明智慧，博聞決定，諳識諸經，制伏強敵，談論覺了，名德流布，一切世間無不聞知，所遊至處壞諸見宗，輙自立論，而作是說： |
"Again, World Honored One! I see a recluse named Brahma who is intelligent and intelligent. He claims to be intelligent and wise. He is knowledgeable and decisive. He is well versed in all sutras. He can subdue powerful enemies. He talks about enlightenment. His fame and virtue are spread throughout the world. He is heard and known by everyone in the world. He travels everywhere. He destroyed all the views and sects and established his own theory, so he said: |
『我等往至沙門瞿曇所，問如是如是事，若能答者，當難詰彼； |
"We go to the ascetic Qu Tan's place and ask about such and such matters. If anyone can answer, we should find it difficult to question him; |
若不能答，亦難詰已，捨之而去。』 |
If you can't answer, it's hard to question yourself, so just leave. 』 |
彼聞世尊遊某村邑，往至佛所，問世尊事，世尊為答，彼聞答已，便得歡喜，即自歸佛、法及比丘眾，世尊受彼為優婆塞，終身自歸，乃至命盡，是謂我於佛而有法靖。 |
He heard that the Blessed One was traveling in a certain village and went to the Buddha's place. He asked the Blessed One about his affairs. To return, even to the end of my life, is to say that I have Dharma peace with the Buddha. |
因此故，我作是念： |
Therefore, I think this: |
『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』 |
"The Tathagata, who is unattached and completely enlightened, preaches good things, and all the disciples of the World Honored One are directed toward good deeds." 』 |
「復次，世尊！我見一沙門梵志聰明智慧，自稱聰明智慧，博聞決定，諳識諸經，制伏強敵，談論覺了，名德流布，一切世間無不聞知，所遊至處壞諸見宗，輙自立論，而作是說： |
"Again, World Honored One! I see a recluse named Brahma who is intelligent and intelligent. He claims to be intelligent and wise. He is knowledgeable and decisive. He is familiar with all the sutras. He can subdue powerful enemies. He talks about enlightenment. His fame and virtue are spread throughout the world. He is heard and known by everyone in the world. He travels everywhere. He destroyed all the views and sects and established his own theory, so he said: |
『我等往至沙門瞿曇所，問如是如是事，若能答者，當難詰彼； |
"We go to the ascetic Qu Tan's place and ask about such and such matters. If anyone can answer, we should find it difficult to question him; |
若不能答，亦難詰已，捨之而去。』 |
If you can't answer, it's hard to question yourself, so just leave. 』 |
彼聞世尊遊某村邑，往至佛所，問世尊事，世尊為答。 |
He heard that the Blessed One was visiting a certain village and went to the Buddha's place. He asked the Blessed One about his affairs, and the Blessed One answered. |
彼聞答已，便得歡喜，即從世尊求出家學，而受具足，得比丘法，佛便度彼而授具足，得比丘法。 |
Hearing the answer, he was delighted, and he asked the World Honored One to become a monk and learn the Dharma. He received the necessary instructions and obtained the Bhikkhu Dharma. The Buddha then saved him and taught him the Dharma. |
「若彼諸尊出家學道而受具足，得比丘法已，獨住遠離，心無放逸，修行精勤。 |
"If those venerables have left home to study the Way and have received sufficient qualifications, and have obtained the Dharma of a bhikkhu, they can live alone and far away, without letting their minds wander, and practice diligently. |
彼獨住遠離，心無放逸，修行精勤已，若族姓子所為，剃除鬚髮，著袈裟衣，至信、捨家、無家、學道者，唯無上梵行訖，於現法中自知自覺，自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
He who lives alone and far away, has no mind to relax, has practiced diligently, shaves off his beard and hair, wears cassock clothes, is a person of great faith, abandons his home, has no home, and studies the Taoism, as a descendant of his family does, only he who has completed the supreme holy life, In the present Dharma, one is self-aware and self-conscious, and one's own realization of attainment is complete. Life is over, the holy life has been established, what has been done has been done, and there is no more feeling. Knowing is true. |
若彼諸尊知法已，乃至得阿羅訶，得阿羅訶已，便作是念： |
If those deities know the Dharma and have attained Arahā, and have attained Arahā, they will think this: |
『諸賢！我本幾了幾失？ |
"All sages!" How much did I lose? |
所以者何？ |
So what? |
我本非沙門稱沙門，非梵行稱梵行，非阿羅訶稱阿羅訶，我等今是沙門，是梵行，是阿羅訶。』 |
Originally, I was not a Samana and was called a Samana, I was not a Brahma and was called a Brahma, and I was not an Araha and was called Aloha. Now I am a Samana, I am Brahma and I am Araha. 』 |
是謂我於佛而有法靖。 |
This means that I have Dharma peace with the Buddha. |
因此故，我作是念： |
Therefore, I think this: |
『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』 |
"The Tathagata, who is unattached and completely enlightened, preaches good things, and all the disciples of the World Honored One are directed toward good deeds." 』 |
「復次，世尊！我自若居國，無過者令殺，有過者令殺，然在都坐，我故不得作如是說： |
"Again, World Honored One! As if I were living in a country, anyone who had done no wrong would be killed, and anyone who had done wrong would be killed. However, I am sitting here in the capital, so I cannot say this: |
『卿等並住，無人問卿事，人問我事，卿等不能斷此事，我能斷此事。』 |
"You and I live together, and no one asks you about your affairs. People ask me about my affairs. You and I cannot resolve this matter, but I can resolve this matter." 』 |
於其中間競論餘事，不待前論訖，我數見世尊大眾圍繞說法，彼中一人鼾眠作聲，有人語彼： |
While we were discussing other matters among them, without waiting for the previous discussion to be completed, I saw a number of people gathered around the Blessed One, preaching the Dharma. One of them was snoring, and someone else said to him: |
『君莫鼾眠作聲，君不用聞世尊說法如甘露耶？』 |
"Don't you snore and make a sound. Don't you need to hear the Buddha's teachings like nectar?" 』 |
彼人聞已，即便默然。 |
The other person heard it, even if it was silent. |
我作是念： |
I am thinking: |
『如來、無所著、正盡覺、眾調御士，甚奇！甚特！所以者何？ |
"The Tathagata has no attachments, is fully awakened, and has many chariots at his command. How amazing it is!" Shit! So what? |
以無刀杖，皆自如法，安隱快樂。』 |
Without swords or sticks, all are at ease with the Dharma, peaceful and happy. 』 |
是謂我於佛而有法靖。 |
This means that I have Dharma peace with the Buddha. |
因此故，我作是念： |
Therefore, I think this: |
『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』 |
"The Tathagata, who is unattached and completely enlightened, preaches good things, and all the disciples of the World Honored One are directed toward good deeds." 』 |
「復次，世尊！我於仙餘及宿舊二臣出錢財賜，亦常稱譽，彼命由我，然不能令彼仙餘及宿舊二臣下意恭敬、尊重、供養、奉事於我，如為世尊下意恭敬、尊重、供養、奉事也，是謂我於佛而有法靖。 |
"Again, World Honored One! I give money and gifts to my ministers Xianyu and Sujiu, and I often praise them. Their orders are mine, but I cannot make them respect, respect, support, and serve me. , if the World Honored One decides to respect, respect, make offerings, and serve, this means that I have Dharma peace with the Buddha. |
因此故，我作是念： |
Therefore, I think this: |
『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』 |
"The Tathagata, who is unattached and completely enlightened, preaches good things, and all the disciples of the World Honored One are directed toward good deeds." 』 |
「復次，世尊！我昔出仙，宿一小屋中，欲試仙餘、宿舊二臣，知彼頭向何處眠耶？ |
"Again, World Honored One! Once upon a time, I came out of immortality and stayed in a small house. I wanted to test the remaining immortals and the old ministers. Do you know where they sleep with their heads? |
為向我，為向世尊？ |
For me, for the Blessed One? |
於是，仙餘、宿舊二臣則於初夜結跏趺坐，默然燕坐，至中夜聞世尊在某方處，便以頭向彼，以足向我。 |
Therefore, the two ministers Xianyu and Sujiu sat in lotus position at the beginning of the night, sitting silently. When they heard that the World Honored One was somewhere somewhere in the middle of the night, they turned their heads towards him and their feet towards me. |
我見已，作是念： |
When I see you, I think: |
『此仙餘及宿舊二臣不在現勝事，是故彼不下意恭敬、尊重、供養、奉事於我，如為世尊下意恭敬、尊重、供養、奉事也。』 |
"The two ministers of Immortal Yu and Sujiu are no longer in the present victorious event. Therefore, they do not intend to respect, respect, support, and serve me, just as they intend to respect, respect, support, and serve me for the World Honored One." 』 |
是謂我於佛而有法靖。 |
This means that I have Dharma peace with the Buddha. |
因此故，我作是念： |
Therefore, I think this: |
『如來、無所著、正盡覺所說法善，世尊弟子眾善趣向也。』 |
"The Tathagata, who is unattached and completely enlightened, preaches good things, and all the disciples of the World Honored One are directed toward good deeds." 』 |
「復次，世尊！我亦國王，世尊亦法王，我亦剎利，世尊亦剎利，我亦拘薩羅，世尊亦拘薩羅，我年八十，世尊亦八十。 |
"Again, World Honored One! I am also the King, the World Honored One is also the King of Dharma, I am also a Ksāriya, the World Honored One is also a Ksāriya, I am also Kosala, and the World Honored One is also Kosala. I am eighty years old, and the World Honored One is also eighty. |
世尊以此事故，我堪耐為世尊盡形壽，下意恭敬、尊重、供養、奉事。 |
Because of this incident, the World Honored One, I can bear to live out my physical life for the World Honored One, and I am determined to respect, respect, support, and serve him. |
世尊！我今多事，欲還請辭。」 |
World Honored One! I have a lot of things to do today, so I would like to resign. " |
世尊告曰： |
The World Honored One said: |
「大王！自知時。」 |
Your Majesty! When you know yourself. |
於是，拘薩羅王波斯匿聞佛所說，善受持誦，即從坐起，稽首佛足，繞三匝而去。 |
Then Pasana, king of Kosala, heard what the Buddha said, accepted and recited it well, stood up from his seat, bowed his head at the Buddha's feet, and walked around three times. |
爾時，尊者阿難住世尊後，執拂侍佛。 |
At that time, the Venerable Ananda lived behind the Blessed One, holding a whisk and serving the Buddha. |
於是，世尊迴顧告曰： |
Then, the World-Honored One looked back and said: |
「阿難！若有比丘依彌婁離林住者，令彼一切集在講堂。」 |
Ananda! If there is a bhikkhu who lives in the forest of Imilulu, let him gather everyone in the lecture hall. |
於是，尊者阿難受佛教已，若諸比丘依彌婁離林住者，令彼一切集在講堂，還詣佛所，白曰： |
Then, the Venerable Ananda had accepted the Buddhism, and if all the bhikkhus who lived in the forest at Miloli gathered them all in the lecture hall, they returned to the Buddha and said: |
「世尊！若有比丘依彌婁離林住者，彼一切已集講堂，唯願世尊自當知時。」 |
World Honored One! If there is a bhikkhu who lives in the forest of Imilulu, all of them have gathered in the lecture hall. I only hope that the World Honored One will know the time. |
於是，世尊將尊者阿難往至講堂比丘眾前，敷座而坐，告曰： |
Then the World-Honored One brought the Venerable Ananda to the lecture hall in front of the monks, sat down on his seat, and said: |
「比丘！今拘薩羅王波斯匿在我前說此法莊嚴經已，即從座起，稽首我足，繞三匝而去。 |
"Bhikkhu! Now King Pasha of Kosala has hid in front of me and said this solemn sutra. He got up from his seat, looked at my feet, and walked around three times. |
比丘！汝等當受持此法莊嚴經，善誦善習。 |
Bhikkhu! You should accept and uphold this Dharma Ornament Sutra and recite it well and practice it well. |
所以者何？ |
So what? |
比丘！此法莊嚴經，如義如法，為梵行本，趣智趣覺，趣至涅槃。 |
Bhikkhu! This Dharma Ornament Sutra is true to its meaning and true to the Dharma. It is the foundation of the Brahmacharya, leading to wisdom and enlightenment, leading to Nirvana. |
若族姓子至信、捨家、無家、學道者，亦當受持，當誦當習此法莊嚴經。」 |
If you are a person with the surname Zhixin, who has given up your family, is homeless, or is a Taoist, you should also accept and uphold it, and you should recite and practice this Dharma Sutra. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
法莊嚴經第二竟（三千三十七字） |
The Second Principle of the Dharma-Zhuangyan Sutra (3,037 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 18 例品 |
Chapter 18 Examples |
214. （二一四）鞞訶提經 |
214. (214) The Sutra of Tarkhati |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者阿難住舍衛國，於東園鹿子母堂為小事故。 |
At that time, the Venerable Ananda was staying in Savatthi State and had an accident at the Deer Mother Hall in the East Garden. |
彼時尊者阿難將一比丘從舍衛出，往至東園鹿子母堂，所為事訖，將彼比丘還，往至勝林給孤獨園。 |
At that time, the Venerable Ananda took a bhikkhu out of Savatthi and went to the Deer Mother Hall in the East Garden. After finishing what he had done, he returned the bhikkhu to the Shenglin Garden of Solitude. |
爾時，拘薩羅王波斯匿乘一奔陀利象，與尸利阿荼大臣俱出舍衛國。 |
At that time, Pasasi, king of Kosala, rode on a Bendali elephant and left the state of Sravasti together with the minister Sri Atta. |
尊者阿難遙見拘薩羅王波斯匿來已，問伴比丘： |
The Venerable Ananda saw King Pasana of Kosala coming from afar, and asked his accompanying bhikkhu: |
「彼是拘薩羅王波斯匿耶？」 |
Is that King Pasnaya of Kosala? |
答曰： |
Answer: |
「是也。」 |
It is also. |
尊者阿難便下道避至一樹下。 |
The Venerable Ananda went down the road and took shelter under a tree. |
拘薩羅王波斯匿遙見尊者阿難在於樹間，問曰： |
King Pasasi of Kosala saw the Venerable Ananda sitting among the trees in the distance and asked: |
「尸利阿荼！彼是沙門阿難耶？」 |
Sariya Atta! Is that the ascetic Ananda? |
尸利阿荼答曰： |
Shri Atta replied: |
「是也。」 |
It is also. |
拘薩羅王波斯匿告尸利阿荼大臣曰： |
King Persia of Kosala reported to the minister Sri Atta: |
「汝御此象，令至沙門阿難所。」 |
You will control this image and send it to the ascetic Ananda. |
尸利阿荼受王教已即御此象，令至尊者阿難所。 |
Shri Atta received the king's teachings and immediately controlled this elephant, and ordered the Supreme Ananda to do so. |
於是，拘薩羅王波斯匿問曰： |
Then Pasana, king of Kosala, asked: |
「阿難！從何處來，欲至何處？」 |
Ananda! Where do you come from and where do you want to go? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！我從東園鹿子母堂來，欲至勝林給孤獨園。」 |
Your Majesty! I came from Luzimu Hall in Dongyuan, and I want to go to Shenglin and Loneliness Garden. |
拘薩羅王波斯匿語曰： |
King Pasana of Kosala said: |
「阿難！若於勝林無急事者，可共往至阿夷羅婆提河，為慈愍故。」 |
Ananda! If there is no urgent matter in the Shenglin Forest, we can go to the Ayiravati River together, out of compassion. |
尊者阿難為拘薩羅王波斯匿默然而受。 |
The Venerable Ananda accepted it silently for Pasani, the king of Kosala. |
於是，拘薩羅王波斯匿令尊者阿難在前，共至阿夷羅婆提河。 |
So King Pasana of Kosala ordered the Venerable Ananda in front of him, and together they reached the Ayravati River. |
到已下乘，取彼象薦，四疊敷地，請尊者阿難： |
When I got off the vehicle, I took the elephant's recommendation, spread it on the ground in four folds, and asked the Venerable Ananda: |
「阿難！可坐此座。」 |
Ananda! You can sit here. |
尊者阿難答曰： |
Venerable Ananda replied: |
「止！止！大王！但心靖足。」 |
Stop! Stop! Your Majesty! But my mind is at peace. |
拘薩羅王波斯匿再三請尊者阿難： |
Pasenadi, king of Kosala, repeatedly asked the Venerable Ananda: |
「阿難！可坐此座。」 |
Ananda! You can sit here. |
尊者阿難亦再三語： |
Venerable Ananda also said again and again: |
「止！止！大王！但心靖足，我自有尼師檀，我今當坐。」 |
Stop! Stop! Your Majesty! As long as your mind is at peace, I have my own nun, I will sit down now. |
於是，尊者阿難敷尼師檀，結跏趺坐。 |
Then the Venerable Ananda sat down in the lotus position and sat in the lotus position. |
拘薩羅王波斯匿與尊者阿難共相問訊，却坐一面，語曰： |
King Pasenadi of Kosala and the Venerable Ananda were asking questions, but they sat on one side and said: |
「阿難！欲有所問，聽我問耶？」 |
Ananda! If you want to ask something, can you listen to me? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！欲問便問，我問已當思。」 |
Your Majesty! If you want to ask, just ask. I've already thought about it. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「阿難！如來頗行如是身行，謂此身行為沙門、梵志所憎惡耶？」 |
Ananda! The Tathagata has behaved in such a way. Does this mean that he is abhorrent to ascetics and brahmins? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！如來不行如是身行，謂此身行為沙門、梵志聰明智慧及餘世間所憎惡也。」 |
Great King! If the Tathagata does not behave like this, it is said that this body behaves in a way that is abhorrent to the ascetics, the wisdom of the Brahma, and the rest of the world. |
拘薩羅王波斯匿聞已，歎曰： |
King Persia of Kosala had heard this and sighed: |
「善哉！善哉！阿難！我所不及，若聰明智慧及餘世間者，而阿難及之。 |
"Excellent! Excellent! Ananda! If I am beyond my reach, if there are those who are as clever and wise as the rest of the world, Ananda can reach them. |
阿難！若有不善相悉而毀呰稱譽者，我等不見彼真實也。 |
Ananda! If there is someone who is not good at understanding and destroys someone who praises someone, we will not see the truth. |
阿難！若有善相悉而毀呰稱譽者，我見彼真實也。 |
Ananda! If there is a good person who is praised and praised, I see that it is true. |
阿難！如來頗行如是身行，謂此身行為沙門、梵志聰明智慧及餘世間所憎惡耶？」 |
Ananda! The Tathagata behaves in this way, so it is said that this body behaves in a way that is abhorrent to ascetics, Brahmāzhi, wisdom, and the rest of the world? " |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！如來終不行如是身行，謂此身行為沙門、梵志聰明智慧及餘世間所憎惡也。」 |
Great King! The Tathagata never behaves like this. It is said that this body behaves in a way that is abhorrent to the ascetics, the wisdom of the Brahma, and the rest of the world. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「阿難！云何為身行耶？」 |
Ananda! What is the meaning of body conduct? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！不善身行也。」 |
Your Majesty! You are not good at what you do. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「阿難！云何不善身行耶？」 |
Ananda! Why don't you behave well? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！謂身行有罪。」 |
Your Majesty! I am claiming that my actions are sinful. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「阿難！云何身行有罪耶？」 |
Ananda! Why did Yun commit any sin? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！謂行身行，智者所憎惡。」 |
Your Majesty! It is said that the conduct of one's body is abhorrent to the wise. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「阿難！云何智者所憎惡耶？」 |
Ananda! Why do wise men hate you? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！謂行身行，自害、害彼、俱害，滅智慧、惡相助，不得涅槃，不趣智，不趣覺，不趣涅槃，彼可行法不知如真，不可行法亦不知如真。 |
"Great King! It is said that the actions of the body harm oneself, others, and both. They destroy wisdom and harm each other. They do not achieve nirvana. They are not interested in wisdom, they are not interested in enlightenment, and they are not interested in nirvana. If they can do the Dharma, they will not know the truth. If they cannot do the Dharma, they will not know the truth. real. |
可行法不知如真，不可行法亦不知如真已，可受法不知如真，不可受法亦不知如真。 |
If you can do the Dharma, you don't know it is true. If you can't do the Dharma, you don't know it is true. If you can accept the Dharma, you don't know it is true. If you can't accept the Dharma, you don't know it is true. |
可受法不知如真，不可受法亦不知如真已，可斷法不知如真，不可斷法亦不知如真。 |
The dharma that can be accepted is not known to be true; the dharma that cannot be accepted is not known to be true; the dharma that can be judged is not known to be true; the dharma that cannot be judged is not known to be true. |
可斷法不知如真，不可斷法亦不知如真已，可成就法不知如真，不可成就法亦不知如真。 |
It is possible to judge the Dharma without knowing it is true; it is impossible to judge the Dharma yet not know it to be true; it is possible to achieve the Dharma without knowing the truth; it is impossible to realize the Dharma yet not know it to be true. |
可成就法不知如真，不可成就法亦不知如真已，可行法便不行，不可行法而行。 |
If you can achieve the Dharma, you don't know it is true. If you cannot achieve the Dharma, you don't know it is true. |
可行法便不行，不可行法而行已，可受法便不受，不可受法而受。 |
If you can do it, you won't do it. If you can't do it, you just do it. If you can accept the method, you won't do it. If you can't accept the method, you won't do it. |
可受法便不受，不可受法而受已，可斷法便不斷，不可斷法而斷。 |
If you can accept the Dharma, you will not accept it; if you cannot accept the Dharma, you will accept it; if you can break the Dharma, you will continue; if you cannot break the Dharma, you will break it. |
可斷法便不斷，不可斷法而斷已，可成就法便不成就，不可成就法而成就。 |
If you can break the dharma, it will continue; if you can't break the dharma, you will break it; if you can accomplish the dharma, it will not be accomplished; if you cannot accomplish the dharma, it will be accomplished. |
可成就法便不成就，不可成就法而成就已，不善法轉增，善法轉減。 |
If the Dharma can be accomplished, it will not be accomplished. If the Dharma cannot be accomplished, it will be accomplished. Unwholesome Dharma will increase, and good Dharma will decrease. |
是故如來終不行此法。」 |
Therefore, the Tathagata will never be able to practice this method. " |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「阿難！如來何故終不行此法耶？」 |
Ananda! Why can't the Tathagata do this? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！離欲、欲已盡，離恚、恚已盡，離癡、癡已盡，如來斷一切不善之法，成就一切善法，教師、妙師、善順師，將御、順御，善語、妙語、善順語。 |
"Great King! Having given up desire and desire, giving up hatred and jealousy, giving up delusion and delusion, the Tathagata has cut off all unwholesome dharmas and accomplished all good dharma. Teachers, wonderful masters, good and obedient teachers will control and obey them. , kind words, witty words, and kind words. |
是故如來終不行此法。」 |
Therefore, the Tathagata will never be able to practice this method. " |
拘薩羅王波斯匿歎曰： |
King Pasana of Kosala sighed and said: |
「善哉！善哉！阿難！如來不可行法終不行。 |
"How good! How good! Ananda! If the Tathagata cannot do the Dharma, it will never be done. |
所以者何？ |
So what? |
以如來、無所著、正盡覺故。 |
Because the Tathagata has nothing to hold on to, he is fully enlightened. |
阿難！汝彼師弟子，學道欲得無上安隱涅槃，汝尚不行此法，況復如來行此法耶？」 |
Ananda! You, my disciples, are studying the Tao and want to achieve the supreme peace and nirvana. If you still cannot practice this method, how about the Tathagata practicing this method? " |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「阿難！如來頗行如是身行，謂此身行不為沙門、梵志聰明智慧及餘世間所憎惡耶？」 |
Ananda! The Tathagata has performed such a conduct, so it is said that this conduct is not abhorred by the ascetics, the wisdom of the Brahma, and the rest of the world? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！如來必行如是身行，謂此身行不為沙門、梵志聰明智慧及餘世間所憎惡也。」 |
Great King! The Tathagata must conduct such conduct, which means that such conduct will not be abhorred by the ascetics, the wisdom of the Brahma, and the rest of the world. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「阿難！云何為身行耶？」 |
Ananda! What is the meaning of body conduct? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！謂善身行也。」 |
Your Majesty! It's called good conduct. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「阿難！云何善身行耶？」 |
Ananda! How can you behave so well? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！謂身行無罪。」 |
Your Majesty! I say that my actions are sinless. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「阿難！云何身行無罪耶？」 |
Ananda! How could he have done anything without sin? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！謂行身行，智者所不憎惡。」 |
Your Majesty! It is said that the conduct of one's body is not abhorred by the wise. |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「阿難！云何智者所不憎惡。」 |
Ananda! How can a wise person not hate you? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！謂行身行，不自害、不害彼、不俱害，覺慧、不惡相助，得涅槃，趣智趣覺，趣至涅槃。 |
"Great King! It is said that by practicing one's own conduct without harming oneself, without harming others, without harming both others, and by being aware of wisdom and refraining from harming each other, one can achieve Nirvana. With wisdom and enlightenment, one can achieve Nirvana. |
彼可行法知如真，不可行法亦知如真。 |
If he can practice the Dharma, he will know it is true; if he cannot practice the Dharma, he will also know it is true. |
可行法知如真，不可行法亦知如真已，可受法知如真，不可受法亦知如真。 |
If you can do the Dharma, you will know it is true. If you cannot do the Dharma, you will know it is true. If you can accept the Dharma, you will know it is true. If you cannot accept the Dharma, you will know it is true. |
可受法知如真，不可受法亦知如真已，可斷法知如真，不可斷法亦知如真。 |
The Dharma that can be accepted is known as true, the Dharma that cannot be accepted is also known as true, the Dharma that can be cut off is known as true, and the Dharma that cannot be cut off is also known as true. |
可斷法知如真，不可斷法亦知如真已，可成就法知如真，不可成就法亦知如真。 |
The Dharma that can be broken is known to be true; the Dharma that cannot be broken is also known to be true; the Dharma that can be accomplished is known to be true; the Dharma that cannot be accomplished is also known to be true. |
可成就法知如真，不可成就法亦知如真已，可行法而行，不可行法便不行。 |
If you can achieve the Dharma, you will know it is true. If you cannot achieve the Dharma, you will also know it is true. If you can achieve the Dharma, then do it. If you cannot achieve the Dharma, you will not be able to do it. |
可行法而行，不可行法便不行已，可受法而受，不可受法便不受。 |
If you can do it, do it; if you can't do it, you can't do it; if you can accept the method, you will accept it; if you can't accept the method, you won't do it. |
可受法而受，不可受法便不受已，可斷法而斷，不可斷法便不斷。 |
If you can accept the Dharma, you will accept it; if you cannot accept the Dharma, you will not accept it; if you can break the Dharma, you will break it; if you cannot break the Dharma, you will continue it. |
可斷法而斷，不可斷法便不斷已，可成就法而成就，不可成就法便不成就。 |
If the Dharma can be broken, it will be broken. If the Dharma cannot be broken, it will continue. If the Dharma can be realized, it will be accomplished. If it cannot be accomplished, the Dharma will not be accomplished. |
可成就法而成就，不可成就法便不成就已，不善法轉減，善法轉增。 |
If you can achieve the Dharma, you will achieve it. If you cannot achieve the Dharma, you will not achieve it. The unwholesome Dharma will be reduced, and the good Dharma will be increased. |
是故如來必行此法。」 |
Therefore, Tathagata must practice this method. " |
拘薩羅王波斯匿問曰： |
King Pasana of Kosala asked: |
「阿難！如來何故必行此法耶？」 |
Ananda! Why does the Tathagata do this? |
尊者阿難答曰： |
Venerable Ananda replied: |
「大王！離欲、欲已盡，離恚、恚已盡，離癡、癡已盡，如來成就一切善法，斷一切不善之法，教師、妙師、善順師，將御、順御，善語、妙語、善順語。 |
"Great King! Having abandoned desires and desire, having abandoned hatred and jealousy, and having abandoned delusion and delusion, the Tathagata has accomplished all good dharma and cut off all unwholesome dharma. Teachers, wonderful masters, and good and obedient teachers will control and obey you. , kind words, witty words, and kind words. |
是故如來必行此法。」 |
Therefore, Tathagata must practice this method. " |
拘薩羅王波斯匿歎曰： |
King Pasana of Kosala sighed and said: |
「善哉！善哉！阿難！如來可行法必行。 |
"How good! How good! Ananda! The Tathagata must do the Dharma. |
所以者何？ |
So what? |
以如來、無所著、正盡覺故。 |
Because the Tathagata has nothing to hold on to, he is fully enlightened. |
阿難！汝彼師弟子，學道欲得無上安隱涅槃，汝尚行此法，況復如來不行此法耶？ |
Ananda! You, my disciples, are studying the Tao and want to achieve the supreme peace and nirvana. You still practice this method. How can the Tathagata not practice this method? |
阿難善說，我今歡喜，阿難快說，我極歡喜。 |
Ananda said quickly, "I am very happy now." Ananda quickly said, "I am very happy." |
若村輸租阿難法應受者，我村輸租為法布施。 |
If the village loses rent to those who deserve Ananda’s Dharma, our village’s rent loss will be a Dharma donation. |
阿難！若象、馬、牛、羊阿難法應受者，我象、馬、牛、羊為法布施。 |
Ananda! If the elephant, horse, ox, or sheep are worthy of Ananda’s Dharma, I, the elephant, horse, ox, or sheep, will give alms for the Dharma. |
阿難！若婦女及童女阿難法應受者，我婦女及童女為法布施。 |
Ananda! If the women and virgins are worthy of Ananda’s Dharma, I, the women and the virgins, will give alms for the Dharma. |
阿難！若生色寶阿難法應受者，我生色寶為法布施。 |
Ananda! If Ananda’s Dharma is worthy of being received by those who have developed a form-treasure, I will give it to those who have developed a form-treasure for the Dharma. |
阿難！如此之事阿難皆不應受，我拘薩羅家有一衣，名鞞訶提，彼第一，王以繖枓孔中盛送來為信。 |
Ananda! Ananda should not have to suffer such a thing. I, the Kosala family, have a clothesman, his name is Tharakhati. |
阿難！若拘薩羅家劫貝諸衣者，此鞞訶提於諸衣中最為第一。 |
Ananda! If the Kosala family robs all the robes, this Sanghati will be the first among all robes. |
所以者何？ |
So what? |
此鞞訶提衣長十六肘，廣八肘，我此鞞訶提衣，今為法故布施阿難！阿難！當作三衣，持令彼拘薩羅家長夜增益福。」 |
The length of this robe is sixteen cubits, and the width is eight cubits. I am wearing this robe. I am giving alms to Ananda for the Dharma! Ananda! As three robes, hold the order to bring blessings to the head of the Kosala family at night. " |
尊者阿難答曰： |
Venerable Ananda replied: |
「止！止！大王！但心靖足，自有三衣，謂我所受。」 |
Stop! Stop! Your Majesty! As long as your mind is calm and contented, you have three robes of your own, so I can accept them. |
拘薩羅王波斯匿白曰： |
Pasanibai, king of Kosala, said: |
「阿難！聽我說喻，慧者聞喻則解其義。 |
"Ananda! Listen to my parable. A wise person will understand the meaning of the parable. |
猶如大雨時，此阿夷羅婆提河水滿，兩岸溢則流出。 |
Just like when it rains heavily, the Ayravati River is full of water and overflows from both banks. |
阿難見耶？」 |
See Ananda? " |
尊者阿難答曰： |
Venerable Ananda replied: |
「見也。」 |
See you. |
拘薩羅王波斯匿白曰： |
Pasanibai, king of Kosala, said: |
「如是，阿難！若有三衣，當與比丘、比丘尼，漸學舍羅、舍羅磨尼離。 |
"In this way, Ananda! If you have three robes, you should gradually learn to separate them from Sāra and Sāramāni with monks and nuns. |
阿難！以此鞞訶提作三衣受持，令彼拘薩羅家長夜增益福。」 |
Ananda! Taking this as three robes and holding them, the head of Kosala will be blessed every night. " |
尊者阿難為拘薩羅王波斯匿默然而受。 |
The Venerable Ananda accepted it silently for Pasani, the king of Kosala. |
於是，拘薩羅王波斯匿知尊者阿難默然受已，鞞訶提衣為法布施尊者阿難，即從座起，繞三匝而去。 |
Then King Pasana of Kosala accepted Venerable Ananda silently. He took up his robe and offered Dharma to Venerable Ananda. He then got up from his seat and walked around three times. |
去後不久，尊者阿難持鞞訶提衣往詣佛所，稽首佛足，却住一面，白曰： |
Not long after he left, the Venerable Ananda went to the Buddha's place with his robes in his hand. He looked at the Buddha's feet, stopped by one side, and said: |
「世尊！此鞞訶提衣，今日拘薩羅王波斯匿為法布施我，願世尊以兩足著鞞訶提衣上，令拘薩羅家長夜得增益福。」 |
World Honored One! Today, King Pashin of Kosala donated this robe to me as a Dharma gift. May the World Honored One put his two feet on the robe, so that the parents of Kosala may gain blessings at night. |
於是，世尊以兩足著鞞訶提衣上，告曰： |
Then, the World-Honored One put his two feet on the robes of Tōhāti and said: |
「阿難！若汝與拘薩羅王波斯匿所共論者，今悉向我而廣說之。」 |
Ananda! If you and King Pasasi of Kosala are hiding together to discuss this matter, please tell me about it now. |
於是，尊者阿難與拘薩羅王波斯匿所共論者，盡向佛說，叉手白曰： |
Then the Venerable Ananda and those who were discussing the matter together in the hiding place of Kosala King Pasha all spoke to the Buddha, folded their hands and said: |
「我如是說，不誣謗世尊耶？ |
"As I said, I will not slander the World Honored One? |
真說如法，說法次法，不於如法有過失耶？」 |
Is it true that it is true to say the Dharma and the Dharma is not wrong? " |
世尊答曰： |
The World Honored One replied: |
「汝如是說，不誣謗我，真說如法，說法次法，亦不於如法有過失也。 |
"As you say, do not slander me falsely. I truly speak the Dharma and the Dharma, and I am not at fault for the Dharma. |
阿難！若拘薩羅王波斯匿以此義、以此句、以此文來問我者，我亦為拘薩羅王波斯匿以此義、以此句、以此文答彼也。 |
Ananda! If King Pasana of Kosala asks me about this meaning, this sentence, and this article, I will also answer him on behalf of King Pasni of Kosala with this meaning, this sentence, and this article. |
阿難！此義如汝所說，汝當如是受持。 |
Ananda! This meaning is as you said it, and you should accept it and uphold it as such. |
所以者何？ |
So what? |
此說即是其義。」 |
This is its meaning. " |
佛說如是。 |
Buddha said so. |
尊者阿難及諸比丘，聞佛所說，歡喜奉行。 |
The Venerable Ananda and all the monks heard what the Buddha said and followed it with joy. |
鞞訶提經第三竟（二千五百九十一字） |
The Third Principle of the Tongheti Sutra (2,591 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 18 例品 |
Chapter 18 Examples |
215. （二一五）第一得經 |
215. (215) The first person to obtain sutras |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若拘薩羅王波斯匿所有境界，教令所及，彼中拘薩羅王波斯匿最為第一。 |
"If King Pasenadi of Kosala has any state that is covered by the edict, King Pasenadi of Kosala is the best among them. |
拘薩羅王波斯匿者，變易有異，多聞聖弟子如是觀則厭彼，厭彼已，尚不欲第一，況復下賤？ |
King Pasana of Kosala, there are changes in the situation. Many disciples of the saints who have heard of this view will be disgusted with him. Already disgusted with him, he does not want to be the first. How can he be humbled again? |
所謂日月境界，光明所照，所照諸方，謂千世界。 |
The so-called realm of the sun and moon, where the light shines in all directions, is called a thousand worlds. |
此千世界，有千日、千月、千弗于逮、千閻浮洲、千拘陀尼洲、千欝單越洲、千須彌山、千四大王天、千四天王子、千三十三天、千釋天因陀羅、千焰摩天、千須焰摩天子，千兜率哆天、千兜率哆天子，千化樂天、千善化樂天子、千他化樂天、千自在天子，千梵世界及千別梵。 |
In these thousand worlds, there are a thousand suns, a thousand moons, a thousand Buddhas, a thousand Jamfu continents, a thousand Kudani continents, a thousand Keshan Yue continents, a thousand Sumeru mountains, a thousand four great king heavens, a thousand four heavenly princes, and a thousand thirty-three heavens. , Qianshi Tian Indra, Qian Yan Mo Tian, Qian Xu Yan Mo Tianzi, Qian Tusitaduo Tian, Qian Tusu Duo Tianzi, Qianhua Lotte, Qianshan Huale Tianzi, Qianhehua Lotte, Qian Zizai Tianzi, Qianhua Tianzi. The world of Brahma and the thousand different Brahmas. |
彼中有一梵大梵，富祐作化尊，造眾生父，已有當有。 |
There is a Brahman in there, a great Brahman, blessed to be the transformed deity and the father of all living beings, as he should be. |
彼大梵者，變易有異。 |
That great Brahma changes things differently. |
多聞聖弟子如是觀則厭彼，厭彼已，尚不欲第一，況復下賤？ |
The disciples of the saintly disciples who have learned so much will be disgusted with others. If they are already disgusted with others, they do not want to be the first. How much more inferior? |
後時此世敗壞，此世敗壞時，眾生生晃昱天中。 |
In the future, this world will be corrupted. When this world is corrupted, all sentient beings will be wandering in the sky. |
彼中有色乘意生，具足一切，支節不減，諸根不壞，以喜為食，形色清淨，自身光照，飛乘虛空，住彼久遠。 |
There is a form that arises from the mind, has everything, its branches are not reduced, its roots are not broken, it feeds on joy, its form and color are pure, it illuminates itself, it flies in the sky, and it stays there for a long time. |
晃昱天者，變易有異。 |
Those who shake Yutian will change in different ways. |
多聞聖弟子如是觀則厭彼，厭彼已，尚不欲第一，況復下賤？ |
The disciples of the Holy Master who have learned so much will be disgusted with others. If they are already disgusted with others, they do not want to be the first. How much more inferior? |
「復次，有四想，有比丘想小、想大、想無量、想無所有，眾生如是樂想意解者，變易有異。 |
"Furthermore, there are four thoughts. Some monks think about small things, think about big things, think about immeasurable things, and think about nothingness. All living beings are so happy to think about it, and the changes will be different. |
多聞聖弟子如是觀則厭彼，厭彼已，尚不欲第一，況復下賤？ |
The disciples of the Holy Master who have learned so much will be disgusted with others. If they are already disgusted with others, they do not want to be the first. How much more inferior? |
復次有八除處。 |
There are eight ways to eliminate it. |
云何為八？ |
Why does the cloud mean eight? |
比丘，內有色想，外觀色，少善色惡色，彼色除已知、除已見，作如是想： |
Bhikkhu, there are thoughts of color within, and there are few good and bad colors on the outside. Those colors are only known and seen. Think like this: |
『是謂第一除處。』 |
"It's called the first place of elimination." 』 |
復次，比丘！內有色想，外觀色，無量善色惡色，彼色除已知、除已見，作如是想： |
Again, bhikkhu! There are thoughts of color inside and color outside. There are countless good and bad colors. Except for the known and seen colors, think like this: |
『是謂第二除處。』 |
"It's called the second place of elimination." 』 |
復次，比丘！內無色想，外觀色，少善色惡色，彼色除已知、除已見，作如是想： |
Again, bhikkhu! There is no thought of color inside, and there are few good colors and bad colors on the outside. The color is nothing but known and seen. Think like this: |
『是謂第三除處。』 |
"This is called the third place of elimination." 』 |
復次，比丘！內無色想，外觀色，無量善色惡色，彼色除已知、除已見，作如是想： |
Again, bhikkhu! There is no thought of color inside, there is no color outside, there are countless good and bad colors, except those that are known and seen, think like this: |
『是謂第四除處。』 |
"This is called the fourth place of elimination." 』 |
「復次，比丘！內無色想，外觀色，青青色，青見青光。 |
"Again, Bhikkhu! There is no thought of color within, but color outside, blue, blue, green light. |
猶如青水華，青青色，青見青光。 |
Just like the blue water bloom, the green color is green, and the green light can be seen. |
猶如成就波羅［木＊奈］衣，熟擣磨碾，光色悅澤，青青色，青見青光。 |
Just like the attire of Polo [Mu*Nai], when it is cooked and pounded, it becomes bright and lustrous, green and green, and green with green light. |
如是，比丘！內無色想，外觀色，青青色，青見青光，無量無量，淨意潤意，樂不憎惡。 |
So, bhikkhu! There is no thought of color inside, but the color outside is blue and blue, blue can be seen as blue light, immeasurable, pure and nourishing, joyful and not disgusting. |
彼色除已知、除已見，作如是想： |
Except for the color that is already known and seen, think like this: |
『是謂第五除處。』 |
"This is called the fifth elimination point. 』 |
復次，比丘！內無色想，外觀色，黃黃色，黃見黃光。 |
Again, bhikkhu! The inner color is colorless, the outer color is yellow, and the yellow light is visible. |
猶如頻頭歌羅華，黃黃色，黃見黃光。 |
Just like the frequency head song Luohua, yellow and yellow, yellow sees yellow light. |
猶如成就波羅［木＊奈］衣，熟擣磨碾，光色悅澤，黃黃色，黃見黃光。 |
Just like the attire of Polo [Mu*Nai], when it is cooked and pounded, its light and color will be pleasing to the eye, yellow-yellow, and yellow can be seen as yellow light. |
如是，比丘！內無色想，外觀色，黃黃色，黃見黃光，無量無量，淨意潤意，樂不憎惡。 |
So, bhikkhu! There is no color in the mind, but the color outside is yellowish yellow, and the yellow light is seen as yellow, immeasurable, pure and nourishing, joyful and not disgusting. |
彼色除已知、除已見，作如是想： |
Except for the color that is already known and seen, think like this: |
『是謂第六除處。』 |
"This is called the sixth elimination point. 』 |
「復次，比丘！內無色想，外觀色，赤赤色，赤見赤光。 |
"Again, bhikkhu! There is no thought of color within, but color outside is red, and red sees red light. |
猶如加尼歌羅華，赤赤色，赤見赤光。 |
Just like Gani Gorahua, red is red, red sees red light. |
猶如成就波羅［木＊奈］衣，熟擣磨碾，光色悅澤，赤赤色，赤見赤光。 |
Just like the attire of Polo [Mu*Nai], when it is cooked and pounded, its light and color will be pleasing to the eye, red and red, and red to see the red light. |
如是，比丘！內無色想，外觀色，赤赤色，赤見赤光，無量無量，淨意潤意，樂不憎惡。 |
So, bhikkhu! There is no color in the mind, but the color in the outside is red, red, and red light. It is immeasurable, purifies the mind and moisturizes the mind, and is happy and does not hate it. |
彼色除已知、除已見，作如是想： |
Except for the color that is already known and seen, think like this: |
『是謂第七除處。』 |
"This is called the seventh place of elimination." 』 |
復次，比丘！內無色想，外觀色白，白色、白見、白光； |
Again, bhikkhu! There is no internal color thought, and the external color is white, white, white vision, white light; |
猶如大白，白色、白見、白光； |
Like the great white, white, white seeing, white light; |
猶如成就波羅［木＊奈］衣熟擣磨碾、光色悅澤白，白色、白見、白光。 |
Just like the attainment of Polo [Mu * Nai], the clothes are ripe and grinded, and the light is white, white, white, and white. |
如是，比丘！內無色想，外觀色白，白色、白見、白光，無量無量淨意、潤意，樂不憎惡。 |
So, bhikkhu! There is no color thought inside, white color outside, white color, white vision, white light, immeasurable purity of mind, nourishment of mind, joy and no hatred. |
彼色除已知、除已見，作如是想： |
Except for the color that is already known and seen, think like this: |
『是謂第八除處。』 |
"This is called the eighth elimination point. 』 |
眾生如是樂除處意解者，變易有異。 |
All living beings are so happy except for those who interpret it, and the changes will be different. |
多聞聖弟子如是觀則厭彼，厭彼已，尚不欲第一，況復下賤？ |
The disciples of the Holy Master who have learned so much will be disgusted with others. If they are already disgusted with others, they do not want to be the first. How much more inferior? |
「復次，有十一切處。 |
"Again, there are eleven places. |
云何為十？ |
Why is it ten? |
有比丘無量地處修一，思惟上下諸方不二，無量水處，無量火處，無量風處，無量青處，無量黃處，無量赤處，無量白處，無量空處，無量識處第十修一，思惟上下諸方不二。 |
There is a bhikkhu who cultivates unity in immeasurable places, meditating on the nonduality of all directions above and below, the place of immeasurable water, the place of immeasurable fire, the place of immeasurable wind, the place of immeasurable green, the place of immeasurable yellow, the place of immeasurable red, the place of immeasurable white, the place of immeasurable emptiness, the place of immeasurable consciousness. Practice one out of ten, thinking about the non-duality of all directions above and below. |
眾生如是樂一切處意解者，變易有異。 |
All sentient beings enjoy the understanding of all things in this way, and their changes will be different. |
多聞聖弟子如是觀則厭彼，厭彼已，尚不欲第一，況復下賤？ |
The disciples of the Holy Master who have learned so much will be disgusted with others. If they are already disgusted with others, they do not want to be the first. How much more inferior? |
是謂第一清淨說，施設最第一，謂我無、我不有，及為彼證故，施設於道，是謂第一外依見處、最依見處，謂度一切色想，乃至得非有想非無想處成就遊。 |
It is called the first pure doctrine, the most important one, it is said that I am nothing, I do not exist, and for the sake of that realization, it is given to the Tao. It is called the first external dependent view point, the most dependent view point, and it is said to save all forms. Think, and even achieve success wherever you have thoughts and not without thoughts. |
是謂於現法中第一，求趣至涅槃，於現法中最施設涅槃，謂六更樂處生、滅、味、離、慧見如真，及為彼證故，施設於道。 |
This means that he is the first among the present Dharma, seeking to reach Nirvana, and the best among the present Dharma is to provide Nirvana. It is said that the six-shift blissful place of birth, death, taste, separation, and wisdom is as real, and because he has realized it, he is given to Nirvana. road. |
「復次，有四斷。 |
"Again, there are four breaks. |
云何為四？ |
Why is the cloud four? |
有斷樂遲，有斷樂速，有斷苦遲，有斷苦速，於中若有斷樂遲者，是樂遲故，說下賤。 |
There is a delay in stopping pleasure, there is a delay in stopping pleasure, there is a delay in cutting off suffering, and there is a speed in cutting off suffering. If there is a delay in cutting off pleasure, it is because of the delay in happiness, it is said to be despicable. |
於中若有斷樂欲，若有人習此法初無厭足，若復有人習飲酒者初無厭足，若復有人修習睡眠初無厭足，是謂比丘若人有習此三法者初無厭足，亦復不能至滅盡處。 |
If there is a desire to cut off pleasure, if someone practices this method, he will be satisfied with it for the first time, if there is someone who practices drinking, he will be satisfied with it for the first time, if there is someone who practices sleeping, he will be satisfied with it for the first time, it is said that a bhikkhu has practiced these three methods. At first it was insatiable, but it can no longer reach the point of annihilation. |
是故諸比丘常當捨離此三法不親近之，如是諸比丘當作是學。」 |
Therefore, monks should always stay away from these three dharmas and not get close to them, so monks should learn this. " |
爾時諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
供養、三善根 三痛、三覆露 |
Offerings, three roots of good deeds, three pains, and three coverings |
相法、三不覺 愛敬、無厭足 |
Xiangfa, three unconsciousness, love and respect, insatiable contentment |
第一得經第四竟（一千三百七十一字） |
The First Sutra and the Fourth Success (1,371 words) |
中阿含經卷第五十九（一萬七百七十二字）（第五後誦） |
The fifty-ninth volume of the Central Agama Sutra (1772 words) (the fifth recitation) |
「若有斷樂速者，此斷樂速故，此斷亦說下賤。 |
"If there is a person who cuts off happiness quickly, because he cuts off music quickly, this cutoff is also said to be despicable. |
於中若有斷苦遲者，此斷苦遲故，此斷亦說下賤。 |
If there is a person who is late in ending suffering, because he is late in ending suffering, this ending is also said to be low. |
於中若有斷苦速者，此斷苦速故，此斷非廣布、不流布，乃至天人亦不稱廣布，我斷廣布流布，乃至天人亦稱廣布。 |
If there is a person who has cut off the suffering and speed, this cut off the pain and speed, this cut off is not kosobu or kudosuka, and even gods and humans do not call it kosen. |
云何我斷廣布流布，乃至天人亦稱廣布？ |
How can I stop kosen-ruubu, so that gods and humans also call it kosen-kosen? |
謂八支正道，正見乃至正定為八，是謂我斷廣布流布，乃至天人亦稱廣布。 |
It is called the Eight-branched Right Path, right view and even right concentration are eight, it is said that I break the path of kosen-rubu, and even gods and humans also call it kosen-rubu. |
我如是，諸沙門、梵志虛偽妄言，不善不真，實誣謗於我，彼實有眾生施設斷壞，沙門瞿曇無所施設，彼實有眾生施設斷壞。 |
I am like this, all the ascetics and brahma-zhi make false accusations against me with their false and false words, which are not good and not true. In fact, there are sentient beings who are trying to destroy and destroy me. The ascetics Qutan has nothing to do, and there are actually sentient beings who are trying to destroy and destroy me. |
若此無我不如是說，彼如來於現法中斷知一切，得息、止、滅、涅槃。」 |
If there is no self, then it is better to say that the Tathagata knows everything in the present dharma, and attains rest, cessation, cessation, and nirvana. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 18 例品 |
Chapter 18 Examples |
216. （二一六）愛生經 |
216. (216) Love Life Sutra |
中阿含經卷第六十 |
Book 60 of the Central Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，有一梵志，唯有一兒，心極愛念，忍意溫潤，視之無厭，忽便命終。 |
At that time, there was a Brahma who had only one son. His heart was filled with love and longing, his forbearance was gentle, and he looked at it without getting tired of it. Suddenly he died. |
命終之後，梵志愁憂，不能飲食，不著衣裳，亦不塗香，但至塚哭，憶兒臥處。 |
After his death, Fanzhi was so sad that he could not eat, drink, wear clothes, or apply incense. However, he went to the grave to cry and remember the place where his son lay. |
於是，梵志周遍彷徉，往詣佛所，共相問訊，却坐一面。 |
So Brahma Zhi wandered around, went to the Buddha's place, and asked each other, but they sat on one side. |
世尊問曰： |
The World Honored One asked: |
「梵志！今汝諸根不似自心住耶？」 |
Brahma Zhi! Now your roots don't seem to be in your own mind? |
梵志答曰： |
Fanzhi replied: |
「今我諸根何由當得自心住耶？ |
"Why should my faculties be able to abide in my own mind now? |
所以者何？ |
So what? |
唯有一兒，心極愛念，忍意溫潤，視之無厭，忽便命終。 |
There was only one child who had great love in his heart, a gentle forbearance, and looked at him without getting tired of it, but he suddenly died. |
彼命終已，我便愁憂，不能飲食，不著衣裳，亦不塗香，但至塜哭，憶兒臥處。」 |
When his life came to an end, I became sad. I couldn't eat or drink, I didn't wear clothes, and I didn't apply incense. But when I went to my hometown, I cried and remembered the place where my son lay. " |
世尊告曰： |
The World Honored One said: |
「如是，梵志！如是，梵志！若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱。」 |
So it is, Brahma Chi! So it is, Brahma Chi! When love arises, there will be sorrow, crying, sorrow, trouble, and annoyance. |
梵志語曰： |
Sanskrit says: |
「瞿曇！何言若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱耶？ |
"Qu Tan! How can it be said that when love is alive, there will be sorrow, crying, sorrow, worry, and annoyance? |
瞿曇！當知若愛生時，生喜心樂。」 |
Qu Tan! When you know that love is born, you will be happy and happy. " |
世尊如是至再三告曰： |
The World-Honored One said this again and again: |
「如是，梵志！如是，梵志！若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱。」 |
So it is, Brahma Chi! So it is, Brahma Chi! When love arises, there will be sorrow, crying, sorrow, trouble, and annoyance. |
梵志亦至再三語曰： |
Fan Zhi also said again and again: |
「瞿曇！何言若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱耶？ |
"Qu Tan! How can it be said that when love is alive, there will be sorrow, crying, sorrow, worry, and annoyance? |
瞿曇！當知若愛生時，生喜心樂。」 |
Qu Tan! When you know that love is born, you will be happy and happy. " |
時，彼梵志聞佛所說，不說言是，但說非已，即從坐起，奮頭而去。 |
At that time, when Brahma heard what the Buddha said, he did not say it was true, but said it was not true. He stood up from his seat and walked away. |
爾時，勝林於其門前有眾多市郭兒而共博戲，梵志遙見已，便作是念： |
At that time, in front of the gate of Shenglin, there were many merchants playing together. When Fan Zhi saw him from a distance, he thought: |
「世中若有聰明智慧者，無過博戲人，我今寧可往彼，若與瞿曇所共論者，盡向彼說。」 |
If there is a clever and wise person in the world who has no fault in playing games, I would rather go there now. If there is anyone who agrees with Qu Tan, I will tell him everything. |
於是，梵志往至眾多市郭兒共博戲所，若與世尊所共論者，盡向彼說。 |
Therefore, Brahma Zhi went to many cities and theaters to discuss the matter with the Blessed One. |
眾多市郭博戲兒聞已，語曰： |
Many people in the city heard about Guo Bo's play and said: |
「梵志！何言若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱耶？ |
Brahma Zhi! How can I say that when love is alive, there will be sorrow, crying, sorrow, worry, and annoyance? |
梵志！當知若愛生時，生喜心樂。」 |
Brahma! When you know that love is born, you will be happy and happy. " |
梵志聞已，便作是念： |
When Brahma heard this, he thought: |
「博戲兒所說，正與我同。」 |
What Bo Xi'er said is exactly the same as mine. |
頷頭而去。 |
He nodded and left. |
於是，此論展轉廣布，乃入王宮，拘薩羅王波斯匿聞沙門瞿曇作如是說： |
As a result, this theory spread widely, and even entered the palace. King Persia of Kosala heard the ascetic Qutan in secret and said this: |
「若愛生時，便生愁慼、啼哭、憂苦，煩惋、懊惱。」 |
When love arises, there will be sorrow, crying, distress, worry, and annoyance. |
語末利皇后曰： |
At the end of the sentence, Queen Li said: |
「我聞瞿曇作如是說： |
"I heard Qu Tanzuo say: |
『若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱。』 |
"When love arises, there will be sorrow, crying, sorrow, worry, and annoyance." 』 |
」 |
|
末利皇后聞已，白曰： |
Queen Moli heard this and said: |
「如是，大王！如是，大王！若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱。」 |
So it is, great king! So it is, great king! When love is alive, there will be sorrow, crying, sorrow, trouble, and annoyance. |
拘薩羅王波斯匿語末利皇后曰： |
King Pasana of Kosala said to Queen Mali: |
「聞師宗說，弟子必同，沙門瞿曇是汝師，故作如是說，汝是彼弟子，故作如是說： |
"I have heard that Master Zong said that disciples must be the same. The ascetic Qutan is your master, so he pretends to say this. You are his disciple, so he pretends to say: |
『若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱。』 |
"When love arises, there will be sorrow, crying, sorrow, worry, and annoyance." 』 |
」 |
|
末利皇后白曰： |
Queen Moli said: |
「大王！若不信者，可自往問，亦可遣使。」 |
Your Majesty! If you don't believe me, you can go and ask yourself, or you can send an envoy. |
於是，拘薩羅王波斯匿即告那利鴦伽梵志曰： |
Therefore, Pasenadi, the king of Kosala, immediately told Naliyangja Brahmanzhi: |
「汝往沙門瞿曇所，為我問訊沙門瞿曇聖體康強，安快無病，起居輕便，氣力如常耶？ |
"You go to the residence of the recluse Qutan and ask me whether the holy body of the recluse Qutan is healthy, healthy, free from illness, easy to live, and as strong as usual? |
作如是語： |
Say this: |
『拘薩羅王波斯匿問訊聖體康強，安快無病，起居輕便，氣力如常耶？』 |
"King Pasana of Kosala inquired about the health of the holy body. Are you feeling well and free from illness, living comfortably and having the same strength as usual?" 』 |
沙門瞿曇實如是說： |
The ascetic Qutan said: |
『若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱耶？』 |
"If love arises, then there will be sorrow, crying, sorrow, worry, and annoyance?" 』 |
那利鴦伽！若沙門瞿曇有所說者，汝當善受持誦。 |
Naliyangjia! If the ascetic Qutan has something to say, you should accept and recite it well. |
所以者何？ |
So what? |
如是之人，終不妄言。」 |
Such a person will never lie. " |
那利鴦伽梵志受王教已，即詣佛所，共相問訊，却坐一面，白曰： |
Naliyangja Brahmanzhi had received the king's teachings, and went to the Buddha's place to inquire about each other. He sat on one side and said: |
「瞿曇！拘薩羅王波斯匿問訊聖體康強，安快無病，起居輕便，氣力如常耶？ |
"Qu Tan! King Pasasi of Kosala inquires about the health of the holy body. Are you feeling well and free from illness, living lightly, and having the same strength as usual? |
沙門瞿曇實如是說： |
The ascetic Qutan said: |
『若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱耶？』 |
"If love arises, then there will be sorrow, crying, sorrow, worry, and annoyance?" 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「那利鴦伽！我今問汝，隨所解答。 |
"Na Liyangjia! I'm asking you now, and I'll answer it as you please. |
那利鴦伽！於意云何？ |
Naliyangjia! What do you mean? |
若使有人，母命終者，彼人發狂，心大錯亂，脫衣裸形，隨路遍走，作如是說： |
If a person's mother dies, that person becomes mad and confused, takes off his clothes and walks around naked, saying this: |
『諸賢！見我母耶？ |
"All sages!" See my mother? |
諸賢！見我母耶？』 |
All sages! See my mother? 』 |
那利鴦伽！以此事故可知，若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱。 |
Naliyangjia! From this incident, we can see that if love arises, there will be sorrow, crying, sorrow, worry, and annoyance. |
如是父、兄、姊、妹也，兒婦命終，彼人發狂，心大錯亂，脫衣裸形，隨路遍走，作如是說： |
Such is the case with a father, brother, sister, or sister. When a son's wife dies, that person becomes mad and confused. He takes off his clothes and walks around naked, saying this: |
『諸賢！見我兒婦耶？ |
"All sages!" See my daughter-in-law? |
諸賢！見我兒婦耶？』 |
All sages! See my daughter-in-law? 』 |
那利鴦伽！以此事故可知，若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱。 |
Naliyangjia! From this incident, we can see that if love arises, there will be sorrow, crying, sorrow, worry, and annoyance. |
那利鴦伽！昔有一人，婦暫歸家，彼諸親族欲奪更嫁。 |
Naliyangjia! Once upon a time, there was a man whose wife had returned home temporarily, and her relatives wanted to take her to marry her. |
彼女聞之，即便速疾還至夫家，語其夫曰： |
When the girl heard about it, she rushed back to her husband's house and said to her husband: |
『君！今當知我親族強欲奪君婦嫁與他人，欲作何計？』 |
"Jun!" Now you know that my relatives want to seize your wife and marry her to someone else. What are you planning to do? 』 |
於是，彼人即執婦臂，將入屋中，作如是語： |
Then, the man held the woman's arm and was about to enter the house, saying as follows: |
『俱至後世，俱至後世，便以利刀斫殺其婦，并自害己。』 |
"As for future generations, they will kill his wife with a sharp knife and harm himself." 』 |
那利鴦伽！以此事故可知，若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱。」 |
Naliyangjia! From this incident, we can see that if love arises, there will be sorrow, crying, sorrow, worry, and annoyance. " |
那利鴦伽梵志聞佛所說，善受持誦，即從坐起，繞三匝而去，還至拘薩羅王波斯匿所，白曰： |
After Naliyangga Brahma heard what the Buddha said, he accepted and recited it well, he stood up from his seat, walked around three times, and returned to the hiding place of King Persia of Kosala, where he said: |
「天王！沙門瞿曇實如是說： |
"King of Heaven! Thus said the ascetic Kutan: |
『若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱。』 |
"When love arises, there will be sorrow, crying, sorrow, worry, and annoyance." 』 |
」 |
|
拘薩羅王波斯匿聞已，語末利皇后曰： |
King Persia of Kosala had heard this in hiding and spoke to Queen Moli: |
「沙門瞿曇實如是說： |
"The ascetic Kutan said thus: |
『若愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱。』 |
"When love arises, there will be sorrow, crying, sorrow, worry, and annoyance." 』 |
」 |
|
末利皇后白曰： |
Queen Moli said: |
「大王！我問大王，隨所解答，於意云何？ |
"Your Majesty! I ask your Majesty, what do you mean by the answer? |
王愛鞞留羅大將耶？」 |
Does the king love General Toriura? " |
答曰： |
Answer: |
「實愛。」 |
Real love. |
末利復問： |
Mo Li asked again: |
「若鞞留羅大將變易異者，王當云何？」 |
If General Toriura changes his mind, what will the king do? |
答曰： |
Answer: |
「末利！若鞞留羅大將變易異者，我必生愁慼、啼哭、憂苦、煩惋、懊惱。」 |
Molly! If General Toriura changes his mind, I will be sad, weeping, distressed, troubled, and upset. |
末利白曰： |
Mo Libai said: |
「以此事故，知愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱。」 |
As a result of this incident, when love arises, there will be sorrow, crying, distress, worry, and annoyance. |
末利復問： |
Mo Li asked again: |
「王愛尸利阿荼大臣，愛一奔陀利象，愛婆夷利童女，愛雨日蓋，愛加尸及拘薩羅國耶？」 |
Does the king love the great minister Atta, the elephant of Panda, the virgin girl of Poiri, the rain and the sun, the king of Kasha and the kingdom of Kosala? |
答曰： |
Answer: |
「實愛。」 |
Real love. |
末利復問： |
Mo Li asked again: |
「若加尸及拘薩羅國變易異者，王當云何？」 |
If the corpse is added and the kingdom of Kosala changes, what will the king say? |
答曰： |
Answer: |
「末利！我所具足五欲功德自娛樂者，由彼二國，若加尸及拘薩羅國當變易異者，我乃至無命，況復不生愁慼、啼哭、憂苦、煩惋、懊惱耶？」 |
Molly! The merits and virtues of the five desires that I have are self-entertaining. From those two kingdoms, if I am added to the corpse and the kingdom of Kosala changes, I will even lose my life, and I will no longer have sorrow, crying, sorrow, and annoyance. Are you upset? |
末利白曰： |
Mo Libai said: |
「以此事故，知愛生時，便生愁慼、啼哭、憂苦、煩惋、懊惱。」 |
As a result of this incident, when love arises, there will be sorrow, crying, sorrow, worry, and annoyance. |
末利問王： |
Mo Li asked the king: |
「於意云何？ |
"What do you mean? |
為愛我耶？」 |
Because you love me? " |
王復答曰： |
Wang Fu replied: |
「我實愛汝。」 |
I really love you. |
末利復問： |
Mo Li asked again: |
「若我一旦變易異者，王當云何？」 |
What will happen to the king if I ever change? |
答曰： |
Answer: |
「末利！若汝一旦變易異者，我必生愁慼、啼哭、憂苦、煩惋、懊惱。」 |
Molly! If you ever change, I will be sad, crying, distressed, troubled, and upset. |
末利白曰： |
Mo Libai said: |
「以此事故，知愛生時，便生愁慼、啼哭、憂苦，煩惋、懊惱。」 |
As a result of this incident, when love arises, there will be sorrow, crying, sorrow, worry, and annoyance. |
拘薩羅王波斯匿語曰： |
King Pasana of Kosala said: |
「末利！從今日去，沙門瞿曇因此事是我師，我是彼弟子。 |
"Mo Li! From today onwards, the ascetic Qu Tan is my teacher and I am his disciple. |
末利！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
Not profitable! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. " |
佛說如是。 |
Buddha said so. |
拘薩羅王波斯匿及末利皇后，聞佛所說，歡喜奉行。 |
King Pasana of Kosala and Queen Mali heard what the Buddha said and followed it with joy. |
愛生經第五竟（一千六百七十八字） |
The fifth chapter of the Love Life Sutra (1,678 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 18 例品 |
Chapter 18 Examples |
217. （二一七）八城經 |
217. (217) Eight Cities Sutra |
我聞如是： |
This is what I heard: |
一時，佛般涅槃後不久，眾多上尊名德比丘遊波羅利子城，住在雞園。 |
At one time, shortly after the Buddha's parinirvana, many monks of the highest venerable name visited the city of Parali and stayed in the chicken garden. |
是時，第十居士八城持多妙貨，往至波羅利子城治生販賣。 |
At that time, the tenth layman from eight cities went to the city of Boluolizi with many wonderful goods to sell and make money. |
於是，第十居士八城，彼多妙貨，貨賣速售，大得財利，歡喜踊躍，出波羅利子城，往詣鷄園眾多上尊名德比丘所，稽首禮足，却坐一面。 |
So, the tenth layman in the eight cities had many wonderful goods, which he sold quickly, and made a lot of money. He was very happy and went out of the city of Boluolizi to go to the place where many distinguished monks were in Yiji Garden. He bowed his head and bowed, but sat down. one side. |
時，諸上尊名德比丘為彼說法，勸發渴仰，成就歡喜，無量方便為彼說法，勸發渴仰，成就歡喜已，默然而住。 |
At that time, all the distinguished bhikkhus preached the Dharma to him, urging him to arouse thirst and attaining joy. Countless expedient methods preached the Dharma to him, urging him to arouse thirst and arouse joy, and he remained silent. |
時，諸上尊比丘為彼說法，勸發渴仰，成就歡喜已。 |
At that time, the superior bhikkhus preached the Dharma to him, urging him to arouse his thirst and achieve joy. |
於是，第十居士八城白曰： |
Then the tenth layman Bachengbai said: |
「上尊！尊者阿難今在何處？ |
"Your Majesty! Where is the Venerable Ananda now? |
我欲往見。」 |
I want to see you. " |
諸上尊比丘答曰： |
The superior monks replied: |
「居士！尊者阿難今在鞞舍離獼猴江邊高樓臺觀，若欲見者，可往至彼。」 |
Householder! The Venerable Ananda is now observing from a high tower by the Monkey River in Tonsheli. If you want to see him, you can go there. |
爾時，第十居士八城即從坐起，稽首諸上尊比丘足，繞三匝而去，往詣尊者阿難所，稽首禮足，却坐一面，白曰： |
At that time, the tenth layman Ba Cheng stood up from his seat, bowed his head at the feet of all the venerable monks, walked around three times, went to the place where Venerable Ananda was staying, bowed his head and bowed at his feet, then sat on one side and said: |
「尊者阿難！欲有所問，聽我問耶？」 |
Venerable Ananda! If you want to ask something, can you listen to me? |
尊者阿難告曰： |
Venerable Ananda said: |
「居士！欲問便問，我聞已當思。」 |
Householder! If you want to ask, just ask. I have already thought about it after hearing it. |
居士問曰： |
The layman asked: |
「尊者阿難！世尊、如來、無所著、正盡覺成就慧眼，見第一義，頗說一法，若聖弟子住漏盡無餘，得心解脫耶？」 |
Venerable Ananda! The World-Honored One, the Tathagata, who is unattached and fully enlightened, has attained the wisdom eye, sees the first meaning, and expounds the Dharma. If the holy disciples abide in all the defilements without leaving any residue, will they be able to achieve liberation? |
尊者阿難答曰： |
Venerable Ananda replied: |
「如是。」 |
That's right. |
居士問曰： |
The layman asked: |
「尊者阿難！世尊、如來、無所著、正盡覺成就慧眼，見第一義。 |
"Venerable Ananda! The World-Honored One, Tathagata, is unattached, fully enlightened, has attained the eye of wisdom, and sees the first meaning. |
云何說有一法，若聖弟子住漏盡無餘，得心解脫耶？」 |
Why is it said that there is a method by which a holy disciple can achieve liberation by eliminating all outflows? " |
尊者阿難答曰： |
Venerable Ananda replied: |
「居士！多聞聖弟子離欲、離惡不善之法，至得第四禪成就遊。 |
"Householder! Listen to the sage's disciples' methods of abstaining from desire and evil, and achieve the fourth jhāna. |
彼依此處，觀法如法，彼依此處，觀法如法，住彼得漏盡者，或有是處。 |
He relies on this place and observes the Dharma as the Dharma. He relies on this place and observes the Dharma as the Dharma. He may stay in the place where Peter has exhausted all the outflows. |
若住彼，不得漏盡者，或因此法，欲法、愛法、樂法、靖法，愛樂歡喜，斷五下分結盡，化生於彼而般涅槃，得不退法，終不還此。 |
If one abides there and is unable to eliminate all the outflows, or because of this dharma, the dharma of desire, the dharma of love, the dharma of joy, the dharma of tranquility, the dharma of love and joy, the five lower elements will be cut off, and he will be reborn there and attain nirvana, and finally obtain the dharma of no retreat, and finally Don’t pay this back. |
「復次，居士！多聞聖弟子心與慈俱，遍滿一方成就遊。 |
"Again, layman! The disciples of the saints who have learned a lot are filled with compassion and attainment. |
如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such are the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred, no quarrels, extremely broad and great, immeasurable good practices, pervading all the world and attaining success. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. |
彼依此處，觀法如法，彼依此處，觀法如法，住彼得漏盡者，或有是處，若住彼，不得漏盡者，或因此法，欲法、愛法、樂法、靖法，愛樂歡喜，斷五下分結盡，化生於彼而般涅槃，得不退法，終不還此。 |
He relies on this place and observes the Dharma as the Dharma. He relies on this place and observes the Dharma as the Dharma. He may stay in the place where the outflows of Peter are exhausted. The Dharma of joy and tranquillity, the Dharma of love and joy, the five lower branches are cut off, transformed and reborn in Nirvana, the Dharma of irreversibility is obtained, and it will never return to this. |
是謂如來、無所著、正盡覺成就慧眼，見第一義，說有一法，若聖弟子住漏盡無餘，得心解脫。 |
This means that the Tathagata, who has no attachments and is fully enlightened, has achieved the wisdom eye and sees the first meaning. He said that there is a Dharma. If the holy disciples can abide in all the outflows without leaving any traces, they will be liberated. |
「復次，居士！多聞聖弟子度一切色想，乃至非有想非無想處成就遊。 |
"Again, layman! The disciples of the Holy Sages of Hearing Awaken all thoughts, even to the point where they are neither with thoughts nor without thoughts, and achieve success. |
彼於此處，觀法如法，彼於此處，觀法如法，住彼得漏盡者，或有是處。 |
He is here, observing the Dharma as the Dharma. He is here, observing the Dharma as the Dharma. He may be in the place where Peter has exhausted all the outflows. |
若住彼，不得漏盡者，或因此法，欲法、愛法、樂法、靖法，愛樂歡喜，斷五下分結盡，化生於彼而般涅槃，得不退法，終不還此。 |
If one abides there and is unable to eliminate all the outflows, or because of this dharma, the dharma of desire, the dharma of love, the dharma of joy, the dharma of tranquility, the dharma of love and joy, the five lower elements will be cut off, and he will be reborn there and attain nirvana, and finally obtain the dharma of no retreat, and finally Don’t pay this back. |
是謂如來、無所著、正盡覺成就慧眼，見第一義，說有一法，若聖弟子住漏盡無餘，得心解脫。」 |
This means that the Tathagata, who has no attachments and is fully enlightened, has achieved the wisdom eye and sees the first meaning. He said that there is a Dharma. If the holy disciples can abide in all the outflows without leaving any traces, they will be liberated. " |
於是，第十居士八城即從坐起，偏袒著衣，叉手白曰： |
Then the tenth layman Bacheng stood up from his seat, put on his clothes, crossed his hands and said: |
「尊者阿難！甚奇！甚特！我問尊者阿難一甘露門，而尊者阿難一時為我說於十二甘露法門，今此十二甘露法門必隨所依，得安隱出。 |
"Venerable Ananda! It's amazing! How special! I asked the Venerable Ananda about the nectar method, and the venerable Ananda taught me the twelve nectar methods for a while. Now these twelve nectar methods will be followed and I will be safe. out. |
尊者阿難！猶去村不遠，有大屋舍，開十二戶，若人所為故，入彼屋中。 |
Venerable Ananda! Not far from the village, there is a large house with twelve households. If someone wanted to go into that house. |
復一人來，不為彼人求義及饒益，不求安隱而燒彼屋。 |
Another person comes and does not seek righteousness or benefit for that person, nor does he seek peace and security but burns down that person's house. |
尊者阿難！彼人必得於此十二戶隨所依出，得自安隱。 |
Venerable Ananda! That person will be able to stay in these twelve households and live in peace. |
如是我問尊者阿難一甘露門，而尊者阿難一時為我說於十二甘露法門，今此十二甘露法門必隨所依，得安隱出。 |
In this way, I asked the Venerable Ananda about the nectar door, and the venerable Ananda explained to me the twelve nectar methods for a while. Now these twelve nectar methods will be followed and I will be able to escape safely. |
尊者阿難！梵志法、律中說不善法、律，尚供養師，況復我不供養大師尊者阿難耶？」 |
Venerable Ananda! The Dharma and Vinaya of the Brahma Chronicles say that it is unwholesome in the Dharma and Vinaya, but it is still necessary to make offerings to the Master. What’s more, if I don’t make offerings to the Master, Venerable Ananda? " |
於是，第十居士八城即於夜中，施設極妙淨美豐饒食噉含消，施設食已，平旦敷座，請鷄園眾及鞞舍離眾皆集一處，自行澡水，則以極妙淨美豐饒食噉含消，手自斟酌，令得飽滿，食訖收器，行澡水竟，持五百種物買屋別施尊者阿難。 |
Therefore, the tenth layman in the eight cities made a wonderful, pure and abundant food for consumption in the middle of the night. After eating, he laid down his seat on the first day of the week, and asked the people in the chicken garden and the people in the alchemy to gather together and take a bath by themselves. Then eat and drink it with the most wonderful, pure and rich food, and use your hands to consider it, so that you feel full. After eating, you put away your utensils, take a bath in the water, buy a house with five hundred kinds of things, and give it to the Venerable Ananda. |
尊者阿難受已，施與招提僧。 |
Venerable Ananda, you have already given to the monks. |
尊者阿難所說如是。 |
This is what the Venerable Ananda said. |
第十居士八城聞尊者阿難所說，歡喜奉行。 |
The tenth layman in the eighth city heard what the Venerable Ananda said and followed it with joy. |
八城經第六竟（一千一百七十字） |
The Sixth Chapter of the Eight Cities Sutra (1,170 crosses) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 18 例品 |
Chapter 18 Examples |
218. （二一八）阿那律陀經 |
218. (218) Anirudha Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，諸比丘則於晡時從燕坐起，往詣尊者阿那律陀所，稽首禮足，却坐一面，白曰： |
At that time, the monks got up from their seats in the afternoon and went to the residence of the Venerable Aniruddha. They bowed their heads and bowed, then sat on one side and said: |
「我等欲有所問，聽乃敢陳。」 |
If we want to ask something, I dare to tell you. |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「諸賢！欲問便問，我聞已當思。」 |
All sages! If you want to ask, just ask. I have already thought about it after hearing it. |
時，諸比丘即便問曰： |
At that time, the monks asked: |
「云何比丘賢死、賢命終耶？」 |
How can a Bhikkhu die a virtuous death and die a virtuous life? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「諸賢！若比丘離欲、離惡不善之法，至得第四禪成就遊者，是謂比丘賢死、賢命終也。」 |
All sages! If a bhikkhu renounces desires, abstains from evil and unwholesome dharma, and reaches the fourth jhāna, he is said to have a virtuous death and a virtuous life. |
時，諸比丘又復問曰： |
At that time, the monks asked again: |
「比丘極是賢死、賢命終耶？」 |
Does a bhikkhu die a virtuous death and a virtuous life? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「諸賢！比丘不極是賢死、賢命終也。 |
"All sages! A monk is not the only one who dies a virtuous death and ends a virtuous life. |
復次，諸賢！若比丘得如意足、天耳、他心智、宿命智、生死智、漏盡，得無漏，心解脫、慧解脫，於現法中自知自覺自作證成就遊，生已盡，梵行已立，所作已辦，不更受有，知如真。 |
Again, wise men! If a bhikkhu attains the fulfillment of the wishful thinking, the divine ear, the wisdom of other minds, the knowledge of fate, the knowledge of life and death, and the elimination of outflows, and attains the absence of outflows, the mind is liberated, the wisdom is liberated, and he knows himself, realizes, and attains enlightenment in the present Dharma, his life is over and his holy life is over. Stand, what you have done has been done, don’t feel any more, know it is true. |
是謂比丘賢死、賢命終也。」 |
This means that a monk will die a virtuous death and a virtuous life will end. " |
時，諸比丘又復問曰： |
At that time, the monks asked again: |
「比丘極是賢死、賢命終耶？」 |
Does a bhikkhu die a virtuous death and a virtuous life? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「諸賢！比丘極是賢死、賢命終也。」 |
All sages! A bhikkhu is extremely worthy of death and of a virtuous life. |
於是，諸比丘聞尊者阿那律陀所說，善受持誦已，即從坐起，稽首尊者阿那律陀足，繞三匝而去。 |
Then, when the monks heard what the Venerable Aniruddha said and had recited it, they stood up from their seats, looked at the feet of the Venerable Aniruddha, and walked around three times. |
尊者阿那律陀所說如是。 |
This is what the Venerable Aniruddha said. |
彼諸比丘聞尊者阿那律陀所說，歡喜奉行。 |
When the bhikkhus heard what the Venerable Aniruddha said, they followed it with joy. |
阿那律陀經第七竟（三百五十三字） |
The seventh chapter of the Aniruddha Sutra (353 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 18 例品 |
Chapter 18 Examples |
219. （二一九）阿那律陀經 |
219. (219) Anirudha Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，諸比丘則於晡時從燕坐起，往詣尊者阿那律陀所，稽首禮足，却坐一面，白曰： |
At that time, the monks got up from their seats in the afternoon and went to the residence of the Venerable Aniruddha. They bowed their heads and bowed, then sat on one side and said: |
「我等欲有所問，聽乃敢陳。」 |
If we want to ask something, I dare to tell you. |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「諸賢！欲問便問，我聞已當思。」 |
All sages! If you want to ask, just ask. I have already thought about it after hearing it. |
時，諸比丘即便問曰： |
At that time, the monks asked: |
「云何比丘不煩熱死、不煩熱命終耶？」 |
How can a bhikkhu not die from heat or die from heat? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「諸賢！若比丘見質直及得聖愛戒者，是謂比丘不煩熱死、不煩熱命終。」 |
Sages! If a bhikkhu sees a person who has attained the precepts of holy love, it means that the bhikkhu will not die from the heat and will not die from the heat. |
時，諸比丘又復問曰： |
At that time, the monks asked again: |
「比丘極是不煩熱死、不煩熱命終耶？」 |
Is it true that a bhikkhu does not die from heat and does not die from heat? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「諸賢！比丘不極是不煩熱死、不煩熱命終。 |
"Sages! A bhikkhu does not die from heat and does not die from heat. |
復次，諸賢！若比丘觀內身如身，乃至觀覺、心、法如法，是謂比丘不煩熱死、不煩熱命終。」 |
Again, wise men! If a bhikkhu contemplates the inner body as if it were the body, and even contemplates the consciousness, mind, and dharmas as dharmas, this means that the bhikkhu will not be troubled by heat and die, and will not be troubled by heat. " |
時，諸比丘又復問曰： |
At that time, the monks asked again: |
「比丘極是不煩熱死、不煩熱命終耶？」 |
Is it true that a bhikkhu does not die from heat and does not die from heat? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「諸賢！比丘不極是不煩熱死、不煩熱命終。 |
"Sages! A bhikkhu does not die from heat and does not die from heat. |
復次，諸賢！若比丘心與慈俱，遍滿一方成就遊，如是二三四方、四維上下，普周一切，心與慈俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Again, wise men! If a bhikkhu's heart is endowed with loving-kindness, it pervades one direction, and so on, in two, three, four, and four dimensions, up and down, pervading everything. His heart is full of loving-kindness, with no knots, no grudges, no hatred, no quarrels. It is extremely broad and vast, with immeasurable good practices, all over the place. A journey to fulfill all worldly achievements. |
如是悲、喜心與捨俱，無結無怨，無恚無諍，極廣甚大，無量善修，遍滿一切世間成就遊。 |
Such a heart of compassion, joy and equanimity, no knots or resentments, no hatred and no quarrels, is extremely broad and great, has immeasurable good practices, and pervades all the worldly achievements. |
是謂比丘不煩熱死、不煩熱命終。」 |
This means that a bhikkhu will not die from heat, nor will he die from heat. " |
時，諸比丘又復問曰： |
At that time, the monks asked again: |
「比丘極是不煩熱死、不煩熱命終耶？」 |
Is it true that a bhikkhu does not die from heat and does not die from heat? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「諸賢！比丘不極是不煩熱死、不煩熱命終。 |
"Sages! A bhikkhu does not die from heat and does not die from heat. |
復次，諸賢！若比丘度一切色想，乃至非有想非無想處成就遊。 |
Again, wise men! If a bhikkhu realizes all the thoughts of color, he will achieve the goal of wandering wherever there is neither thought nor thought. |
是謂比丘不煩熱死、不煩熱命終。」 |
This means that a bhikkhu will not die from heat, nor will he die from heat. " |
時，諸比丘又復問曰： |
At that time, the monks asked again: |
「比丘極是不煩熱死、不煩熱命終耶？」 |
Is it true that a bhikkhu does not die from heat and does not die from heat? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「諸賢！比丘不極是不煩熱死、不煩熱命終。 |
"Sages! A bhikkhu does not die from heat and does not die from heat. |
復次。 |
Repeat. |
諸賢！若有比丘度一切非有想非無想處，想知滅身觸成就遊，及慧觀諸漏已盡者，是謂比丘不煩熱死、不煩熱命終。」 |
All sages! If there is a bhikkhu who understands that everything is neither conceived nor non-thoughtful, wants to know the cessation of body contact and achieves wandering, and has wisdom to observe that all the outflows have been eliminated, it is said that the bhikkhu does not die from being bothered by heat, and does not die from being bothered by heat. " |
時，諸比丘又復問曰： |
At that time, the monks asked again: |
「比丘極是不煩熱死、不煩熱命終耶？」 |
Is it true that a bhikkhu does not die from heat and does not die from heat? |
尊者阿那律陀答曰： |
Venerable Aniruddha replied: |
「諸賢！比丘極是不煩熱死、不煩熱命終。」 |
My sages, a bhikkhu is not afraid of death due to heat, nor is he afraid of dying due to heat. |
時，諸比丘聞尊者阿那律陀所說，善受持誦，即從坐起，稽首尊者阿那律陀足繞三匝而去。 |
At that time, when all the bhikkhus heard the words of the Venerable Aniruddha, which are good to be received and recited, they stood up from their seats, bowed their heads and walked around three times with the feet of the Venerable Aniruddha. |
尊者阿那律陀所說如是。 |
This is what the Venerable Aniruddha said. |
彼諸比丘聞尊者阿那律陀所說，歡喜奉行。 |
When the bhikkhus heard what the Venerable Aniruddha said, they followed it with joy. |
阿那律陀經第八竟（六百五十一字） |
The eighth chapter of the Aniruddha Sutra (651 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 18 例品 |
Chapter 18 Examples |
220. （二二〇）見經 |
220. (220) Seeing the Scriptures |
我聞如是： |
This is what I heard: |
一時，佛般涅槃後不久，尊者阿難遊王舍城，在竹林迦蘭哆園。 |
Once upon a time, not long after the Buddha's parinirvana, the Venerable Ananda visited the city of Rajagaha and was in the Kalanduo Garden in the Bamboo Grove. |
於是，有一異學梵志，是尊者阿難未出家時友，中後彷徉，往詣尊者阿難所，共相問訊，却坐一面，語尊者阿難： |
Then, there was a Brahma scholar from a different school, who was a friend of the Venerable Ananda when he was not a monk. He wandered around and went to the Venerable Ananda's place to inquire about each other. He sat on one side and said to the Venerable Ananda: |
「欲有所問，聽我問耶？」 |
If you want to ask something, can you listen to me? |
尊者阿難答曰： |
Venerable Ananda replied: |
「梵志！欲問便問，我聞已當思。」 |
Brahma! If you want to ask, just ask. I've already thought about it after hearing it. |
異學梵志即便問曰： |
The foreign Brahma Chronicle even asked: |
「所謂此見捨置除却，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
"The so-called view of abandonment is not complete. It means that the world is permanent, the world is not permanent, the world has a bottom, the world has no bottom. Life is the body, and life is different. The Tathagata ends, the Tathagata does not end, the Tathagata does not end. The Tathagata is neither final nor never-ending? |
沙門瞿曇知此諸見如應知耶？」 |
Is the ascetic Qutan aware of all these views as he should be? " |
尊者阿難答曰： |
Venerable Ananda replied: |
「梵志！所謂此見，世尊、如來、無所著、正盡覺捨置除却，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
"Brahma Zhi! The so-called view is that the World Honored One, the Tathagata, the unattached, the perfect enlightened equanimity has been eliminated. The general explanation of the inexhaustible is that the world is permanent, the world is not permanent, the world has a bottom, the world has no bottom, and life is the body. , because the fate is different and the body is different, the Tathagata will end, the Tathagata will not end, the Tathagata will not end, the Tathagata will not end, nor will it be final? |
世尊、如來、無所著、正盡覺知此諸見如應也。」 |
World-Honored One, Tathagata, without attachment, is fully aware of all these views as they should be. " |
異學梵志又復問曰： |
The foreign scholar Brahma Zhi asked again: |
「所謂此見，沙門瞿曇捨置除却，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
"The so-called view is that the ascetic Qutan has set aside the general theory, saying that the world is permanent, the world is not permanent, the world has a bottom, the world has no bottom, life is the body, life is different, the Tathagata ends, the Tathagata ends The Tathagata is not the end, the Tathagata is not the end, the Tathagata is neither the end nor the end? |
沙門瞿曇云何知此諸見如應耶？」 |
How did the ascetic Qu Tanyun know that all these views were in response? " |
尊者阿難答曰： |
Venerable Ananda replied: |
「梵志！所謂此見，世尊、如來、無所著、正盡覺捨置除却，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
"Brahma Zhi! The so-called view is that the World Honored One, the Tathagata, the unattached, the perfect enlightened equanimity has been eliminated. The general explanation of the inexhaustible is that the world is permanent, the world is not permanent, the world has a bottom, the world has no bottom, and life is the body. , because the fate is different and the body is different, the Tathagata will end, the Tathagata will not end, the Tathagata will not end, the Tathagata will not end, nor will it be final? |
異學梵志如是具、如是受、如是趣、如是生、如是至後世，所謂此是世尊、如來、無所著、正盡覺捨置除却，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
Different schools of Brahma have such possessions, such feelings, such enjoyments, such births, and such will be in the future life. It is said that this is the World Honored One, the Tathagata, no possessions, and complete enlightenment. There is eternity, the world has a bottom, the world has no bottom, life is the body, life is different and the body is different, the Tathagata will end, the Tathagata will not end, the Tathagata will not end, the Tathagata will not end, nor will it end? |
如是知此諸見，此諸見應如是知。」 |
Knowing these views in this way, these views should be known in this way. " |
異學梵志白曰： |
The foreign scholar Brahma Zhibai said: |
「我今自歸於阿難。」 |
Now I return to Ananda. |
尊者阿難告曰： |
Venerable Ananda said: |
「梵志！汝莫自歸於我，如我自歸於佛，汝亦應自歸。」 |
Brahma Zhi! Do not return to me. Just as I return to the Buddha, you should also return to me. |
異學梵志白曰： |
The foreign scholar Brahma Zhibai said: |
「阿難！我今自歸於佛、法及比丘眾，唯願世尊受我為優婆塞，從今日始，終身自歸，乃至命盡。」 |
Ananda! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. |
尊者阿難所說如是。 |
This is what the Venerable Ananda said. |
彼異學梵志聞尊者阿難所說，歡喜奉行。 |
The Brahma of the otherworld heard what the Venerable Ananda said and followed it with joy. |
見經第九竟（六百二十五字） |
The Ninth Chapter of Seeing the Sutra (625 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 18 例品 |
Chapter 18 Examples |
221. （二二一）箭喻經 |
221. (221) Arrow Metaphor Sutra |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，尊者鬘童子獨安靖處，燕坐思惟，心作是念： |
At that time, the venerable boy was alone in a quiet place, sitting and thinking, and he thought as follows: |
「所謂此見，世尊捨置除却，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
"The so-called view, the World-Honored One, is the general explanation that the world is permanent, the world is not permanent, the world has a bottom, the world has no bottom, life is the body, life has different bodies, the Tathagata will end, the Tathagata will not end , The Tathagata is not the end, the Tathagata is neither the end nor the end? |
我不欲此，我不忍此，我不可此。 |
I don't want this, I can't bear this, I can't do this. |
若世尊為我一向說世有常者，我從彼學梵行。 |
If the World Honored One has always taught me that the world is permanent, I will learn the holy life from him. |
若世尊不為我一向說世有常者，我當難詰彼，捨之而去。 |
If the World-Honored One does not say that the world is permanent for me, I will find it difficult to question him and leave him alone. |
如是世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
So the world is not permanent, the world has a bottom, the world has no bottom, life is the body, life is different, the Tathagata will end, the Tathagata will not end, the Tathagata will not end, the Tathagata will not end, nor will it never end? |
若世尊為我一向說此是真諦，餘皆虛妄言者，我從彼學梵行，若世尊不為我一向說此是真諦，餘皆虛妄言者，我當難詰彼，捨之而去。」 |
If the World-Honored One has always said to me that this is the true truth and all other words are false, I will learn the holy life from him. If the World-Honored One does not say to me that this is the true truth and all other words are false, I will find it hard to question him and leave him alone. . " |
於是，尊者鬘童子則於晡時，從燕坐起，往詣佛所，稽首作禮，却坐一面，白曰： |
Therefore, the Venerable Bandongzi stood up from his seat in the afternoon, went to the Buddha's place, bowed his head and bowed, but sat on one side and said: |
「世尊！我今獨安靖處，燕坐思惟，心作是念： |
"World Honored One, I am now alone in a peaceful place, sitting and thinking, and I have these thoughts in my mind: |
『所謂此見，世尊捨置除却，不盡通說，謂世有常，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
"The so-called view, the World-Honored One has set aside and eliminated, and the general explanation is not complete, saying that the world is permanent, the world is not permanent, the world has a bottom, the world has no bottom, life is the body, life has different bodies, the Tathagata will end, the Tathagata will not end , The Tathagata is not the end, the Tathagata is neither the end nor the end? |
我不欲此，我不忍此，我不可此。 |
I don't want this, I can't bear this, I can't do this. |
若世尊一向知世有常者，世尊！當為我說。 |
If the World Honored One has always known that there is permanence in the world, World Honored One! Say it for me. |
若世尊不一向知世有常者，當直言不知也。 |
If the World-Honored One does not always know that there are things that are permanent in the world, he should bluntly say that he does not know. |
如是世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
So the world is not permanent, the world has a bottom, the world has no bottom, life is the body, life is different, the Tathagata will end, the Tathagata will not end, the Tathagata will not end, the Tathagata will not end, nor will it end? |
若世尊一向知此是真諦，餘皆虛妄言者，世尊！當為我說。 |
If the World-Honored One has always known this to be the true truth, then all the others are lying, World-Honored One! Say it for me. |
若世尊不一向知此是真諦，餘皆虛妄言者，當直言不知也。』 |
If the World-Honored One has not always known this to be the true meaning, then all others who speak falsely should confess that they do not know. 』 |
」 |
|
世尊問曰： |
The World Honored One asked: |
「鬘童子！我本頗為汝如是說世有常，汝來從我學梵行耶？」 |
Young boy! I really appreciate what you said in this world. Why do you want to learn the holy life from me? |
鬘童子答曰： |
The boy replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
"In this way, the world is not permanent, the world has a bottom, the world has no bottom, life is the body, life is different, the Tathagata will end, the Tathagata will not end, the Tathagata will not end, the Tathagata will not end, nor will it end? |
我本頗為汝如是說此是真諦，餘皆虛妄言，汝來從我學梵行耶？」 |
I am quite convinced that you said this is the true meaning, but the rest are false. You come to learn the holy life from me? " |
鬘童子答曰： |
The boy replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「鬘童子！汝本頗向我說，若世尊為我一向說世有常者，我當從世尊學梵行耶？」 |
Young boy, you are telling me that if the World Honored One has always said for me that the world is permanent, then I should learn the holy life from the Honored One? |
鬘童子答曰： |
The boy replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
"In this way, the world is not permanent, the world has a bottom, the world has no bottom, life is the body, life is different, the Tathagata will end, the Tathagata will not end, the Tathagata will not end, the Tathagata will not end, nor will it end? |
鬘童子！汝本頗向我說，若世尊為我一向說此是真諦，餘皆虛妄言者，我當從世尊學梵行耶？」 |
Wai boy! You said to me, if the World Honored One has always said that this is the true truth for me, and the rest are false, I should learn the Brahmacharya from the World Honored One? " |
鬘童子答曰： |
The boy replied: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「鬘童子，我本不向汝有所說，汝本亦不向我有所說，汝愚癡人！何故虛妄誣謗我耶？」 |
Young boy, I have nothing to say to you, and you have nothing to say to me. You are an idiot! Why are you falsely slandering me? |
於是，尊者鬘童子為世尊面訶責數，內懷憂慼，低頭默然，失辯無言，如有所伺。 |
Then, the venerable boy with his headband stood in front of the Blessed One and stood in front of him. He was worried in his heart, bowed his head in silence, and was speechless, as if he was waiting for something. |
於是，世尊面訶鬘童子已，告諸比丘： |
Then, the World-Honored One looked at the young boy with his hair in his hair and told the bhikkhus: |
「若有愚癡人作如是念： |
"If any foolish person thinks like this: |
『若世尊不為我一向說世有常者，我不從世尊學梵行。』 |
"If the World Honored One had not always taught me that the world is permanent, I would not have learned the holy life from the World Honored One. 』 |
彼愚癡人竟不得知，於其中間而命終也。 |
That stupid person didn't know it and died in the midst of it. |
如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
In this way, the world is not permanent, the world has a bottom, the world has no bottom, life is the body, life is different, the Tathagata is the end, the Tathagata is not the end, the Tathagata is not the end, the Tathagata is neither the end nor the end? |
若有愚癡人作如是念： |
If any foolish person thinks like this: |
『若世尊不為我一向說此是真諦，餘皆虛妄言者，我不從世尊學梵行。』 |
"If the World Honored One does not tell me that this is the true meaning all the time, and all the rest are false, I will not learn the holy life from the World Honored One." 』 |
彼愚癡人竟不得知，於其中間而命終也。 |
That stupid person didn't know it and died in the midst of it. |
「猶如有人身被毒箭，因毒箭故，受極重苦。 |
“It is like a person who is struck by a poisonous arrow and suffers extremely due to the poisonous arrow. |
彼見親族憐念愍傷，為求利義饒益安隱，便求箭醫。 |
Seeing that his relatives were feeling sorry for him, and seeking benefit and peace, he asked for an arrow doctor. |
然彼人者方作是念： |
But that person just thinks like this: |
『未可拔箭，我應先知彼人如是姓、如是名、如是生，為長、短、麤、細，為黑、白、不黑不白，為剎利族，梵志、居士、工師族，為東方、南方、西方、比方耶？ |
"Before I draw the arrow, I should predict whether that person has such a surname, such a name, such a birth, whether he is long, short, thick, or thin, whether he is black or white, neither black nor white, whether he is a Ksriya, a Brahma, a layman, a worker. The master clan is the east, south, west, etc.? |
未可拔箭，我應先知彼弓為柘、為桑、為槻、為角耶？ |
Before I can draw the arrow, should I know whether the bow is a zhe, a mulberry, a tsuki, or a horn? |
未可拔箭，我應先知弓扎，彼為是牛筋、為麞鹿筋、為是絲耶？ |
Before I can draw the arrow, I should predict the bow beforehand. Is it beef tendon, deer tendon, or Siye? |
未可拔箭，我應先知弓色為黑、為白、為赤、為黃耶？ |
Before I draw the arrow, I should know whether the color of the bow is black, white, red, or yellow? |
未可拔箭，我應先知弓弦為筋、為絲、為紵、為麻耶？ |
Before I can draw the arrow, should I know whether the bowstring is sinew, silk, knitted hair, or hemp? |
未可拔箭，我應先知箭簳為木、為竹耶？ |
Before the arrow can be pulled out, should I predict whether the arrow will be made of wood or bamboo? |
未可拔箭，我應先知箭纏為是牛筋、為麞鹿筋、為是絲耶？ |
Before the arrow can be pulled out, should I know whether the arrow is entangled with beef tendon, deer tendon, or silk? |
未可拔箭，我應先知箭羽為飄鶭毛、為鵰鷲毛、為鵾鷄毛、為鶴毛耶？ |
Before the arrow is pulled out, should I predict whether the arrow feathers are floating fluttering feathers, vulture feathers, chicken feathers, or crane feathers? |
未可拔箭，我應先知箭［金＊適］為錍、為矛、為鈹刀耶？ |
Before I can pull out the arrow, I should know whether the arrow [金*士] is a quarrel, a spear, or a beryllium knife? |
未可拔箭，我應先知作箭［金＊適］師如是姓、如是名、如是生，為長、短、麤、細，為黑、白、不黑不白，為東方、西方、南方、北方耶？』 |
Before I can draw the arrow, I should predict it beforehand [Jin * Shi]. The teacher has such a surname, such a name, and such a birth. It is long, short, thick, and thin. It is black or white. It is neither black nor white. It is east, west, and south. , North? 』 |
彼人竟不得知，於其中間而命終也。 |
The man didn't know it and died in the midst of it. |
「若有愚癡人作如是念： |
"If any foolish person thinks like this: |
『若世尊不為我一向說世有常者，我不從世尊學梵行。』 |
"If the World Honored One had not always taught me that the world is permanent, I would not have learned the holy life from the World Honored One. 』 |
彼愚癡人竟不得知，於其中間而命終也。 |
That stupid person didn't know it and died in the midst of it. |
如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
In this way, the world is not permanent, the world has a bottom, the world has no bottom, life is the body, life is different, the Tathagata is the end, the Tathagata is not the end, the Tathagata is not the end, the Tathagata is neither the end nor the end? |
若有愚癡人作如是念： |
If any foolish person thinks like this: |
『若世尊不為我一向說此是真諦，餘皆虛妄言者，我不從世尊學梵行。』 |
"If the World Honored One does not tell me that this is the true meaning all the time, and all the rest are false, I will not learn the holy life from the World Honored One." 』 |
彼愚癡人竟不得知，於其中間而命終也。 |
That stupid person didn't know it and died in the midst of it. |
「世有常，因此見故，從我學梵行者，此事不然。 |
"The world is permanent, so it is not the case for those who learn from me to practice the holy life. |
如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
In this way, the world is not permanent, the world has a bottom, the world has no bottom, life is the body, life is different, the Tathagata is the end, the Tathagata is not the end, the Tathagata is not the end, the Tathagata is neither the end nor the end? |
因此見故，從我學梵行者，此事不然。 |
Therefore, it is not the case for those who learn from me to practice the holy life. |
世有常，有此見故，不從我學梵行者，此事不然。 |
This is not the case for those who do not learn the holy life from me because of this view. |
如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
In this way, the world is not permanent, the world has a bottom, the world has no bottom, life is the body, life is different, the Tathagata is the end, the Tathagata is not the end, the Tathagata is not the end, the Tathagata is neither the end nor the end? |
有此見故，不從我學梵行者，此事不然。 |
Because of this view, it is not the case for those who do not learn the holy life from me. |
「世有常，無此見故，從我學梵行者，此事不然。 |
"The world is permanent. If you don't have this view, if you learn the holy life from me, this is not the case. |
如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
In this way, the world is not permanent, the world has a bottom, the world has no bottom, life is the body, life is different, the Tathagata is the end, the Tathagata is not the end, the Tathagata is not the end, the Tathagata is neither the end nor the end? |
無此見故，從我學梵行者，此事不然。 |
This is not the case for those who learn the holy life from me without this knowledge. |
世有常，無此見故，從我學梵行者，此事不然。 |
The world is permanent, and there is no such thing as this. If you learn the Brahmacharya from me, this will not be the case. |
如是，世無有常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終耶？ |
In this way, the world is not permanent, the world has a bottom, the world has no bottom, life is the body, life is different, the Tathagata is the end, the Tathagata is not the end, the Tathagata is not the end, the Tathagata is neither the end nor the end? |
無此見故，不從我學梵行者，此事不然。 |
Without this understanding, it is not the case for those who do not learn the holy life from me. |
「世有常者，有生、有老、有病、有死，愁慼、啼哭、憂苦、懊惱，如是此淳大苦陰生。 |
"There are permanent things in the world, such as birth, old age, illness, and death. There is sadness, crying, sorrow, and annoyance. This is the pure and great Yin of suffering. |
如是，世無常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終者，有生、有老、有病、有死，愁慼、啼哭、憂苦、懊惱，如是此淳大苦陰生。 |
In this way, the world is impermanent, the world has a bottom, and the world has no bottom. Life is the body, and life is different. The Tathagata will end, the Tathagata will not end, the Tathagata will not end, the Tathagata will not end, nor will it not end. Old age, illness, and death, sadness, crying, distress, and annoyance are all such pure and great sufferings arising from the Yin. |
「世有常，我不一向說此。 |
"Everything happens, I don't always say this. |
以何等故，我不一向說此？ |
Why don't I always say this? |
此非義相應，非法相應，非梵行本，不趣智、不趣覺、不趣涅槃，是故我不一向說此。 |
This is not a righteous correspondence, an illegal correspondence, it is not the origin of the Brahmacharya, it is not conducive to wisdom, enlightenment, and Nirvana, so I do not always say this. |
如是，世無常，世有底，世無底，命即是身，為命異身異，如來終，如來不終，如來終不終，如來亦非終亦非不終，我不一向說此。 |
In this way, the world is impermanent, the world has a bottom, the world has no bottom, life is the body, life is different, the Tathagata ends, the Tathagata does not end, the Tathagata does not end, the Tathagata is neither final nor unending, I do not always say this . |
以何等故，我不一向說此？ |
Why don't I always say this? |
此非義相應，非法相應，非梵行本，不趣智、不趣覺、不趣涅槃，是故我不一向說此也。 |
This is not a righteous correspondence, an illegal correspondence, it is not the origin of the Brahmacharya, it is not interested in wisdom, enlightenment, and Nirvana, so I do not always say this. |
何等法我一向說耶？ |
How can I always say it? |
此義我一向說，苦、苦習、苦滅、苦滅道跡，我一向說。 |
I have always said this meaning: suffering, the habit of suffering, the cessation of suffering, and the path of suffering, I have always said it. |
以何等故，我一向說此？ |
Why do I keep saying this? |
此是義相應，是法相應，是梵行本，趣智、趣覺、趣於涅槃，是故我一向說此。 |
This is the correspondence of meaning, the correspondence of Dharma, the origin of the Brahmacharya, the interest in wisdom, the interest in enlightenment, and the interest in Nirvana, so I have always said this. |
是為不可說者則不說，可說者則說，當如是持，當如是學。」 |
If it is unspeakable, then it will not be said. If it can be said, it will be said. It should be held in this way, and it should be learned in this way. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
箭喻經第十竟（二千二十七字） |
The Tenth Principle of the Arrow Sutra (2,027 words) |
Madhyamāgama 中阿含經 |
Madhyamāgama Agama Sutra |
Chapter 18 例品 |
Chapter 18 Examples |
222. （二二二）例經 |
222. (222) Examples |
我聞如是： |
This is what I heard: |
一時，佛遊舍衛國，在勝林給孤獨園。 |
For a time, the Buddha traveled around the country and was in the lonely garden in the forest. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若欲斷無明者，當修四念處。 |
"If you want to end ignorance, you should cultivate the four foundations of mindfulness. |
云何欲斷無明者，當修四念處？ |
Why should one cultivate the four foundations of mindfulness in order to eliminate ignorance? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，觀內身如身，至觀覺、心、法如法，是謂欲斷無明者，當修四念處。 |
To eliminate the five hindrances, the dirty mind, and weak wisdom, one should observe the inner body as if it were the body, and then observe the awareness, mind, and dharmas as if they were dharmas. This means that those who want to end ignorance should cultivate the four foundations of mindfulness. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修四念處。 |
Such are the numbers of cessation, liberation, transition, cessation, cessation, total knowledge, and different knowledge. If you want to know the ignorance differently, you should cultivate the four foundations of mindfulness. |
云何欲別知無明者，當修四念處？ |
Why should we cultivate the four foundations of mindfulness if we want to distinguish ourselves from those who are ignorant? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，觀內身如身，至觀覺、心、法如法，是謂欲別知無明者，當修四念處。 |
He cuts off the five hindrances, the dirty mind, and weak wisdom, and observes the inner body as if it were the body, and finally observes the awareness, mind, and dharmas as dharmas. This means that those who want to know ignorance should cultivate the four foundations of mindfulness. |
「欲斷無明者，當修四正斷。 |
“Those who wish to cut off ignorance should practice the four right cuts. |
云何欲斷無明者，當修四正斷？ |
Why do we need to cultivate the four correct ways to eliminate ignorance? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，已生惡不善法為斷故，發欲求方便，精勤舉心斷。 |
This is to break off the five hindrances, the dirty mind, and weak wisdom, and evil and unwholesome dharmas have arisen in order to break them off. |
未生惡不善法為不生故，發欲求方便，精勤舉心斷。 |
Since evil and unwholesome dharmas have not yet arisen, it is because they have not arisen that they should seek expedient means and be diligent and diligent. |
未生善法為生故，發欲求方便，精勤舉心斷。 |
For the sake of survival before good deeds have arisen, you must seek expediency and be diligent and determined. |
已生善法為久住不忘、不退、增長、廣大修習具足故，發欲求方便，精勤舉心斷。 |
The good deeds that have arisen are not forgotten for a long time, do not fade away, increase in size, and are widely practiced, so we should seek expediency and be diligent and determined. |
是謂欲斷無明者，當修四正斷。 |
This means that if you want to eliminate ignorance, you should practice the Four Right Interventions. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修四正斷。 |
Such are the number of cessations, liberation, excess, cessation, cessation, total knowledge, and differential knowledge. If you want to know the ignorance separately, you should practice the four correct cessations. |
云何欲別知無明者，當修四正斷？ |
Why should we cultivate the four correct judgments if we want to distinguish those who are ignorant? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，已生惡不善法為斷故，發欲求方便，精勤舉心斷。 |
This is to break off the five hindrances, the dirty mind, and weak wisdom, and evil and unwholesome dharmas have arisen in order to break them off. |
未生惡不善法為不生故，發欲求方便，精勤舉心斷。 |
Since evil and unwholesome dharmas have not yet arisen, it is because they have not arisen that they should seek expedient means and be diligent and diligent. |
未生善法為生故，發欲求方便，精勤舉心斷。 |
For the sake of survival before good deeds have arisen, you must seek expediency and be diligent and determined. |
已生善法為久住不忘、不退、增長、廣大修習具足故，發欲求方便，精勤舉心斷。 |
The good deeds that have arisen are not forgotten for a long time, do not fade away, increase in size, and are widely practiced, so we should seek expediency and be diligent and determined. |
是謂欲別知無明者，當修四正斷。 |
This means that if you want to recognize ignorance, you should cultivate the four correct judgments. |
「欲斷無明者，當修四如意足。 |
"Those who wish to eliminate ignorance should cultivate the four ideals. |
云何欲斷無明者，當修四如意足？ |
Why should a person who wants to eliminate ignorance practice the four ideals? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修欲定如意足，成就斷行，依離、依無欲、依滅，趣非品，如是修精進定、心定也。 |
This eradication leads to the five hindrances, the dirty mind, and the weak wisdom. If you cultivate desire concentration as desired, you can achieve the end of practice, rely on separation, rely on no desire, and eliminate attachment. This is not a quality. This is how you cultivate concentration and concentration. |
修思惟定如意足，成就斷行，依離、依無欲、依滅，趣非品，是謂欲斷無明者，當修四如意足。 |
Cultivating contemplation, concentration, and fulfillment is enough to achieve the end of conduct. Detachment, attachment to non-desire, and attachment to cessation are not qualities. This means that those who want to cut off ignorance should cultivate the four fulfillments of fulfillment. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修四如意足。 |
Such are the number of cessation, liberation, transition, eradication, cessation, total knowledge, and different knowledge. If you want to know the ignorance differently, you should practice the four satisfactory ones. |
云何欲別知無明者，當修四如意足？ |
Why should we cultivate the four ideals to distinguish ourselves from ignorance? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼斷，乃至五蓋、心穢、慧羸，修欲定如意足，成就斷行。 |
If the Tathagata appears in the world at that time, has no attachments, is fully enlightened, has achieved enlightenment, has passed away well, understands the world, is a supreme scholar, is a ruler of the Way and Dharma, is a teacher of gods and humans, is called the Buddha, and is blessed by all, he will be cut off, even to the five hindrances, and his heart will be unclean. , Hui Lei, cultivate desire concentration as desired, and achieve the end of practice. |
依離、依無欲、依滅，趣非品，如是修精進定、心定也。 |
Dependence, non-desire, and cessation of dependence are not qualities. This is how you cultivate concentration with vigor and concentration. |
修思惟定如意足，成就斷行，依離、依無欲、依滅，趣非品，是謂欲別知無明者，當修四如意足。 |
If you practice meditation and concentration as you wish, you will achieve the end of your conduct, dependence on detachment, dependence on no desire, and cessation of dependence. Interest is not a quality. This means that those who want to differentiate and know ignorance should cultivate the four wishful thinking. |
「欲斷無明者，當修四禪。 |
“Those who wish to end ignorance should practice the four meditations. |
云何欲斷無明者，當修四禪？ |
Why should one practice the four meditations if he wants to eliminate ignorance? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就遊。 |
He eliminates the five hindrances, the unclean mind, and weak wisdom, abandons desires, and avoids evil and unwholesome dharma, and finally reaches the fourth jhāna. |
是謂欲斷無明者，當修四禪。 |
This means that those who want to eliminate ignorance should practice the four meditations. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修四禪。 |
Such are the number of cessation, liberation, transition, cessation, cessation, total knowledge, and different knowledge. If you want to know the ignorance differently, you should practice the four meditations. |
云何欲別知無明者，當修四禪？ |
Why should we practice the Four Meditations if we want to distinguish ourselves from ignorance? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就遊。 |
He eliminates the five hindrances, the unclean mind, and weak wisdom, abandons desires, and avoids evil and unwholesome dharma, and finally reaches the fourth jhāna. |
是謂欲別知無明者，當修四禪。 |
This means that those who wish to recognize ignorance should practice the Four Meditations. |
「欲斷無明者，當修五根。 |
“Those who wish to eradicate ignorance should cultivate the five sense organs. |
云何欲斷無明者，當修五根？ |
Why should one cultivate the five sense organs in order to eliminate ignorance? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修信根、精進、念、定、慧根，是謂欲斷無明者，當修五根。 |
To eliminate the five hindrances, mental impurity, and weak wisdom, we need to cultivate the roots of faith, energy, mindfulness, concentration, and wisdom. This means that those who want to eliminate ignorance should cultivate the five roots. |
如是發斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修五根。 |
Such as the interruption, liberation, excess, uprooting, cessation, general knowledge, and different knowledge. If you want to know the ignorance separately, you should cultivate the five roots. |
云何欲別知無明者，當修五根？ |
Why should we cultivate the five sense organs if we want to distinguish those who are ignorant? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修信根、精進、念、定、慧根，是謂欲別知無明者，當修五根。 |
To eliminate the five hindrances, dirty mind, and weak wisdom, you need to cultivate the roots of faith, energy, mindfulness, concentration, and wisdom. This means that those who want to know ignorance should cultivate the five roots. |
「欲斷無明者，當修五力。 |
“Those who wish to eliminate ignorance should cultivate the five powers. |
云何欲斷無明者，當修五力？ |
Why should one cultivate the five powers if he wants to eliminate ignorance? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修信力、精進、念、定、慧力，是謂欲斷無明者，當修五力。 |
To eradicate the five hindrances, mental impurity, and weak wisdom, one must cultivate the power of faith, energy, mindfulness, concentration, and wisdom. This means that those who want to eradicate ignorance should cultivate the five powers. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修五力。 |
Such are the number of cessation, liberation, transition, eradication, cessation, total knowledge, and different knowledge. If you want to know the ignorance differently, you should cultivate the five powers. |
云何欲別知無明者，當修五力？ |
Why should we cultivate the five powers if we want to distinguish ourselves from those who are ignorant? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修信力、精進、念、定、慧力，是謂欲別知無明者，當修五力。 |
To eliminate the five hindrances, mental impurity, and weak wisdom, you need to cultivate the power of faith, energy, mindfulness, concentration, and wisdom. This means that those who want to recognize ignorance should cultivate the five powers. |
「欲斷無明者，當修七覺支。 |
"Those who wish to end ignorance should practice the seven factors of enlightenment. |
云何欲斷無明者，當修七覺支？ |
Why should one practice the seven factors of enlightenment if he wants to end ignorance? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修念覺支、依離、依無欲、依滅，趣非品，如是修法、精進、喜、息、定也。 |
If the five hindrances, mental impurity, and weak wisdom are eliminated, cultivating the enlightenment factor of mindfulness, dependence on detachment, dependence on non-desire, and dependence on cessation is not a quality, such as practicing Dharma, energy, joy, rest, and concentration. |
修捨覺支，依離、依無欲、依滅，趣非品，是謂欲斷無明者，當修七覺支。 |
Cultivating the enlightenment factors of equanimity, relying on detachment, relying on non-desire, and relying on cessation are not qualities. This means that those who want to cut off ignorance should cultivate the seven factors of enlightenment. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修七覺支。 |
Such are the numbers of cessation, liberation, transition, cessation, cessation, total knowledge, and differential knowledge. If you want to know the ignorance differently, you should practice the seven factors of enlightenment. |
云何欲別知無明者，當修七覺支？ |
Why should we cultivate the seven factors of enlightenment if we want to distinguish ourselves from those who are ignorant? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修念覺支、依離、依無欲、依滅，趣非品，如是修法、精進、喜、息、定也。 |
If the five hindrances, mental impurity, and weak wisdom are eliminated, cultivating the enlightenment factor of mindfulness, dependence on detachment, dependence on non-desire, and dependence on cessation is not a quality, such as practicing Dharma, energy, joy, rest, and concentration. |
修捨覺支，依離、依無欲、依滅，趣非品，是謂欲別知無明者，當修七覺支。 |
Cultivating the factors of equanimity and enlightenment, relying on detachment, relying on non-desire, and relying on cessation, is not a good thing. It means that those who want to differentiate and know ignorance should cultivate the seven factors of awakening. |
「欲斷無明者，當修八支聖道。 |
"Those who wish to end ignorance should practice the Eight-branched Noble Path. |
云何欲斷無明者，當修八支聖道？ |
Why should one cultivate the Eight-branched Noble Path in order to eliminate ignorance? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修正見乃至修正定為八，是謂欲斷無明者，當修八支聖道。 |
He eliminates the five hindrances, the dirty mind, and the weak wisdom, and corrects his views and even corrects his determination to eight. This means that those who want to eliminate ignorance should practice the Eight-branched Noble Path. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修八支聖道。 |
Such are the numbers of cessation, liberation, transition, cessation, cessation, total knowledge, and different knowledge. If you want to know the ignorance differently, you should practice the Eight-branched Noble Path. |
云何欲別知無明者，當修八支聖道？ |
Why should we practice the Eight-branched Noble Path if we want to distinguish ourselves from those who are ignorant? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修正見乃至修正定為八，是謂欲別知無明者，當修八支聖道。 |
He has broken down the five hindrances, the dirty mind, and the weak wisdom, and corrected his views and even corrected his determination to eight. This means that those who want to know the ignorance should practice the Eight-branched Noble Path. |
「欲斷無明者，當修十一切處。 |
“Those who wish to eradicate ignorance should cultivate the ten bases. |
云何欲斷無明者，當修十一切處？ |
Why should one cultivate the ten bases in order to eliminate ignorance? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修第一地一切處，四維上下不二、無量。 |
He cuts off the five hindrances, mental impurity, and wisdom, and cultivates all the places in the first place, and the four dimensions are non-dual, up and down, and immeasurable. |
如是修水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處。 |
In this way, cultivate water everywhere, fire everywhere, wind everywhere, blue everywhere, yellow everywhere, red everywhere, white everywhere, and infinite space everywhere. |
修第十無量識處一切處，四維上下不二、無量，是謂欲斷無明者，當修十一切處。 |
Cultivation of the tenth place of immeasurable consciousness in all places, the four dimensions of up and down are non-dual and immeasurable. This means that those who want to cut off ignorance should cultivate the tenth place of consciousness. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修十一切處。 |
Such are the cessation, liberation, transition, cessation, cessation, total knowledge, and different knowledge. If you want to know the ignorance separately, you should cultivate the ten places. |
云何欲別知無明者，當修十一切處？ |
Why should we cultivate the ten bases if we want to distinguish ourselves from those who are ignorant? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修第一地一切處，四維上下不二、無量，如是修水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處。 |
To eliminate the five hindrances, the dirty mind, and the weak wisdom, cultivate the first ground everywhere, and the four dimensions are non-dual and immeasurable, such as water everywhere, fire everywhere, wind everywhere, green everywhere, yellow everywhere, and red everywhere. Everywhere, white everywhere, infinite space everywhere. |
修第十無量識處一切處，四維上下不二、無量。 |
Cultivate the tenth level of immeasurable consciousness everywhere, and the four dimensions of up and down are non-dual and immeasurable. |
是謂欲別知無明者，當修十一切處。 |
This means that those who wish to recognize ignorance should cultivate the ten bases. |
「欲斷無明者，當修十無學法。 |
“Those who wish to eradicate ignorance should practice the Ten Unlearned Dharma. |
云何欲斷無明者，當修十無學法？ |
Why should those who want to eradicate ignorance practice the Ten Unlearned Dharma? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修無學正見，乃至修無學正智，是謂欲斷無明者，當修十無學法。 |
In order to eliminate the five hindrances, the dirty mind, and weak wisdom, one should cultivate the right view of the unlearned, and even cultivate the right wisdom of the unlearned. This means that those who want to cut off ignorance should practice the ten unlearned methods. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知無明者，當修十無學法。 |
Such are the numbers of cessation, liberation, excess, cessation, cessation, general knowledge, and different knowledge. Those who want to know the ignorance of different things should practice the ten unlearned methods. |
云何欲別知無明者，當修十無學法？ |
Why should we practice the Ten Unlearned Dharma if we want to distinguish ourselves from those who are ignorant? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修無學正見，乃至修無學正智。 |
He cuts off the five hindrances, the dirty mind, and the weak wisdom, and cultivates the right view without learning, and even cultivates the right wisdom without learning. |
是謂欲別知無明者，當修十無學法。 |
This means that those who wish to understand ignorance should practice the ten unlearned methods. |
「如無明，行亦如是，如行，識亦如是，如識，名色亦如是，如名色，六處亦如是，如六處，更樂亦如是，如更樂，覺亦如是，如覺，愛亦如是，如愛，受亦如是，如受，有亦如是，如有，生亦如是。 |
"Like ignorance, the same is true for conduct, such is the case for conduct, such is the case for consciousness, such is the name and form, such is the name and form, the same is for the six bases, the same is for the six bases, the same is for greater happiness, the same is for greater joy, and the same is for awareness. Like awareness, love is like this, love is like this, feeling is like this, feeling is like this, existence is like this, and existence is like this, birth is like this. |
欲斷老死者，當修四念處。 |
If you want to cure the old and the dead, you should cultivate the four foundations of mindfulness. |
云何欲斷老死者，當修四念處？ |
Why should we practice the four foundations of mindfulness if we want to end the old age and the dead? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，觀內身如身，至觀覺、心、法如法，是謂欲斷老死者，當修四念處。 |
To cut off the five hindrances, the dirty mind, and weak wisdom, one should observe the inner body as if it were the body, and then the mind, mind, and dharmas should be as dharmas. This means that if one wants to cut off the old and dead, one should cultivate the four foundations of mindfulness. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修四念處。 |
Such are the numbers of cessation, liberation, transition, cessation, cessation, total knowledge, and different knowledge. If you want to know the old and the dead separately, you should cultivate the four foundations of mindfulness. |
云何欲別知老死者，當修四念處？ |
Why should we cultivate the four foundations of mindfulness without knowing the old and the dead? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，觀內身如身，乃至觀覺、心、法如法，是謂欲別知老死者，當修四念處。 |
He breaks down the five hindrances, the dirty mind, and the weak wisdom, and contemplates the inner body as if it were the body, and even contemplates the awareness, mind, and dharmas as dharmas. This means that if you want to recognize the old and the dead, you should cultivate the four foundations of mindfulness. |
「欲斷老死者，當修四正斷。 |
“If you want to break up the old and the dead, you should practice the four right breaks. |
云何欲斷老死者，當修四正斷？ |
Why do you want to break the old and the dead when you should practice the four correct breaks? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，已生惡不善法為斷故，發欲求方便，精勤舉心斷。 |
This is to break off the five hindrances, the dirty mind, and weak wisdom, and evil and unwholesome dharmas have arisen in order to break them off. |
未生惡不善法為不生故，發欲求方便，精勤舉心斷。 |
Since evil and unwholesome dharmas have not yet arisen, it is because they have not arisen that they should seek expedient means and be diligent and diligent. |
未生善法為生故，發欲求方便，精勤舉心斷。 |
For the sake of survival before good deeds have arisen, you must seek expediency and be diligent and determined. |
已生善法為久住不忘、不退、增長、廣大修習具足故，發欲求方便，精勤舉心斷。 |
The good deeds that have arisen are not forgotten for a long time, do not fade away, increase in size, and are widely practiced, so we should seek expediency and be diligent and determined. |
是謂欲斷老死者，當修四正斷。 |
This means that if you want to break up the old and the dead, you should practice the four correct ways of breaking up. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修四正斷。 |
In this way, we can count cessation, liberation, excess, cessation, cessation, general knowledge, and different knowledge. If you want to know the old and the dead separately, you should practice the four correct cessations. |
云何欲別知老死者，當修四正斷？ |
Why do you want to know the old and the dead and practice the four correct ways? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，已生惡不善法為斷故，發欲求方便，精勤舉心斷。 |
This is to break off the five hindrances, the dirty mind, and weak wisdom, and evil and unwholesome dharmas have arisen in order to break them off. |
未生惡不善法為不生故，發欲求方便，精勤舉心斷。 |
Since evil and unwholesome dharmas have not yet arisen, it is because they have not arisen that they should seek expedient means and be diligent and diligent. |
未生善法為生故，發欲求方便，精勤舉心斷。 |
For the sake of survival before good deeds have arisen, you must seek expediency and be diligent and determined. |
已生善法為久住不忘、不退、增長、廣大修習具足故，發欲求方便，精勤舉心斷。 |
The good deeds that have arisen are not forgotten for a long time, do not fade away, increase in size, and are widely practiced, so we should seek expediency and be diligent and determined. |
是謂欲別知老死者，當修四正斷。 |
This means that if you want to know the old and the dead, you should practice the four correct judgments. |
「欲斷老死者，當修四如意足。 |
“If you want to end the old age and the dead, you should cultivate the four ideals. |
云何欲斷老死者，當修四如意足？ |
Why should we cultivate the four wish-fulfilling principles if we want to end the old age and the dead? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修欲定如意足，成就斷行。 |
This eradication leads to the five hindrances, dirty mind, and weak wisdom. If you practice desire concentration satisfactorily, you will achieve the eradication of conduct. |
依離、依無欲、依滅，趣非品，如是修精進定、心定也。 |
Dependence, non-desire, and cessation of dependence are not qualities. This is how you cultivate concentration with vigor and concentration. |
修思惟定如意足，成就斷行，依離、依無欲、依滅，趣非品，是謂欲斷老死者，當修四如意足。 |
Cultivating the ability to meditate and meditate on the wish-fulfillment can achieve the goal of breaking up the conduct, relying on detachment, relying on no desire, and ceasing to rely on, which are not qualities. This means that if you want to break up the old and dead, you should cultivate the four wish-fulfilling skills. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修四如意足。 |
In this way, we can count cessation, liberation, transition, eradication, cessation, total knowledge, and different knowledge. If you want to know the old and the dead separately, you should practice the four fulfillments. |
云何欲別知老死者，當修四如意足？ |
Why do you want to know the old and the dead, and cultivate the four ideals? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修欲定如意足，成就斷行。 |
This eradication leads to the five hindrances, dirty mind, and weak wisdom. If you practice desire concentration satisfactorily, you will achieve the eradication of conduct. |
依離、依無欲、依滅，趣非品，如是修精進定、心定也。 |
Dependence, non-desire, and cessation of dependence are not qualities. This is how you cultivate concentration with vigor and concentration. |
修思惟定如意足，成就斷行，依離、依無欲、依滅，趣非品，是謂欲別知老死者，當修四如意足。 |
Cultivating contemplation and concentration as one wishes is enough to achieve the end of conduct, dependence, non-desire, and cessation of dependence. Interest is not a quality. This means that if you want to recognize the old and the dead, you should cultivate the four wish-fulfillments. |
「欲斷老死者，當修四禪。 |
“If you want to cure the old and the dead, you should practice the four meditations. |
云何欲斷老死者，當修四禪？ |
Why should we practice the Four Zens if we want to cure the old and the dead? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就遊，是謂欲斷老死者，當修四禪。 |
This is to break away the five hindrances, the dirty mind, and weak wisdom, to renounce desire, to avoid evil and unwholesome dharma, and to achieve the fourth jhāna. This means that if you want to break away the old and dead, you should practice the four jhānas. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修四禪。 |
In this way, we can count cessation, liberation, transition, cessation, cessation, total knowledge, and different knowledge. If you want to know the old and the dead separately, you should practice the four meditations. |
云何欲別知老死者，當修四禪？ |
Why should we practice the Four Zens if we want to know the old and the dead? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，彼斷，乃至五蓋、心穢、慧羸，離欲、離惡不善之法，至得第四禪成就遊。 |
If the Tathagata appears in the world at that time, has no attachments, is fully enlightened, has achieved enlightenment, has passed away well, understands the world, is a supreme scholar, is a ruler of the Way and Dharma, is a teacher of gods and humans, is called the Buddha, and is blessed by all, he will be cut off, even to the five hindrances, and his heart will be unclean. , Hui Lei, abstain from desires, avoid evil and unwholesome ways, and achieve the fourth jhāna. |
是謂欲別知老死者，當修四禪。 |
This means that if you want to see the old and the dead one after another, you should practice the Four Meditations. |
「欲斷老死者，當修五根。 |
"If you want to cut off the old and the dead, you should cultivate the five roots. |
云何欲斷老死者，當修五根？ |
Why should we cultivate the five roots if we want to cut off the old and the dead? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修信根、精進、念、定、慧根，是謂欲斷老死者，當修五根。 |
To eradicate the five hindrances, dirty mind, and weak wisdom, you need to cultivate the roots of faith, energy, mindfulness, concentration, and wisdom. This means that if you want to eradicate the old and dead, you should cultivate the five roots. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修五根。 |
In this way, we can count cessation, liberation, transition, uprooting, cessation, total knowledge, and different knowledge. If you want to know the old and the dead separately, you should cultivate the five roots. |
云何欲別知老死者，當修五根？ |
Why do you want to know that the old and the dead should cultivate the five senses? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修信根、精進、念、定、慧根，是謂欲別知老死者，當修五根。 |
To eliminate the five hindrances, dirty mind, and weak wisdom, you need to cultivate the roots of faith, energy, mindfulness, concentration, and wisdom. This means that if you want to recognize the old and the dead, you should cultivate the five roots. |
「欲斷老死者，當修五力。 |
“If you want to ward off the old and the dead, you should cultivate the five powers. |
云何欲斷老死者，當修五力？ |
Why should we cultivate the five powers if we want to cure the old and the dead? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修信力、精進、念、定、慧力，是謂欲斷老死者，當修五力。 |
To eliminate the five hindrances, mental impurity, and weak wisdom, you need to cultivate faith, energy, mindfulness, concentration, and wisdom. This means that if you want to eliminate the old and the dead, you should cultivate the five powers. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修五力。 |
Such are the counting of cessation, liberation, transition, eradication, cessation, general knowledge, and different knowledge. If you want to know the old and the dead separately, you should cultivate the five powers. |
云何欲別知老死者，當修五力？ |
Why do you want to know that the old and the dead should cultivate the five powers? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修信力、精進、念、定、慧力，是謂欲別知老死者，當修五力。 |
To eliminate the five hindrances, mental impurity, and weak wisdom, you need to cultivate the power of faith, energy, mindfulness, concentration, and wisdom. This means that if you want to recognize the old and the dead, you should cultivate the five powers. |
「欲斷老死者，當修七覺支。 |
“If you want to end the old age and the dead, you should cultivate the seven factors of enlightenment. |
云何欲斷老死者，當修七覺支？ |
Why should we practice the seven factors of enlightenment if we want to cure the old and the dead? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修念覺支、依離、依無欲、依滅，趣非品，如是修法、精進、喜、息、定也。 |
If the five hindrances, mental impurity, and weak wisdom are eliminated, cultivating the enlightenment factor of mindfulness, dependence on detachment, dependence on non-desire, and dependence on cessation is not a quality, such as practicing Dharma, energy, joy, rest, and concentration. |
修捨覺支，依離、依無欲、依滅，趣非品，是謂欲斷老死者，當修七覺支。 |
Cultivating the enlightenment factors of equanimity, relying on detachment, relying on non-desire, and relying on cessation are not qualities. This means that if you want to end the old and dead, you should cultivate the seven factors of awakening. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修七覺支。 |
Such are the numbers of cessation, liberation, transition, cessation, cessation, general knowledge, and differential knowledge. If you want to recognize the old and the dead separately, you should practice the seven factors of enlightenment. |
云何欲別知老死者，當修七覺支？ |
Why do you want to know that the old and the dead should practice the seven factors of enlightenment? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修念覺支、依離、依無欲、依滅，趣非品。 |
He has cut off the five hindrances, the dirty mind, and weak wisdom, and cultivates the enlightenment factor of mindfulness, attachment, non-desire, and attachment cessation, which is not a good quality. |
如是修法、精進、喜、息、定也。 |
Such is the practice of Dharma, diligence, joy, rest, and concentration. |
修捨覺支，依離、依無欲、依滅，趣非品，是謂欲別知老死者，當修七覺支。 |
Cultivating the enlightenment factors of equanimity, relying on detachment, relying on non-desire, and relying on cessation are not qualities. This means that if you want to recognize the old and the dead, you should cultivate the seven factors of enlightenment. |
「欲斷老死者，當修八支聖道。 |
“If you want to end the old age and the dead, you should practice the Eight-branched Noble Path. |
云何欲斷老死者，當修八支聖道？ |
Why should we practice the Eight-branched Holy Path if we want to end the old age and the dead? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修正見乃至修正定為八，是謂欲斷老死者，當修八支聖道。 |
To eliminate the five hindrances, the dirty mind, and the weak wisdom, the revised view and even the revised determination are eight. This means that if you want to eliminate the old and the dead, you should practice the Eight-branched Noble Path. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修八支聖道。 |
In this way, we can count cessation, liberation, transition, eradication, cessation, total knowledge, and different knowledge. If you want to know the old and the dead separately, you should practice the Eight-branch Noble Path. |
云何欲別知老死者，當修八支聖道？ |
Why do you want to know that the old and the dead should practice the Eight-branched Noble Path? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修正見乃至修正定為八，是謂欲別知老死者，當修八支聖道。 |
He breaks down the five hindrances, the dirty mind, and the weak wisdom, and corrects his views and even corrects his determination to eight. This means that if you want to know the old and the dead, you should practice the Eight-branched Noble Path. |
「欲斷老死者，當修十一切處。 |
“If you want to eliminate the old and the dead, you should practice the ten points. |
云何欲斷老死者，當修十一切處？ |
Why should we practice the ten points if we want to end the old age and the dead? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修第一地一切處，四維上下不二、無量。 |
He cuts off the five hindrances, mental impurity, and wisdom, and cultivates all the places in the first place, and the four dimensions are non-dual, up and down, and immeasurable. |
如是修水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處，修第十無量識處一切處，四維上下不二、無量，是謂欲斷老死者，當修十一切處。 |
In this way, cultivate water everywhere, fire everywhere, wind everywhere, blue everywhere, yellow everywhere, red everywhere, white everywhere, and infinite space everywhere. Infinite means that if you want to end the old age and the dead, you should cultivate the ten places. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修十一切處。 |
In this way, we can count cessation, liberation, transition, cessation, cessation, total knowledge, and different knowledge. If you want to know the old and dead separately, you should practice the ten places. |
云何欲別知老死者，當修十一切處？ |
Why do you want to know that the old and the dead should practice the ten places? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修第一地一切處，四維上下不二、無量。 |
He cuts off the five hindrances, mental impurity, and wisdom, and cultivates all the places in the first place, and the four dimensions are non-dual, up and down, and immeasurable. |
如是修水一切處、火一切處、風一切處、青一切處、黃一切處、赤一切處、白一切處、無量空處一切處，修第十無量識處一切處，四維上下不二、無量。 |
In this way, cultivate water everywhere, fire everywhere, wind everywhere, blue everywhere, yellow everywhere, red everywhere, white everywhere, and infinite space everywhere. Infinite. |
是謂欲別知老死者，當修十一切處。 |
This means that if you want to know the old and the dead, you should practice the ten places. |
「欲斷老死者，當修十無學法。 |
"If you want to cure the old and the dead, you should practice the ten unlearned methods. |
云何欲斷老死者，當修十無學法？ |
Why should we practice ten unlearned methods if we want to cure the old and the dead? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修無學正見，乃至修無學正智，是謂欲斷老死者，當修十無學法。 |
In order to eliminate the five hindrances, the dirty mind, and the weak wisdom, one must practice the right view of the unlearned, and even the right wisdom of the unlearned. This means that if you want to cut off the old and dead, you should practice the ten unlearned methods. |
如是數斷、解脫、過度、拔絕、滅止、總知、別知，欲別知老死者，當修十無學法。 |
Such are the numbers of cessation, liberation, transition, cessation, cessation, total knowledge, and different knowledge. If you want to know the old and dead separately, you should practice the ten unlearned methods. |
云何欲別知老死者，當修十無學法？ |
Why do you want to know the old and the dead and practice the ten unlearned methods? |
若時如來出世，無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、眾祐。 |
If at that time the Tathagata appears in the world, he is unattached, fully enlightened, accomplished in enlightened conduct, good at passing away, understands the world, a supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha, and blessed by all. |
彼斷，乃至五蓋、心穢、慧羸，修無學正見，乃至修無學正智，是謂欲別知老死者，當修十無學法。」 |
He breaks down the five hindrances, the dirty mind, and the weak wisdom, and cultivates the right view without learning, and even cultivates the right wisdom without learning. This means that if you want to know the old and the dead, you should practice the ten unlearned methods. " |
佛說如是。 |
Buddha said so. |
彼諸比丘聞佛所說，歡喜奉行。 |
When the monks heard what the Buddha said, they followed it with joy. |
例經第十一竟（四千八百七十三字） |
The Eleventh Chapter of the Sutra (4,873 words) |
中阿含經卷第六十（一萬一千三百七十七字） |
Volume 60 of the Central Agama Sutra (11,377 words) |
中阿含例品第四竟（二萬二千一百四十九字） |
The fourth example of Chinese Agama (22,149 words) |
後出中阿含經記 |
Later came out of the Agama Sutra |
昔釋法師於長安出《中阿含》、《增壹》、《阿毘曇》、《廣說》、《僧伽羅叉》、《阿毘曇心》、《婆須蜜》、《三法度》、《二眾從解脫》、《從解脫緣》，此諸經律，凡百餘万言，並違本失旨，名不當實，依俙屬辭，句味亦差，良由譯人造次未善晉言故使爾耳。 |
In the past, Master Shi published "Zhong Agama", "Zengyi", "Abhidan", "Guangshuo", "Sanghalasha", "Abhidan Heart", "Passumi", "Three "Dharma", "Two People are Liberated from", "From the Condition of Liberation", these sutras and rules are written in millions of words, and they violate the original purpose, are not true, rely on idioms, and the sentence taste is also poor, and the translators are not good enough. I'm not good at Jin speech, so I sent you a message. |
會燕秦交戰，關中大亂，於是良匠背世，故以弗獲改正。 |
During the war between Yan and Qin, there was great chaos in Guanzhong, so the good craftsmen left the world, so they could not be corrected. |
乃經數年，至關東小清，冀州道人釋法和、罽賓沙門僧伽提和，招集門徒，俱遊洛邑，四、五年中研講遂精，其人漸曉漢語，然後乃知先之失也。 |
Several years later, when we arrived in the Xiaoqing Dynasty in Guandong, the Taoist monks from Jizhou, Shifahe, and the monks from Jibin, gathered disciples and all traveled to Luoyi. In four or five years, they became good at studying and teaching. They gradually became familiar with Chinese, and then they knew The first is lost. |
於是，和乃追恨先失，即從提和更出《阿毘曇》及廣說也。 |
Therefore, He Nai pursues hatred and loses it first, that is, from mentioning He Geng comes the Abhitan and Guangshuo. |
自是之後，此諸經律漸皆譯正，唯《中阿含》、《僧伽羅叉》、《婆須蜜》、《從解脫緣》未更出耳。 |
Since then, all these sutras and laws have been gradually translated correctly, except for the "Zhong Agama", "Sanghalaksha", "Bashumi", and "From the Condition of Liberation" have not been updated. |
會僧伽提和進遊京師，應運流化，法施江左。 |
He met with the monks and traveled to the capital, where he was able to become a leader and spread the Dharma to the left of the Yangtze River. |
于時晉國大長者，尚書令衛將軍、東亭侯優婆塞王元琳，常護持正法以為己任，即檀越也。 |
At that time, the great elders of the Jin Kingdom, Shangshu ordered General Wei, Marquis of Dongting Upasaka, and Wang Yuanlin to always protect and uphold the righteous Dharma as their own responsibilities, that is, Tan Yue. |
為出經故，造立精舍，延請有道釋慧持等義學沙門四十餘人，施諸所安，四事無乏，又豫請經師僧伽羅叉，長供數年，然後乃以晉隆安元年丁酉之歲十一月十日，於揚州丹陽郡建康縣界，在其精舍，更出此《中阿含》，請罽賓沙門僧伽羅叉令誦胡本，請僧伽提和轉胡為晉，豫州沙門道慈筆受，吳國李寶、康化共書，至來二年，戊戌之歲六月二十五日草本始訖。 |
In order to publish the sutras, we built a monastery and invited more than forty ascetics such as the Taoist Buddha, Huizhen and other righteous practitioners to provide them with all kinds of gifts. Everything was in order. On the 10th day of the eleventh month of the first year of Long'an in the Jin Dynasty, at the boundary of Jiankang County, Danyang County, Yangzhou, in his monastery, this "Zhong Agama" was published, and he asked the monk Ji Bin to recite the Hu version. Please ask Sangha to mention and transfer Hu to the Jin Dynasty. Shamen Daoci of Yuzhou wrote and accepted it. Li Bao and Kang Hua of Wu State jointly wrote it. In the second year of Lai, the herbal medicine was completed on June 25th in the year of 1898. |
此《中阿含》凡有五誦，都十八品，有二百二十二經，合五十一萬四千八百二十五字，分為六十卷。 |
This "Zhongagama" has five recitations, all of which are eighteen chapters, with 222 sutras, totaling 514,825 words, divided into sixty volumes. |
時，遇國大難，未即正書，乃至五年辛丑之歲，方得正寫，校定流傳。 |
At that time, when the country encountered a great calamity, it was not possible to write the official book until it was Xinchou's five years old. |
其人傳譯，准之先出，大有不同，於此二百二十二經中，若委靡順從，則懼失聖旨，若從本制，名類多異舊，則逆忤先習，不怗眾情，是以其人不得自專，時有改本，從舊名耳。 |
The translations of others are accurate and come out first, which is very different. In these two hundred and twenty-two sutras, if you hesitate to obey, you are afraid of losing the imperial decree; if you follow the original system and have many different names and categories, you will disobey the previous practice and not The reason why people are so sentimental is that they cannot be self-absorbed, and sometimes they change their original names and use the old names. |
然五部異同，孰知其正？ |
However, there are similarities and differences among the five parts, who knows their correctness? |
而道慈愚意怏怏，於違本故諸改名者，皆抄出注下，新舊兩存，別為一卷，與目錄相連，以示於後，將來諸賢令知同異，得更採訪，脫遇高明外國善晉胡方言者，訪其得失，刊之從正。 |
However, Dao Ci was frustrated with his foolishness and copied out the notes for those who changed their names in violation of the original text. The old and new ones were kept in a separate volume and connected with the table of contents for future reference. In the future, when all the sages know the similarities and differences, they will be interviewed. If you meet someone from a foreign country who is good at Jin and Hu dialects, you should investigate their gains and losses and publish the correct information. |