4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸🏛️MA 📇 → MA all 222 chn+eng    🔝
    MA 0.2 - TOC suttas
    MA 0.3 - TOC detailed

0 – MA all 222 chinese + english

initial translations by google translate, unless specified otherwise.
See MA-bdk for professional translation

0.1 - TOC chapters

 MA ..1.. Division 1 On Sets of Seven: MA 1-10
MA ..2.. Division 2 On Karma: MA 11-20
MA ..3.. Division 3 Sāriputta: MA 21-30
MA ..4.. Division 4 On Extraordinary Qualities MA 32-41
MA ..5.. Division 5 On Conditions MA 42-57
MA ..6.. Division 6 On Kings MA 58-71
MA ..7.. Division 7 On King Long Life Span MA 72-86
MA ..8.. Division 8 On Blemishes: MA 87-96
MA ..9.. Division 9 On Causality: MA 99-106
MA ..10.. Division 10 On the Forest: MA 107-116
MA ..11.. Division 11 The [First] Great Division: MA 117-141
MA ..12.. Division 12 On Brahmins: MA 142–161
MA ..13.. Division 13 On Basic Analysis: MA 162–171
MA ..14.. Division 14 On the Mind: MA 172–181
MA ..15.. Division 15 MA 182–191
MA ..16.. Division 16 MA 192–201
MA ..17.. Division 17 MA 202–211
MA ..18.. Division 18 MA 212–221

0.2 - TOC suttas

 MA ..1.. Division 1 On Sets of Seven: MA 1-10
    MA 1 - MA 1 善法經 skillful Dharmas ∥AN 7.68
    MA 2 - MA 2 晝度樹經 the Coral Tree ∥AN 7.69
    MA 3 - MA 3 城喩經 frontier fortress ∥AN 7.67
    MA 4 - MA 4 水喻經 water simile ∥AN 7.15
    MA 5 - MA 5 木積喻經 wood heap simile ∥AN 7.72
    MA 6 - MA 6 善人往經 destination of good people ∥AN 7.55
    MA 7 - MA 7 世間福經 sources of worldly merit
    MA 8 - MA 8 七日經 seven suns ∥AN 7.66
    MA 9 - MA 9 七車經 seven chariots ∥MN 24
    MA 10 - MA 10 漏盡經 cessation of asinine inclinations ∥AN 6.58 MN 2
MA ..2.. Division 2 On Karma: MA 11-20
    MA 11 - MA 11 鹽喻經 parable of salt ∥AN 3.100
    MA 12 - MA 12 惒破經 To Vappa ∥AN 4.195
    MA 13 - MA 13 度經 Transcended ∥AN 3.61
    MA 14 - MA 14 羅云經 To Rāhula ∥MN 61
    MA 15 - MA 15 思經 Intention ∥AN 10.217-19
    MA 16 - MA 16 伽藍經 To the Kālāmas ∥AN 3.65
    MA 17 - MA 17 伽彌尼經 To Gāmaṇi ∥SN 42.6
    MA 18 - MA 18 師子經 To Sīha ∥AN 8.12
    MA 19 - MA 19 尼乾經 To the Nigaṇṭhas ∥MN 101
    MA 20 - MA 20 波羅牢經 To Pāṭaliya ∥SN 42.13
MA ..3.. Division 3 Sāriputta: MA 21-30
    MA 21 - MA 21 等心經 On an Even Mind
    MA 22 - MA 22 成就戒經 Perfecting the Precepts
    MA 23 - MA 23 智經 wisdom
    MA 24 - MA 24 師子吼經 The “Lion’s Roar” of Sāriputta
    MA 25 - MA 25 水喻經 Parables Relating to Water
    MA 26 - MA 26 瞿尼師經 To the Gulissānī
    MA 27 - MA 27 梵志陀然經 To Dhānañjāni
    MA 28 - MA 28 教化病經 On Teaching the Ill (Anāthapiṇḍika)
    MA 29 - MA 29 大拘絺羅經 By Mahā Koṭṭhita
    MA 30 - MA 30 象跡喻經 The Elephant’s Footprint
    MA 31 - MA 31 分別聖諦經 Discerning the Noble Truths
MA ..4.. Division 4 On Extraordinary Qualities MA 32-41
    MA 32 - MA 32 未曾有法經 Extraordinary Qualities
    MA 33 - MA 33 侍者經 The Attendant
    MA 34 - MA 34 薄拘羅經 By Bakkula
    MA 35 - MA 35 阿修羅經 To the Asura
    MA 36 - MA 36 地動經 Earthquakes
    MA 37 - MA 37 瞻波經 Campā
    MA 38 - MA 38 郁伽長者經 The Householder Ugga (1)
    MA 39 - MA 39 郁伽長者經 The Householder Ugga (2)
    MA 40 - MA 40 手長者經 To the Householder Hatthaka
    MA 41 - MA 41 手長者經 On the Householder Hatthaka
MA ..5.. Division 5 On Conditions MA 42-57
    MA 42 - MA 42 何義經 “What is the Purpose?”
    MA 43 - MA 43 不思經 No Need for Thought
    MA 44 - MA 44 念經 Mindfulness
    MA 45 - MA 45 慚愧經 Shame and Scruples (1)
    MA 46 - MA 46 慚愧經 Shame and Scruples (2)
    MA 47 - MA 47 戒經 Precepts (1)
    MA 48 - MA 48 戒經 Precepts (2)
    MA 49 - MA 49 恭敬經 Respect (1)
    MA 50 - MA 50 恭敬經 Respect (2)
    MA 51 - MA 51 本際經 Beginning
    MA 52 - MA 52 食經 Nutriments (1)
    MA 53 - MA 53 食經 Nutriments (2)
    MA 54 - MA 54 盡智經 The Wisdom of Cessation
    MA 55 - MA 55 涅槃經 Nirvāṇa
    MA 56 - MA 56 彌醯經 Meghiya
    MA 57 - MA 57 即為比丘說經 Spoken for the Monks
MA ..6.. Division 6 On Kings MA 58-71
    MA 58 - MA 58 七寶經 The Seven Treasures
    MA 59 - MA 59 三十二相經 The Thirty-two Marks
    MA 60 - MA 60 四洲經 The Four Continents
    MA 61 - MA 61 牛糞喻經 The Cow Dung Parable
    MA 62 - MA 62 頻鞞娑邏王迎佛經 King Bimbisāra Meets the Buddha
    MA 63 - MA 63 鞞婆陵耆經 At Vebhaḷiṅga
    MA 64 - MA 64 天使經 The Divine Messengers
    MA 65 - MA 65 烏鳥喻經 The Raven
    MA 66 - MA 66 說本經 Origins
    MA 67 - MA 67 大天[木*奈]林經 Mahādeva’s Mango Grove
    MA 68 - MA 68 大善見王經 Mahāsudassana
    MA 69 - MA 69 三十喻經 Thirty Analogies
    MA 70 - MA 70 轉輪王經 The Wheel-turning Monarch
    MA 71 - MA 71 蜱肆經 To Pāyāsi
MA ..7.. Division 7 On King Long Life Span MA 72-86
    MA 72 - MA 72 長壽王本起經 King of Longevity
    MA 73 - MA 73 天經 Devas
    MA 74 - MA 74 八念經 eight thoughts
    MA 75 - MA 75 淨不動道經 path to imperturbable
    MA 76 - MA 76 郁伽支羅經 at Ukkācelā
    MA 77 - MA 77 中阿含長壽王品娑雞帝三族姓子經第六(第二小土城誦) Three Clansmen at Sāketa
    MA 78 - MA 78 梵天請佛經 Brahmā’s Invitation to the Buddha
    MA 79 - MA 79 有勝天經 Existence of Higher Devas
    MA 80 - MA 80 迦絺那經 Cloth for Robes
    MA 81 - MA 81 念身經 Mindfulness of the Body
    MA 82 - MA 82 支離彌梨經 [Hearing the Sound of ] Crickets
    MA 83 - MA 83 長老上尊睡眠經 Drowsiness of a Highly Regarded Elder
    MA 84 - MA 84 無刺經 Being without Thorns
    MA 85 - MA 85 真人經 True Person
    MA 86 - MA 86 說處經 Explaining the Bases
MA ..8.. Division 8 On Blemishes: MA 87-96
    MA 87 - MA 87 經 Defilements
    MA 88 - MA 88 求法經 Quest for the Dharma
    MA 89 - MA 89 比丘請經 Monk’s Request
    MA 90 - MA 90 知法經 Knowledge of Dharma
    MA 91 - MA 91 周那問見經 Cunda’s Inquiry about Views
    MA 92 - MA 92 青白蓮華喻經 Simile of Blue and White Lotuses
    MA 93 - MA 93 水淨梵志經 Brahmin [Practitioner of ] Purification by Bathing
    MA 94 - MA 94 黑比丘經 the Monk Kālaka
    MA 95 - MA 95 住法經 maintaining skillful Dharmas
    MA 96 - MA 96 無經 Absence
    MA 97 - MA 97 大因經 Causality
    MA 98 - MA 98 念處經 Establishments of Mindfulness
MA ..9.. Division 9 On Causality: MA 99-106
    MA 99 - MA 99 苦陰經 Mass of Dukkha [first]
    MA 100 - MA 100 苦陰經 mass of dukkha [second]
    MA 101 - MA 101 增上心經 Higher State of Mind
    MA 102 - MA 102 念經 thoughts
    MA 103 - MA 103 師子吼經 Lion’s Roar
    MA 104 - MA 104 優曇婆邏經 Udumbara [Forest]
    MA 105 - MA 105 願經 Wishes
    MA 106 - MA 106 想經 Perception
MA ..10.. Division 10 On the Forest: MA 107-116
    MA 107 - MA 107 林經 Forest [first]
    MA 108 - MA 108 林經 forest [2nd]
    MA 109 - MA 109 自觀心經 Examining One’s Own Mind [1]
    MA 110 - MA 110 自觀心經 Examining One’s Own Mind [2]
    MA 111 - MA 111 達梵行經 Fulfilling the Holy Life
    MA 112 - MA 112 阿奴波經 Spoken at Anupiya
    MA 113 - MA 113 諸法本經 Root of all Phenomena
    MA 114 - MA 114 優陀羅經 Uddaka [Rāmaputta]
    MA 115 - MA 115 蜜丸喻經 Simile of the Honeyball
    MA 116 - MA 116 瞿曇彌經 Spoken to Gotamī
MA ..11.. Division 11 The [First] Great Division: MA 117-141
    MA 117 - MA 117 柔軟經 Delicate [Upbringing]
    MA 118 - MA 118 龍象經 Elephant
    MA 119 - MA 119 說處經 Grounds for Speaking
    MA 120 - MA 120 說無常經 Teaching about Impermanence
    MA 121 - MA 121 請請經 Invitation Ceremony
    MA 122 - MA 122 瞻波經 at Campā
    MA 123 - MA 123 沙門二十億經 Renunciant Soṇa Kolivīsa
    MA 124 - MA 124 八難經 Eight Obstacles
    MA 125 - MA 125 貧窮經 Poverty
    MA 126 - MA 126 行欲經 Engaging in Sensual Pleasures
    MA 127 - MA 127 福田經 Fields of Merit
    MA 128 - MA 128 優婆塞經 Male Lay Disciples
    MA 129 - MA 129 怨家經 the Enemy
    MA 130 - MA 130 教曇彌經 Teaching Dhammika
    MA 131 - MA 131 降魔經 Overcoming Māra
    MA 132 - MA 132 賴吒惒羅經 Raṭṭhapāla
    MA 133 - MA 133 優婆離經 Upāli
    MA 134 - MA 134 釋問經 Questions
    MA 135 - MA 135 善生經 Sujāta
    MA 136 - MA 136 商人求財經 Merchants
    MA 137 - MA 137 世間經 the World
    MA 138 - MA 138 福經 Meritorious Deeds
    MA 139 - MA 139 息止道經 the Path
    MA 140 - MA 140 至邊經 Lowliest
    MA 141 - MA 141 喻經 with similes
MA ..12.. Division 12 On Brahmins: MA 142–161
    MA 142 - MA 142 雨勢經 to Vassakāra
    MA 143 - MA 143 傷歌邏經 to Saṅgārava
    MA 144 - MA 144 算數目揵連經 to Gaṇaka
    MA 145 - MA 145 瞿默目揵連經 to Gopaka
    MA 146 - MA 146 象跡喻經 on the Simile
    MA 147 - MA 147 聞德經 virtues
    MA 148 - MA 148 何苦經 What Is Suffering
    MA 149 - MA 149 何欲經 What One Desires
    MA 150 - MA 150 欝瘦歌邏經 to Esukārī
    MA 151 - MA 151 中阿含梵志阿攝惒經第十(第三念誦) to Assalāyana
    MA 152 - MA 152 鸚鵡經 Suka
    MA 153 - MA 153 鬚閑提經 to Māgandiya
    MA 154 - MA 154 婆羅婆堂經 to Vāseṭṭha at the Hall [of Migāra’s Mother]
    MA 155 - MA 155 須達哆經 about Velāma
    MA 156 - MA 156 梵波羅延經 to the Pārāyana Brahmins
    MA 157 - MA 157 黃蘆園經 in the Yellow Reed Park
    MA 158 - MA 158 頭那經 to Doṇa
    MA 159 - MA 159 阿伽羅訶那經 to Aggilāyana
    MA 160 - MA 160 阿蘭那經 on Araka
    MA 161 - MA 161 梵摩經 to Brahmāyu
MA ..13.. Division 13 On Basic Analysis: MA 162–171
    MA 162 - MA 162 分別六界經 Analysis of the Six Elements
    MA 163 - MA 163 分別六處經 Analysis of the Six Sense Spheres
    MA 164 - MA 164 分別觀法經 Analytical Contemplation of Dharmas
    MA 165 - MA 165 溫泉林天經 on a Deva
    MA 166 - MA 166 釋中禪室尊經 on a Venerable One
    MA 164 - MA 167 阿難說經 Spoken by Ānanda
    MA 168 - MA 168 意行經 on Mental Practice
    MA 169 - MA 169 拘樓瘦無諍經 [Spoken among] the Kurus on Nonconflict
    MA 170 - MA 170 鸚鵡經 [a Brahmin Named] Parrot
MA ..14.. Division 14 On the Mind: MA 172–181
    MA 171 - MA 171 分別大業經 Great Analysis of Karma
    MA 172 - MA 172 心經 on the Mind
    MA 173 - MA 173 浮彌經 to Bhūmija
    MA 174 - MA 174 受法經 Ways of Practice [1]
    MA 175 - MA 175 受法經 Ways of Practice [2]
    MA 176 - MA 176 行禪經 on Practitioners
    MA 177 - MA 177 說經 [Four Modes of] Explanation
    MA 178 - MA 178 獵師經 on the Hunter
    MA 179 - MA 179 五支物主經 to the Carpenter
    MA 180 - MA 180 瞿曇彌經 to Gotamī
    MA 181 - MA 181 多界經 Many Elements
MA ..15.. Division 15 MA 182–222
    MA 182 - MA 182 馬邑經
    MA 183 - MA 183 馬邑經
    MA 184 - MA 184 牛角娑羅林經
    MA 185 - MA 185 牛角娑羅林經
    MA 186 - MA 186 求解經
    MA 187 - MA 187 說智經
    MA 188 - MA 188 阿夷那經
    MA 189 - MA 189 聖道經
    MA 190 - MA 190 小空經
    MA 191 - MA 191 大空經
    MA 192 - MA 192 加樓烏陀夷經
    MA 193 - MA 193 牟犁破群那經
    MA 194 - MA 194 跋陀和利經
    MA 195 - MA 195 阿濕貝經
    MA 196 - MA 196 周那經
    MA 197 - MA 197 優婆離經
    MA 198 - MA 198 調御地經
    MA 199 - MA 199 癡慧地經
    MA 200 - MA 200 阿梨吒經
    MA 201 - MA 201 [口*荼]帝經
    MA 202 - MA 202 持齋經
    MA 203 - MA 203 晡利多經
    MA 204 - MA 204 羅摩經
    MA 205 - MA 205 五下分結經
    MA 206 - MA 206 心穢經
    MA 207 - MA 207 箭毛經
    MA 208 - MA 208 箭毛經
    MA 209 - MA 209 鞞摩那修經
    MA 210 - MA 210 法樂比丘尼經
    MA 211 - MA 211 大拘絺羅經
    MA 212 - MA 212 一切智經
    MA 213 - MA 213 法莊嚴經
    MA 214 - MA 214 鞞訶提經
    MA 215 - MA 215 第一得經
    MA 216 - MA 216 愛生經
    MA 217 - MA 217 八城經
    MA 218 - MA 218 阿那律陀經
    MA 219 - MA 219 阿那律陀經
    MA 220 - MA 220 見經
    MA 221 - MA 221 箭喻經
    MA 222 - MA 222 例經

0.3 - TOC detailed

 MA 0 – MA all 222 chinese + english
    MA 0.1 - TOC chapters
    MA 0.2 - TOC suttas
    MA 0.3 - TOC detailed
MA ..1.. Division 1 On Sets of Seven: MA 1-10
    MA 1 - MA 1 善法經 skillful Dharmas ∥AN 7.68
        MA 1.1 - (Knowing the Teaching)
        MA 1.2 - (Knowing the Meaning)
        MA 1.3 - (Knowing the Time)
        MA 1.4 - (Knowing Moderation)
        MA 1.5 - (Knowing Himself)
        MA 1.6 - (Knowing the Assembly)
        MA 1.7 - (Knowing the Superiority of People)
    MA 2 - MA 2 晝度樹經 the Coral Tree ∥AN 7.69
    MA 3 - MA 3 城喩經 frontier fortress ∥AN 7.67
    MA 4 - MA 4 水喻經 water simile ∥AN 7.15
    MA 5 - MA 5 木積喻經 wood heap simile ∥AN 7.72
    MA 6 - MA 6 善人往經 destination of good people ∥AN 7.55
    MA 7 - MA 7 世間福經 sources of worldly merit
    MA 8 - MA 8 七日經 seven suns ∥AN 7.66
    MA 9 - MA 9 七車經 seven chariots ∥MN 24
    MA 10 - MA 10 漏盡經 cessation of asinine inclinations ∥AN 6.58 MN 2
MA ..2.. Division 2 On Karma: MA 11-20
    MA 11 - MA 11 鹽喻經 parable of salt ∥AN 3.100
    MA 12 - MA 12 惒破經 To Vappa ∥AN 4.195
    MA 13 - MA 13 度經 Transcended ∥AN 3.61
    MA 14 - MA 14 羅云經 To Rāhula ∥MN 61
    MA 15 - MA 15 思經 Intention ∥AN 10.217-19
    MA 16 - MA 16 伽藍經 To the Kālāmas ∥AN 3.65
    MA 17 - MA 17 伽彌尼經 To Gāmaṇi ∥SN 42.6
    MA 18 - MA 18 師子經 To Sīha ∥AN 8.12
    MA 19 - MA 19 尼乾經 To the Nigaṇṭhas ∥MN 101
    MA 20 - MA 20 波羅牢經 To Pāṭaliya ∥SN 42.13
MA ..3.. Division 3 Sāriputta: MA 21-30
    MA 21 - MA 21 等心經 On an Even Mind
    MA 22 - MA 22 成就戒經 Perfecting the Precepts
    MA 23 - MA 23 智經 wisdom
    MA 24 - MA 24 師子吼經 The “Lion’s Roar” of Sāriputta
    MA 25 - MA 25 水喻經 Parables Relating to Water
    MA 26 - MA 26 瞿尼師經 To the Gulissānī
    MA 27 - MA 27 梵志陀然經 To Dhānañjāni
    MA 28 - MA 28 教化病經 On Teaching the Ill (Anāthapiṇḍika)
    MA 29 - MA 29 大拘絺羅經 By Mahā Koṭṭhita
    MA 30 - MA 30 象跡喻經 The Elephant’s Footprint
    MA 31 - MA 31 分別聖諦經 Discerning the Noble Truths
MA ..4.. Division 4 On Extraordinary Qualities MA 32-41
    MA 32 - MA 32 未曾有法經 Extraordinary Qualities
    MA 33 - MA 33 侍者經 The Attendant
    MA 34 - MA 34 薄拘羅經 By Bakkula
    MA 35 - MA 35 阿修羅經 To the Asura
    MA 36 - MA 36 地動經 Earthquakes
    MA 37 - MA 37 瞻波經 Campā
    MA 38 - MA 38 郁伽長者經 The Householder Ugga (1)
    MA 39 - MA 39 郁伽長者經 The Householder Ugga (2)
    MA 40 - MA 40 手長者經 To the Householder Hatthaka
    MA 41 - MA 41 手長者經 On the Householder Hatthaka
MA ..5.. Division 5 On Conditions MA 42-57
    MA 42 - MA 42 何義經 “What is the Purpose?”
    MA 43 - MA 43 不思經 No Need for Thought
    MA 44 - MA 44 念經 Mindfulness
    MA 45 - MA 45 慚愧經 Shame and Scruples (1)
    MA 46 - MA 46 慚愧經 Shame and Scruples (2)
    MA 47 - MA 47 戒經 Precepts (1)
    MA 48 - MA 48 戒經 Precepts (2)
    MA 49 - MA 49 恭敬經 Respect (1)
    MA 50 - MA 50 恭敬經 Respect (2)
    MA 51 - MA 51 本際經 Beginning
    MA 52 - MA 52 食經 Nutriments (1)
    MA 53 - MA 53 食經 Nutriments (2)
    MA 54 - MA 54 盡智經 The Wisdom of Cessation
    MA 55 - MA 55 涅槃經 Nirvāṇa
    MA 56 - MA 56 彌醯經 Meghiya
    MA 57 - MA 57 即為比丘說經 Spoken for the Monks
MA ..6.. Division 6 On Kings MA 58-71
    MA 58 - MA 58 七寶經 The Seven Treasures
    MA 59 - MA 59 三十二相經 The Thirty-two Marks
    MA 60 - MA 60 四洲經 The Four Continents
    MA 61 - MA 61 牛糞喻經 The Cow Dung Parable
    MA 62 - MA 62 頻鞞娑邏王迎佛經 King Bimbisāra Meets the Buddha
    MA 63 - MA 63 鞞婆陵耆經 At Vebhaḷiṅga
    MA 64 - MA 64 天使經 The Divine Messengers
    MA 65 - MA 65 烏鳥喻經 The Raven
    MA 66 - MA 66 說本經 Origins
    MA 67 - MA 67 大天[木*奈]林經 Mahādeva’s Mango Grove
    MA 68 - MA 68 大善見王經 Mahāsudassana
    MA 69 - MA 69 三十喻經 Thirty Analogies
    MA 70 - MA 70 轉輪王經 The Wheel-turning Monarch
    MA 71 - MA 71 蜱肆經 To Pāyāsi
MA ..7.. Division 7 On King Long Life Span MA 72-86
    MA 72 - MA 72 長壽王本起經 King of Longevity
    MA 73 - MA 73 天經 Devas
    MA 74 - MA 74 八念經 eight thoughts
    MA 75 - MA 75 淨不動道經 path to imperturbable
    MA 76 - MA 76 郁伽支羅經 at Ukkācelā ∥AN 8.63
        MA 76.1 - (4sp #1: Kāya anu-passana internally, externally, both)
            MA 76.1.2 - (do 4sp with 3 way samādhi jhāna quality in all postures)
        MA 76.2 - (4sp #2: Vedana anu-passana internally, externally, both)
            MA 76.2.2 - (do 4sp with 3 way samādhi jhāna quality in all postures)
        MA 76.3 - (4sp #3: Citta anu-passana internally, externally, both)
            MA 76.3.2 - (do 4sp with 3 way samādhi jhāna quality in all postures)
        MA 76.4 - (4sp #4: Dhamma anu-passana internally, externally, both)
            MA 76.4.2 - (do 4sp with 3 way samādhi jhāna quality in all postures)
        MA 76.8 - (STED 4bv: metta, karuna, mudita, upekkha)
            MA 76.8.2 - (do 4bv while walking and wandering)
        MA 76.12 - (fruits of the practice)
        MA 76.13 - (conclusion: khīnā jāti! Destroyed is birth!)
    MA 77 - MA 77 中阿含長壽王品娑雞帝三族姓子經第六(第二小土城誦) Three Clansmen at Sāketa
    MA 78 - MA 78 梵天請佛經 Brahmā’s Invitation to the Buddha
    MA 79 - MA 79 有勝天經 Existence of Higher Devas
    MA 80 - MA 80 迦絺那經 Cloth for Robes
    MA 81 - MA 81 念身經 Mindfulness of the Body
    MA 82 - MA 82 支離彌梨經 [Hearing the Sound of ] Crickets
    MA 83 - MA 83 長老上尊睡眠經 Drowsiness of a Highly Regarded Elder
    MA 84 - MA 84 無刺經 Being without Thorns
    MA 85 - MA 85 真人經 True Person
    MA 86 - MA 86 說處經 Explaining the Bases
MA ..8.. Division 8 On Blemishes: MA 87-96
    MA 87 - MA 87 經 Defilements
    MA 88 - MA 88 求法經 Quest for the Dharma
    MA 89 - MA 89 比丘請經 Monk’s Request
    MA 90 - MA 90 知法經 Knowledge of Dharma
    MA 91 - MA 91 周那問見經 Cunda’s Inquiry about Views
    MA 92 - MA 92 青白蓮華喻經 Simile of Blue and White Lotuses
    MA 93 - MA 93 水淨梵志經 Brahmin [Practitioner of ] Purification by Bathing
    MA 94 - MA 94 黑比丘經 the Monk Kālaka
    MA 95 - MA 95 住法經 maintaining skillful Dharmas
    MA 96 - MA 96 無經 Absence
    MA 97 - MA 97 大因經 Causality
    MA 98 - MA 98 念處經 Establishments of Mindfulness
MA ..9.. Division 9 On Causality: MA 99-106
    MA 99 - MA 99 苦陰經 Mass of Dukkha [first]
    MA 100 - MA 100 苦陰經 mass of dukkha [second]
    MA 101 - MA 101 增上心經 Higher State of Mind
    MA 102 - MA 102 念經 thoughts ∥MN 19
        MA 102.1 (divide thoughts into 2 groups, good and bad)
            MA 102.1.1 (bad: 3 counterparts of right resolve)
            MA 102.2.11 (simile of cowherd keeping cows in line with stick)
            MA 102.2.10 (V&V quality of thinking “bends” mind into habit)
        MA 102.3 (how to handle 3 types of good thoughts)
            MA 102.3.1.3 (first jhāna blocked by tired body)
        MA 102.4.1 (This is first jhāna, replacing standard STED formula)
            MA 102.4.1.5 (Allow myself thoughts about Dharma)
            MA 102.3.11 (simile of cowherd sitting with peaceful thought of just, “cow”)
            MA 102.3.10 (reiteration: quality of V&V thinking “bends” mind into habit, this time good)
        MA 102.4.2 (Skip to STED Second Jhāna because Dhamma Vitakka above is first jhāna!)
        MA 102.5 (purified, imperturbable 4th jhāna directed to realize nirvana)
        MA 102.6 (simile of deer hunter)
    MA 103 - MA 103 師子吼經 Lion’s Roar
    MA 104 - MA 104 優曇婆邏經 Udumbara [Forest]
    MA 105 - MA 105 願經 Wishes
    MA 106 - MA 106 想經 Perception
MA ..10.. Division 10 On the Forest: MA 107-116
    MA 107 - MA 107 林經 Forest [first]
    MA 108 - MA 108 林經 forest [2nd]
    MA 109 - MA 109 自觀心經 Examining One’s Own Mind [1]
    MA 110 - MA 110 自觀心經 Examining One’s Own Mind [2]
    MA 111 - MA 111 達梵行經 Fulfilling the Holy Life
    MA 112 - MA 112 阿奴波經 Spoken at Anupiya
    MA 113 - MA 113 諸法本經 Root of all Phenomena
    MA 114 - MA 114 優陀羅經 Uddaka [Rāmaputta]
    MA 115 - MA 115 蜜丸喻經 Simile of the Honeyball
    MA 116 - MA 116 瞿曇彌經 Spoken to Gotamī
MA ..11.. Division 11 The [First] Great Division: MA 117-141
    MA 117 - MA 117 柔軟經 Delicate [Upbringing]
    MA 118 - MA 118 龍象經 Elephant
    MA 119 - MA 119 說處經 Grounds for Speaking
    MA 120 - MA 120 說無常經 Teaching about Impermanence
    MA 121 - MA 121 請請經 Invitation Ceremony
    MA 122 - MA 122 瞻波經 at Campā
    MA 123 - MA 123 沙門二十億經 Renunciant Soṇa Kolivīsa
    MA 124 - MA 124 八難經 Eight Obstacles
    MA 125 - MA 125 貧窮經 Poverty
    MA 126 - MA 126 行欲經 Engaging in Sensual Pleasures
    MA 127 - MA 127 福田經 Fields of Merit
    MA 128 - MA 128 優婆塞經 Male Lay Disciples
    MA 129 - MA 129 怨家經 the Enemy
    MA 130 - MA 130 教曇彌經 Teaching Dhammika
    MA 131 - MA 131 降魔經 Overcoming Māra
    MA 132 - MA 132 賴吒惒羅經 Raṭṭhapāla
    MA 133 - MA 133 優婆離經 Upāli
    MA 134 - MA 134 釋問經 Questions
    MA 135 - MA 135 善生經 Sujāta
    MA 136 - MA 136 商人求財經 Merchants
    MA 137 - MA 137 世間經 the World
    MA 138 - MA 138 福經 Meritorious Deeds
    MA 139 - MA 139 息止道經 the Path
    MA 140 - MA 140 至邊經 Lowliest
    MA 141 - MA 141 喻經 with similes
MA ..12.. Division 12 On Brahmins: MA 142–161
    MA 142 - MA 142 雨勢經 to Vassakāra
    MA 143 - MA 143 傷歌邏經 to Saṅgārava
    MA 144 - MA 144 算數目揵連經 to Gaṇaka
    MA 145 - MA 145 瞿默目揵連經 to Gopaka
    MA 146 - MA 146 象跡喻經 on the Simile
    MA 147 - MA 147 聞德經 virtues
    MA 148 - MA 148 何苦經 What Is Suffering
    MA 149 - MA 149 何欲經 What One Desires
    MA 150 - MA 150 欝瘦歌邏經 to Esukārī
    MA 151 - MA 151 中阿含梵志阿攝惒經第十(第三念誦) to Assalāyana
    MA 152 - MA 152 鸚鵡經 Suka
    MA 153 - MA 153 鬚閑提經 to Māgandiya
    MA 154 - MA 154 婆羅婆堂經 to Vāseṭṭha at the Hall [of Migāra’s Mother]
    MA 155 - MA 155 須達哆經 about Velāma
    MA 156 - MA 156 梵波羅延經 to the Pārāyana Brahmins
    MA 157 - MA 157 黃蘆園經 in the Yellow Reed Park
    MA 158 - MA 158 頭那經 to Doṇa
    MA 159 - MA 159 阿伽羅訶那經 to Aggilāyana
    MA 160 - MA 160 阿蘭那經 on Araka
    MA 161 - MA 161 梵摩經 to Brahmāyu
MA ..13.. Division 13 On Basic Analysis: MA 162–171
    MA 162 - MA 162 分別六界經 Analysis of the Six Elements
    MA 163 - MA 163 分別六處經 Analysis of the Six Sense Spheres
    MA 164 - MA 164 分別觀法經 Analytical Contemplation of Dharmas
    MA 165 - MA 165 溫泉林天經 on a Deva
    MA 166 - MA 166 釋中禪室尊經 on a Venerable One
    MA 164 - MA 167 阿難說經 Spoken by Ānanda
    MA 168 - MA 168 意行經 on Mental Practice
    MA 169 - MA 169 拘樓瘦無諍經 [Spoken among] the Kurus on Nonconflict
    MA 170 - MA 170 鸚鵡經 [a Brahmin Named] Parrot
MA ..14.. Division 14 On the Mind: MA 172–181
    MA 171 - MA 171 分別大業經 Great Analysis of Karma
    MA 172 - MA 172 心經 on the Mind
    MA 173 - MA 173 浮彌經 to Bhūmija
    MA 174 - MA 174 受法經 Ways of Practice [1]
    MA 175 - MA 175 受法經 Ways of Practice [2]
    MA 176 - MA 176 行禪經 on Practitioners
    MA 177 - MA 177 說經 [Four Modes of] Explanation
    MA 178 - MA 178 獵師經 on the Hunter
    MA 179 - MA 179 五支物主經 to the Carpenter
    MA 180 - MA 180 瞿曇彌經 to Gotamī
    MA 181 - MA 181 多界經 Many Elements
MA ..15.. Division 15 MA 182–222
    MA 182 - MA 182 馬邑經
    MA 183 - MA 183 馬邑經
    MA 184 - MA 184 牛角娑羅林經
    MA 185 - MA 185 牛角娑羅林經
    MA 186 - MA 186 求解經
    MA 187 - MA 187 說智經
    MA 188 - MA 188 阿夷那經
    MA 189 - MA 189 聖道經
    MA 190 - MA 190 小空經
    MA 191 - MA 191 大空經
MA ..16.. Division 16 MA 192–201
    MA 192 - MA 192 加樓烏陀夷經
    MA 193 - MA 193 牟犁破群那經
    MA 194 - MA 194 跋陀和利經
    MA 195 - MA 195 阿濕貝經
    MA 196 - MA 196 周那經
    MA 197 - MA 197 優婆離經
    MA 198 - MA 198 調御地經
    MA 199 - MA 199 癡慧地經
    MA 200 - MA 200 阿梨吒經
    MA 201 - MA 201 [口*荼]帝經
MA ..17.. Division 17 MA 202–211
    MA 202 - MA 202 持齋經
    MA 203 - MA 203 晡利多經
    MA 204 - MA 204 羅摩經
    MA 205 - MA 205 五下分結經
    MA 206 - MA 206 心穢經
    MA 207 - MA 207 箭毛經
    MA 208 - MA 208 箭毛經
    MA 209 - MA 209 鞞摩那修經
    MA 210 - MA 210 法樂比丘尼經
    MA 211 - MA 211 大拘絺羅經
MA ..18.. Division 18 MA 212–221
    MA 212 - MA 212 一切智經
    MA 213 - MA 213 法莊嚴經
    MA 214 - MA 214 鞞訶提經
    MA 215 - MA 215 第一得經
    MA 216 - MA 216 愛生經
    MA 217 - MA 217 八城經
    MA 218 - MA 218 阿那律陀經
    MA 219 - MA 219 阿那律陀經
    MA 220 - MA 220 見經
    MA 221 - MA 221 箭喻經
    MA 222 - MA 222 例經

..1.. Division 1 On Sets of Seven: MA 1-10

 MA ..1.. Division 1 On Sets of Seven: MA 1-10
    MA 1 - MA 1 善法經 skillful Dharmas ∥AN 7.68
    MA 2 - MA 2 晝度樹經 the Coral Tree ∥AN 7.69
    MA 3 - MA 3 城喩經 frontier fortress ∥AN 7.67
    MA 4 - MA 4 水喻經 water simile ∥AN 7.15
    MA 5 - MA 5 木積喻經 wood heap simile ∥AN 7.72
    MA 6 - MA 6 善人往經 destination of good people ∥AN 7.55
    MA 7 - MA 7 世間福經 sources of worldly merit
    MA 8 - MA 8 七日經 seven suns ∥AN 7.66
    MA 9 - MA 9 七車經 seven chariots ∥MN 24
    MA 10 - MA 10 漏盡經 cessation of asinine inclinations ∥AN 6.58 MN 2

1 - MA 1 善法經 skillful Dharmas ∥AN 7.68

(translation by Charles Patton)
    MA 1 - MA 1 善法經 skillful Dharmas ∥AN 7.68
        MA 1.1 - (Knowing the Teaching)
        MA 1.2 - (Knowing the Meaning)
        MA 1.3 - (Knowing the Time)
        MA 1.4 - (Knowing Moderation)
        MA 1.5 - (Knowing Himself)
        MA 1.6 - (Knowing the Assembly)
        MA 1.7 - (Knowing the Superiority of People)
中阿含經 1
Medium Discourses 1
善法經
The Good Teaching
我聞如是:
Thus I have heard:
一時,佛遊舍衛國,在勝林給孤獨園。
One time, the Buddha traveled to the country of Śrāvastī and stayed at Anāthapiṇḍada’s Park in Jeta’s Grove.
爾時,世尊告諸比丘:
It was then that the Bhagavān addressed the monks,
「若有比丘成就七法者,便於賢聖得歡喜樂,正趣漏盡。
“If a monk accomplishes seven things, then he’ll attain the happiness of the noble ones, and he’ll be rightly headed for the end of the contaminants.
云何爲七。
What are the seven?
謂比丘知法,知義,知時,知節,知己,知衆,知人勝如。
A monk knows the teaching, knows the meaning, knows the time, knows moderation, knows himself, knows the assembly, and knows the superiority of people.

1.1 - (Knowing the Teaching)

「云何比丘爲知法耶。
“How does a monk know the teaching?
謂比丘知正經,歌詠,記説,偈咃,因縁,撰録,本起,此説,生處,廣解,未曾有法,及説義。
A monk knows the right sūtras, songs, assurances, verses, circumstances, records, legends, lectures, birth places, extensive discourses, unprecedented things, and explanations of meaning.
是謂比丘爲知法也。
This is called a monk who knows the teaching.
「若有比丘不知法者,謂不知正經,歌詠,記説,偈咃,因縁,撰録,本起,此説,生處,廣解,未曾有法,及説義。
“Suppose a monk doesn’t know the teaching, which is to say that he doesn’t know the right sūtras, songs, assurances, verses, circumstances, records, legends, lectures, birth places, extensive discourses, unprecedented things, and explanations of meaning.
如是比丘爲不知法。
Such a monk doesn’t know the teaching.
「若有比丘善知法者,謂知正經,歌詠,記説,偈咃,因縁,撰録,本起,此説,生處,廣解,未曾有法,及説義。
“Suppose a monk well knows the teaching, which is to say that he knows the right sūtras, songs, assurances, verses, circumstances, records, legends, lectures, birth places, extensive discourses, unprecedented things, and explanations of meaning.
是謂比丘善知法也。
This is called a monk who well knows the teaching.

1.2 - (Knowing the Meaning)

「云何比丘爲知義耶。
“How does a monk know the meaning?
謂比丘知彼彼説義是彼義是此義。
A monk knows that the meaning of this or that expression is this meaning or that meaning.
是謂比丘爲知義也。
This is called a monk who knows the meaning.
「若有比丘不知義者,謂不知彼彼説義是彼義是此義。
“Suppose a monk doesn’t know the meaning, which is to say that he doesn’t know that the meaning of this or that expression is this meaning or that meaning.
如是比丘爲不知義。
Such a monk doesn’t know the meaning.
「若有比丘善知義者,謂知彼彼説義是彼義是此義。
“Suppose a monk well knows the meaning, which is to say that he knows that the meaning of this or that expression is this meaning or that meaning.
是謂比丘善知義也。
This is called a monk who well knows the meaning.

1.3 - (Knowing the Time)

「云何比丘爲知時耶。
“How does a monk know the time?
謂比丘知:『是時修下相,是時修高相,是時修捨相。』
A monk knows the time to cultivate low appearances, the time to cultivate high appearances, and the time to cultivate indifferent appearances.
是謂比丘爲知時也。
This is called a monk who knows the time.
「若有比丘不知時者。謂不知:『是時修下相,是時修高相,是時修捨相。』
“Suppose a monk doesn’t know the time, which is to say that he doesn’t know the time to cultivate low appearances, the time to cultivate high appearances, and the time to cultivate indifferent appearances.
如是比丘爲不知時。
Such a monk doesn’t know the time.
「若有比丘善知時者。謂知:『是時修下相,是時修高相,是時修捨相。』
“Suppose a monk well knows the time, which is to say that he knows the time to cultivate low appearances, the time to cultivate high appearances, and the time to cultivate indifferent appearances.
是謂比丘善知時也。
This is called a monk who well knows the time.

1.4 - (Knowing Moderation)

「云何比丘爲知節耶。
“How does a monk know moderation?
謂比丘知節若飮,若食,若去,若住,若坐,若臥,若語,若默,若大小便,捐除睡眠,修行正智。
It means a monk knows moderation whether he is drinking, eating, departing, standing, sitting, lying down, speaking, being silent, relieving himself, rousing himself when drowsy, or cultivating right knowledge.
是謂比丘爲知節也。
This is called a monk who knows moderation.
「若有比丘不知節者,謂不知若飮,若食,若去,若住,若坐,若臥,若語,若默,若大小便,捐除睡眠,修行正智。
“Suppose a monk doesn’t know moderation, which is to say that he doesn’t know it whether he is drinking, eating, departing, standing, sitting, lying down, speaking, being silent, relieving himself, rousing himself when drowsy, or cultivating right knowledge.
如是比丘爲不知節。
Such a monk doesn’t know moderation.
「若有比丘善知節者,謂知若飮,若食,若去,若住,若坐,若臥,若語,若默,若大小便,捐除睡眠,修行正智。
“Suppose a monk who well knows moderation, which is to say that he well knows it whether he is drinking, eating, departing, standing, sitting, lying down, speaking, being silent, relieving himself, rousing himself when drowsy, or cultivating right knowledge.
是謂比丘善知節也。
This is called a monk who well knows moderation.

1.5 - (Knowing Himself)

「云何比丘爲知己耶。
“How does a monk know himself?
謂比丘自知:
It means a monk knows,
『我有爾所信,戒,聞,施,慧,辯,阿含,及所得。』
‘Such are my belief, discipline, learning, generosity, wisdom, eloquence, scriptures, and attainments.’
是謂比丘爲知己也。
This is called a monk who knows himself.
「若有比丘不知己者,謂不自知:
“Suppose a monk doesn’t know himself, which is to say that he doesn’t know,
『我有爾所信,戒,聞,施,慧,辯,阿含,及所得。』
‘Such are my belief, discipline, learning, generosity, wisdom, eloquence, scriptures, and attainments.’
如是比丘爲不知己。
Such a monk doesn’t know himself.
「若有比丘善知己者,謂自知:
“Suppose a monk well knows himself, which is to say that he knows,
『我有爾所信,戒,聞,施,慧,辯,阿含,及所得。』
‘Such are my belief, discipline, learning, generosity, wisdom, eloquence, scriptures, and attainments.’
是謂比丘善知己也。
This is called a monk who well knows himself.

1.6 - (Knowing the Assembly)

「云何比丘爲知衆耶。
“How does a monk know the assembly?
謂比丘知:
A monk knows:
『此刹利衆,此梵志衆,此居士衆,此沙門衆。
‘This is an assembly of warriors … this is an assembly of priests … this is an assembly of householders … this is an assembly of ascetics.
我於彼衆應如是去,如是住,如是坐,如是語,如是默。』
In that assembly, I should thus depart, thus stand, thus sit, thus speak, and thus be silent.’
是謂比丘爲知衆也。
This is called a monk who knows the assembly.
「若有比丘不知衆者,謂不知:
“Suppose a monk doesn’t know the assembly, which is to say that he doesn’t know:
『此刹利衆,此梵志衆,此居士衆,此沙門衆。
‘This is an assembly of warriors … this is an assembly of priests … this is an assembly of householders … this is an assembly of ascetics.
我於彼衆應如是去,如是住,如是坐,如是語,如是默。』
In that assembly, I should thus depart, thus stand, thus sit, thus speak, and thus be silent.’
如是比丘爲不知衆。
Such a monk doesn’t know the assembly.
「若有比丘善知衆者,謂知:
“Suppose a monk well knows the assembly, which is to say that he well knows:
『此刹利衆,此梵志衆,此居士衆,此沙門衆。
‘This is an assembly of warriors … this is an assembly of priests … this is an assembly of householders … this is an assembly of ascetics.
我於彼衆應如是去,如是住,如是坐,如是語,如是默。』
In that assembly, I should thus depart, thus stand, thus sit, thus speak, and thus be silent.’
是謂比丘善知衆也。
This is called a monk who well knows the assembly.

1.7 - (Knowing the Superiority of People)

「云何比丘知人勝如。
“How does a monk know the superiority of people?
謂比丘知有二種人:有信,有不信。
A monk knows there are two kinds of people: believers and non-believers.
若信者勝。不信者爲不如也。
If someone is a believer, they’re superior; a non-believer is not.
「謂信人復有二種:有數往見比丘,有不數往見比丘。
“Also, there are two kinds of believers: those who frequently go to see the monks and those who don’t frequently go to see the monks.
若數往見比丘者勝。不數往見比丘者爲不如也。
If someone frequently goes to see the monks, they’re superior; someone who doesn’t frequently go to see the monks is not.
「謂數往見比丘人復有二種:有禮敬比丘,有不禮敬比丘。
“Also, there are two kinds of people who frequently go to see the monks: those who revere the monks and those who don’t revere the monks.
若禮敬比丘者勝。不禮敬比丘者爲不如也。
If someone reveres the monks, they’re superior; someone who doesn’t revere the monks is not.
「謂禮敬比丘人復有二種:有問經,有不問經。
“Also, there are two kinds of people who revere the monks: those who have questions about the sūtras and those who don’t have questions about the sūtras.
若問經者勝。不問經者爲不如也。
If someone asks about the sūtras, they’re superior; someone who doesn’t ask about the sūtras is not.
「謂問經人復有二種:有一心聽經,有不一心聽經。
“Also, there are two kinds of people who ask about the sūtras: those who whole-heartedly listen to the sūtras and those who don’t whole-heartedly listen to the sūtras.
若一心聽經者勝。不一心聽經者爲不如也。
If someone whole-heartedly listens to the sūtras, they’re superior; someone who doesn’t whole-heartedly listen to the sūtras is not.
「謂一心聽經人復有二種:有聞持法,有聞不持法。
“Also, there are two kinds of people who whole-heartedly listen to the sūtras: those who hear and retain the teaching and those who hear but don’t retain the teaching.
若聞持法者勝。聞不持法者爲不如也。
If someone hears and retains the teaching, they’re superior; someone who hears but doesn’t retain the teaching is not.
「謂聞持法人復有二種:有聞法觀義,有聞法不觀義。
“Also, there are two kinds of people who hear and retain the teaching: those who hear the teaching and contemplate its meaning and those who hear the teaching but don’t contemplate its meaning.
若聞法觀義者勝。聞法不觀義者爲不如也。
If someone hears the teaching and contemplates its meaning, they’re superior; someone who hears the teaching but doesn’t contemplate its meaning is not.
「謂聞法觀義人復有二種:有知法,知義,向法次法,隨順於法,如法行之;有不知法,不知義,不向法次法,不隨順法,不如法行。
“Also, there are two kinds of people who hear the teaching and contemplate its meaning: those who know the teaching, know its meaning, go from one teaching to the next, conform to the teaching, and conduct themselves according to the teaching and those who don’t know the teaching, don’t know its meaning, don’t go from one teaching to the next, don’t conform to the teaching, and don’t conduct themselves according to the teaching.
若知法,知義,向法次法,隨順於法,如法行者勝。
If someone knows the teaching, knows its meaning, goes from one teaching to the next, conforms to the teaching, and conducts themselves according to the teaching, they’re superior.
不知法,不知義,不向法次法,不隨順法,不如法行者爲不如也。
Someone who doesn’t know the teaching, doesn’t know its meaning, doesn’t go from one teaching to the next, doesn’t conform to the teaching, and doesn’t conduct themselves according to the teaching is not.
「謂知法,知義,向法次法,隨順於法,如法行人復有二種:有自饒益,亦饒益他,饒益多人,愍傷世間,爲天爲人求義及饒益,求安隱快樂;有不自饒益,亦不饒益他,不饒益多人,不愍傷世間,不爲天不爲人求義及饒益,求安隱快樂。
“It also means that there are two kinds of people who know the teaching, know its meaning, go from one teaching to the next, conform to the teaching, and conduct themselves according to the teaching: those who benefit themselves, benefit others, benefit many people, pity the world, seek both meaning and benefit for gods and humans, and seek peace and happiness and those who don’t benefit themselves, don’t benefit others, don’t benefit many people, don’t pity the world, don’t seek both meaning and benefit for gods and humans, and don’t seek peace and happiness.
若自饒益,亦饒益他,饒益多人,愍傷世間,爲天爲人求義及饒益,求安隱快樂者,此人於彼人中爲極第一。
If someone benefits themselves, benefits others, benefits many people, pities the world, seeks both meaning and benefit for gods and humans, and seeks peace and happiness, this person is the very best among people.
爲大,爲上,爲最,爲勝,爲尊,爲妙。
They’re great, higher, exceptional, superior, honored, and marvelous.
「譬如因牛有乳,因乳有酪,因酪有生酥,因生酥有熟酥,因熟酥有酥精。
“It’s just as there’s milk because of the cow, cream because of milk, butter because of cream, refined butter because of butter, and ghee because of refined butter.
酥精者於彼中爲極第一。
Ghee is the very best of those things.
爲大,爲上,爲最,爲勝,爲尊,爲妙。
It’s great, higher, exceptional, superior, honored, and marvelous.
如是,若人自饒益,亦饒益他,饒益多人,愍傷世間,爲天爲人求義及饒益,求安隱快樂。
Such is the person who benefits himself, benefits others, benefits many people, pities the world, seeks both meaning and benefit for gods and humans, and seeks peace and happiness.
此二人,如上所説,如上分別,如上施設,此爲第一,爲大,爲上,爲最,爲勝,爲尊,爲妙。
Of these pairs of people as they’ve been described, as they’ve been discerned, and as they’ve been defined, they’re the best, great, higher, exceptional, superior, honored, and marvelous.
是謂比丘知人勝如。」
This is called a monk who knows the superiority of people.”
佛説如是。
Thus did the Buddha speak.
彼諸比丘聞佛所説,歡喜,奉行。
Those monks who heard what the Buddha taught rejoiced and approved.
(end of sutta⏹️)

2 - MA 2 晝度樹經 the Coral Tree ∥AN 7.69

中阿含經
Madhyamāgama
七法品
Chapter 1
(二)晝度樹經
2. The Coral Tree
(初一日誦)
(derived from Charles D. Patton II trans.)
我聞如是:
i have heard thus:
一時,佛遊舍衛國,在勝林給孤 獨園。
One time, the Buddha traveled to the kingdom of Śrāvastī and stayed at Anāthapiṇḍada Park in Jeta Grove.
爾時,世尊告諸比丘:「若三十三天晝 度樹葉萎黃,是時,三十三天悅樂歡喜,晝度 樹葉不久當落。
At that time, the Bhagavān addressed the monks: “If the leaves of the Trāyastriṃśa Heaven’s Pārijāta Tree wither and yellow, then the Trāyastriṃśa gods are delighted and rejoice. It won’t be long before the Pārijāta Tree’s leaves fall.
復次,三十三天晝度樹葉已 落,是時,三十三天悅樂歡喜,晝度樹葉不 久當還生。
“Furthermore, once the leaves of the Trāyastriṃśa Heaven’s Pārijāta Tree have fallen, then the Trāyastriṃśa gods are delighted and rejoice. It won’t be long before the Pārijāta Tree’s leaves will grow back again.
復次,三十三天晝度樹葉已還生, 是時,三十三天悅樂歡喜,晝度樹不久當生 網。
“Furthermore, once the leaves of the Trāyastriṃśa Heaven’s Pārijāta Tree have grown back again, then the Trāyastriṃśa gods are delighted and rejoice. It won’t be long before the Pārijāta Tree grows webs of buds.
復次,三十三天晝度樹已生網,是時,三十 三天悅樂歡喜,晝度樹不久當生如鳥喙。
“Furthermore, once the Trāyastriṃśa Heaven’s Pārijāta Tree has grown webs, then the Trāyastriṃśa gods are delighted and rejoice. It won’t be long before the Pārijāta Tree’s buds grow like bird beaks.
復次,三十三天晝度樹已生如鳥喙,是時,三 十三天悅樂歡喜,晝度樹不久當開如鉢。
“Furthermore, once the Trāyastriṃśa Heaven’s Pārijāta Tree has grown buds like bird beaks, then the Trāyastriṃśa gods are delighted and rejoice. It won’t be long before the Pārijāta Tree’s buds will open like bowls.
復次,三十三天晝度樹已開如鉢,是時,三十 三天悅樂歡喜,晝度樹不久當盡敷開。
“Furthermore, once the buds of Trāyastriṃśa Heaven’s Pārijāta Tree have opened like bowls, then the Trāyastriṃśa gods are delighted and rejoice. It won’t be long before the Pārijāta Tree will be in full bloom.
若 晝度樹已盡敷開,光所照、色所映、香所熏, 周百由延,是時,三十三天於中夏四月,以 天五欲功德具足而自娛樂,是謂三十三天 於晝度樹下集會娛樂也。
“Once the Pārijāta Tree has fully bloomed, the light that it shines, the colors that it reflects, and the fragrance that it produces have a range of a hundred yojanas. During the four months of summer, the Trāyastriṃśa gods then entertain themselves with the five heavenly pleasures and the virtues with which they are endowed. This is called the festival under the Trāyastriṃśa Heaven’s Pārijāta Tree.
「如是義,聖弟子 亦復爾,思念出家,是時聖弟子名為葉黃, 猶三十三天晝度樹葉萎黃也。
“The meaning of the noble-one's-disciple is also so. When he considers leaving home, then the disciple is called ‘leaves turning yellow’ like the withering and yellowing leaves of the Trāyastriṃśa Heaven’s Pārijāta Tree.
復次,聖弟 子剃除鬚髮,著袈裟衣,至信、捨家、無家、 學道,是時聖弟子名為葉落,猶三十三天 晝度樹葉落也。
“Furthermore, the noble-one's-disciple shaves off his beard and hair, puts on the reddish-brown robes, becomes faithful, leaves home, goes homeless, and trains on the path. The noble-one's-disciple then is called ‘falling leaves’ like the leaves falling from the Trāyastriṃśa Heaven’s Pārijāta Tree.

(first jhāna)

復次,Fù cì
“Furthermore,
聖弟子離欲、 shèng dìzǐ lí yù,
the noble-one's-disciple parts with desire (欲 kāmehi)
離惡不 善之法, lí è bùshàn zhī fǎ
and parts with evil (惡) or un-wholesome (不-善) Dharmas (之法).
有覺、有觀,yǒu jué, yǒu guān,
With thought (覺 vitakka) and investigation (觀 vicāra),
離生喜樂, lí shēng xǐlè,
this seclusion produces joy (pīti 喜) and happiness (sukha 樂),
得初禪成就 遊,dé chū chán chéngjiù yóu,
and he attains the accomplishment of the first meditation (禪 zen, jhāna).
是時,聖弟子名葉還生,猶三十三天晝度 樹葉還生也。
The noble-one's-disciple then is called ‘leaves growing back again’ like the leaves growing back on the Trāyastriṃśa Heaven’s Pārijāta Tree.

(second jhāna)

復次,聖弟子 Fù cì, shèng dìzǐ
“Furthermore, once the noble-one's-disciple’s
覺觀已息,jué guān yǐ xī
thought and investigation have stopped,
內靜、 nèi jìng
he possesses an inner (內 adjhattam) stillness (靜 sampasadanam)
一心,yīxīn
(and) unified (ekodi-bhava) mind (心 cetaso)
無覺無觀, wú jué wú guān
without (無) thought (覺 vitakka) or investigation (觀 vicara).
定生喜樂,dìng shēng xǐlè
This concentration (定 samadhi) produces (生) joy (喜 piti) and happiness (樂 sukha),
得第二禪成就 遊,dé dì èr chán chéngjiù yóu
and he attains the accomplishment of the second meditation (禪 jhāna, zen).
是時,聖弟子名為生網,猶三十三天晝度 樹生網也。
The noble-one's-disciple then is called ‘growing webs of buds’ like the Trāyastriṃśa Heaven’s Pārijāta Tree growing webs of buds.

(third jhāna)

復次,聖弟子 Fù cì, shèng dìzǐ
“Furthermore, the noble-one's-disciple
離於喜欲,lí yú xǐ yù
parts with joy and desire,
捨無求 遊,shě wú qiú yóu
and he is equanimous (捨 upekkha) without further pursuit.
正念正智 zhèngniàn zhèngzhì
With right mindfulness and right knowledge,
而身覺樂,ér shēn jué lè
he experiences (覺 patisamvedi) happiness (樂 sukha) with the body (身)
謂聖所說、 wèi shèng suǒ shuō
that’s described by the nobles as
聖所捨、念、 樂住、 shèng suǒ shě, niàn, lè zhù
the noble’s equanimity (捨), mindfulness, happy (樂) abode,
空,kōng
and emptiness.
得第三禪成就遊, dé dì sān chán chéngjiù yóu
He attains the accomplishment of the third meditation.
是時,聖弟子名 生如鳥喙,猶三十三天晝度樹如鳥喙也。
The noble-one's-disciple then is called ‘growing buds like bird beaks’ like the Trāyastriṃśa Heaven’s Pārijāta Tree growing buds like bird beaks.

(fourth jhāna)

復 次,聖弟子 Fù cì, shèng dìzǐ
“Furthermore, the noble-one's-disciple’s
樂滅、苦滅,lè miè, kǔ miè
pleasure (sukha) ceases and his pain (dukkha) ceases.
喜憂本已滅,xǐ yōu běn yǐ miè
The basis of joy (so-manassa) and sorrow (do-manassa) having ceased,
不苦不樂、 bù kǔ bù lè
he is neither (a-dukkham-a-sukham) discomforted nor delighted.
捨、念、清淨,shě, niàn, qīngjìng
Equanimous, mindful, and pure (pari-suddhim),
得第四禪成就遊,dé dì sì chán chéngjiù yóu
he attains the accomplishment of the fourth meditation.
是時,聖弟子 名生如鉢,猶三十三天晝度樹如鉢也。
The noble-one's-disciple then is called ‘becoming like a bowl’ like the Trāyastriṃśa Heaven’s Pārijāta Tree buds becoming like bowls.

(declaration of arhat)

「復 次,聖弟子諸漏已盡,心解脫、慧解脫,於現 法中自知自覺,自作證成就遊,生已盡,梵 行已立,所作已辦,不更受有,知如真,是時, 聖弟子名盡敷開,猶三十三天晝度樹盡敷 開也。
“Furthermore, once the noble-one's-disciple’s contaminants have ended, his mind is liberated, and his wisdom is liberated. In the present, he knows and recognizes for himself the accomplishment of self-realization: ‘Birth has been ended, the religious practice has been established, and the task has been accomplished.’ He is no longer subject to existence and knows it as it really is. The noble-one's-disciple then is called ‘in full bloom’ like the Trāyastriṃśa Heaven’s Pārijāta Tree in full bloom.
彼為漏盡阿羅訶比丘,三十三天集 在善法正殿,咨嗟稱歎:『某尊弟子於某村 邑剃除鬚髮,著袈裟衣,至信、捨家、無家、學 道,諸漏已盡,心解脫、慧解脫,於現法中 自知自覺,自作證成就遊,生已盡,梵行已立, 所作已辦,不更受有,知如真。
“He is an arhat monk whose contaminants have ended. The Trāyastriṃśa gods assemble in the Sudharmā Assembly Hall, sigh admiringly, and praise him, ‘Some worthy disciple at some town shaved off his beard and hair, put on the reddish-brown robes, became faithful, left home, went homeless, and trained on the path. Once his contaminants had ended, his mind was liberated, and his wisdom was liberated. In the present, he knew and recognized for himself the accomplishment of self-realization: “Birth has been ended, the religious practice has been established, and the task has been accomplished.” He is no longer subject to existence and knows is as it really is.’
』是謂漏盡阿 羅訶共集會也,如三十三天晝度樹下共集 會也。」
“This is called the assembly that coincides with the end of an arhat’s contaminants, which is like the festival held under the Trāyastriṃśa Heaven’s Pārijāta Tree.”
佛說如是。
The Buddha spoke thus.
彼諸比丘聞佛所說,歡喜 奉行。
Those monks who heard what the Buddha had taught rejoiced and handed it down.
晝度樹經第二竟 (七百五十二字)
Day Tree Sutra Second (750 words)
(end of sutta⏹️)

3 - MA 3 城喩經 frontier fortress ∥AN 7.67

(derived from Charles D. Patton II trans.)
我聞如是:
i have heard thus:
一時,佛遊舍衛國,在勝林給孤 獨園。
One time, the Buddha traveled to the kingdom of Śrāvastī and stayed at Anāthapiṇḍada Park in Jeta Grove.
爾時,世尊告諸比丘:
At that time, the Bhagavān addressed the monks:
「如王邊城七事 具足,四食豐饒,易不難得,是故王城不為 外敵破,唯除內自壞。
“Suppose a king’s border city is fully endowed with seven things and has an abundance of four foods that are easy and not difficult to obtain. Because of this, that king’s city is not defeated by outside enemies but only by internal sabotage.
「云何王城七事具足?
“What are the seven things with which the king’s border city is fully endowed?
謂王邊城造立樓櫓,築地使堅,不可毀壞, 為內安隱,制外怨敵,是謂王城一事具足。
(1) It means the king’s border city erects towers, ramming their beams into the ground to make them sturdy and indestructible. Those inside are made secure, and outside enemies are kept at bay. This is called the first thing with which the king’s city is fully endowed.
復次,如王邊城掘鑿池壍,極使深廣,修備 可依,為內安隱,制外怨敵,是謂王城二事 具足。
(2)“Furthermore, suppose the king’s city digs a moat, making it quite deep and wide, and it’s maintained dependably. Those inside are made secure, and outside enemies are kept at bay. This is called the second thing with which the king’s city is fully endowed.
復次,如王邊城周匝通道,開除平博, 為內安隱,制外怨敵,是謂王城三事具足。
(3)“Furthermore, suppose the king’s border city lays a road around it that’s cleared, level, and wide. Those inside are made secure, and outside enemies are kept at bay. This is called the third thing with which the king’s city is fully endowed.
復次,如王邊城集四種軍力,象軍、馬軍、車 軍、步軍,為內安隱,制外怨敵,是謂王城四 事具足。
(4)“Furthermore, suppose the king’s border city gathers four kinds of troops: elephants, cavalry, charioteers, and infantry. Those inside are made secure, and outside enemies are kept at bay. This is called the fourth thing with which the king’s city is fully endowed.
復次,如王邊城豫備軍器弓、矢、鉾、 戟,為內安隱,制外怨敵,是謂王城五事具 足。
(5)“Furthermore, suppose the king’s border city prepares military supplies, such as bows, arrows, spears, and pikes. Those inside are made secure, and outside enemies are kept at bay. This is called the fifth thing with which the king’s city is fully endowed.
復次,如王邊城立守門大將,明略智辯, 勇毅奇謀,善則聽入,不善則禁,為內安隱, 制外怨敵,是謂王城六事具足。
(6)“Furthermore, suppose the king’s border city appoints a commander to guard its entrances who is resourceful, intelligent, courageous, and shrewd. He permits those who are good to enter and bars those who are not good. Those inside are made secure, and outside enemies are kept at bay. This is called the sixth thing with which the king’s city is fully endowed.
復次,如王 邊城築立高墻,令極牢固,泥塗堊灑,為內 安隱,制外怨敵,是謂王城七事具足也。
(7)“Furthermore, suppose the king’s border city builds a high wall, making it quite strong and coating it with plaster. Those inside are made secure, and outside enemies are kept at bay. This is called the seventh thing with which the king’s city is fully endowed.
「云 何王城四食豐饒,易不難得?
“What is the abundance of four foods in the king’s city, which are easy and not difficult to obtain?
謂王邊城水草 樵木,資有豫備,為內安隱,制外怨敵,是謂 王城一食豐饒,易不難得。
(1) It means the king’s border city provides for a reserve of water, hay, and firewood. Those inside are made secure, and outside enemies are kept at bay. This is called the first abundance of food in the king’s city, which is easy and not difficult to obtain.
復次,如王邊城多 收稻穀及儲畜麥,為內安隱,制外怨敵,是 謂王城二食豐饒,易不難得。
(2) “Furthermore, suppose the king’s border city harvests much rice and stockpiles barley. Those inside are made secure, and outside enemies are kept at bay. This is called the second abundance of food in the king’s city, which is easy and not difficult to obtain.
復次,如王邊 城多積秥豆及大小豆,為內安隱,制外怨 敵,是謂王城三食豐饒,易不難得。
(3) “Furthermore, suppose the king’s border city stockpiles calabash beans, green grams, and lentils. Those inside are made secure, and outside enemies are kept at bay. This is called the third abundance of food in the king’s city, which is easy and not difficult to obtain.
復次,如 王邊城畜酥油、蜜及甘蔗、餹、魚、鹽、脯肉,一切 具足,為內安隱,制外怨敵,是謂王城四 食豐饒,易不難得。
(4) “Furthermore, suppose the king’s border city stores butter, oil, honey, sugarcane, syrup, fish, salt, and dried meat, and they are all plentiful. Those inside are made secure, and outside enemies are kept at bay. This is called the fourth abundance of food in the king’s city, which is easy and not difficult to obtain.
如是王城七事具足,四 食豐饒,易不難得,不為外敵破,唯除內自 壞。
“Thus, the king’s city is fully endowed with seven things and has an abundance of four foods that are easy and not difficult to obtain. It is not defeated by outside enemies but only by internal sabotage.
「如是,若聖弟子亦得七善法,逮四增上 心,易不難得。
“Thus, suppose a noble-ones'-disciple also attains seven good qualities and acquires four progressive mental states that are easy and not difficult to attain.
是故聖弟子不為魔王之所 得便,亦不隨惡不善之法,不為染污所染, 不復更受生也。
Because of this, King Māra doesn’t get an advantage over him, and the noble-ones'-disciple doesn’t follow evil and unwholesome things. Not being stained by defilements, he’s no longer subject to birth.
「云何聖弟子得七善法?
“What are the seven good qualities attained by the noble-ones'-disciple?
謂 聖弟子得堅固信,深著如來,信根已立,終 不隨外沙門、梵志,若天、魔、梵及餘世間,是謂 聖弟子得一善法。
(1) It means the noble-ones'-disciple attains a resolute faith that’s deeply attached to the Tathāgata. Once he has established the faculty of faith, he will never follow outside mendicants and priests, nor gods, Māra, Brahmā, or any other worldly being. This is called the first good quality attained by the noble-ones'-disciple.
復次,聖弟子常行慚耻, 可慚知慚,惡不善法穢汙煩惱,受諸惡報, 造生死本,是謂聖弟子得二善法。
(2) “Furthermore, the noble-ones'-disciple always conducts himself conscientiously. Being conscientious, he knows the shame of evil and unwholesome qualities, defilements, and afflictions, which are the experience of evil’s consequences and create the basis of birth-and-death. This is called the second good quality attained by the noble-ones'-disciple.
復次,聖 弟子常行羞愧,可愧知愧,惡不善法穢汙煩 惱,受諸惡報,造生死本,是謂聖弟子得三 善法。
(3) “Furthermore, the noble-ones'-disciple always conducts himself with modesty. Being modest, he knows the embarrassment of evil and unwholesome qualities, defilements, and afflictions, which are the experience of evil’s consequences and create the basis of birth-and-death. This is called the third good quality attained by the noble-ones'-disciple.
復次,聖弟子常行精進,斷惡不善,修 諸善法,恒自起意,專一堅固,為諸善本,不 捨方便,是謂聖弟子得四善法。
(4) “Furthermore, the noble-ones'-disciple always conducts himself with energy. He stops what’s evil and unwholesome and cultivates good qualities. He constantly motivates himself to be focused and resolute, making roots of goodness and not abandoning the effort. This is called the fourth good quality attained by the noble-ones'-disciple.
復次,聖弟子 廣學多聞,守持不忘,積聚博聞,所謂法者,初 善、中善、竟亦善,有義有文,具足清淨,顯現 梵行,如是諸法廣學多聞,翫習至千,意所 惟觀,明見深達,是謂聖弟子得五善法。
(5) “Furthermore, the noble-ones'-disciple widely learns and is well-versed. He memorizes, doesn’t forget, and accumulates extensive learning about the Dharma that’s good in the beginning, good in the middle, and good in the end. Its meanings and expressions perfectly and purely present the religious practice. He widely learns and is well-versed in such dharmas. He recites them up to a thousand times, investigates them in his mind, and deeply penetrates them with insight. This is called the fifth good quality attained by the noble-ones'-disciple.
復 次,聖弟子常行於念,成就正念,久所曾習, 久所曾聞,恒憶不忘,是謂聖弟子得六善 法。
(6) “Furthermore, the noble-ones'-disciple always conducts himself with mindfulness. He accomplishes right mindfulness, always recollecting and not forgetting what was practiced long ago and what was heard long ago. This is called the sixth good quality attained by the noble-ones'-disciple.
復次,聖弟子修行智慧,觀興衰法,得如 此智,聖慧明達,分別曉了,以正盡苦,是謂聖 弟子得七善法也。
(7) “Furthermore, the noble-ones'-disciple cultivates wisdom. He contemplates the law of arising and passing away, attaining the noble wisdom and insight that accords with this knowledge. He discerns and comprehends it in order to correctly end suffering. This is called the seventh good quality attained by the noble-ones'-disciple.
「云何聖弟子逮四增上 心,易不難得?
“How does a noble-ones'-disciple acquire four progressive mental states, which are easy and not difficult to attain?
謂聖弟子離欲、離惡不善之 法,有覺、有觀,離生喜樂,逮初禪成就遊,是 謂聖弟子逮初增上心,易不難得。
It means the noble-ones'-disciple parts with desire and parts with evil or unwholesome things. With thought and investigation, this seclusion produces joy and happiness, and he acquires the accomplishment of the first meditation. This is called the first progressive mental state acquired by the noble-ones'-disciple, which is easy and not difficult to attain.
復次,聖 弟子覺、觀已息,內靜、一心,無覺、無觀,定生喜 樂,逮第二禪成就遊,是謂聖弟子逮第二 增上心,易不難得。
“Furthermore, once the noble-ones'-disciple’s thought and investigation have stopped, he possesses an inner stillness and unified mind without thought or investigation. This concentration produces joy and happiness, and he acquires the accomplishment of the second meditation. This is called the second progressive mental state acquired by the noble-ones'-disciple, which is easy and not difficult to attain.
復次,聖弟子離於喜欲, 捨無求遊,正念正智而身覺樂,謂聖所說、聖 所捨、念、樂住、空,逮第三禪成就遊,是謂聖 弟子逮第三增上心,易不難得。
“Furthermore, the noble-ones'-disciple parts with joy and desire, and he is equanimous without further pursuit. With right mindfulness and right knowledge, he experiences happiness with the body that’s described by the nobles as the noble’s equanimity, mindfulness, happy abode, and emptiness. He acquires the accomplishment of the third meditation. This is called the third progressive mental state acquired by the noble-ones'-disciple, which is easy and not difficult to attain.
復次,聖弟子 樂滅、苦滅,喜憂本已滅,不苦不樂、捨、念、清淨, 逮第四禪成就遊,是謂聖弟子逮第四增上 心,易不難得。
“Furthermore, the noble-ones'-disciple’s pleasure ceases and his pain ceases. The basis of joy and sorrow having ceased, he is neither discomforted nor delighted. Equanimous, mindful, and pure, he acquires the accomplishment of the fourth meditation. This is called the fourth progressive mental state acquired by the noble-ones'-disciple, which is easy and not difficult to attain.
「如是,聖弟子得七善法,逮四 增上心,易不難得。
“Thus does the noble-ones'-disciple attain seven good qualities and acquire four progressive mental states that are easy and not difficult to attain.
不為魔王之所得便, 亦不隨惡不善之法,不為染污所染,不復 更受生。
King Māra doesn’t get an advantage over him, and he doesn’t follow evil and unwholesome things. Not being stained by defilements, he’s no longer subject to birth.
如王邊城造立樓櫓,築地使堅,不 可毀壞,為內安隱,制外怨敵。
“Suppose the king’s border city erects towers, ramming their beams into the ground to make them sturdy and indestructible. Those inside are made secure, and outside enemies are kept at bay.
如是,聖弟子 得堅固信,深著如來,信根已立,終不隨外 沙門,梵志,若天、魔、梵及餘世間,是謂聖弟子 得信樓櫓,除惡不善,修諸善法也。
Thus, the noble-ones'-disciple attains a resolute faith that’s deeply attached to the Tathāgata. Once he has established the faculty of faith, he will never follow outside mendicants and priests, nor gods, Māra, Brahmā, or any other worldly being. This is called the tower of faith attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities.
「如王邊 城掘鑿池塹,極使深廣,修備可依,為內安 隱,制外怨敵。
“Suppose the king’s city digs a moat, making it quite deep and wide, and it’s maintained dependably. Those inside are made secure, and outside enemies are kept at bay.
如是,聖弟子常行慚耻,可慚 知慚,惡不善法穢汙煩惱,受諸惡報,造生 死本,是謂聖弟子得慚池塹,除惡不善,修 諸善法也。
Thus, the noble-ones'-disciple always conducts himself conscientiously. Being conscientious, he knows the shame of evil and unwholesome qualities, defilements, and afflictions, which are the experience of evil’s consequences and create the basis of birth-and-death. This is called the moat of conscience attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities.
「如王邊城周匝通道,開除平博, 為內安隱,制外怨敵。
“Suppose the king’s border city lays a road around it that’s cleared, level, and wide. Those inside are made secure, and outside enemies are kept at bay.
如是,聖弟子常行羞 愧,可愧知愧,惡不善法穢污煩惱,受諸惡 報,造生死本,是謂聖弟子得愧平道,除惡 不善,修諸善法也。
Thus, the noble-ones'-disciple always conducts himself with modesty. Being modest, he knows the embarrassment of evil and unwholesome qualities, defilements, and afflictions, which are the experience of evil’s consequences and create the basis of birth-and-death. This is called the level road of modesty attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities.
「如王邊城集四種軍 力,象軍、馬軍、車軍、步軍,為內安隱,制外怨 敵。
“Suppose the king’s border city gathers four kinds of troops: elephants, cavalry, charioteers, and infantry. Those inside are made secure, and outside enemies are kept at bay.
如是,聖弟子常行精進,斷惡不善,修諸 善法,恒自起意,專一堅固,為諸善本,不捨 方便,是謂聖弟子得精進軍力,除惡不善, 修諸善法也。
Thus, the noble-ones'-disciple always conducts himself with energy. He stops what’s evil and unwholesome and cultivates good qualities. He constantly motivates himself to be focused and resolute, making roots of goodness and not abandoning the effort. This is called the military strength of energy attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities.
「如王邊城豫備軍器弓、矢、 鉾、戟,為內安隱,制外怨敵。
“Suppose the king’s border city prepares military supplies, such as bows, arrows, spears, and pikes. Those inside are made secure, and outside enemies are kept at bay.
如是,聖弟子廣 學多聞,守持不忘,積聚博聞,所謂法者,初善、 中善、竟亦善,有義有文,具足清淨,顯現梵 行。
Thus, the noble-ones'-disciple widely learns and is well-versed. He memorizes, doesn’t forget, and accumulates extensive learning about the Dharma that’s good in the beginning, good in the middle, and good in the end. Its meanings and expressions perfectly and purely present the religious practice. He widely learns and is well-versed in such dharmas.
如是諸法廣學多聞,翫習至千,意所惟 觀,明見深達,是謂聖弟子得多聞軍器,除 惡不善,修諸善法也。
He recites them up to a thousand times, investigates them in his mind, and deeply penetrates them with insight. This is called the military supply of being well-versed attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities.
「如王邊城立守門大 將,明略智辯,勇毅奇謀,善則聽入,不善則禁, 為內安隱,制外怨敵。
“Suppose the king’s border city appoints a commander to guard its entrances who is resourceful, intelligent, courageous, and shrewd. He permits those who are good to enter and bars those who are not good. Those inside are made secure, and outside enemies are kept at bay.
如是,聖弟子常行於 念,成就正念,久所曾習,久所曾聞,恒憶不 忘,是謂聖弟子得念守門大將,除惡不善, 修諸善法也。
Thus, the noble-ones'-disciple always conducts himself with mindfulness. He accomplishes right mindfulness, always recollecting and not forgetting what was practiced long ago and what was heard long ago. This is called the commander of mindfulness who guards the entrances that’s attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities.
「如王邊城築立高牆,令極牢 固,泥塗堊灑,為內安隱,制外怨敵。
“Suppose the king’s border city builds a high wall, making it quite strong and coating it with plaster. Those inside are made secure, and outside enemies are kept at bay.
如是,聖 弟子修行智慧,觀興衰法,得如此智,聖慧 明達,分別曉了,以正盡苦,是謂聖弟子得 智慧牆,除惡不善,修諸善法也。
Thus, the noble-ones'-disciple cultivates wisdom. He contemplates the law of arising and passing away, attaining the noble wisdom and insight that accords with this knowledge. He discerns and comprehends it in order to correctly end suffering. This is called the wall of wisdom attained by the noble-ones'-disciple, which removes what’s evil and unwholesome and cultivates good qualities.
「如王邊城 水草樵木,資有豫備,為內安隱,制外怨敵。
“Suppose the king’s border city provides for a reserve of water, hay, and firewood. Those inside are made secure, and outside enemies are kept at bay. Thus, the noble-ones'-disciple parts with desire and parts with evil or unwholesome things.
如是,聖弟子離欲、離惡不善之法,有覺、有觀, 離生喜樂,逮初禪成就遊,樂住無乏,安隱 快樂,自致涅槃也。
With thought and investigation, this seclusion produces joy and happiness, and he acquires the accomplishment of the first meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally.
「如王邊城多收稻穀及 儲畜麥,為內安隱,制外怨敵。
“Suppose the king’s border city harvests much rice and stockpiles barley. Those inside are made secure, and outside enemies are kept at bay.
如是,聖弟 子覺、觀已息,內靜、一心,無覺、無觀,定生喜 樂,逮第二禪成就遊,樂住無乏,安隱快樂,自 致涅槃也。
Thus, once the noble-ones'-disciple’s thought and investigation have stopped, he possesses an inner stillness and unified mind without thought or investigation. This concentration produces joy and happiness, and he acquires the accomplishment of the second meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally.
「如王邊城多積秥豆及大小豆, 為內安隱,制外怨敵。
“Suppose the king’s border city stockpiles calabash beans, green grams, and lentils. Those inside are made secure, and outside enemies are kept at bay.
如是,聖弟子離於 喜欲,捨無求遊,正念正智而身覺樂,謂聖所 說、聖所捨、念、樂住、空,逮第三禪成就遊,樂住 無乏,安隱快樂,自致涅槃也。
Thus, the noble-ones'-disciple parts with joy and desire, and he is equanimous without further pursuit. With right mindfulness and right knowledge, he experiences the happiness with the body that’s described by the nobles as the noble’s equanimity, mindfulness, happy abode, and emptiness. He acquires the accomplishment of the third meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally.
「如王邊城畜 酥油、蜜及甘蔗、餹、魚、鹽、脯肉,一切充足,為 內安隱,制外怨敵。
“Suppose the king’s border city stores butter, oil, honey, sugarcane, syrup, fish, salt, and dried meat, and they are all plentiful. Those inside are made secure, and outside enemies are kept at bay.
如是,聖弟子樂滅、苦滅, 喜、憂本已滅,不苦不樂、捨、念、清淨,逮第四禪 成就遊,樂住無乏,安隱快樂,自致涅槃。」
Thus, the noble-ones'-disciple’s pleasure ceases and his pain ceases. The basis of joy and sorrow having ceased, he is neither discomforted nor delighted. Equanimous, mindful, and pure, he acquires the accomplishment of the fourth meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally.”
佛 說如是。
The Buddha spoke thus.
彼諸比丘聞佛所說,歡喜奉行。
The monks who heard what the Buddha had taught rejoiced and handed it down.
城喻經第三竟 (一千九百二字)
Cheng Yu Jing No. 3 (1,922 words)

4 - MA 4 水喻經 water simile ∥AN 7.15

中阿含經 4
Agama Sutra 4
水喻經
water metaphor
我聞如是:
This is what I heard:
一時,佛遊舍衞國,在勝林給孤獨園。
For a time, the Buddha traveled around the country and was in the lonely garden in the forest.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「我當爲汝説七水人。
"I shall speak to you of the people of Seven Waters.
諦聽,諦聽。
Listen carefully, listen carefully.
善思念之。
Think of it well.
「時,諸比丘受教而聽。
"At that time, the monks were taught and listened.
佛言:
Buddha said:
「云何爲七。
"Why is the cloud seven?
或有一人常臥水中。
Or there is a person who often lies in the water.
或復有人出水,還沒。
Maybe someone will come out of the water again, but not yet.
或復有人出水而住。
Maybe there are people living out of the water.
或復有人出水而住,住已而觀。
Perhaps there are people who come out of the water to live and watch.
或復有人出水而住,住已而觀,觀已而渡。
Perhaps there are people who live out of the water. They stay and observe, and after observing, they cross.
或復有人出水而住,住已而觀,觀已而渡,渡已至彼岸。
Perhaps there are people who live out of the water. They stay and observe, observe and cross, and cross to the other side.
或復有人出水而住,住已而觀,觀已而渡,渡已至彼岸,至彼岸已謂住岸人。
Perhaps there are people who live out of the water. They live and observe, observe and cross, and cross to the other shore. When they reach the other shore, they are called people who live on the shore.
「如是,我當復爲汝説七水喩人。
"In this case, I will tell you about the Qishui people again.
諦聽,諦聽。
Listen carefully, listen carefully.
善思念之。」
Think of it well. "
時,諸比丘受教而聽。
At that time, the monks were taught and listened.
佛言:
Buddha said:
「云何爲七。
"Why is the cloud seven?
或有人常臥。
Or someone lies down all the time.
或復有人出已,還沒。
Maybe someone will show up again, but not yet.
或復有人出已而住。
Maybe someone comes out and lives there again.
或復有人出已而住,住已而觀。
Perhaps there are people who have come out to live there, and who have lived there and watched.
或復有人出已而住,住已而觀,觀已而渡。
Perhaps there are people who have come out and stayed, stayed and watched, and watched and crossed.
或復有人出已而住,住已而觀,觀已而渡,渡已至彼岸。
Perhaps there are people who have come out and stayed, stayed and watched, watched and crossed, and crossed to the other side.
或復有人出已而住,住已而觀,觀已而渡,渡已至彼岸,至彼岸已謂住岸梵志。
Perhaps there are people who have come out to live, who have lived and watched, who have watched and crossed, and who have crossed to the other shore. When they reach the other shore, they are said to be living on the other side of the Brahma.
「此七水喩人,我略説也。
"I will briefly describe this Qishui people.
如上所説,如上施設,汝知何義。
As mentioned above, with the above facilities, you know what it means.
何所分別。
What's the difference?
有何因縁。」
What's the reason? "
時,諸比丘白世尊曰:
At that time, the monks said to the World-Honored One:
「世尊爲法本。
"The World Honored One is the foundation of the Dharma.
世尊爲法主。
The World Honored One is the Dharma Master.
法由世尊。
The Dharma comes from the Blessed One.
唯願説之。
I just want to say it.
我等聞已,得廣知義。」
After hearing it, I gained broad knowledge and meaning. "
佛便告曰:
The Buddha then said:
「汝等諦聽,善思念之。
"Listen carefully and think carefully about it.
我當爲汝分別其義。」
I shall distinguish their meanings for you. "
時,諸比丘受教而聽。
At that time, the monks were taught and listened.
佛言:
Buddha said:
「云何有人常臥。
"How can anyone lie down all the time?
謂或有人爲不善法之所覆蓋。
It means that someone may be covered by unwholesome dharma.
染汙所染,受惡法報,造生死本。
Being stained by defilements and receiving evil retribution creates the foundation of life and death.
「是謂有人常臥。
"It means someone is lying down all the time.
猶人沒溺,臥于水中。
The Jews were not drowned but were lying in the water.
我説彼人亦復如是。
I said the same is true for that person.
是謂初水喩人。
It is called the first water lover.
世間諦如有也。
There is truth in the world.
「云何有人出已,還沒。
"Why is it that no one has come out yet?
謂人既出,得信善法。
It is said that once a person is born, he will gain faith in the good Dharma.
持戒,布施,多聞,智慧,修習善法。
Keep the precepts, give alms, learn a lot, be wise, and practice good Dharma.
彼於後時失信,不固。
He later broke his promise and was not solid.
失持戒,布施,多聞,智慧而不堅固。
Disobeying the precepts, giving alms, and learning too much, the wisdom is not strong.
「是謂有人出已,還沒。
"It means someone has come out, but not yet.
猶人溺水,既出,還沒。
A Jew is drowning. He is out but not yet.
我説彼人亦復如是。
I said the same is true for that person.
是謂第二水喩人。
It is called the second water lover.
世間諦如有也。
There is truth in the world.
「云何有人出已而住。
"How can anyone live without me?
謂人既出,得信善法。
It is said that once a person is born, he will gain faith in the good Dharma.
持戒,布施,多聞,智慧,修習善法。
Keep the precepts, give alms, learn a lot, be wise, and practice good Dharma.
彼於後時信固,不失。
Later, his faith was firm and he did not lose it.
持戒,布施,多聞,智慧,堅固,不失。
Keep the precepts, give alms, learn a lot, be wise, be firm, and never lose.
「是謂有人出已而住。
"It means that someone lives outside of themselves.
猶人溺水,出已而住。
The Jews are drowning and living outside themselves.
我説彼人亦復如是。
I said the same is true for that person.
是謂第三水喩人。
It is called the third water lover.
世間諦如有也。
There is truth in the world.
「云何有人出已而住,住已而觀。
"How can anyone stay outside of oneself and observe while staying in oneself?
謂人既出,得信善法。
It is said that once a person is born, he will gain faith in the good Dharma.
持戒,布施,多聞,智慧,修習善法。
Keep the precepts, give alms, learn a lot, be wise, and practice good Dharma.
彼於後時信固,不失。
Later, his faith was firm and he did not lose it.
持戒,布施,多聞,智慧,堅固,不失。
Keep the precepts, give alms, learn a lot, be wise, be firm, and never lose.
「住善法中,知苦如眞。
"Dwell in the virtuous Dharma and know suffering as true.
知苦習,知苦滅,知苦滅道如眞。
Know the habit of suffering, know the cessation of suffering, know the path of suffering is true.
彼如是知,如是見,三結便盡:
If he thus knows and sees thus, the three knots will be gone:
謂身見,戒取,疑。
It refers to body view, avoidance, and doubt.
三結已盡,得須陀洹,不墮惡法。
The three knots have been exhausted, and Sotapanna has been obtained, and one will not fall into evil dharma.
定趣正覺,極受七有。
Dingquzheng enlightenment, extremely aware of the seven existences.
天上人間七往來已,便得苦際。
After seven visits between heaven and earth, we will suffer.
「是謂有人出已而住,住已而觀。
"This means that there are people who live outside themselves, and who live in themselves and contemplate.
猶人溺水,出已而住,住已而觀。
Just like a man drowning, he goes out and dwells, and dwells and observes.
我説彼人亦復如是。
I said the same is true for that person.
是謂第四水喩人。
It is called the fourth water lover.
世間諦如有也。
There is truth in the world.
「云何有人出已而住,住已而觀,觀已而渡。
"How can anyone stay outside of oneself, stay while observing, and observe while crossing?
謂人既出,得信善法。
It is said that once a person is born, he will gain faith in the good Dharma.
持戒,布施,多聞,智慧,修習善法。
Keep the precepts, give alms, learn a lot, be wise, and practice good Dharma.
彼於後時信固,不失。
Later, his faith was firm and he did not lose it.
持戒,布施,多聞,智慧,堅固,不失。
Keep the precepts, give alms, learn a lot, be wise, be firm, and never lose.
「住善法中,知苦如眞。
"Dwell in the virtuous Dharma and know suffering as true.
知苦習,知苦滅,知苦滅道如眞。
Know the habit of suffering, know the cessation of suffering, know the path of suffering is true.
如是知,如是見,三結便盡:
Thus knowing, thus seeing, the three knots are gone:
謂身見,戒取,疑。
It refers to body view, avoidance, and doubt.
三結已盡:
Three knots completed:
婬,怒,癡薄。
Lust, anger, ignorance.
得一往來天上人間。
You have to go back and forth between heaven and earth.
一往來已,便得苦際。
As soon as the exchanges are over, there will be suffering.
「是謂有人出已而住,住已而觀,觀已而渡。
"This means that there are people who stay outside of themselves, who stay while observing, and who observe when they are crossing.
猶人溺水出已而住,住已而觀,觀已而渡。
Just like a person who is drowning, he stays. He stays and observes, and observes and crosses.
我説彼人亦復如是。
I said the same is true for that person.
是謂第五水喩人。
It is called the fifth water lover.
世間諦如有也。
There is truth in the world.
「云何有人出已而住,住已而觀,觀已而渡,渡已至彼岸。
"How can anyone stay outside of themselves, stay while observing, observe while crossing, and cross to the other side?
謂人既出,得信善法。
It is said that once a person is born, he will gain faith in the good Dharma.
持戒,布施,多聞,智慧,修習善法。
Keep the precepts, give alms, learn a lot, be wise, and practice good Dharma.
彼於後時信固,不失。
Later, his faith was firm and he did not lose it.
持戒,布施,多聞,智慧,堅固,不失。
Keep the precepts, give alms, learn a lot, be wise, be firm, and never lose.
「住善法中,知苦如眞。
"Dwell in the virtuous Dharma and know suffering as true.
知苦習,知苦滅,知苦滅道如眞。
Know the habit of suffering, know the cessation of suffering, know the path of suffering is true.
如是知,如是見,五下分結盡:
Thus knowing, thus seeing, the five following elements are combined:
謂貪欲,瞋恚,身見,戒取,疑。
It is called greed, anger, body view, abstinence, and doubt.
五下分結盡已,生於彼間,便般涅槃。
The five lower branches and knots have been exhausted, and when you are born there, you will reach nirvana.
得不退法,不還此世。
If you cannot retreat from the Dharma, you will not return to this life.
「是謂有人出已而住,住已而觀,觀已而渡,渡已至彼岸。
"This means that there are people who stay outside themselves, stay while observing, observe while crossing, and cross to the other side.
猶人溺水出已而住,住已而觀,觀已而渡,渡已至彼岸。
Just like a person who is drowning, he stays, he stays and observes, he observes and crosses, and he crosses to the other side.
我説彼人亦復如是。
I said the same is true for that person.
是謂第六水喩人。
This is called the Sixth Water Man.
世間諦如有也。
There is truth in the world.
「云何有人出已而住,住已而觀,觀已而渡,渡已至彼岸,至彼岸已謂住岸梵志。
"How can anyone stay outside of oneself, stay there and observe, observe and cross, cross to the other shore, and reach the other shore, it is said that they are living on the other side of the Brahma.
謂人既出,得信善法。
It is said that once a person is born, he will gain faith in the good Dharma.
持戒,布施,多聞,智慧,修習善法。
Keep the precepts, give alms, learn a lot, be wise, and practice good Dharma.
彼於後時信固,不失。
Later, his faith was firm and he did not lose it.
持戒,布施,多聞,智慧,堅固,不失。
Keep the precepts, give alms, learn a lot, be wise, be firm, and never lose.
「住善法中,知苦如眞。
"Dwell in the virtuous Dharma and know suffering as true.
知苦習,知苦滅,知苦滅道如眞。
Know the habit of suffering, know the cessation of suffering, know the path of suffering is true.
如是知,如是見,欲漏心解脱,有漏,無明漏心解脱。
Knowing this, seeing this, the mind of desire is liberated, and the mind of ignorance is liberated.
解脱已,便知解脱:
Once you are liberated, you will know your liberation:
『生已盡,梵行已立,所作已辦,不更受有知如眞。』
"Life has ended, the holy life has been established, everything has been done, and there is no more knowledge and truth." 』
「是謂有人出已而住,住已而觀,觀已而渡,渡已至彼岸,至彼岸已謂住岸梵志。
"This means that there are people who stay out of themselves, stay while observing, observe while crossing, cross to the other shore, and reach the other shore. This is called living on the shore of Brahma.
猶人溺水出已而住,住已而觀,觀已而渡,渡已至彼岸,至彼岸已謂住岸人。
Just like a person who is drowning and lives there, he lives and observes, he observes and crosses, he crosses to the other shore, and when he reaches the other shore, he is said to be a person living on the shore.
我説彼人亦復如是。
I said the same is true for that person.
是謂第七水喩人。
It's called the Seventh Water Man.
世間諦如有也。
There is truth in the world.
「我向所言,『當爲汝説七水人者,』因此故説。」
I said to you, 'I shall speak to you of the people of the Seven Waters,' so I spoke.
佛説如是。
Buddha said so.
彼諸比丘聞佛所説,歡喜,奉行。
When the monks heard what the Buddha said, they rejoiced and followed it.

5 - MA 5 木積喻經 wood heap simile ∥AN 7.72

中阿含經 5
Agama Sutra 5
木積喻經
Muji Sutra
我聞如是:
This is what I heard:
一時,佛遊拘薩羅,在人間。
For a time, the Buddha traveled to Kosala and was in the human world.
與大比丘衆翼從而行。
Along with the great bhikkhu, we will go together with the wings.
爾時,世尊則於中路忽見一處有大木積洞燃倶熾。
At that time, the World Honored One suddenly saw a large wooden hole burning brightly in the middle of the road.
世尊見已,便下道側,更就餘樹敷尼師檀,結加趺坐
When the World-Honored One saw this, he went down to the side of the road, where he found the remaining trees and sat down with the nun Shitan in a knot.
世尊坐已,告諸比丘:
The World-Honored One sat down and told the monks:
「汝等,見彼有大木積洞燃倶熾耶。」
"You see, there is a large wooden hole burning brightly."
時,諸比丘答曰:
At that time, the monks replied:
「見也,世尊。」
"See you, World Honored One."
世尊復告諸比丘曰:
The World-Honored One again told the monks:
「於汝意云何。
"What do you mean?
謂大木積洞燃倶熾,若抱,若坐,若臥。
It is said that the hole in the big wood is burning brightly, whether it is hugging, sitting, or lying down.
謂刹利女,梵志,居士,工師女,年在盛時,沐浴,香薫,著明淨衣,華鬘,瓔珞嚴飾其身,若抱,若坐,若臥。
It is said that she is a Ksriya girl, a Brahma scholar, a layman, and a craftsman girl. When she is in her prime, she takes a bath, wears incense and parsley, wears bright and pure clothes, has a beautiful garland, and is well decorated with necklaces. She can hug, sit, or lie down.
何者爲樂。」
What is joy. "
時,諸比丘白曰:
At that time, the monks said:
「世尊,謂大木積洞燃倶熾。
"World Honored One, it is said that the hole in the big tree is burning brightly.
若抱,若坐,若臥,甚苦世尊。
If you hug, if you sit, if you lie down, it will be very painful for you, Lord.
謂刹利女,梵志,居士,工師女,年在盛時,沐浴,香薫,著明淨衣,華鬘,瓔珞嚴飾其身。
It is said that she is a Ksriya girl, a Brahma scholar, a layman, a craftsman girl. When she is in her prime, she takes a bath, wears incense and parsley, wears bright and pure clothes, has a beautiful garland, and adorns her body with necklaces.
若抱,若坐,若臥,甚樂,世尊。」
If you hold me, if you sit, if you lie down, I am very happy, World Honored One. "
世尊告曰:
The World Honored One said:
「我爲汝説,不令汝等學沙門失沙門道。
"I say for you, I will not let you imitate the ascetics and lose the way of ascetics.
汝欲成無上梵行者寧抱木積洞燃倶熾。
If you wish to achieve the supreme holy life, you would rather hold a tree and build a cave to burn.
若坐,若臥,彼雖因此受苦或死,然不以是身壞,命終,趣至惡處,生地獄中。
If he sits or lies down, although he suffers or dies because of this, his body will not be destroyed, his life will end, he will end up in a bad place, and he will be reborn in hell.
「若愚癡人犯戒,不精進,生惡不善法。
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise.
非梵行,稱梵行。
If it is not a holy life, it is called a holy life.
非沙門,稱沙門。
Those who are not ascetics are called ascetics.
「若抱刹利女,梵志,居士,工師女,年在盛時,沐浴,香薫,著明淨衣,華鬘,瓔珞嚴飾其身,若坐,若臥者。
"If you hold a Ksriya girl, a Brahma, a layman, or a craftsman girl in your prime, bathing, wearing incense and parsley, wearing bright and pure clothes, wearing a beautiful garland, and adorning her body with necklaces, whether she is sitting or lying down.
彼愚癡人因是長夜不善,不義,受惡法報。
That foolish person has been doing bad deeds and unrighteousness for a long night, and has received evil retribution.
身壞,命終,趣至惡處,生地獄中。
The body breaks down, life ends, the destiny reaches a bad place, and one is reborn in hell.
「是故,汝等當觀自義,觀彼義,觀兩義。
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses.
當作是念:
Think of it as:
『我出家學不虚,不空,有果,有報。
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded."
有極安樂,生諸善處,而得長壽。
Have extreme peace and happiness, be born in all good places, and live a long life.
受人信施衣被,飮食,床褥,湯藥。
Recipients of the trust receive clothing, food, bedding, and decoctions.
令諸施主得大福祐,得大果報,得大光明者。』
May all donors receive great blessings, great rewards, and great light. 』
當作是學。」
Think of it as learning. "
世尊復告諸比丘曰:
The World-Honored One again told the monks:
「於意云何。
"What do you mean?
若有力士以緊索毛繩絞勒其𨄔斷皮。
If a strong man uses a tight rope to strangle him, his skin will be cut off.
斷皮已,斷肉。
The skin has been cut off, and the flesh has been cut off.
斷肉已,斷筋。
The flesh has been cut off, and the tendons have been cut off.
斷筋已,斷骨。
The tendons are broken and the bones are broken.
斷骨已,至髓而住。
The bones have been broken, and they are still living in the marrow.
若從刹利,梵志,居士,工師受其信施,按摩身體支節手足。
If you receive alms from a Ksriya, a Brahma, a layman, or a craftsman, you can massage the body's joints, hands, and feet.
何者爲樂。」
What is joy. "
時,諸比丘白曰:
At that time, the monks said:
「世尊,若有力士以緊索毛繩絞勒其𨄔斷皮,斷皮已斷肉,斷肉已斷筋,斷筋已斷骨,斷骨已至髓而住,甚苦。
"World Honored One, if a strong man strangles his skin with a tight rope, the skin will be broken, the skin will be broken, the flesh will be broken, the tendons will be broken, the bones will be broken, and the bones will be lodged in the marrow, which will be very painful.
世尊,若從刹利,梵志,居士,工師受其信施,按摩身體支節手足。
World-Honored One, if you receive the faith and charity from a Ksriya, a Brahma, a layman, or a craftsman, you can massage the joints, limbs, and limbs of your body.
甚樂,世尊。」
Very happy, World Honored One. "
世尊告曰:
The World Honored One said:
「我爲汝説,不令汝等學沙門失沙門道。
"I say for you, I will not let you imitate the ascetics and lose the way of ascetics.
汝欲成無上梵行者寧令力士以緊索毛繩,絞勒其𨄔斷皮,斷皮已斷肉,斷肉已斷筋,斷筋已斷骨,斷骨已至髓而住。
If you wish to achieve the supreme holy life, you would rather have a strong man tighten a woolen rope and twist it to break the skin, break the skin, break the flesh, break the flesh, break the tendons, break the tendons, break the bones, and break the bones to the marrow.
彼雖因此受苦或死,然不以是身壞,命終,趣至惡處,生地獄中。
Although he suffers or dies as a result, his body does not break down and his life ends, he ends up in an evil place and is reborn in hell.
「若愚癡人犯戒,不精進,生惡不善法。
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise.
非梵行,稱梵行。
If it is not a holy life, it is called a holy life.
非沙門,稱沙門。
Those who are not ascetics are called ascetics.
「從刹利,梵志,居士,工師,受其信施,按摩身體支節手足,彼愚癡人因是長夜不善,不義,受惡法報。
"I received alms from the Ksriyas, Brahmas, laymen, and masters of craftsmanship, and massaged the body, joints, and hands and feet. Because of the long night of unwholesome deeds and unrighteousness, those foolish people received evil retributions.
身壞,命終,趣至惡處,生地獄中。
The body breaks down, life ends, the destiny reaches a bad place, and one is reborn in hell.
「是故,汝等當觀自義,觀彼義,觀兩義。
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses.
當作是念:
Think of it as:
『我出家學不虚,不空,有果,有報。
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded."
有極安樂,生諸善處,而得長壽。
Have extreme peace and happiness, be born in all good places, and live a long life.
受人信施衣被,飮食,床褥,湯藥。
Recipients of the trust receive clothing, food, bedding, and decoctions.
令諸施主得大福祐,得大果報,得大光明者。』
May all donors receive great blessings, great rewards, and great light. 』
當作是學。」
Think of it as learning. "
世尊復告諸比丘曰:
The World-Honored One again told the monks:
「於意云何。
"What do you mean?
若有力士以瑩磨利刀截斷其髀。
If a strong man cuts off his beard with a sharp knife.
若從刹利,梵志,居士,工師受信施,禮拜,恭敬,將迎。
If you receive gifts from Ksriya, Brahma, lay people, or masters of engineering, you will bow and show respect, and you will be welcomed.
何者爲樂。」
What is joy. "
時,諸比丘白曰:
At that time, the monks said:
「世尊,若有力士以瑩磨利刀截斷其髀,甚苦。
"World Honored One, if a strong man cuts off his beard with a sharp knife, it will be very painful.
世尊,若從刹利,梵志,居士,工師受信施禮拜,恭敬,將迎。
World-Honored One, if you receive trust from Ksriyas, Brahmas, laymen, and masters of craftsmanship, pay homage, and show respect, you will be welcomed.
甚樂,世尊。」
Very happy, World Honored One. "
世尊告曰:
The World Honored One said:
「我爲汝説,不令汝等學沙門失沙門道。
"I say for you, I will not let you imitate the ascetics and lose the way of ascetics.
汝欲成無上梵行者寧令力士以瑩磨利刀截斷其髀。
If you wish to become a supreme holy man, you would rather have a strong man cut off his beard with a sharp sword sharpened by a polished stone.
彼雖因此受苦或死,然不以是身壞,命終,趣至惡處,生地獄中。
Although he suffers or dies as a result, his body does not break down and his life ends, he ends up in an evil place and is reborn in hell.
「若愚癡人犯戒,不精進,生惡不善法。
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise.
非梵行,稱梵行。
If it is not a holy life, it is called a holy life.
非沙門,稱沙門。
Those who are not ascetics are called ascetics.
「從刹利,梵志,居士,工師,受信施禮拜,恭敬,將迎,彼愚癡人因是長夜不善,不義。
"From Ksriyas, Brahmāzhi, laymen, and masters of craftsmanship, I have received my trust, prayed, paid homage, and greeted you, but those foolish people have been doing bad deeds and unrighteousness for a long night.
受惡法報,身壞,命終,趣至惡處,生地獄中。
Suffering the retribution of evil dharma, the body will be destroyed, the life will end, the destiny will be evil, and you will be reborn in hell.
「是故,汝等當觀自義,觀彼義,觀兩義。
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses.
當作是念:
Think of it as:
『我出家學不虚,不空,有果,有報。
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded."
有極安樂,生諸善處,而得長壽。
Have extreme peace and happiness, be born in all good places, and live a long life.
受人信施衣被,飮食,床褥,湯藥。
Recipients of the trust receive clothing, food, bedding, and decoctions.
令諸施主得大福祐,得大果報,得大光明者。』
May all donors receive great blessings, great rewards, and great light. 』
當作是學。」
Think of it as learning. "
世尊復告諸比丘曰:
The World-Honored One again told the monks:
「於意云何。
"What do you mean?
若有力士以鐵銅鍱洞燃倶熾纒絡其身。
If a powerful man burns a blazing fire in a hole made of iron or copper, it will cover his body.
若從刹利,梵志,居士,工師受信施衣服。
If you receive trust from a Ksriya, a Brahma, a layman, or a craftsman, you will be given clothes.
何者爲樂。」
What is joy. "
時,諸比丘白曰:
At that time, the monks said:
「世尊,若有力士以鐵銅鍱洞燃倶熾纒絡其身,甚苦。
"World Honored One, if a strong man burns iron or copper with a blazing dagger all over his body, it will be extremely painful.
世尊,若從刹利,梵志,居士,工師受信施衣服。
World-Honored One, if you receive trust from a Ksriya, a Brahma, a layman, or a craftsman and give you clothes.
甚樂,世尊。」
Very happy, World Honored One. "
世尊告曰:
The World Honored One said:
「我爲汝説,不令汝等學沙門失沙門道。
"I say for you, I will not let you imitate the ascetics and lose the way of ascetics.
汝欲成無上梵行者寧令力士以鐵銅鍱洞燃倶熾纒絡其身。
If you wish to become a supreme Brahma, you would rather have a strong man burn a blazing dagger in a hole made of iron and copper to wrap around your body.
彼雖因此受苦或死,然不以是身壞,命終,趣至惡處,生地獄中。
Although he suffers or dies as a result, his body does not break down and his life ends, he ends up in an evil place and is reborn in hell.
「若愚癡人犯戒,不精進,生惡不善法。
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise.
非梵行,稱梵行。
If it is not a holy life, it is called a holy life.
非沙門,稱沙門。
Those who are not ascetics are called ascetics.
「從刹利,梵志,居士,工師,受信施衣服,彼愚癡人因是長夜不善,不義,受惡法報。
"Those who receive trust and give them clothes from Ksriyas, Brahmāzhi, laymen, and masters of craftsmanship, because of their long night of non-virtue and unrighteousness, those foolish people will receive evil retribution.
身壞,命終,趣至惡處,生地獄中。
The body breaks down, life ends, the destiny reaches a bad place, and one is reborn in hell.
「是故,汝等當觀自義,觀彼義,觀兩義。
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses.
當作是念:
Think of it as:
『我出家學不虚,不空,有果,有報。
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded."
有極安樂,生諸善處,而得長壽。
Have extreme peace and happiness, be born in all good places, and live a long life.
受人信施衣被,飮食,床褥,湯藥。
Recipients of the trust receive clothing, food, bedding, and decoctions.
令諸施主得大福祐,得大果報,得大光明者。』
May all donors receive great blessings, great rewards, and great light. 』
當作是學。」
Think of it as learning. "
世尊復告諸比丘曰:
The World-Honored One again told the monks:
「於意云何。
"What do you mean?
若有力士以熱鐵鉗鉗開其口,便以鐵丸洞燃倶熾著其口中。
If a strong man opens his mouth with hot iron pliers, he will burn the iron pellets in his mouth.
彼熱鐵丸燒脣。
The hot iron balls burned my lips.
燒脣已,燒舌。
My lips are burning, my tongue is burning.
燒舌已,燒齗。
If the tongue is already burning, then the tongue is burning.
燒齗已,燒咽。
It's burning and the throat is burning.
燒咽已,燒心。
Burning throat, heartburn.
燒心已,燒腸胃。
Heartburn already, burnt stomach.
燒腸胃已,下過。
The stomach and intestines have been burned, and the fever has passed.
若從刹利,梵志,居士,工師,受信施食,無量衆味。
If you receive food from Ksriya, Brahma, layman, or master of craftsmanship, there will be countless flavors.
何者爲樂。」
What is joy. "
時,諸比丘白曰:
At that time, the monks said:
「世尊,若有力士以熱鐵鉗鉗開其口,便以鐵丸洞燃倶熾著其口中,彼熱鐵丸燒脣。
"World Honored One, if a strong man opens his mouth with hot iron pliers, an iron pellet will burn in his mouth, and the hot iron pellet will burn his lips.
燒脣已,燒舌。
My lips are burning, my tongue is burning.
燒舌已,燒齗。
If the tongue is already burning, then the tongue is burning.
燒齗已,燒咽。
It's burning and the throat is burning.
燒咽已,燒心。
Burning throat, heartburn.
燒心已,燒腸胃。
Heartburn already, burnt stomach.
燒腸胃已,下過。
The stomach and intestines have been burned, and the fever has passed.
甚苦。
Very bitter.
世尊,若從刹利,梵志,居士,工師,受信施食,無量衆味。
World-Honored One, if you receive food from Ksriya, Brahma, layman, or master craftsman, you will receive countless flavors.
甚樂,世尊。」
Very happy, World Honored One. "
世尊告曰:
The World Honored One said:
「我爲汝説,不令汝等學沙門失沙門道。
"I say for you, I will not let you imitate the ascetics and lose the way of the ascetics.
汝欲成無上梵行者寧令力士以熱鐵鉗鉗開其口,便以鐵丸洞燃倶熾著其口中。
If you wish to become a supreme holy man, you would rather have a strong man open his mouth with hot iron pliers, and then burn his mouth with iron balls.
彼熱鐵丸燒脣。
The hot iron balls burned my lips.
燒脣已,燒舌。
My lips are burning, my tongue is burning.
燒舌已,燒齗。
If the tongue is already burning, then the tongue is burning.
燒齗已,燒咽。
It's burning and the throat is burning.
燒咽已,燒心。
Burning throat, heartburn.
燒心已,燒腸胃。
Heartburn already, burnt stomach.
燒腸胃已,下過。
The stomach and intestines have been burned, and the fever has passed.
彼雖因此受苦或死,然不以是身壞,命終,趣至惡處,生地獄中。
Although he suffers or dies as a result, his body does not break down and his life ends, he ends up in an evil place and is reborn in hell.
「若愚癡人犯戒,不精進,生惡不善法。
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise.
非梵行,稱梵行。
If it is not a holy life, it is called a holy life.
非沙門,稱沙門。
Those who are not ascetics are called ascetics.
「從刹利,梵志,居士,工師受信施食,無量衆味,彼愚癡人因是長夜不善,不義,受惡法報。
"From Ksriyas, Brahmāzhi, laymen, and masters of craftsmen, I received alms and food from them, and received them in countless ways. Because of their long nights of non-virtue and unrighteousness, those foolish people received evil retributions.
身壞,命終,趣至惡處,生地獄中。
The body breaks down, life ends, the destiny reaches a bad place, and one is reborn in hell.
「是故,汝等當觀自義,觀彼義,觀兩義。
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses.
當作是念:
Think of it as:
『我出家學不虚,不空,有果,有報。
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded."
有極安樂,生諸善處,而得長壽。
Have extreme peace and happiness, be born in all good places, and live a long life.
受人信施衣被,飮食,床褥,湯藥。
Recipients of the trust receive clothing, food, bedding, and decoctions.
令諸施主得大福祐,得大果報,得大光明者。』
May all donors receive great blessings, great rewards, and great light. 』
當作是學。」
Think of it as learning. "
世尊復告諸比丘曰:
The World-Honored One again told the monks:
「於意云何。
"What do you mean?
若有力士以鐵銅床洞燃倶熾強逼使人坐臥其上。
If a strong man sets a hole in an iron or copper bed and makes it blazing, he forces someone to sit or lie on it.
若從刹利,梵志,居士,工師受其信施床榻,臥具。
If you receive the trust of a Ksriya, a Brahma, a layman, or a craftsman, you will be given beds and bedding.
何者爲樂。」
What is joy. "
時,諸比丘白曰:
At that time, the monks said:
「世尊,若有力士以鐵銅床洞燃倶熾強逼使人坐臥其上,甚苦。
"World Honored One, if a strong man sets a bed of iron and copper on fire and forces a person to sit or lie on it, it will be very painful.
世尊,若從刹利,梵志,居士,工師,受其信施床榻,臥具。
World-Honored One, if you receive beds and bedding from the faith of a Ksriya, a Brahma, a layman, or a master craftsman.
甚樂,世尊。」
Very happy, World Honored One. "
世尊告曰:
The World Honored One said:
「我爲汝説,不令汝等學沙門失沙門道。
"I say for you, I will not let you imitate the ascetics and lose the way of ascetics.
汝欲成無上梵行者寧令力士以鐵銅床洞燃倶熾強逼使人坐臥其上。
If you wish to become a supreme holy man, you would rather have a strong man burn an iron or copper bed with a hole in it and force people to sit or lie on it.
彼雖因此受苦或死,然不以是身壞,命終,趣至惡處,生地獄中。
Although he suffers or dies as a result, his body does not break down and his life ends, he ends up in an evil place and is reborn in hell.
「若愚癡人犯戒,不精進,生惡不善法。
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise.
非梵行,稱梵行。
If it is not a holy life, it is called a holy life.
非沙門,稱沙門。
Those who are not ascetics are called ascetics.
「從刹利,梵志,居士,工師受其信施床榻,臥具,彼愚癡人因是長夜不善,不義,受惡法報。
"I receive beds and bedding from the Ksriyas, Brahmas, laymen, and craftsmen with their faith. Those foolish people have been doing bad deeds and unrighteousness for a long night, and they have received evil retributions.
身壞,命終,趣至惡處,生地獄中。
The body breaks down, life ends, the destiny reaches a bad place, and one is reborn in hell.
「是故,汝等當觀自義,觀彼義,觀兩義。
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses.
當作是念:
Think of it as:
『我出家學不虚,不空,有果,有報。
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded."
有極安樂,生諸善處,而得長壽。
Have extreme peace and happiness, be born in all good places, and live a long life.
受人信施衣被,飮食,床褥,湯藥。
Recipients of the trust receive clothing, food, bedding, and decoctions.
令諸施主得大福祐,得大果報,得大光明者。』
May all donors receive great blessings, great rewards, and great light. 』
當作是學。」
Think of it as learning. "
世尊復告諸比丘曰:
The World-Honored One again told the monks:
「於意云何。
"What do you mean?
若有力士以大鐵銅釜洞燃倶熾撮擧人已,倒著釜中。
If a strong man sets a large iron or copper cauldron on fire, he will lift people up and place them upside down in the cauldron.
若從刹利,梵志,居士,工師受信施房舍,泥治堊灑,窓戸牢密,爐火熅暖。
If you receive the trust of a Ksriya, a Brahma, a layman, or a master craftsman, you can donate the house, the mud will be cured and the chalk will be sprinkled, the door will be tight, and the furnace will be warm.
何者爲樂。」
What is joy. "
時,諸比丘白曰:
At that time, the monks said:
「世尊,若有力士以大鐵銅釜洞燃倶熾撮擧人已,倒著釜中,甚苦。
"World Honored One, if a strong man sets a large iron or copper cauldron on fire and lifts a person upside down in the cauldron, it will be very painful.
世尊,若從刹利,梵志,居士,工師受信施房舍,泥治堊灑,窓戸牢密,爐火熅暖。
World-Honored One, if you receive trust from Ksriyas, Brahmas, lay people, and master craftsmen to donate houses, the mud will be cured and the dust will be sprinkled, the door will be tight, and the furnace will be warmed.
甚樂,世尊。」
Very happy, World Honored One. "
世尊告曰:
The World Honored One said:
「我爲汝説,不令汝等學沙門失沙門道。
"I say for you, I will not let you imitate the ascetics and lose the way of ascetics.
汝欲成無上梵行者寧令力士以大鐵銅釜洞燃倶熾撮擧人已,倒著釜中。
If you wish to become a supreme Brahma, you would rather have a strong man burn a large iron or copper cauldron with a blazing fire, and hold the person upside down in the cauldron.
彼雖因此受苦或死,然不以是身壞,命終,趣至惡處,生地獄中。
Although he suffers or dies as a result, his body does not break down and his life ends, he ends up in an evil place and is reborn in hell.
「若愚癡人犯戒,不精進,生惡不善法。
"If a foolish person violates the precepts and is not diligent, evil and unwholesome dharma will arise.
非梵行,稱梵行。
If it is not a holy life, it is called a holy life.
非沙門,稱沙門。
Those who are not ascetics are called ascetics.
「從刹利,梵志,居士,工師受信施房舍,泥治堊灑,窓戸牢密,爐火熅暖,彼愚癡人因是長夜不善,不義,受惡法報。
"I received trust from the Ksriyas, Brahmas, laymen, and craftsmen to donate their houses. They used mud to cure the dust, kept the door tight, and kept the fire warm. Because of the long night of unkindness and unrighteousness, those foolish people received evil retributions.
身壞,命終,趣至惡處,生地獄中。
The body breaks down, life ends, the destiny reaches a bad place, and one is reborn in hell.
「是故,汝等當觀自義,觀彼義,觀兩義。
"Therefore, you should observe your own righteousness, observe the other righteousness, and observe the two righteousnesses.
當作是念:
Think of it as:
『我出家學不虚,不空,有果,有報。
"The lessons I have learned as a monk are not in vain, they are not empty, they are fruitful, and they are rewarded."
有極安樂,生諸善處,而得長壽。
Have extreme peace and happiness, be born in all good places, and live a long life.
受人信施衣被,飮食,床褥,湯藥。
Recipients of the trust receive clothing, food, bedding, and decoctions.
令諸施主得大福祐,得大果報,得大光明者。』
May all donors receive great blessings, great rewards, and great light. 』
當作是學。
Think of it as learning.
「説此法時,六十比丘漏盡,結解。
"While preaching this Dharma, the sixty bhikkhus had their outflows cleared up and their knots dissolved.
六十比丘捨戒,還家。
Sixty monks gave up their precepts and returned home.
所以者何。
So what?
世尊教誡甚深,甚難,學道亦復甚深,甚難。」
The World-Honored One's teachings are very profound and very difficult, and learning the Tao is also very profound and very difficult. "
佛説如是。
Buddha said so.
彼諸比丘聞佛所説,歡喜,奉行。
When the monks heard what the Buddha said, they rejoiced and followed it.

6 - MA 6 善人往經 destination of good people ∥AN 7.55

中阿含經 6
Agama Sutra 6
善人往經
Good people go to the scriptures
我聞如是:
This is what I heard:
一時,佛遊舍衛國,在勝林給孤獨園。
For a time, the Buddha traveled around the country and was in the lonely garden in the forest.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「我當爲汝説七善人所往至處及無餘涅槃。
"I will tell you where the seven virtuous people go and how they reach nirvana.
諦聽,諦聽。
Listen carefully, listen carefully.
善思念之。」
Think of it well. "
時,諸比丘受教而聽。
At that time, the monks were taught and listened.
佛言:
Buddha said:
「云何爲七。
"Why is the cloud seven?
比丘行當如是:
This is how a monk should behave:
『我者無我亦無我所。
"I have neither me nor my place."
當來無我亦無我所。』
There will be no me and no place for me. 』
已有便斷,已斷得捨。
Once it has been broken, it will be broken, and once it has been broken, it must be given up.
有樂不染,合會不著。
There is no joy, no union.
如是行者無上息迹慧之所見,然未得證。
This is what the practitioner sees with the supreme wisdom of breathing, but it has not yet been realized.
「比丘行如是往至何所。
"Bhikkhu, where are you going in this way?
譬如燒䴸,纔燃便滅。
For example, if you burn something, it will burn out immediately.
當知比丘亦復如是。
You should know that the same is true for monks.
少慢未盡,五下分結已斷,得中般涅槃。
Before the conceit is over, the five knots have been severed, and Nirvana is attained.
是謂第一善人所往至處。
This is where the most virtuous person goes.
世間諦如有。
There is truth in the world.
「復次,比丘行當如是:
"Again, a monk should behave like this:
『我者無我亦無我所。
"I have neither me nor my place."
當來無我亦無我所。』
There will be no me and no place for me. 』
已有便斷,已斷得捨。
Once it has been broken, it will be broken, and once it has been broken, it must be given up.
有樂不染,合會不著。
There is no joy, no union.
行如是者無上息迹慧之所見,然未得證。
Those who do this are seen by the wisdom of the supreme breath, but they have not yet achieved enlightenment.
「比丘行如是往至何所。
"Bhikkhu, where are you going in this way?
譬若如鐵洞燃倶熾以椎打之,迸火飛空,上已即滅。
For example, if an iron hole is burning and blazing, you hit it with a spine, and the fire will fly into the sky, and it will be extinguished immediately.
當知比丘亦復如是。
You should know that the same is true for monks.
少慢未盡,五下分結已斷,得中般涅槃。
Before the conceit is over, the five knots have been severed, and Nirvana is attained.
是謂第二善人所往至處。
This is where the second best person goes.
世間諦如有。
There is truth in the world.
「復次,比丘行當如是:
"Again, a monk should behave like this:
『我者無我亦無我所。
"I have neither me nor my place."
當來無我亦無我所。』
There will be no me and no place for me. 』
已有便斷,已斷得捨。
Once it has been broken, it will be broken, and once it has been broken, it must be given up.
有樂不染,合會不著。
There is no joy, no union.
行如是者無上息迹慧之所見,然未得證。
Those who do this are seen by the wisdom of the supreme breath, but they have not yet achieved enlightenment.
「比丘行如是往至何所。
"Bhikkhu, where are you going in this way?
譬若如鐵洞燃倶熾以椎打之,迸火飛空。
For example, it is like an iron hole burning brightly and hitting it with vertebrae, causing it to burst into flames and fly into the sky.
從上來還,未至地滅。
It has returned from above, but it has not yet reached the end of the earth.
當知比丘亦復如是。
You should know that the same is true for monks.
少慢未盡,五下分結已斷,得中般涅槃。
Before the conceit is over, the five knots have been severed, and Nirvana is attained.
是謂第三善人所往至處。
This is where the third good person goes.
世間諦如有。
There is truth in the world.
「復次,比丘行當如是:
"Again, a monk should behave like this:
『我者無我亦無我所。
"I have neither me nor my place."
當來無我亦無我所。』
There will be no me and no place for me. 』
已有便斷,已斷得捨。
Once it has been broken, it will be broken, and once it has been broken, it must be given up.
有樂不染,合會不著 行如是者無上息迹慧之所見,然未得證。
There is joy but no contamination, no attachment to union. Those who practice like this are seen by the wisdom of the supreme breath, but they have not yet achieved enlightenment.
「比丘行如是往至何所。
"Bhikkhu, where are you going in this way?
譬若如鐵洞然倶熾以椎打之,迸火飛空,墮地而滅。
For example, it is like an iron cave suddenly blazing with vertebrae. It bursts into flames, flies into the air, falls to the ground and is destroyed.
當知比丘亦復如是。
You should know that the same is true for monks.
少慢未盡,五下分結已斷,得生般涅槃。
Before the conceit is over, the five lower knots have been broken, and rebirth-like nirvana is attained.
是謂第四善人所往至處。
This is where the fourth good person goes.
世間諦如有。
There is truth in the world.
「復次,比丘行當如是:
"Again, a monk should behave like this:
『我者無我亦無我所。
"I have neither me nor my place."
當來無我亦無我所。』
There will be no me and no place for me. 』
已有便斷,已斷得捨。
Once it has been broken, it will be broken, and once it has been broken, it must be given up.
有樂不染,合會不著。
There is no joy, no union.
行如是者無上息迹慧之所見,然未得證。
Those who do this are seen by the wisdom of the supreme breath, but they have not yet achieved enlightenment.
「比丘行如是往至何所。
"Bhikkhu, where are you going in this way?
譬若如鐵洞燃倶熾以椎打之,迸火飛空。
For example, it is like an iron hole burning brightly and hitting it with vertebrae, causing it to burst into flames and fly into the sky.
墮少薪草上,若烟,若燃,燃已便滅。
If it falls on the firewood, it will appear like smoke or burning. Once it is burning, it will be extinguished.
當知比丘亦復如是。
You should know that the same is true for monks.
少慢未盡,五下分結已斷,得行般涅槃。
Before the conceit is over, the five lower knots have been broken, and Nirvana is attained.
是謂第五善人所往至處。
This is where the fifth good person goes.
世間諦如有。
There is truth in the world.
「復次,比丘行當如是:
"Again, a monk should behave like this:
『我者無我亦無我所。
"I have neither me nor my place."
當來無我亦無我所。』
There will be no me and no place for me. 』
已有便斷,已斷得捨。
Once it has been broken, it will be broken, and once it has been broken, it must be given up.
有樂不染,合會不著。
There is no joy, no union.
行如是者無上息迹慧之所見,然未得證。
Those who do this are seen by the wisdom of the supreme breath, but they have not yet achieved enlightenment.
「比丘行如是往至何所。
"Bhikkhu, where are you going in this way?
譬若如鐵洞燃倶熾以椎打之,迸火飛空。
For example, it is like an iron hole burning brightly and hitting it with vertebrae, causing it to burst into flames and fly into the sky.
墮多薪草上,若烟,若燃,燃盡已滅。
If it falls on a lot of firewood, it will appear like smoke or burning, but it will burn out and be extinguished.
當知比丘亦復如是。
You should know that the same is true for monks.
少慢未盡,五下分結已斷,得無行般涅槃。
Before the conceit is over, the five knots have been broken, and Nirvana is attained.
是謂第六善人所往至處。
This is where the sixth good person goes.
世間諦如有。
There is truth in the world.
「復次,比丘行當如是:
"Again, a monk should behave like this:
『我者無我亦無我所。
"I have neither me nor my place."
當來無我亦無我所。』
There will be no me and no place for me. 』
已有便斷,已斷得捨。
Once it has been broken, it will be broken, and once it has been broken, it must be given up.
有樂不染,合會不著。
There is no joy, no union.
行如是者無上息迹慧之所見,然未得證。
Those who do this are seen by the wisdom of the supreme breath, but they have not yet achieved enlightenment.
「比丘行如是往至何所。
"Bhikkhu, where are you going in this way?
譬若如鐵洞燃倶熾以椎打之,迸火飛空 墮多薪草上,若烟若燃。
For example, it is like an iron hole that is burning and blazing. If you hit it with a spine, it will burst into flames and fly into the air. It will fall on many firewood grasses, like smoke and burning.
燃已便燒,村邑,城郭,山,林,曠野。
Once it is burned, it burns down villages, towns, cities, mountains, forests, and wilderness.
燒村邑,城郭,山,林,曠野已,或至道,至水,至平地滅。
Burning villages, towns, cities, mountains, forests, and wilderness, they may destroy roads, rivers, or even plains.
當知比丘亦復如是。
You should know that the same is true for monks.
少慢未盡,五下分結已斷,得上流阿迦膩吒般涅槃。
Before the young conceit is over, the five lower knots have been severed, and you can reach the upper level Aga Nitsa-like nirvana.
是謂第七善人所往至處。
This is where the seventh good person goes.
世間諦如有。
There is truth in the world.
「云何無餘涅槃。
"Why is there no nirvana left?
比丘行當如是:
This is how a monk should behave:
『我者無我亦無我所。
"I have neither me nor my place."
當來無我亦無我所。』
There will be no me and no place for me. 』
已有便斷,已斷得捨。
Once it has been broken, it will be broken, and once it has been broken, it must be given up.
有樂不染,合會不著。
There is no joy, no union.
行如是者,無上息迹慧之所見,而已得證。
Those who act like this will be seen by the supreme breath-taking wisdom and have attained enlightenment.
「我説彼比丘不至東方,不至西方,南方,北方,四維,上,下。
"I say that this bhikkhu does not go to the east, nor to the west, nor to the south, nor to the north, nor to the four dimensions, above or below.
便於現法中,息迹滅度。
It is convenient for the present Dharma to disappear and disappear.
「我向所説,『七善人所往至處及無餘涅槃者,』因此故説。」
I said to you, 'Wherever the seven virtuous people go, there will be no remnants of nirvana.' That is why I say it.
佛説如是。
Buddha said so.
彼諸比丘聞佛所説,歡喜,奉行。
When the monks heard what the Buddha said, they rejoiced and followed it.

7 - MA 7 世間福經 sources of worldly merit

中阿含經 7
Agama Sutra 7
世間福經
Worldly Blessings
我聞如是:
This is what I heard:
一時,佛遊拘舍彌,在瞿沙羅園。
At one time, the Buddha was visiting Kosami in the Kusala Garden.
爾時,尊者摩訶周那則於晡時從宴坐起,往詣佛所。
At that time, the Venerable Mahasūna rose from his seat at the banquet in the afternoon and went to the Buddha's place.
到已作禮,却坐一面 白曰:
When he arrived to perform the ceremony, he sat down and said:
「世尊,可得施設世間福耶。」
"World Honored One, you can bring blessings to the world."
世尊告曰:
The World Honored One said:
「可得,周那。
"Yes, Zhou Na.
有七世間福,得大福祐得大果報,得大名譽,得大功徳。
There are seven worldly blessings, great blessings, great rewards, great fame, and great merits.
云何爲七。
Why is seven?
周那,有信族姓男,族姓女施比丘衆房舍,堂閣。
In Zhou Na, there is a man with a surname of Xin and a woman with a surname of Xin. They give bhikkhus houses and pavilions.
周那,是謂第一世間之福得大福祐,得大果報,得大名譽,得大功徳。
Zhou Na means that the first worldly blessing is great blessing, great retribution, great reputation, and great merit.
「復次,周那,有信族姓男,族姓女於房舍中施與床座,氍𭯫,𣯾𣰆,氈褥,臥具。
"Furthermore, in Zhou Na, a man and a woman of the Xin clan gave bed seats, rugs, felt mattresses, and bedding in the house.
周那,是謂第二世間之福得大福祐,得大果報,得大名譽,得大功徳。
Zhou Na means that in the second world, you will receive great blessings, great rewards, great fame, and great merits.
「復次,周那,有信族姓男,族姓女於房舍中施與一切新淨妙衣。
"Furthermore, Zhou Na, a man of the Xin tribe and a woman of the Xin tribe gave away all new and pure clothes in the house.
周那,是謂第三世間之福得大福祐,得大果報,得大名譽,得大功徳。
Zhou Na means that the blessings in the third world are great blessings, great rewards, great fame, and great merits.
「復次,周那,有信族姓男,族姓女於房舍中常施於衆朝粥,中食。
"Furthermore, Zhou Na, there is a man named Xin and a woman named Xin who are always serving porridge and eating to everyone in the house.
又,以園民供給使令,若風雨寒雪,躬往園所増施,供養。
In addition, the people in the garden provide the envoys with orders. If it is windy, rainy, cold or snowy, they will go to the garden to bring alms and offerings.
諸比丘衆食已,不患風雨寒雪沽漬衣服。
Monks, you have all eaten, and you will not suffer from wind, rain, cold, snow, or stains on your clothes.
晝夜安樂禪寂,思惟。
Live in peaceful Zen silence day and night, thinking.
周那,是謂第七世間之福得大福祐,得大果報,得大名譽,得大功徳。
Zhou Na means that in the seventh world, you will receive great blessings, great rewards, great fame, and great merits.
「周那,信族姓男,族姓女已得此七世間福者若去若來,若立若坐,若眠若覺,若晝若夜,其福常生,轉増轉廣。
"Zhou Na, if men and women of the Xin clan have obtained these seven worldly blessings, whether they come or go, whether they stand or sit, whether they sleep or wake up, whether day or night, their blessings will always be there, growing and spreading.
「周那,譬如恒伽水從源流出入于大海,於其中間,轉深轉廣。
"Jona, it is like the Ganga water flowing from its source into the ocean, and in the middle it becomes deeper and wider.
周那,如是,信族姓男,族姓女已得此七世間福者。
Zhou Na, in this case, those who believe in a male with a clan name and a female with a clan name have obtained the blessings of these seven worlds.
若去若來,若立若坐,若眠若覺,若晝若夜,其福常生,轉増轉廣。」
If you come or go, if you stand or sit, if you sleep or if you are awake, if it is day or night, your blessings will always be there, growing and spreading. "
於是,尊者摩訶周那即從坐起,偏袒右肩,右膝著地,長跪叉手。
Then the Venerable Mahasūna stood up from his seat, raised his right shoulder, put his right knee on the ground, and knelt down with his hands folded.
白曰:
Bai said:
「世尊,可得施設出世間福耶。」
"World Honored One, you may be able to confer transcendental blessings."
世尊告曰:
The World Honored One said:
「可得,周那。
"Yes, Zhou Na.
更有七福出於世間得大福祐,得大果報,得大名譽,得大功徳。
There are also seven blessings that come out of the world and receive great blessings, great rewards, great reputations, and great merits.
云何爲七。
Why is seven?
周那,有信族姓男,族姓女聞如來,如來弟子遊於某處。
In Zhouna, there is a man whose surname is believed to be a man, and a woman who is a woman whose surname is the Tathagata. The disciples of the Tathagata are wandering somewhere.
聞已,歡喜,極懷踊躍。
After hearing this, I am happy and extremely excited.
周那,是謂第一出世間福得大福祐,得大果報,得大名譽,得大功徳。
Zhou Na is the first person to obtain great blessings, great rewards, great fame, and great merits in this world.
「復次,周那,有信族姓男,族姓女聞如來,如來弟子欲從彼至此。
"Furthermore, Zhou Na, there is a man whose surname is believed to be a man, and a woman whose surname is the believer who hears the Tathagata, and the disciples of the Tathagata want to come here from them.
聞已,歡喜,極懷踊躍。
After hearing this, I am happy and extremely excited.
周那,是謂第二出世間福得大福祐,得大果報,得大名譽,得大功徳。
Zhou Na means that the second transcendental blessing is great blessing, great retribution, great reputation, and great merit.
「復次,周那,有信族姓男,族姓女聞如來,如來弟子已從彼至此。
"Furthermore, Zhou Na, there is a man whose surname is believed to be a man, and a woman whose surname is the believer who has heard of the Tathagata, and the disciples of the Tathagata have come here from them.
聞已,歡喜,極懷踊躍。
After hearing this, I am happy and extremely excited.
以清淨心躬往奉見,禮敬,供養。
With a pure heart, bow down to see, pay homage, and make offerings.
既供養已,受三自歸於佛,法,及比丘衆而受禁戒。
Having made offerings, the three selves are returned to the Buddha, the Dharma, and the monks, and they receive the prohibition.
周那,是謂第七出世間福得大福祐,得大果報,得大名譽,得大功徳。
Zhou Na means that in the seventh world, you will receive great blessings, great rewards, great fame, and great merits.
「周那,信族姓男,族姓女,若得此七世間之福及更有七出世間福者,其福不可數。
"Zhou Na, if your surname is male and your surname is female, if you receive these seven worldly blessings and seven more transcendental blessings, your blessings will be incalculable.
有爾所福,爾所福果,爾所福報唯不可限,不可量,不可得,大福之數。
There are blessings you have received, fruits you have blessed, and blessings you have received. The number of great blessings is limitless, immeasurable, and unattainable.
「周那,譬如從閻浮洲有五河流:
"Jona, for example, there are five rivers from Jamfu Island:
一曰恒伽,二曰搖尤那,三曰舍勞浮,四曰阿夷羅婆提,五曰摩企。
The first is called Ganga, the second is called Yao Yuna, the third is called Sarafu, the fourth is called Ayiravati, and the fifth is called Moqi.
流入大海,於其中間,水不可數。
It flows into the sea, and in the middle there is countless water.
有爾所升斛唯不可限,不可量,不可得,大水之數。
The number of Dendrobium trees you have raised is incalculable, immeasurable, and unattainable, as great as a large amount of water.
「周那,如是,信族姓男,族姓女,若得此七世間之福及更有七出世間福者,其福不可數。
"Zhou Na, in this case, if a person with a male family name and a female family name receive these seven worldly blessings and seven more transcendental blessings, their blessings will be incalculable.
有爾所福,爾所福果,爾所福報唯不可限,不可量,不可得,大福之數。
There are blessings you have received, fruits you have blessed, and blessings you have received. The number of great blessings is limitless, immeasurable, and unattainable.
「爾時,世尊而説頌曰:
"At that time, the World-Honored One spoke and said:
「恒伽之河
"River of Ganga
清淨易渡;
Clean and easy to cross;
海多珍寶
Many treasures in the sea
衆水中王。
King of all waters.
猶若河水,
Like river water,
世人敬奉;
Worshiped by the world;
諸川所歸
Return of Zhuchuan
引入大海。
Introducing the sea.
如是人者
Such a person
施衣飮食
Shi Yishengshi
床榻茵褥
bed mattress
及諸坐具。
And all the seats.
無量福報
immeasurable blessings
將至妙處;
The wonderful place is coming;
猶若河水
Just like river water
引入大海。」
Introducing the sea. "
佛説如是。
Buddha said so.
尊者摩訶周那及諸比丘聞佛所説,歡喜,奉行。
When the Venerable Mahasuna and all the bhikkhus heard what the Buddha said, they rejoiced and followed it.

8 - MA 8 七日經 seven suns ∥AN 7.66

中阿含經 8
Agama Sutra 8
七日經
Seven Days Sutra
我聞如是:
This is what I heard:
一時,佛遊鞞舍離,在㮈氏樹園。
At one time, the Buddha was wandering around in the garden of Yu's tree.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「一切行無常。
"Everything is impermanent.
不久住法速變易法不可猗法。
Soon the law will change quickly and the law will not change.
如是諸行不當樂著,當患厭之。
Such activities should not be enjoyed, but should be disliked.
當求捨離,當求解脱。
Seek renunciation, seek liberation.
所以者何。
So what?
「有時不雨當不雨時,一切諸樹,百穀,藥,木,皆悉枯槁,摧碎,滅盡。
"Sometimes it doesn't rain, and when it doesn't rain, all the trees, grains, medicines, and trees are all withered, broken to pieces, and destroyed.
不得常住。
Not allowed to live permanently.
是故,一切行無常。
Therefore, everything is impermanent.
不久住法,速變易法,不可猗法。
Live in the Dharma soon, change the Dharma quickly, and cannot change the Dharma.
如是諸行不當樂著,當患厭之。
Such activities should not be enjoyed, but should be disliked.
當求捨離,當求解脱。
Seek renunciation, seek liberation.
「復次,有時二日出世。
"Again, sometimes a person is born on the second day.
二日出時,諸溝渠,川流皆悉竭盡。
At sunrise on the second day, all ditches and rivers were exhausted.
不得常住。
Not allowed to live permanently.
是故,一切行無常 不久住法,速變易法,不可猗法。
Therefore, all actions are impermanent. They live in the Dharma for a short time, change the Dharma quickly, and cannot escape the Dharma.
如是諸行不當樂著,當患厭之。
Such activities should not be enjoyed, but should be disliked.
當求捨離,當求解脱。
Seek renunciation, seek liberation.
「復次,有時三日出世。
"Again, sometimes a person is born in three days.
三日出時,諸大江河皆悉竭盡。
When the third sun rises, all the great rivers will be exhausted.
不得常住。
Not allowed to live permanently.
是故,一切行無常。
Therefore, everything is impermanent.
不久住法,速變易法,不可猗法。
Live in the Dharma soon, change the Dharma quickly, and cannot change the Dharma.
如是諸行不當樂著,當患厭之。
Such activities should not be enjoyed, but should be disliked.
當求捨離,當求解脱。
Seek renunciation, seek liberation.
「復次,有時四日出世。
"Again, sometimes a person is born on the fourth day.
四日出時,諸大泉源從閻浮洲五河所出:
At sunrise on the fourth day, all the great springs come from the five rivers of Jamfu Island:
一曰恒伽,二曰搖尤那,三曰舍牢浮,四曰阿夷羅婆提,五曰摩企。
The first is Ganga, the second is Yao Yuna, the third is Sa Lao Fu, the fourth is Ayi Luo Poti, and the fifth is Mo Chi.
彼大泉源皆悉竭盡。
All the great springs have been exhausted.
不得常住。
Not allowed to live permanently.
是故,一切行無常。
Therefore, everything is impermanent.
不久住法,速變易法,不可猗法。
Live in the Dharma soon, change the Dharma quickly, and cannot change the Dharma.
如是諸行不當樂著,當患厭之。
Such activities should not be enjoyed, but should be disliked.
當求捨離,當求解脱。
Seek renunciation, seek liberation.
「復次,有時五日出世。
"Again, sometimes a person is born in five days.
五日出時,大海水減一百由延,轉減乃至七百由延。
When the fifth sun rises, the sea water decreases by one hundred yoyans, then decreases to seven hundred yoyans.
五日出時,海水餘有七百由延,轉減乃至一百由延。
At sunrise on the fifth day, there were seven hundred yoyans left in the sea water, which gradually decreased to one hundred yoyans.
五日出時,大海水減一多羅樹,轉減乃至七多羅樹。
At sunrise on the fifth day, the sea water will be reduced to one toluo tree, and then it will be reduced to seven toluo trees.
五日出時,海水餘有七多羅樹,轉減乃至一多羅樹。
When the sun rises on the fifth day, there are seven more trees in the sea, but the number has decreased to one.
五日出時,海水減一人,轉減乃至七人。
At sunrise on the fifth day, the sea water was reduced to one person, then reduced to seven people.
五日出時,海水餘有七人,轉減乃至一人。
At sunrise on the fifth day, there were seven people left in the sea, and the number dropped to one person.
五日出時,海水減至頸,至肩,至腰,至䐀,至膝,至踝。
At sunrise on the fifth day, the sea water has reduced to the neck, shoulders, waist, elbows, knees, and ankles.
有時海水消盡不足沒指。
Sometimes the sea water disappears and is not enough.
是故,一切行無常。
Therefore, everything is impermanent.
不久住法,速變易法,不可猗法。
Live in the Dharma soon, change the Dharma quickly, and cannot change the Dharma.
如是諸行不當樂著,當患厭之。
Such activities should not be enjoyed, but should be disliked.
當求捨離,當求解脱。
Seek renunciation, seek liberation.
「復次,有時六日出世。
"Again, sometimes he is born on the sixth day.
六日出時,一切大地,須彌山王皆悉烟起, 合爲一烟。
When the sixth sun rises, smoke rises from all over the earth and the King of Mount Sumeru, and merges into one smoke.
譬如陶師始爨窖時, 皆悉烟起合爲一烟。
For example, when the pottery master starts to cook the cellar, he notices that the smoke rises and merges into one smoke.
如是,六日出時,一切大地須彌山王皆悉烟起,合爲一烟。
In this way, when the sixth sun rises, all the kings of Mount Sumeru on the earth will rise up and merge into one smoke.
是故,一切行無常。
Therefore, everything is impermanent.
不久住法,速變易法,不可猗法。
Live in the Dharma soon, change the Dharma quickly, and cannot change the Dharma.
如是諸行不當樂著,當患厭之。
Such activities should not be enjoyed, but should be disliked.
當求捨離,當求解脱。
Seek renunciation, seek liberation.
「復次,有時七日出世。
"Again, sometimes a person is born in seven days.
七日出時,一切大地須彌山王洞燃倶熾,合爲一㷿。
When the seventh sun rises, all the king's caves in Mount Sumeru on the earth will burn brightly and merge into one.
如是,七日出時,一切大地須彌山王洞燃倶熾,合爲一㷿,風吹火㷿乃至梵天。
In this way, when the seventh sun rises, the King's Cave of Mount Sumeru in all the earth will burn brightly and merge into one, and the wind will blow the fire even to the Brahma sky.
是時晃𦸸諸天始生天者不諳世間成敗,不見世間成敗,不知世間成敗。
At that time, those who were reborn in the heavens did not know the success or failure of the world, did not see the success or failure of the world, and did not know the success or failure of the world.
見大火已,皆恐怖毛竪而作是念:
Seeing the fire, everyone's hair stood on end with fear and they thought:
『火不來至此耶。
"The fire will not come here."
火不來至此耶。』
The fire won't come here. 』
「前生諸天諳世間成敗,見世間成敗,知世間成敗。
“The gods in the previous life were familiar with the success and failure in the world, saw the success and failure in the world, and knew the success and failure in the world.
見大火已,慰勞諸天曰:
Seeing that the fire was over, he comforted the heavens and said:
『莫得恐怖。
"Don't be afraid.
火法齊彼,終不至此。』
The fire method is the same as the other, but it will not end here. 』
「七日出時,須彌山王百由延崩,散壞,滅盡。
"When the seventh sun rises, the king of Mount Sumeru, Baiyouyan, will collapse, scatter, and be destroyed.
二百由延,三百由延,乃至七百由延崩,散壞,滅盡。
Two hundred yoyans, three hundred yoyans, and even seven hundred yoyans collapsed, dispersed, and were destroyed.
七日出時,須彌山王及此大地燒壞,消滅,無餘栽燼,如燃酥油煎熬,消盡,無餘烟墨。
When the seventh sun rises, the king of Mount Sumeru and the earth will be burned up and destroyed, leaving no embers, just like burning butter, which will burn and burn away, leaving no smoke or ink.
如是,七日出時,須彌山王及此大地無餘烖燼。
In this way, when the seventh sun rises, there will be no embers left on King Sumeru and the earth.
是故,一切行無常。
Therefore, everything is impermanent.
不久住法,速變易法,不可猗法。
Live in the Dharma soon, change the Dharma quickly, and cannot change the Dharma.
如是諸行不當樂著,當患厭之。
Such activities should not be enjoyed, but should be disliked.
當求捨離,當求解脱。
Seek renunciation, seek liberation.
「我今爲汝説須彌山王當崩壞盡。
"I tell you now that the king of Mount Sumeru will be completely destroyed.
誰有能信。
Who can believe it.
唯見諦者耳。
Only the ears of those who see the truth.
我今爲汝説大海水當竭消盡。
Now I say to you that the great sea must be exhausted.
誰有能信。
Who can believe it.
唯見諦者耳。
Only the ears of those who see the truth.
我今爲汝説一切大地當燒燃盡。
I say to you now that all the earth must be burned up.
誰有能信。
Who can believe it.
唯見諦者耳。
Only the ears of those who see the truth.
所以者何。
So what?
「比丘。
"Bhikkhu.
昔有大師名曰善眼,爲外道仙人之所師宗。
In the past, there was a master named Shanyan, who was the sect of the heretic sages.
捨離欲愛,得如意足。
Give up desire and love, and get what you want.
善眼大師有無量百千弟子。
Master Shanyan has countless disciples.
善眼大師爲諸弟子説梵世法。
Master Shanyan taught the Dharma of the Brahma to his disciples.
若善眼大師爲説梵世法時,諸弟子等有不具足奉行法者,彼命終已,或生四王天,或生三十三天,或生㷿摩天,或生兜率哆天,或生化樂天,或生他化樂天。
If Master Shanyan is preaching the Dharma in the Brahma world, and any of his disciples are not qualified enough to follow the Dharma, he will be born in the Four Kings Heaven, or in the Thirty-three Heavens, or in the Tushita Heaven at the end of his life. , or be born and transformed into Lotte, or be born into another Lotte.
若善眼大師爲説梵世法時,諸弟子等設有具足奉行法者,彼修四梵室,捨離於欲。
If Master Shanyan is preaching the Dharma of the Brahma world, and there are disciples who are qualified to practice the Dharma, they will cultivate the four Brahma chambers and give up on desires.
彼命終已,得生梵天。
At the end of his life, he was reborn in Brahma.
「彼時,善眼大師而作是念:
"At that time, Master Shanyan thought:
『我不應與弟子等同倶至後世共生一處。
"I should not be the same as my disciples and live together in the next life.
我今寧可更修増上慈。
Now I would rather practice more compassion.
修増上慈已,命終,得生晃𦸸天中。』
Cultivate and increase compassion, and at the end of your life, you will be reborn in the heavens. 』
彼時,善眼大師則於後時更修増上慈。
At that time, Master Shanyan practiced more compassion later.
修増上慈已,命終,得生晃𦸸天中。
Cultivate and increase compassion, and at the end of your life, you will be reborn in the heavens.
善眼大師及諸弟子學道不虚, 得大果報。
Master Shanyan and his disciples have learned the Tao well and have achieved great results.
「諸比丘,於意云何。
"Bhikkhus, what do you mean?
昔善眼大師爲外道仙人之所師宗捨離欲愛,得如意足者,汝謂異人耶。
In the past, Master Shanyan was the disciple of the heretic immortals. If you give up your desire and love and achieve what you want, you call him a stranger.
莫作斯念;
Mo Zuosi Nian;
當知即是我也。
You should know that it is me.
「我於爾時名善眼大師爲外道仙人之所師宗,捨離欲愛,得如意足。
"At that time, I was known as Master Shanyan. I was the sect of the heretic immortals. I gave up desire and love and achieved contentment.
我於爾時有無量百千弟子。
At that time I had countless disciples.
我於爾時爲諸弟子説梵世法。
At that time, I taught the Dharma of the Brahma to all my disciples.
我説梵世法時,諸弟子等有不具足奉行法者,彼命終已,或生四王天,或生三十三天,或生㷿摩天,或生兜率哆天,或生化樂天,或生他化樂天。
When I teach the Dharma of the Brahma world, if any of my disciples are not qualified enough to follow the Dharma, at the end of their lives, they may be reborn in the Four Kings Heaven, or in the Thirty-three Heavens, or in the Motian Heaven, or in the Tusita Heaven, or in the Happy Heaven. , or give birth to others and transform into Lotte.
我説梵世法時,諸弟子等設有具足奉行法者,修四梵室,捨離於欲。
When I teach the Dharma of the Brahma world, all disciples who are qualified to practice the Dharma should cultivate the four Brahma chambers and be free from desires.
彼命終已,得生梵天。
At the end of his life, he was reborn in Brahma.
「我於爾時而作是念:
"At that time I thought:
『我不應與弟子等同倶至後世共生一處。
"I should not be the same as my disciples and live together in the next life.
我今寧可更修増上慈。
Now I would rather practice more compassion.
修増上慈已,命終,得生晃𦸸天中。
Cultivate and increase compassion, and at the end of your life, you will be reborn in the heavens.
我於後時更修増上慈。
I later practiced and increased my loving-kindness.
修増上慈已,命終,得生晃𦸸天中。』
Cultivate and increase compassion, and at the end of your life, you will be reborn in the heavens. 』
我於爾時及諸弟子學道不虚, 得大果報。
At that time, I and my disciples learned the Tao in vain and received great rewards.
「我於爾時親行斯道爲自饒益,亦饒益他,饒益多人,愍傷世間,爲天爲人求義及饒益,求安隱快樂。
"At that time, I personally followed this path to benefit myself, others, and many people. I felt sorry for the world, seeking justice and benefit for heaven and mankind, and seeking peace and happiness.
爾時,説法不至究竟,不究竟白淨,不究竟梵行,不究竟梵行訖。
At that time, the Dharma will not reach the ultimate, the ultimate purity will not be reached, the ultimate holy life will not be completed, and the ultimate holy life will not be completed.
爾時,不離生,老,病,死,啼哭,憂慼,亦未能得脱一切苦。
At that time, despite birth, old age, illness, death, crying, and sorrow, there is no escape from all suffering.
「比丘,我今出世如來,無所著,等正覺,明行成,爲善逝,世間解,無上士,道法御,天人師,號佛,衆祐。
"Bhikkhu, I am the Tathagata who has now emerged from the world, possessing nothing, waiting for perfect enlightenment, attaining enlightenment and conduct, a good deed, an understander of the world, a supreme scholar, a ruler of the Tao and Dharma, a teacher of gods and humans, named Buddha, and blessed by all.
我今自饒益,亦饒益他,饒益多人,愍傷世間,爲天爲人求義及饒益,求安隱快樂。
Now I am benefiting myself, benefiting others, and benefiting many people. I am sorry for the world, seeking justice and benefit for God and people, and seeking peace and happiness.
我今説法得至究竟,究竟白淨,究竟梵行,究竟梵行訖。
Now I have reached the ultimate level of Dharma, the ultimate purity, the ultimate holy life, and the ultimate holy life.
我今已離生,老,病,死,啼哭,憂慼。
I am now free from birth, old age, sickness, death, crying, and sorrow.
我今已得脱一切苦。」
I am now free from all suffering. "
佛説如是。
Buddha said so.
彼諸比丘聞佛所説,歡喜,奉行。
When the monks heard what the Buddha said, they rejoiced and followed it.

9 - MA 9 七車經 seven chariots ∥MN 24

中阿含經 9
Agama Sutra 9
七車經
Seven Chariots
我聞如是:
This is what I heard:
一時,佛遊王舍城,在竹林精舍。
At one time, the Buddha was traveling in the city of Rajagaha and was in the Bamboo Grove Vihara.
與大比丘衆共受夏坐。
Receive summer sitting together with the great monks.
尊者滿慈子亦於生地受夏坐。
Venerable Mancizi also received Xia Si in the place of his birth.
是時,生地諸比丘受夏坐,訖過三月已。
At that time, all the bhikkhus in the birthplace were sitting in summer, and the third month had passed.
補治衣竟,攝衣持鉢,從生地出向王舍城。
He mended his clothes, took his clothes and took his alms bowl, and went out from the place of birth to the city of Rajagaha.
展轉,進前至王舍城,住王舍城,竹林精舍。
After turning around, proceed to Rajagaha and stay at the Bamboo Grove Abode in Rajagaha.
是時,生地諸比丘詣世尊所,稽首作禮,却坐一面。
At that time, all the bhikkhus from the birthplace came to where the World Honored One was, bowed their heads and made obeisances, but they sat on one side.
世尊問曰:
The World Honored One asked:
「諸比丘,從何所來。
"Bhikkhus, where do you come from?
何處夏坐。」
Where does summer sit? "
生地諸比丘白曰:
The bhikkhus in the birthplace said:
「世尊,從生地來。
"World Honored One, you come from the land of birth.
於生地夏坐。」
Sitting in the summer where he was born. "
世尊問曰:
The World Honored One asked:
「於彼生地諸比丘中,何等比丘爲諸比丘所共稱譽自少欲知足,稱説少欲知足。
"Among the bhikkhus in that birthplace, such a bhikkhu is universally praised by all the bhikkhus for being content with a little desire, saying that he is content with a little desire.
自閑居,稱説閑居。
Zi Xianju, said Xianju.
自精進,稱説精進。
Self-improvement refers to self-improvement.
自正念,稱説正念。
Self-righteousness is called righteousness.
自一心,稱説一心。
Since one heart, one heart is said to be one heart.
自智慧,稱説智慧。
Self-wisdom, saying wisdom.
自漏盡,稱説漏盡。
Since the leakage has been exhausted, it is said that the leakage has been exhausted.
自勸發,渇仰,成就歡喜,稱説勸發,渇仰,成就歡喜。」
Self-encouragement and admiration will lead to joy; praise and exhortation will lead to joy. "
生地諸比丘白曰:
The bhikkhus in the birthplace said:
「世尊,尊者滿慈子於彼生地爲諸比丘所共稱譽自少欲知足,稱説少欲知足。
"World Honored One, the Venerable Manci Son was praised by all monks in his birthplace for being content with few desires. He said that he was content with few desires.
自閑居,稱説閑居。
Zi Xianju, said Xianju.
自精進,稱説精進。
Self-improvement refers to self-improvement.
自正念,稱説正念。
Self-righteousness is called righteousness.
自一心,稱説一心。
Since one heart, one heart is said to be one heart.
自智慧,稱説智慧。
Self-wisdom, saying wisdom.
自漏盡,稱説漏盡。
Since the leakage has been exhausted, it is said that the leakage has been exhausted.
自勸發,渇仰,成就歡喜,稱説勸發,渇仰,成就歡喜。」
Self-encouragement and admiration will lead to joy; praise and exhortation will lead to joy. "
是時,尊者舍梨子在衆中坐。
At that time, the Venerable Sariputta was sitting among the crowd.
尊者舍梨子作如是念:
The Venerable Sāliputta thought as follows:
「世尊如事問彼生地諸比丘輩,生地諸比丘極大稱譽賢者滿慈子自少欲知足,稱説少欲知足。
"The World-Honored One asked the bhikkhus of that birthplace the same thing, and the bhikkhus of that birthplace greatly praised the virtuous Mancizi, who has been satisfied with his desires since he was young, and praised him for being content with his little desires.
自閑居,稱説閑居。
Zi Xianju, said Xianju.
自精進,稱説精進。
Self-improvement refers to self-improvement.
自正念,稱説正念。
Self-righteousness is called righteousness.
自一心,稱説一心。
Since one heart, one heart is said to be one heart.
自智慧,稱説智慧。
Self-wisdom, saying wisdom.
自漏盡,稱説漏盡。
Since the leakage has been exhausted, it is said that the leakage has been exhausted.
自勸發,渇仰,成就歡喜,稱説勸發,渇仰,成就歡喜。」
Self-encouragement and admiration will lead to joy; praise and exhortation will lead to joy. "
尊者舍梨子復作是念:
The Venerable Sāliko repeated these thoughts:
「何時當得與賢者滿慈子共聚集會。
"When should we gather together with the sage Mancizi?
問其少義,彼或能聽我之所問。」
If I ask him about his righteousness, he may be able to listen to my question. "
爾時,世尊於王舍城受夏坐,訖過三月已。
At that time, the World Honored One was in the city of Rajagaha for the summer, and the third month had passed.
補治衣竟,攝衣持鉢,從王舍城出向舍衞國。
After patching up the clothes, taking the clothes and holding the alms bowl, he went out from the city of Rajagaha to the country of Savatthi.
展轉,進前至舍衛國,即住勝林給孤獨園。
After turning around, we went forward to Savatthi State, where we lived in the lonely garden of Shenglin.
尊者舍梨子與生地諸比丘於王舍城共住少日,攝衣持鉢,向舍衞國。
The Venerable Sāliputta and all the bhikkhus from the birthplace stayed together in the city of Rajagaha for a few days, took their robes and alms bowl, and headed towards the country of Sāvasti.
展轉,進前至舍衞國,共住勝林給孤獨園。
Turn around and go to Sravasti, where they live together in the solitude of the forest.
是時,尊者滿慈子於生地受夏坐,訖過三月已。
At that time, the Venerable Mancizi was in the summer seat in his birthplace, and it was already past three months.
補治衣竟,攝衣持鉢,從生地出向舍衞國。
He mended his clothes, took his clothes and held his bowl, and went out from the place of his birth to the country of Sravasti.
展轉,進前至舍衞國,亦住勝林給孤獨園。
Afterwards, he advanced to the state of Savatthi, where he also stayed in the lonely garden of Shenglin.
尊者滿慈子詣世尊所,稽首作禮,於如來前敷尼師檀,結加趺坐。
The venerable, full of kindness, went to the presence of the World Honored One, bowed his head and bowed before the Tathagata.
時,尊者舍梨子問餘比丘:
At that time, the Venerable Sāriputta asked Bhikkhu:
「諸賢,何者是賢者滿慈子耶。」
"All sages, who is the sage who is full of kindness?"
諸比丘白尊者舍梨子:
Bhikkhus, Venerable Sāriputta:
「唯然,尊者在如來前坐。
"Yei Ran, the Venerable One is sitting before the Tathagata.
白皙,隆鼻如鸚鵡𠿘,即其人也。」
He is fair-skinned and has a nose as big as a parrot, which is who he is. "
時,尊者舍梨子知滿慈子色貎已,則善記念。
At that time, the Venerable Master gave up his pear and realized that his loving son had already become a child, so he remembered it well.
尊者滿慈子過夜,平旦,著衣持鉢,入舍衛國而行乞食。
The Venerable Mancizi spent the night, put on his clothes and held an alms bowl, went to his house to defend the country and went begging.
食訖中後,還擧衣鉢,澡洗手足 以尼師檀著於肩上,至安陀林,經行之處。
After finishing the meal, he raised his robe and bowl, washed his hands, and put the nun's sandalwood on his shoulders, and went to the Anda Forest where he was walking.
尊者舍梨子亦過夜,平旦,著衣持鉢,入舍衛國而行乞食。
The Venerable also spent the night at Pear, wearing clothes and holding an alms bowl, went to his house to defend the country and begged for food.
食訖中後,還擧衣鉢,澡洗手足。
After eating, he raised his bowl and bathed his hands and feet.
以尼師檀著於肩上,至安陀林,經行之處。
Wearing the nun's sandalwood on his shoulders, he went to the Anda Forest wherever he was walking.
時,尊者滿慈子到安陀林,於一樹下敷尼師檀,結加趺坐。
At that time, the Venerable Mancizi went to Anduo Forest and sat down under a tree to make nuns and masters.
尊者舍梨子亦至安陀林,離滿慈子不遠,於一樹下敷尼師檀,結加趺坐。
The Venerable Sāliputta also went to the Anda Forest, not far from Mancizi, and sat down under a tree to make nuns and masters.
尊者舍梨子則於晡時從燕坐起,往詣尊者滿慈子所,共相問訊,却坐一面。
The Venerable Shelizi got up from his seat in the afternoon and went to the Venerable Mancizi's place. They asked each other, but they sat on one side.
則問尊者滿慈子曰:
Then I asked the Venerable Mancizi:
「賢者,從沙門瞿曇修梵行耶。」
"Sage, practice the holy life from Samana Kutan."
答曰:
Answer:
「如是。」
"That's right."
「云何賢者。
"What a sage.
以戒淨故從沙門瞿曇修梵行耶。」
In order to be pure in morality, I followed the ascetic Qutan to practice the holy life. "
答曰:
Answer:
「不也。」
"No."
「以心淨故。
"Because the heart is pure.
以見淨故。
To see the pure reason.
以疑蓋淨故。
Just cover it up with doubts.
以道非道知見淨故。
Because the Tao is not the Tao, knowledge and seeing are pure.
以道迹知見淨故。
Because of the pure knowledge and traces of the Tao.
以道迹斷智淨故從沙門瞿曇修梵行耶。」
He cut off his wisdom and purification by the traces of the path, so he practiced the holy life from the ascetic Qutan. "
答曰:
Answer:
「不也。」
"No."
又,復問曰:
And, he asked again:
「我向問賢者,『從沙門瞿曇修梵行耶,』則言:
"I asked the sage, 'How should I practice the holy life from Samana Kutan?' He said:
『如是。』
"That's right. 』
今問賢者,『以戒淨故從沙門瞿曇修梵行耶,』便言:
Now I asked the sage, "Because of the purity of the precepts, I followed the ascetic Kutan to practice the holy life." He said:
『不也。』
"No. 』
『以心淨故。
"Because the heart is pure."
以見淨故。
To see the pure reason.
以疑蓋淨故。
Just cover it up with doubts.
以道非道知見淨故。
Because the Tao is not the Tao, knowledge and seeing are pure.
以道迹知見淨故。
Because of the pure knowledge and traces of the Tao.
以道迹斷智淨故從沙門瞿曇修梵行耶,』便言:
Because he has cut off his wisdom and purity through the traces of the path, he follows the ascetic Kutan to practice the holy life." Then he said:
『不也。』
"No. 』
然以何義。
So what's the point?
從沙門瞿曇修梵行耶。」
Practice the holy life from Samana Qutan. "
答曰:
Answer:
「賢者,以無餘涅槃故。」
"Wise man, it is because he has attained nirvana without any residue."
又,復問曰:
And, he asked again:
「云何賢者。
"What a sage.
以戒淨故沙門瞿曇施設無餘涅槃耶。」
To purify oneself through precepts, the ascetic Qutan offers nirvana without any residue. "
答曰:
Answer:
「不也。」
"No."
「以心淨故。
"Because the heart is pure.
以見淨故。
To see the pure reason.
以疑蓋淨故。
Just cover it up with doubts.
以道非道知見淨故。
Because the Tao is not the Tao, knowledge and seeing are pure.
以道迹知見淨故。
Because of the pure knowledge and traces of the Tao.
以道迹斷智淨故。
It is because of the traces of the Tao that we can cut off the wisdom.
沙門瞿曇施設無餘涅槃耶。」
The ascetic Qutan has created nirvana without leaving anything behind. "
答曰:
Answer:
「不也。」
"No."
又,復問曰:
And, he asked again:
「我向問仁:
"I asked Wenren:
『云何賢者。
What a sage.
以戒淨故沙門瞿曇施設無餘涅槃耶。』
To purify oneself through precepts, the ascetic Qutan offers nirvana without any residue. 』
賢者言:
The wise say:
『不。』
"No. 』
『以心淨故。
"Because the heart is pure."
以見淨故。
To see the pure reason.
以疑蓋淨故。
Just cover it up with doubts.
以道非道知見淨故。
Because the Tao is not the Tao, knowledge and seeing are pure.
以道迹知見淨故。
Because of the pure knowledge and traces of the Tao.
以道迹斷智淨故沙門瞿曇施設無餘涅槃耶,』賢者言:
By using the traces of the path to cut off the knowledge and purify it, the ascetic Qutan has created nirvana without any residue." The sage said:
『不。』
"No. 』
賢者所説爲是何義。
What does the wise man mean?
云何得知。」
Yunhe knew. "
答曰:
Answer:
「賢者,若以戒淨故世尊沙門瞿曇施設無餘涅槃者,則以有餘稱説無餘。
"Wise man, if the World Honored Samana Kutan is able to achieve Nirvana without any residue through the purification of precepts, then he will be called "with more than enough" and "without any residue".
以心淨故。
Because the heart is pure.
以見淨故。
To see the pure reason.
以疑蓋淨故。
Just cover it up with doubts.
以道非道知見淨故。
Because the Tao is not the Tao, knowledge and seeing are pure.
以道迹知見淨故。
Because of the pure knowledge and traces of the Tao.
以道迹斷智淨故世尊沙門瞿曇施設無餘涅槃者,則以有餘稱説無餘。
Because the path traces are used to cut off the wisdom and purify the world, the World Honored Samana Qutan who has achieved nirvana without any residue is called "with surplus" and said that there is "no residue".
「賢者,若離此法世尊施設無餘涅槃者,則凡夫亦當般涅槃,以凡夫亦離此法故。
"Sir, if the Blessed One can achieve nirvana without leaving this Dharma, then ordinary people should also achieve parinirvana, because ordinary people have also left this Dharma.
「賢者,但以戒淨故得心淨。
"Wise man, you can only achieve a pure mind by practicing pure precepts.
以心淨故得見淨。
Because the mind is pure, the vision is pure.
以見淨故得疑蓋淨。
Seeing is pure, so doubts are covered.
以疑蓋淨故得道非道知見淨。
The way is obtained by covering it up with doubts. It is not the way that knowledge and seeing are pure.
以道非道知見淨故得道迹知見淨。
Because the Tao is not the Tao, knowledge and seeing are pure, so the traces of the Tao, knowledge and seeing are pure.
以道迹知見淨故得道迹斷智淨。
Knowing and seeing the traces of the Tao is pure, so we can obtain the pure wisdom of cutting off the traces of the Tao.
以道迹斷智淨故世尊沙門瞿曇施設無餘涅槃也。
By using the traces of the path to cut off the wisdom and purify it, the World-Honored Recluse Qutan has created nirvana without any residue.
「賢者,復聽。
"Sage, listen again.
昔拘薩羅王波斯匿在舍衞國,於婆雞帝有事。
In the past, King Persia of Kosala was hiding in Savatthi State and had affairs with Emperor Poji.
彼作是念:
He thought:
『以何方便令一日行從舍衞國至婆雞帝耶。』
"How convenient is it to travel from Savatthi to Pojitiya in one day?" 』
復作是念:
The repetition is to read:
『我今寧可從舍衞國至婆雞帝於其中間布置七車。』
"I would rather arrange seven chariots from Savatthi to Pojidi in the middle. 』
「爾時,即從舍衞國至婆雞帝於其中間布置七車。
"At that time, seven chariots were arranged in the middle from Savatthi to Pojidi.
布七車已,從舍衞國出至初車。
The seven chariots have been laid out and they have arrived at the first chariot from Sravasti.
乘初車至第二車,捨初車。
Take the first car to the second car and abandon the first car.
乘第二車至第三車,捨第二車。
Take the second car to the third car and abandon the second car.
乘第三車至第四車,捨第三車。
Take the third car to the fourth car and abandon the third car.
乘第四車至第五車,捨第四車。
Take the fourth car to the fifth car and abandon the fourth car.
乘第五車至第六車,捨第五車。
Take the fifth car to the sixth car and leave the fifth car.
乘第六車至第七車,捨第六車。
Take the sixth car to the seventh car and leave the sixth car.
乘第七車於一日中,至婆雞帝。
Taking the seventh car in the middle of the day, we arrived at Pojidi.
「彼於婆雞帝辦其事已,大臣圍繞坐王正殿。
"He was doing his business with Emperor Poji, and the ministers were sitting around him in the main hall of the king.
群臣白曰:
The ministers Bai said:
『云何天王。
"Yunhe Tianwang."
以一日行從舍衞國至婆雞帝耶。』
It takes one day to travel from Savatthi to Pojitiye. 』
「王曰:
"The king said:
『如是。』
"That's right. 』
「『云何天王。
"'King Yunhe.
乘第一車一日從舍衞國至婆雞帝耶。』
Take the first bus from Sravasti to Pojidiye in one day. 』
「王曰:
"The king said:
『不也。』
"No. 』
「『乘第二車乘,第三車,至第七車從舍衞國至婆雞帝耶。』
'Take the second car, then the third car, and then the seventh car from Sravasti to Pojidiya.
「王曰:
"The king said:
『不也。』
"No. 』
「云何賢者。
"What a sage.
拘薩羅王波斯匿群臣復問,當云何説。
King Pasasi of Kosala and his ministers asked again, "What should I say?"
王答群臣:
The king answered his ministers:
『我在舍衞國,於婆雞帝有事。
"I am in Savatthi State and have something to do with Emperor Poji.
我作是念:
I am thinking:
『以何方便。
"How convenient."
令一日行從舍衞國至婆雞帝耶。』
He was ordered to travel from Sravasti to Pojidiye in one day. 』
我復作是念:
I repeat it by reading:
『我今寧可從舍衞國至婆雞帝,於其中間布置七車。
"Now I would rather go from Savatthi to Pojidi and arrange seven chariots in the middle.
「我時即從舍衞國至婆雞帝於其中間布置七車。
"I immediately arranged seven chariots from Savatthi to Pojidi.
布七車已,從舍衞國出,至初車。
The seven chariots have been laid out and they have left the country of Sravasti and arrived at the first chariot.
乘初車至第二車,捨初車。
Take the first car to the second car and abandon the first car.
乘第二車至第三車,捨第二車。
Take the second car to the third car and abandon the second car.
乘第三車至第四車,捨第三車。
Take the third car to the fourth car and abandon the third car.
乘第四車至第五車,捨第四車。
Take the fourth car to the fifth car and abandon the fourth car.
乘第五車至第六車,捨第五車。
Take the fifth car to the sixth car and leave the fifth car.
乘第六車至第七車,捨第六車。
Take the sixth car to the seventh car and leave the sixth car.
乘第七車於一日中至婆雞帝。』
Take the seventh car and arrive at Pojidi in the middle of the day. 』
「如是,賢者,拘薩羅王波斯匿答對群臣所問如是。
"In this way, sage, King Pasenadi of Kosala responded to the question asked by his ministers.
如是,賢者,以戒淨故得心淨。
In this way, a sage can achieve purity of mind through purity of precepts.
以心淨故得見淨。
Because the mind is pure, the vision is pure.
以見淨故得疑蓋淨。
Seeing is pure, so doubts are covered.
以疑蓋淨故得道非道知見淨。
The way is obtained by covering it up with doubts. It is not the way that knowledge and seeing are pure.
以道非道知見淨故得道迹知見淨。
Because the Tao is not the Tao, knowledge and seeing are pure, so the traces of the Tao, knowledge and seeing are pure.
以道迹知見淨故得道迹斷智淨。
Knowing and seeing the traces of the Tao is pure, so we can obtain the pure wisdom of cutting off the traces of the Tao.
以道迹斷智淨故世尊施設無餘涅槃。」
By using the traces of the path to cut off wisdom and purify it, the World-Honored One can achieve Nirvana without any residue. "
於是尊者舍梨子問尊者滿慈子:
Then the Venerable Sāliputta asked the Venerable Manciputta:
「賢者名何等。
"What is the name of a wise man?
諸梵行人云何稱賢者耶。」
How can all Brahma practitioners call them sages? "
尊者滿慈子答曰:
Venerable Mancizi replied:
「賢者,我號滿也。
"Sage, my name is full.
我母名慈,故諸梵行人稱我爲滿慈子。」
My mother's name is Ci, so all Brahma practitioners call me Son of Manci. "
尊者舍梨子歎曰:
The Venerable Sālizi sighed and said:
「善哉,善哉。
"That's good, that's good.
賢者滿慈子爲如來弟子所作智辯,聰明,決定。
The sage Mancizi made wise arguments, wisdom, and decisions for the disciples of Tathagata.
安隱,無畏,成就,調御。
Peace, fearlessness, achievement, control.
逮大辯才,得甘露幢,於甘露界,自作證成就遊。
If you catch a great eloquent person, you will get a nectar tower. In the nectar world, you will realize your own achievements.
以問賢者甚深義盡能報故。
Repay the good deeds as best you can by asking wise men for their profound meaning.
「賢者滿慈子,諸梵行人爲得大利得値賢者滿慈子,隨時往見,隨時禮拜。
"The wise man is full of loving children, and the Brahma practitioners strive to gain great benefits. The wise men are full of loving children. They go to see them at any time and worship them at any time.
我今亦得大利隨時往見,隨時禮拜。
I have gained great benefits now and can go see him at any time and worship him at any time.
諸梵行人應當縈衣頂上,戴賢者滿慈子,爲得大利。
All Brahma practitioners should wear sages and benevolent disciples on their heads, in order to gain great benefits.
我今亦得大利隨時往見,隨時禮拜。」
I have gained great benefits now and can go see him at any time and worship him at any time. "
尊者滿慈子問尊者舍梨子:
The Venerable Mancizi asked the Venerable Sāliputta:
「賢者名何等。
"What is the name of a wise man?
諸梵行人云何稱賢者耶。」
How can all Brahma practitioners call them sages? "
尊者舍梨子答曰:
Venerable Sāliputta replied:
「賢者,我字優波鞮舍。
"Sage, my name is Upadhashe.
我母名舍梨,故諸梵行人稱我爲舍梨子。」
My mother's name is Sāli, so all the Brahma people call me Sālizi. "
尊者滿慈子歎曰:
Venerable Man Cizi sighed and said:
「我今與世尊弟子共論而不知。
"I am discussing this with the World Honored One's disciples but I don't know.
第二尊共論而不知。
The second one talks about it but doesn’t know it.
法將共論而不知。
Dharma generals discuss it but do not know it.
轉法輪復轉弟子共論而不知。
The disciples who turn the wheel of Falun Dafa all discuss it without knowing it.
若我知尊者舍梨子者,不能答一句。
If I knew that the Venerable gave up the pear, I would not be able to answer a single question.
況復爾所深論。
Kuang Fu'er discussed it deeply.
「善哉,善哉。
"That's good, that's good.
尊者舍梨子爲如來弟子所作智辯,聰明,決定。
The Venerable Sāriputta made wise arguments, wisdom and decisions for the disciples of Tathagata.
安隱,無畏,成就,調御。
Peace, fearlessness, achievement, control.
逮大辯才,得甘露幢,於甘露界,自作證成就遊。
If you catch a great eloquent person, you will get a nectar tower. In the nectar world, you will realize your own achievements.
以尊者甚深甚深問故。
The reason why the venerable one asks so deeply is so profound.
「尊者舍梨子,諸梵行人爲得大利得値尊者舍梨子,隨時往見,隨時禮拜。
"The Venerable One has given up the pear seed, and all the Brahmacharyas, in order to gain great benefits, have given up the Venerable One's pear seed. They can visit him at any time and worship him at any time.
我今亦得大利隨時往見,隨時禮拜。
I have gained great benefits now and can go to see you at any time and worship at any time.
諸梵行人應當縈衣頂上,戴尊者舍梨子,爲得大利。
All Brahma practitioners should wear the pear seeds of the Venerable Lord on the top of their clothes in order to gain great benefits.
我今亦得大利隨時往見,隨時禮拜。」
I have gained great benefits now and can go to see you at any time and worship at any time. "
如是,二賢更相稱説。
If so, the two sages are even more proportionate.
更相讃善已,歡喜,奉行。
More praise each other's good deeds, rejoice, and practice them.
即從坐起,各還所止。
That is, from sitting up, everyone returns to where they left off.

10 - MA 10 漏盡經 cessation of asinine inclinations ∥AN 6.58 MN 2

中阿含經 10
Agama Sutra 10
漏盡經
Missing the entire meridian
我聞如是:
This is what I heard:
一時,佛遊拘樓痩,在劍磨瑟曇拘樓都邑。
At one time, the Buddha traveled to Kulou, and was in the city of Kulou, Jianmo Setan.
爾時世尊告諸比丘:
At that time the World-Honored One told the monks:
「以知以見故諸漏得盡,非不知非不見也。
"Through knowledge and seeing, all outflows are eliminated. It is neither ignorance nor non-seeing.
云何以知以見故諸漏得盡耶。
How can one know and see so that all outflows can be eliminated?
「有正思惟,不正思惟。
“There are right thoughts and wrong thoughts.
若不正思惟者未生欲漏而生,已生便増廣。
If a person who thinks improperly has desires and outflows before they are born, they will increase in size once they are born.
未生有漏,無明漏而生,已生便増廣。
There is no leakage before it is born. It arises without clear leakage. Once it is born, it increases.
「若正思惟者未生欲漏而不生,已生便滅。
“If the person who is thinking rightly has not yet experienced the outflow of desire, it will cease to exist once it has arisen.
未生有漏,無明漏而不生,已生便滅。
There is an outflow before it arises; an outflow of ignorance does not arise; it ceases once it arises.
「然,凡夫愚人不得聞正法,不値眞知識,不知聖法。
"However, ordinary people and fools cannot hear the true Dharma, do not have true knowledge, and do not know the holy Dharma.
不調御聖法,不知如眞法。
If you don't adjust the holy law, you won't know the true law.
「不正思惟者未生欲漏而生,已生便増廣。
"Those who think improperly are born before the desire for leakage is born. Once it is born, it increases.
未生有漏,無明漏而生,已生便増廣。
There is no leakage before it is born. It arises without clear leakage. Once it is born, it increases.
「正思惟者未生欲漏而不生,已生便滅。
"Those who are thinking rightly have desires and outflows that do not arise before they arise; they cease once they arise.
未生有漏,無明漏而不生,已生便滅。
There is an outflow before it arises; an outflow of ignorance does not arise; it ceases once it arises.
「不知如眞法故,不應念法而念,應念法而不念。
"Because I don't know the true Dharma, I should recite the Dharma when I shouldn't, and don't recite the Dharma when I should.
以不應念法而念,應念法而不念故,未生欲漏而生,已生便増廣。
Because you should recite the Dharma when you shouldn't, and don't recite the Dharma when you should, the desire leakage will arise before it arises, and it will increase after it arises.
未生有漏,無明漏而生,已生便増廣。
There is no leakage before it is born. It arises without clear leakage. Once it is born, it increases.
「多聞聖弟子得聞正法,値眞知識。
"Disciples of the Holy Sage who have heard a lot can hear the true Dharma and have true knowledge.
調御聖法,知如眞法。
Tune in the holy dharma and know it as the true dharma.
「不正思惟者未生欲漏而生,已生便増廣。
"Those who think improperly are born before the desire for leakage is born. Once it is born, it increases.
未生有漏,無明漏而生,已生便増廣。
There is no leakage before it is born. It arises without clear leakage. Once it is born, it increases.
「正思惟者未生欲漏而不生,已生便滅。
"Those who are thinking rightly have desires and outflows that do not arise before they arise; they cease once they arise.
未生有漏,無明漏而不生,已生便滅。
There is an outflow before it arises; an outflow of ignorance does not arise; it ceases once it arises.
「知如眞法已,不應念法不念,應念法便念。
"Knowing that the Dharma is true, you should not recite the Dharma without reciting it; you should recite the Dharma when you should recite the Dharma.
以不應念法不念,應念法便念故,未生欲漏而不生,已生便滅。
Because the Dharma should not be recited, it should not be recited, and if the Dharma should be recited, it should be recited. Therefore, desire leakage does not arise before it arises, and it disappears once it arises.
未生有漏,無明漏而不生,已生便滅也。
There is an outflow before it arises; an outflow of ignorance does not arise; it disappears once it has arisen.
「有七斷漏,煩惱,憂慼法。
"There are seven ways to cut off outflows, worries, and sorrows.
云何爲七。
Why is seven?
有漏從見斷,有漏從護斷,有漏從離斷,有漏從用斷,有漏從忍斷,有漏從除斷,有漏從思惟斷。
If there is leakage, it is cut off by seeing. If there is leakage, it is cut off by protecting. If there is leakage, it is cut off by separation. If there is leakage, it is cut off by using. If there is leakage, it is cut off by enduring. If there is leakage, it is cut off by removing it. If there is leakage, it is cut off by thinking.
「云何有漏從見斷耶。
How can there be any leakage that can only be cut off by seeing it?
凡夫愚人不得聞正法,不値眞知識,不知聖法。
Ordinary fools cannot hear the true Dharma, do not have true knowledge, and do not know the holy Dharma.
不調御聖法,不知如眞法 不正思惟故,便作是念:
If you don’t adjust to the Holy Dharma, you don’t know the true Dharma. Therefore, if you don’t think correctly, you will think like this:
『我有過去世。』
"I have a past life. 』
『我無過去世。』
"I have no past life. 』
『我何因過去世。』
"Why did I die in the past?" 』
『我云何過去世耶。』
"How can I live in the past?" 』
『我有未來世。』
"I have a future life. 』
『我無未來世。』
“I have no future life. 』
『我何因未來世。』
"Why should I live in the future?" 』
『我云何未來世耶。』
"What do I think of the future life?" 』
「自疑己身:
"Doubt yourself:
『何謂。』
"What does it mean?" 』
『是云何是耶。』
"It's so true." 』
『今此衆生從何所來。』
"Where do all these living beings come from?" 』
『當至何所。』
"Where to go. 』
『本何因有。』
"Why does this exist?" 』
『當何因有。』
"Why should there be a reason?" 』
「彼作如是不正思惟。
"He is thinking in such a wrong way.
於六見中。
In six views.
隨其見生而生:
Born as he sees it:
『眞有神。』
"There is a real God." 』
此見生而生:
This vision is born:
『眞無神。』
"True Godless." 』
此見生而生:
This vision is born:
『神見神。』
"God meets God." 』
此見生而生:
This vision is born:
『神見非神。』
"God sees not God." 』
此見生而生:
This vision is born:
『非神見神。』
"Non-gods meet gods." 』
此見生而生:
This vision is born:
『此是神能語,能知,能作,教,作起,教起。
“This is God who can speak, know, do, teach, do and teach.
生彼彼處,受善惡報。』
Born in that place, receive good and evil retribution. 』
『定無所從來。
"There is nothing that can never be settled."
定不有。
Definitely not.
定不當有。』
Definitely not. 』
「是謂見之弊,爲見所動,見結所繋。
"This is called the disadvantage of seeing, being moved by seeing, and tied to seeing.
凡夫愚人以是之故便受生,老,病,死苦也。
Ordinary fools suffer from birth, old age, illness and death because of this.
「多聞聖弟子得聞正法,値眞知識。
"Disciples of the Holy Sage who have heard a lot can hear the true Dharma and have true knowledge.
調御聖法,知如眞法。
Tune in the holy dharma and know it as the true dharma.
知苦如眞。
Know the suffering as true.
知苦習,知苦滅,知苦滅道如眞。
Know the habit of suffering, know the cessation of suffering, know the path of suffering is true.
「如是知如眞已,則三結盡:
"If you know yourself truly, then the three knots will be completed:
身見,戒取,疑。
See the body, avoid taking, and doubt.
三結盡已,得須陀洹。
After the three knots are completed, Sotapanna is obtained.
不墮惡法,定趣正覺。
Do not fall into evil dharmas, and settle down to achieve enlightenment.
極受七有。
Extremely affected by seven things.
天上人間七往來已,便得苦際。
After seven visits between heaven and earth, we will suffer.
「若不知見者,則生煩惱,憂慼。
"If you don't see it, you will be troubled and worried.
知見則不生煩惱,憂慼。
With knowledge and understanding, there will be no worries or sorrows.
是謂有漏從見斷也。
This means that if there is leakage, it will be cut off.
「云何有漏從護斷耶。
How can there be any leakage? I will protect it.
比丘,眼見色,護眼根者以正思惟不淨觀也。
Bhikkhu, if you see form with your eyes, those who protect your eyes and faculties will have impure contemplation with correct thoughts.
不護眼根者不正思惟以淨觀也。
Those who do not protect their eyesight will not have correct thoughts and pure vision.
若不護者,則生煩惱,憂慼。
If you don't protect them, you will suffer from troubles and sorrow.
護,則不生煩惱,憂慼。
If you protect it, you will not have troubles or worries.
如是,耳,鼻,舌,身,意知法。
In this way, the ears, nose, tongue, body, and mind know the Dharma.
護意根者以正思惟不淨觀也。
Those who protect the mind's faculties must have correct thoughts and impure contemplation.
不護意根者不正思惟以淨觀也。
Those who do not protect the mind faculties do not have correct thoughts and pure contemplation.
若不護者,則生煩惱,憂慼。
If you don't protect them, you will suffer from troubles and sorrow.
護,則不生煩惱憂慼。
If you protect it, you will not have worries or worries.
是謂有漏從護斷也。
This means that if there is leakage, it must be protected.
「云何有漏從離斷耶。
How can there be any leakage or separation?
比丘,見惡象,則當遠離, 惡馬,惡牛,惡狗,毒蛇,惡道,溝,坑,屏,厠,江河,深泉,山,巖,惡知識,惡朋友,惡異道,惡閭里,惡居止。
Bhikkhu, when you see an evil sight, you should stay away from evil horses, evil cows, evil dogs, poisonous snakes, evil paths, ditches, pits, screens, toilets, rivers, deep springs, mountains, rocks, evil knowledge, evil friends, and evil heretics. , in the evil house, the evil will stop.
若諸梵行與其同處,人無疑者而使有疑,比丘者應當離。
If the holy life coexists with it, and a person has no doubts about it and causes doubts, the bhikkhu should stay away.
若不離者,則生煩惱,憂慼。
If you don't leave, you will have troubles and sorrow.
離,則不生煩惱,憂慼。
If you are separated, you will not have troubles or worries.
是謂有漏從離斷也。
This means that there is leakage and separation.
「云何有漏從用斷耶。
How can there be any leakage? It can be cut off by using it.
比丘,若用衣服非爲利故,非以貢高故,非爲嚴飾故。
Bhikkhu, if you use clothes not for profit, not to pay tribute, not for decoration.
但爲蚊虻風,雨,寒,熱故,以慚愧故也。
But it’s because of mosquitoes, flies, wind, rain, cold, and heat, and I feel ashamed.
「若用飮食,非爲利故,非以貢高故,非爲肥悦故。
"If you use food, it's not for profit, it's not for high tribute, it's not for fattening and pleasure.
但爲令身久住,除煩惱,憂慼故,以行梵行故,欲令故,病斷新病不生故,久住安隱,無病故也。
But in order to make the body stay for a long time, to get rid of worries and sorrows, to practice the holy life, to make the body want to stay, to cure diseases and new diseases will not occur, to live in peace and tranquility for a long time, and to have no disease.
「若用居止,房舍,床褥,臥具,非爲利故,非以貢高故,非爲嚴飾故。
"If you use the residence, the house, the mattress, and the bedding, it is not for profit, it is not for paying tribute, and it is not for decoration.
但爲疲惓得止息故,得靜坐故也。
But in order to stop being tired, you have to sit quietly.
「若用湯藥,非爲利故,非以貢高故,非爲肥悦故。
"If you use decoction, it is not for profit, not for high tribute, not for fattening and pleasure.
但爲除病惱故,攝御命根故,安隱無病故。
But in order to eliminate illness and annoyance, and to control the root of life, there is no illness or illness.
若不用者,則生煩惱,憂慼。
If it is not used, it will lead to troubles and sorrow.
用,則不生煩惱,憂慼。
If you use it, you will not have troubles or worries.
是謂有漏從用斷也。
This means that if there is any leakage, it must be cut off.
「云何有漏從忍斷耶。
"How can there be any leakage that can only be overcome by forbearance?
比丘,精進斷惡不善,修善法故,常有起想。
Bhikkhu, be diligent in cutting off evil and unwholesome deeds, and practice good deeds, so you should always have thoughts.
專心精勤。
Be attentive and diligent.
身體皮,肉,筋,骨,血,髓,皆令乾竭,不捨精進。
The skin, flesh, tendons, bones, blood, and marrow of the body are all dried up, and energy cannot be given up.
要得所求乃捨精進。
To get what you want, you have to work hard.
「比丘,復,當堪忍飢渇,寒熱,蚊虻,蠅蚤虱,風日所逼,惡聲。
"Bhikkhu, you must endure hunger, cold and heat, mosquitoes, flies, fleas, lice, wind and sun, and evil noises.
捶杖,亦能忍之。
Even if you beat the stick, you can endure it.
身遇諸病,極爲苦痛,至命欲絶,諸不可樂皆能堪忍。
When the body encounters various diseases, it is extremely painful, even to the point of death, all unpleasantness can be endured.
若不忍者,則生煩惱,憂慼。
If you don't tolerate it, you will have troubles and sorrows.
忍,則不生煩惱,憂慼。
If you are patient, you will not have troubles or worries.
是謂有漏從忍斷也。
This means that if there is any leakage, it must be endured.
「云何有漏從除斷耶。
How can there be any leakage that cannot be eliminated?
比丘,生欲念,不除斷,捨離。
Bhikkhu, when you have desires, you don’t get rid of them and let them go.
生恚念,害念,不除斷,捨離。
When thoughts of hatred and harm arise, they should not be eradicated and abandoned.
若不除者,則生煩惱,憂慼。
If it is not eliminated, troubles and sorrow will arise.
除,則不生煩惱,憂慼。
If it is eliminated, there will be no worries or worries.
是謂有漏從除斷也。
This means that if there is leakage, it must be eliminated.
「云何有漏從思惟斷耶。
"How can there be any leakage? It can be judged by thinking.
比丘,思惟初念覺支,依離,依無欲,依於滅盡,起至出要。
Bhikkhu, think about the enlightenment factor of first thoughts, dependence on detachment, dependence on non-desire, dependence on cessation, and the key to emergence.
法,精進,喜,息,定,思惟第七捨覺支,依離,依無欲,依於滅盡,趣至出要。
Dharma, energy, joy, rest, concentration, meditate on the seventh equanimity enlightenment factor, dependence on detachment, dependence on non-desire, dependence on cessation, and the key to escape.
若不思惟者,則生煩惱憂慼。
If you don't think about it, you will be troubled and worried.
思惟,則不生煩惱,憂慼。
If you think about it, you will not have troubles or worries.
是謂有漏從思惟斷也。
This means that if there is any leakage, it should be cut off by thinking.
「若使比丘有漏從見斷,則以見斷。
"If a bhikkhu has a leakage and it is cut off by seeing, then it will be cut off by seeing.
有漏從護斷,則以護斷。
If there is leakage, then protect it and break it.
有漏從離斷,則以離斷。
If there is leakage from separation, then it should be separated.
有漏從用斷,則以用斷。
If there is any leakage, it should be cut off by using it.
有漏從忍斷,則以忍斷。
If there is any leakage, it must be cut off with patience.
有漏從除斷,則以除斷。
If there is any leakage, it should be removed.
有漏從思惟斷,則以思惟斷。
If there is any leakage that can be stopped by thinking, then stop it by thinking.
是謂比丘一切漏盡諸結已解。
This means that all the outflows of the bhikkhu have been eliminated and all knots have been resolved.
能以正智而得苦際。」
Ability to achieve suffering through correct wisdom. "
佛説如是。
Buddha said so.
彼諸比丘聞佛所説,歡喜,奉行。
When the monks heard what the Buddha said, they rejoiced and followed it.

..2.. Division 2 On Karma: MA 11-20

MA ..2.. Division 2 On Karma: MA 11-20
    MA 11 - MA 11 鹽喻經 parable of salt ∥AN 3.100
    MA 12 - MA 12 惒破經 To Vappa ∥AN 4.195
    MA 13 - MA 13 度經 Transcended ∥AN 3.61
    MA 14 - MA 14 羅云經 To Rāhula ∥MN 61
    MA 15 - MA 15 思經 Intention ∥AN 10.217-19
    MA 16 - MA 16 伽藍經 To the Kālāmas ∥AN 3.65
    MA 17 - MA 17 伽彌尼經 To Gāmaṇi ∥SN 42.6
    MA 18 - MA 18 師子經 To Sīha ∥AN 8.12
    MA 19 - MA 19 尼乾經 To the Nigaṇṭhas ∥MN 101
    MA 20 - MA 20 波羅牢經 To Pāṭaliya ∥SN 42.13

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 2 業相應品
Chapter 2 Industry corresponding products

11 - MA 11 鹽喻經 parable of salt ∥AN 3.100

11. The Parable of Salt (一一)鹽喻經
11. The Parable of Salt (11) The Parable of Salt
業相應品第二(有十經)(初一日誦)
The second product of corresponding karma (there are ten sutras) (recited on the first day of the lunar month)
中阿含經卷第三
The third volume of the Central Agama Sutra
東晉罽賓三藏瞿曇僧伽提婆譯
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty.
鹽喻、惒破、度  羅云、思、伽藍
Salt Yu, Xie Po, Du Luo Yun, Si, Jialan
伽彌尼、師子  尼乾、波羅牢
Gamini, Shizi, Nigan, Paralao
我聞如是:
This is what I heard:
一時,佛遊舍衛國,在勝林給孤獨園。
For a time, the Buddha traveled around the country and was in the lonely garden in the forest.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「隨人所作業則受其報。
"If you follow others' actions, you will receive their rewards.
如是,不行梵行不得盡苦,若作是說,隨人所作業則受其報。
In this way, if you do not practice the holy life, you will not be able to suffer all the suffering. If you do this, you will receive the retribution according to what others do.
如是,修行梵行便得盡苦。
In this case, practicing the holy life will lead to all kinds of suffering.
所以者何?
So what?
若使有人作不善業,必受苦果地獄之報。
If someone does bad deeds, they will suffer the consequences of hell.
云何有人作不善業,必受苦果地獄之報?
How can anyone who does bad deeds have to suffer the consequences of hell?
謂有一人不修身、不修戒、不修心、不修慧,壽命甚短,是謂有人作不善業,必受苦果地獄之報。
It is said that there is a person who does not cultivate his body, morals, mind, and wisdom, and his life span is very short. This means that someone who does bad deeds will suffer the consequences of hell.
猶如有人以一兩鹽投少水中,欲令水鹹不可得飲。
It is like someone throwing a ounce of salt into a small amount of water, making the water so salty that it cannot be drunk.
於意云何?
What do you mean?
此一兩鹽,能令少水鹹叵飲耶?」
Can this one or two salt make the water salty and unpalatable to drink? "
答曰:
Answer:
「如是。
"That's right.
世尊!所以者何?
World Honored One! So what?
鹽多水少,是故能令鹹不可飲。」
There is more salt and less water, so it can be made salty and inedible. "
「如是,有人作不善業,必受苦果地獄之報。
"If someone does bad deeds, he will suffer the consequences of hell.
云何有人作不善業,必受苦果地獄之報?
How can anyone who does bad deeds have to suffer the consequences of hell?
謂有一人不修身、不修戒、不修心、不修慧、壽命甚短,是謂有人作不善業,必受苦果地獄之報。」
It is said that there is a person who does not cultivate his body, morals, mind, and wisdom, and his life span is very short. This means that if someone does bad deeds, he will suffer the consequences of hell. "
「復次,有人作不善業,必受苦果現法之報。
"Again, if someone does bad deeds, they will be repaid with suffering and consequences.
云何有人作不善業,必受苦果現法之報?
How can anyone who has done bad deeds be punished by the consequences of suffering?
謂有一人修身、修戒、修心、修慧,壽命極長,是謂有人作不善業,必受苦果現法之報。
It is said that there is a person who cultivates his body, morals, mind, and wisdom, and his life span is extremely long. This means that if someone does bad deeds, he will suffer the consequences of suffering.
猶如有人以一兩鹽投恒水中,欲令水鹹不可得飲。
It is like someone throwing a ounce of salt into eternal water, making it so salty that it cannot be drunk.
於意云何?
What do you mean?
此一兩鹽,能令恒水鹹叵飲耶?」
Can these one ounce of salt make the Hengshui salty enough to drink? "
答曰:
Answer:
「不也。
"No.
世尊!所以者何?
World Honored One! So what?
恒水甚多,一兩鹽少,是故不能令鹹叵飲。」
There is a lot of water in Hengda, but only one ounce of salt is scarce, so it is impossible to drink salty water. "
「如是,有人作不善業,必受苦果現法之報。
"In this case, if someone does bad deeds, he will be repaid with suffering and consequences.
云何有人作不善業,必受苦果現法之報?
How can anyone who has done bad deeds be punished by the consequences of suffering?
謂有一人修身、修戒、修心、修慧、壽命極長,是謂有人作不善業,必受苦果現法之報。
It is said that there is a person who cultivates his body, moral precepts, mind, and wisdom, and his life span is extremely long. This means that if someone does bad deeds, he will surely suffer the consequences of his actions.
「復次,有人作不善業,必受苦果地獄之報。
"Again, if someone does bad deeds, they will suffer the consequences of hell.
云何有人作不善業,必受苦果地獄之報?
How can anyone who does bad deeds have to suffer the consequences of hell?
謂有一人不修身、不修戒、不修心、不修慧,壽命甚短,是謂有人作不善業,必受苦果地獄之報。
It is said that there is a person who does not cultivate his body, morals, mind, and wisdom, and his life span is very short. This means that someone who does bad deeds will suffer the consequences of hell.
猶如有人奪取他羊。
It's like someone taking away his sheep.
云何有人奪取他羊?
Why would anyone take away his sheep?
謂奪羊者,或王、王臣,極有威勢,彼羊主者,貧賤無力,彼以無力故便種種承望,叉手求索而作是說:
It is said that the one who takes the sheep, or the king or his ministers, is very powerful, but the person who owns the sheep is poor and powerless. Because he is powerless, he looks forward to it in various ways, crosses his hands and searches for it, and says this:
『尊者!可見還羊,若見與直。』
"Your Majesty! It can be seen that the sheep is returned, if it is seen and straight. 』
是謂有人奪取他羊。
It means that someone took away his sheep.
如是,有人作不善業,必受苦果地獄之報。
In this case, if someone does bad deeds, they will suffer the consequences of hell.
云何有人作不善業,必受苦果地獄之報?
How can anyone who does bad deeds have to suffer the consequences of hell?
謂有一人不修身、不修戒、不修心、不修慧,壽命甚短,是謂有人作不善業,必受苦果地獄之報。
It is said that there is a person who does not cultivate his body, morals, mind, and wisdom, and his life span is very short. This means that someone who does bad deeds will suffer the consequences of hell.
「復次,有人作不善業,必受苦果現法之報。
"Again, if someone does bad deeds, they will be repaid with suffering and consequences.
云何有人作不善業,必受苦果現法之報?
How can anyone who has done bad deeds be punished by the consequences of suffering?
謂有一人修身、修戒、修心、修慧,壽命極長,是謂有人作不善業,必受苦果現法之報。
It is said that there is a person who cultivates his body, morality, mind, and wisdom, and his life span is extremely long. This means that if someone commits bad deeds, he will suffer the consequences of suffering.
猶如有人雖竊他羊,主還奪取。
Just as someone steals his sheep, but the Lord takes it away again.
云何有人雖竊他羊,主還奪取?
Why is it that even though someone steals his sheep, the Lord still takes it away?
謂竊羊者貧賤無勢,彼羊主者或王、王臣,極有威力,以有力故收縛竊者,還奪取羊。
It is said that the person who steals the sheep is poor and has no power, but the owner of the sheep, perhaps a king or a royal minister, is very powerful. Because of his strength, he restrains the thief and takes the sheep.
是謂有人雖竊他羊,主還奪取。
This means that although someone steals his sheep, the Lord will take it away.
如是,有人作不善業,必受苦果現法之報。
In this case, if someone does bad deeds, they will be repaid with suffering and consequences.
云何有人作不善業,必受苦果現法之報?
How can anyone who has done bad deeds be punished by the consequences of suffering?
謂有一人修身、修戒、修心、修慧,壽命極長,是謂有人作不善業,必受苦果現法之報。
It is said that there is a person who cultivates his body, morality, mind, and wisdom, and his life span is extremely long. This means that if someone commits bad deeds, he will suffer the consequences of suffering.
「復次,有人作不善業,必受苦果地獄之報。
"Again, if someone does bad deeds, they will suffer the consequences of hell.
云何有人作不善業,必受苦果地獄之報?
How can anyone who does bad deeds have to suffer the consequences of hell?
謂有一人不修身、不修戒、不修心、不修慧,壽命甚短,是謂有人作不善業,必受苦果地獄之報。
It is said that there is a person who does not cultivate his body, morals, mind, and wisdom, and his life span is very short. This means that someone who does bad deeds will suffer the consequences of hell.
猶如有人負他五錢,為主所縛,乃至一錢亦為主所縛。
Just as someone who bears five coins is bound to the Lord, even one coin is bound to the Lord.
云何有人負他五錢,為主所縛,乃至一錢亦為主所縛?
How can anyone be bound to the Lord by being deprived of five coins, or even one coin is bound to the Lord?
謂負債人貧無力勢,彼貧無力故,負他五錢,為主所縛,乃至一錢亦為主所縛。
It is said that the debtor is poor and has no power. Therefore, if he is poor and has no power, he will be bound to the Lord if he bears five coins. Even one coin is also bound to the Lord.
是謂有人負他五錢,為主所縛,乃至一錢亦為主所縛。
This means that someone who owes him five coins is bound to the Lord, and even one coin is also bound to the Lord.
如是有人作不善業,必受苦果地獄之報。
If someone does bad deeds, they will suffer the consequences of hell.
云何有人作不善業,必受苦果地獄之報?
How can anyone who does bad deeds have to suffer the consequences of hell?
謂有一人不修身、不修戒、不修心、不修慧,壽命甚短,是謂有人作不善業,必受苦果地獄之報。
It is said that there is a person who does not cultivate his body, morals, mind, and wisdom, and his life span is very short. This means that someone who does bad deeds will suffer the consequences of hell.
「復次,有人作不善業,必受苦果現法之報。
"Again, if someone does bad deeds, they will be repaid with suffering and consequences.
云何有人作不善業,必受苦果現法之報?
How can anyone who has done bad deeds be punished by the consequences of suffering?
謂有一人修身、修戒、修心、修慧,壽命極長,是謂有人作不善業,必受苦果現法之報。
It is said that there is a person who cultivates his body, morality, mind, and wisdom, and his life span is extremely long. This means that if someone commits bad deeds, he will suffer the consequences of suffering.
猶如有人雖負百錢,不為主所縛,乃至千萬亦不為主所縛。
Just like a person who is burdened with a hundred coins is not bound to the Lord, or even if he is burdened with tens of millions of coins, he is not bound by the Lord.
云何有人雖負百錢,不為主所縛,乃至千萬亦不為主所縛?
Why is there anyone who is not bound to the Lord even if he has a hundred coins, or even tens of millions of coins?
謂負債人產業無量,極有勢力,彼以是故,雖負百錢,不為主所縛,乃至千萬亦不為主所縛。
It is said that the debtor's property is immeasurable and he is extremely powerful. For this reason, even if he owes a hundred coins, he will not be bound to the Lord, nor will he be bound to the Lord even if he owes tens of millions.
是謂有人雖負百錢,不為主所縛,乃至千萬亦不為主所縛。
This means that even if someone is burdened with a hundred coins, he is not bound by the Lord, and even if he is burdened with tens of millions, he is not bound by the Lord.
如是,有人作不善業,必受苦果現法之報。
In this case, if someone does bad deeds, they will be repaid with suffering and consequences.
云何有人作不善業,必受苦果現法之報?
How can anyone who has done bad deeds be punished by the consequences of suffering?
謂有一人修身、修戒、修心、修慧,壽命極長,是謂有人作不善業,必受苦果現法之報,彼於現法設受善惡業報而輕微也。」
It is said that there is a person who cultivates his body, moral principles, mind, and wisdom, and his life span is extremely long. This means that if someone does bad deeds, he will suffer the consequences of the consequences in the present Dharma. If he receives the retribution of good and evil deeds in the present Dharma, it will be slight. "
佛說如是。
Buddha said so.
彼諸比丘聞佛所說,歡喜奉行。
When the monks heard what the Buddha said, they followed it with joy.
鹽喻經第一竟(千三百五十一字)
The First Principle of the Salt Metaphor Sutra (1,351 words)

12 - MA 12 惒破經 To Vappa ∥AN 4.195

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 2 業相應品
Chapter 2 Industry corresponding products
12. To Vappa (一二)惒破經
12. To Vappa
我聞如是:
This is what I heard:
一時,佛遊釋羇瘦迦維羅衛,在尼拘類園。
At one time, the Buddha was visiting Sakyamuni Kaviravastu in the Nikulei Garden.
爾時,尊者大目乾連與比丘眾俱,於中食後有所為故,集坐講堂。
At that time, the Venerable Mahamoggallana and all the monks gathered together in the lecture hall for some reason after lunch.
是時,尼乾有一弟子,釋種,名曰惒破,中後彷徉至尊者大目乾連所,共相問訊,却坐一面。
At that time, Nigan had a disciple, Shizhong, named Xippo. He was wandering in the back, and the Supreme Lord Damogan was joined by him. They asked each other, but they sat on one side.
於是,尊者大目乾連問如此事:
Then, the Venerable Mahamokugan asked about this matter:
「於惒破意云何?
"What do you mean by Yu Xipo?
若有比丘身、口、意護,汝頗見是處,因此生不善漏,令至後世耶?」
If there is a bhikkhu who protects the body, speech and mind, you can see that this is the case. As a result, unwholesome outflows will occur in future generations? "
惒破答曰:
Xippo replied:
「大目乾連!若有比丘身、口、意護,我見是處,因此生不善漏令至後世。
"Da Moganlian! If a bhikkhu protects you with your body, speech, and mind, I see that this is the case, and unwholesome consequences will arise in future lives.
大目乾連!若有前世行不善行,因此生不善漏令至後世。」
Big Eye Ganlian! If you have performed unwholesome deeds in the past life, your unwholesome deeds will be passed down to future lives. "
後時,世尊靜處宴坐,以淨天耳出過於人,聞尊者大目乾連與尼乾弟子釋惒破共論如是。
Later, the World Honored One was sitting quietly at a banquet, using his pure heavenly ears to transcend people. He heard that the Venerable Mahamoggan Lian and his disciple Shi Xippo discussed this.
世尊聞已,則於晡時從宴坐起,往詣講堂比丘眾前,敷座而坐。
When the World Honored One heard this, he got up from his seat at the banquet in the afternoon, went to the lecture hall, and sat down in front of the monks.
世尊坐已,問曰:
The World-Honored One sat down and asked:
「目乾連!向與尼乾弟子釋惒破共論何事?
"Moganlian! What do you want to discuss with Nigan's disciple Shi Zhipo?
復以何事集坐講堂?」
Why sit in the lecture hall again? "
尊者大目乾連白曰:
Venerable Damu Ganlianbai said:
「世尊!我今日與比丘眾俱,於中食後有所為故,集坐講堂,此尼乾弟子釋惒破中後彷徉來至我所,共相問訊,却坐一面,我問如是:
"World Honored One! Today, I and all the other bhikkhus were sitting together in the lecture hall for some reason after lunch. This disciple of Nigan, Shi Xippo, wandered over to me and asked us about it together. However, we were sitting on one side. I asked this question. :
『於惒破意云何?
What do you mean by Yu Xipo?
若有比丘身、口、意護,汝頗見是處,因此生不善漏令至後世耶?』
If there is a bhikkhu who protects the body, speech and mind, you can see that this is the case. As a result, unwholesome defilements will occur in future generations? 』
尼乾弟子釋惒破即答我言:
Nigan’s disciple Shi Xupo immediately answered me:
『若有比丘身、口、意護,我見是處,因此生不善漏令至後世。
If a bhikkhu protects you with your body, speech, and mind, I see that this is the place where unwholesome defilements will occur and will be passed on to future lives.
大目乾連!若有前世行不善行,因此生不善漏令至後世。』
Big Eye Ganlian! If you have performed unwholesome deeds in the past life, your unwholesome deeds will be passed down to future lives. 』
世尊!向與尼乾弟子釋惒破共論如是,以此事故,集坐講堂。」
World Honored One! Xiang and Nigan's disciples, Shi Xippo, discussed this with each other. Taking this incident, they gathered together in the lecture hall. "
於是,世尊語尼乾弟子釋惒破曰:
Then, the World-Honored One spoke to Nikan's disciple Shi Xippo:
「若我所說是者,汝當言是,若不是者,當言不是,汝有所疑,便可問我:
"If what I say is true, you should say it is, and if it is not, you should say it is not. If you have any doubts, you can ask me:
『沙門瞿曇!此有何事,此有何義?』
"Sramana Kutan!" What's the matter, what's the meaning of this? 』
隨我所說,汝若能受者,我可與汝共論此事。」
Whatever I say, if you can accept it, I can discuss this matter with you. "
惒破答曰:
Xippo replied:
「沙門瞿曇!若所說是,我當言是,若不是者,當言不是,我若有疑,當問瞿曇:
"Recluse Qu Tan! If what you say is true, I should say yes. If it is not true, I should say no. If I have any doubts, I should ask Qu Tan:
『瞿曇!此有何事,此有何義?』
"Qu Tan!" What's the matter, what's the meaning of this? 』
隨沙門瞿曇所說,我則受持,沙門瞿曇但當與我共論此事。」
As the recluse Qutan said, I will accept it and the recluse should discuss this matter with me. "
世尊問曰:
The World Honored One asked:
「於惒破意云何?
"What do you mean by Yu Xipo?
若有比丘生不善身行、漏、煩熱、憂慼,彼於後時不善身行滅,不更造新業,棄捨故業,即於現世便得究竟而無煩熱,常住不變,謂聖慧所見、聖慧所知也。
If a bhikkhu develops unwholesome body conduct, discharge, troublesome heat, and sorrow, and his unwholesome body conduct disappears in the future, he does not create new karma, and abandons the old karma, he will achieve the ultimate in the present life without troublesome heat, and will remain unchanged forever. It is said that what the Holy Wisdom sees and what the Holy Wisdom knows.
身生不善、口行不善、意行不善無明行、漏、煩熱、憂慼,彼於後時不善無明行滅,不更造新業,棄捨故業,即於現世便得究竟而無煩熱,常住不變,謂聖慧所見、聖慧所知。
If the body is born with bad deeds, the speech is not good, the mind is not good or ignorant, leaks, irritability, heat, and sorrow, those unwholesome and ignorant deeds will disappear in the future, if they do not create new karma, abandon the old karma, they will achieve the ultimate goal in this life. It is free from troubles and heats and remains unchanged forever. It is said to be seen and understood by the Holy Wisdom.
云何,惒破!如是比丘身、口、意護,汝頗見是處,因此生不善漏令至後世耶?」
What a shame! It's so shocking! Such a bhikkhu protects his body, speech, and mind. You can see that this is the case. As a result, he will have unwholesome consequences and will be passed down to future generations. "
惒破答曰:
Xippo replied:
「瞿曇!若有比丘如是身、口、意護,我不見是處,因此生不善漏令至後世。」
Qu Tan! If a bhikkhu were to protect his body, speech, and mind like this, I would not see it, and he would suffer unwholesome consequences in future generations.
世尊歎曰:
The World Honored One sighed and said:
「善哉!惒破!云何,惒破!若有比丘無明已盡,明已生,彼無明已盡,明已生,生後身覺便知生後身覺,生後命覺便知生後命覺,身壞命終,壽已畢訖,即於現世一切所覺便盡止息,當知至竟冷。
"Excellent! Embarrassing! How can I say that? Embarrassing! If there is a bhikkhu whose ignorance has been exhausted and enlightenment has arisen, then if his ignorance has been exhausted and enlightenment has arisen, he will be aware of body awareness after birth, and he will be aware of body awareness after birth. Later, when you realize that your body has broken down and your life has ended, all your experiences in this world will cease. You should know that it is extremely cold.
猶如惒破,因樹有影,若使有人持利斧來斫彼樹根,段段斬截,破為十分,或為百分,火燒成灰,或大風吹,或著水中。
It's like breaking a tree. Because the tree has a shadow, if someone comes with a sharp ax to cut off the roots of the tree and chop it off in sections, it will be broken into 10% or 100%. It will be burnt to ashes by fire, blown by strong wind, or caught in the water.
於惒破意云何?
What does Yu Xipo mean?
影因樹有,彼影從是已絕其因,滅不生耶?」
There is a shadow on the tree, but the shadow has already eliminated its cause. It is destroyed and cannot be reborn? "
惒破答曰:
Xippo replied:
「如是。
"That's right.
瞿曇!」
Qu Tan! "
「惒破!當知比丘亦復如是,無明已盡,明已生,彼無明已盡,明已生,生後身覺便知生後身覺,生後命覺便知生後命覺,身壞命終,壽已畢訖,即於現世一切所覺便盡止息,當知至竟冷。
"Surprise! You should know that this is also the case, bhikkhu. Ignorance has been exhausted, awareness has arisen. That ignorance has been exhausted, awareness has arisen. After birth, you will know the body awareness after birth. After birth, you will know the awareness of life after birth. Body awareness. When the bad life ends and the life span is over, all the things you feel in this world will cease. You should know that it is extremely cold.
惒破!比丘如是正心解脫,便得六善住處,云何為六?
Break! If a bhikkhu has a correct mind and is liberated, he will obtain the abode of the six virtues. Why are they six?
惒破!比丘眼見色,不喜不憂,捨求無為,正念正智,惒破!比丘如是正心解脫,是謂得第一善住處。
Break! A bhikkhu sees color with his eyes, is neither happy nor worried, gives up his pursuit and does nothing, has right mindfulness and wisdom, and is shocked! A bhikkhu who has such a correct mind and is liberated is said to have obtained the first good abode.
如是,耳、鼻、舌、身、意知法,不喜不憂,捨求無為,正念正智,惒破!比丘如是正心解脫,是謂得第六善住處,惒破!比丘如是正心解脫,得此六善住處。」
In this way, the ears, nose, tongue, body, and mind know the Dharma. They are neither happy nor worried. A bhikkhu who has such a correct mind is liberated, which means he has attained the sixth good abode. A bhikkhu with such a correct mind can achieve liberation and obtain this abode of the six virtues. "
惒破白曰:
Xie Pobai said:
「如是,瞿曇!多聞聖弟子如是正心解脫,得六善住處。
"In this way, Qu Tan! The disciples of the saints who have heard so much are liberated with a correct mind and can attain the abode of the Six Good Things.
云何為六?
Why is it six?
瞿曇!多聞聖弟子眼見色,不喜不憂,捨求無為,正念正智,瞿曇!多聞聖弟子如是正心解脫,是謂得第一善住處。
Qu Tan! The disciples of the saints who have heard much see colors with their eyes. They are neither happy nor worried. They give up their pursuits and do nothing. They are mindful and wise. Qu Tan! The disciples of the saintly disciples of Hearing are liberated with a correct mind in this way, which is said to have obtained the first good abode.
如是,耳、鼻、舌、身、意知法,不喜不憂,捨求無為,正念正智。
In this way, the ears, nose, tongue, body, and mind know the Dharma. They are neither happy nor worried. They give up pursuit and do nothing, and are mindful and wise.
如是,瞿曇!多聞聖弟子如是正心解脫,是謂得第六善住處。
If so, Qu Tan! The disciples of the saintly disciples of Hearing are thus liberated with a correct mind, which is said to have achieved the sixth good abode.
如是,瞿曇!多聞聖弟子如是正心解脫,得此六善住處。」
If so, Qu Tan! The disciples of the saintly disciples of Hearing are thus liberated with a correct mind and can obtain this abode of the Six Good Deeds. "
於是,惒破白世尊曰:
Then, the World-Honored One said:
「瞿曇!我已知,善逝,我已解。
"Qu Tan! I have known that the good deeds have passed away, and I have understood it.
瞿曇猶明目人,覆者仰之,覆者發之,迷者示道,暗中施明,若有眼者便見於色;
Qu Tan is like a person with clear eyes. Those who are blinded will look up to them, those who are blinded will be exposed, those who are confused will be shown the way, and those who are blind will be given light. If they have eyes, they will see the form;
沙門瞿曇亦復如是,為我無量方便說法現義,隨其諸道。
The recluse Qutan is also like this, explaining the present meaning for me with immeasurable expediency and following his various paths.
世尊!我今自歸於佛、法及比丘眾,唯願世尊受我為優婆塞,從今日始,終身自歸,乃至命盡。
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life.
「世尊!猶如有人養不良馬,望得其利,徒自疲勞而不獲利。
"World Honored One, I am like a man who raises a bad horse in the hope of profiting from it, but only tires himself out and does not make any profit.
世尊!我亦如是,彼愚癡尼乾不善曉了,不能解知,不識良田而不自審,長夜奉敬供養禮事,望得其利,唐苦無益。
World Honored One! The same is true for me. That foolish nun is not good at understanding, cannot understand knowledge, does not know the fertile land and does not examine himself. He spends long nights worshiping and offering rituals in the hope of benefit, and is suffering in vain.
世尊!我今再自歸佛、法及比丘眾,唯願世尊受我為優婆塞,從今日始,終身自歸,乃至命盡。
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life.
「世尊!我本無知,於愚癡尼乾有信有敬,從今日斷。
"World Honored One! I am ignorant, but I have faith and respect for the foolish niggan. I will end it from today.
所以者何?
So what?
欺誑我故。
You lied to me.
世尊!我今三自歸佛、法及比丘眾,唯願世尊受我為優婆塞,從今日始,終身自歸,乃至命盡。」
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. "
佛說如是。
Buddha said so.
釋惒破及諸比丘聞佛所說,歡喜奉行。
Shichuppo and other bhikkhus heard what the Buddha said and followed it happily.
惒破經第二竟(一千五百二字)
The Second Principle of the Sutra (1,520 words)

13 - MA 13 度經 Transcended ∥AN 3.61

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 2 業相應品
Chapter 2 Industry corresponding products
13. Transcended (一三)度經
13. Transcended
我聞如是:
This is what I heard:
一時,佛遊舍衛國,在勝林給孤獨園。
For a time, the Buddha traveled around the country and was in the lonely garden in the forest.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「有三度處,異姓、異名、異宗、異說,謂有慧者善受、極持而為他說,然不獲利。
"There are three realms with different surnames, names, sects, and teachings. It is said that a wise person is good at receiving and adhering to it, but he or she will not benefit from it.
云何為三?
Why is the cloud three?
或有沙門、梵志如是見、如是說,謂人所為一切皆因宿命造;
There may be some ascetics and brahmins who see and say this, saying that everything humans do is caused by fate;
復有沙門、梵志如是見、如是說,謂人所為一切皆因尊祐造;
Again, there are recluses and Brahmās who see and speak in this way, saying that everything that people do is created by the blessing of respect;
復有沙門、梵志如是見、如是說,謂人所為一切皆無因無緣。
Again, there are ascetics and Brahmāzhi who see and speak in this way, saying that everything a person does has no cause or destiny.
「於中若有沙門、梵志如是見、如是說,謂人所為一切皆因宿命造者,我便往彼,到已,即問:
"If there is a recluse or a Brahma among us who sees and speaks like this, saying that everything a person does is caused by fate, I will go there, and when I arrive, I will ask:
『諸賢!實如是見、如是說,謂人所為一切皆因宿命造耶?』
"All sages!" Really, if you see it this way and say it this way, do you mean that everything human beings do is caused by fate? 』
彼答言:
He replied:
『爾。』
"you. 』
我復語彼:
I replied to him:
『若如是者,諸賢等皆是殺生。
If this is the case, all the sages are killing living beings.
所以者何?
So what?
以其一切皆因宿命造故。
Because everything is caused by fate.
如是,諸賢皆是不與取、邪婬、妄言,乃至邪見。
In this way, all sages are unwilling to take things, engage in adultery, lie, and even have wrong views.
所以者何?
So what?
以其一切皆因宿命造故。
Because everything is caused by fate.
諸賢!若一切皆因宿命造,見如真者,於內因內,作以不作,都無欲、無方便。
All sages! If everything is created by fate, if you see it as true, within the internal cause, you will have no desire or convenience whether you do it or not do it.
諸賢!若於作以不作,不知如真者,便失正念、無正智,則無可以教,如沙門法如是說者,乃可以理伏彼沙門、梵志。』
All sages! If you don't do it and don't know what is true, you will lose your right mind and have no correct wisdom, and there will be nothing to teach. For example, if the recluse Dharma says this, it can be explained by the recluse and the Brahma Zhi. 』
「於中若有沙門、梵志如是見、如是說,謂人所為一切皆因尊祐造者,我便往彼,到已,即問:
"If there is a recluse or a Brahma in there who sees and says that all things done by man are due to respect for the Creator, I will go there, and when I arrive, I will ask:
『諸賢!實如是見、如是說,謂人所為一切皆因尊祐造耶?』
"All sages!" Is it really true to see and say this that everything humans do is created by respect and blessing? 』
彼答言:
He replied:
『爾。』
"you. 』
我復語彼:
I replied to him:
『若如是者,諸賢等皆是殺生。
If this is the case, all the sages are killing living beings.
所以者何?
So what?
以其一切皆因尊祐造故。
Because everything is created by Zunyou.
如是,諸賢皆是不與取、邪婬、妄言,乃至邪見。
In this way, all sages are unwilling to take things, engage in adultery, lie, and even have wrong views.
所以者何?
So what?
以其一切皆因尊祐造故。
Because everything is created by Zunyou.
諸賢!若一切皆因尊祐造,見如真者,於內因內,作以不作,都無欲、無方便。
All sages! If everything is created by respect and blessing, and if you see it as true, there will be no desire or convenience within the internal cause, whether you do it or not do it.
諸賢!若於作以不作,不知如真者,便失正念、無正智,則無可以教,如沙門法如是說者,乃可以理伏彼沙門、梵志。』
All sages! If you don't do it and don't know what is true, you will lose your right mind and have no correct wisdom, and there will be nothing to teach. For example, if the recluse Dharma says this, it can be explained by the recluse and the Brahma Zhi. 』
「於中若有沙門、梵志如是見、如是說,謂人所為一切皆無因無緣者,我便往彼,到已,即問:
"If there is a Samana or a Brahma among us who sees and speaks like this, saying that everything a person does has no cause or condition, I will go there, and when I arrive, I will ask:
『諸賢!實如是見、如是說,謂人所為一切皆無因無緣耶?』
"All sages!" Is it really true to see and say that everything a person does has no cause or fate? 』
彼答言:
He replied:
『爾。』
"you. 』
我復語彼:
I replied to him:
『若如是者,諸賢等皆是殺生。
If this is the case, all the sages are killing living beings.
所以者何?
So what?
以其一切皆無因無緣故。
Because everything is without cause or reason.
如是,諸賢皆是不與取、邪婬、妄言,乃至邪見。
In this way, all sages are unwilling to take things, engage in adultery, lie, and even have wrong views.
所以者何?
So what?
以其一切皆無因無緣故。
Because everything is without cause or reason.
諸賢!若一切皆無因無緣,見如真者,於內因內,作以不作,都無欲、無方便。
All sages! If everything has no cause or condition, if you see it as true, within the internal cause, whether you do it or not do it, there will be no desire or convenience.
諸賢!若於作以不作,不知如真者,便失正念、無正智,則無可以教,如沙門法如是說者,乃可以理伏彼沙門、梵志。』
All sages! If you don't do it and don't know what is true, you will lose your right mind and have no correct wisdom, and there will be nothing to teach. For example, if the recluse Dharma says this, it can be explained by the recluse and the Brahma Zhi. 』
「我所自知、自覺法,為汝說者,若沙門、梵志,若天、魔、梵及餘世間皆無能伏,皆無能穢,皆無能制。
"The Dharma that I know and understand for you is expounded to you by the ascetics and Brahma, gods, demons, Brahma and the rest of the world.
云何我所自知、自覺法為汝說,非為沙門、梵志,若天、魔、梵及餘世間所能伏、所能穢、所能制?
How come I know and understand the Dharma for you, but it is not for the ascetics and Brahma's will, if gods, demons, Brahma and the rest of the world can subdue, defile and control them?
謂有六處法,我所自知、自覺為汝說,非為沙門、梵志,若天、魔、梵及餘世間所能伏、所能穢、所能制。
It is said that there are six dharmas, which I myself know and consciously explain to you. They are not subject to any recluse or Brahma, nor can gods, demons, Brahmas and the rest of the world be able to subjugate, defile or control them.
復有六界法,我所自知、自覺為汝說,非為沙門、梵志,若天、魔、梵及餘世間所能伏、所能穢、所能制。
Again, there are six realms of Dharma, which I know and speak to you consciously, and they are not subject to any recluse or Brahma, nor can gods, demons, Brahmas, and the rest of the world be able to subjugate, defile, or control them.
「云何六處法,我所自知、自覺為汝說?
"Why are the six bases of teachings that I know and explain to you?
謂眼處,耳、鼻、舌、身、意處,是謂六處法,我所自知、自覺為汝說也。
It refers to the eyes, ears, nose, tongue, body, and mind. These are the six bases. I know them by myself and explain them to you consciously.
云何六界法,我所自知、自覺為汝說?
What are the laws of the six realms that I know and explain to you?
謂地界,水、火、風、空、識界,是謂六界法,我所自知、自覺為汝說也。
It is called the realm of earth, water, fire, wind, space, and consciousness. These are the laws of the six realms. I know them by myself and explain them to you consciously.
「以六界合故,便生母胎,因六界便有六處,因六處便有更樂,因更樂便有覺。
"Because the six realms are united, the mother's womb is born. Because of the six realms, there are six places. Because of the six places, there is more happiness. Because of the more happiness, there is awareness.
比丘!若有覺者便知苦如真,知苦習、知苦滅、知苦滅道如真。
Bhikkhu! If one is enlightened, he will know that suffering is real, that the habit of suffering is real, that he knows the cessation of suffering, and that the path to suffering is real.
云何知苦如真?
How do you know that suffering is real?
謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦,是謂知苦如真。
It is said that the pain of birth, the pain of old age, the pain of illness, the pain of death, the pain of meeting resentments and hatreds, the pain of being separated from love, the pain of not getting what you want, and the pain of the five overflowing yin are the sufferings of knowing the true nature of suffering.
云何知苦習如真?
How do you know that hard work is true?
謂此愛受當來有,樂欲共俱,求彼彼有,是謂知苦習如真。
It is said that this kind of love and feeling should be there, and that pleasure and desire are all there. Seeking for the existence of this and that, it is said that the practice of suffering is true.
云何知苦滅如真?
How do you know that the end of suffering is real?
謂此愛受當來有,樂欲共俱,求彼彼有斷無餘、捨、吐、盡、無欲、滅、止、沒,是謂知苦滅如真。
It is said that this kind of love and feeling should come, and there are all pleasures and desires. Seeking that there will be no more, no more, no more, no more, no more desire, no more, no more, no more, no desire, no more, no more, no more. This is to know that the cessation of suffering is true.
云何知苦滅道如真?
How do you know that the Kuru Tao is true?
謂八支聖道,正見乃至正定,是為八,是謂知苦滅道如真。
It is said that the Eight-branch Noble Path, right view and even right concentration, is eight, and it is said that the path of knowing suffering and suffering is true.
比丘!當知苦如真,當斷苦習,當苦滅作證,當修苦滅道。
Bhikkhu! You should know that suffering is real, you should break the habit of suffering, you should witness the cessation of suffering, and you should cultivate the path of suffering.
若比丘知苦如真,斷苦習,苦滅作證,修苦滅道者,是謂比丘一切漏盡,諸結已解,能以正智而得苦際。」
If a bhikkhu knows that suffering is real, breaks the habit of suffering, has witnessed the cessation of suffering, and cultivates the path of suffering, then it means that the bhikkhu has eliminated all outflows, resolved all knots, and can attain the realm of suffering with correct wisdom. "
佛說如是。
Buddha said so.
彼諸比丘聞佛所說,歡喜奉行。
When the monks heard what the Buddha said, they followed it with joy.
度經第三竟(千一百八十四字)
The third chapter of the Sutra (one thousand one hundred and eighty-four words)

14 - MA 14 羅云經 To Rāhula ∥MN 61

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 2 業相應品
Chapter 2 Industry corresponding products
14. To Rāhula (一四)羅云經
14. To Rāhula (14) Luo Yun Sutra
我聞如是:
This is what I heard:
一時,佛遊王舍城,在竹林迦蘭哆園。
At one time, the Buddha was visiting the city of Rajagaha and was in the Jialanduo Garden in the Bamboo Grove.
爾時,尊者羅云亦遊王舍城溫泉林中。
At that time, the Venerable Luo Yun was also visiting the hot spring forest of Rajagaha.
於是,世尊過夜平旦,著衣持鉢入王舍城而行乞食,乞食已竟,至溫泉林羅云住處。
So the World-Honored One spent the night on Pingdan, put on his clothes and took an alms bowl and went to the city of Rajagaha to beg for alms. After finishing his begging, he arrived at Luoyun's residence in the hot spring forest.
尊者羅云遙見佛來,即便往迎,取佛衣鉢,為敷坐具,汲水洗足,佛洗足已,坐羅云座。
Venerable Luo Yun saw the Buddha coming from afar, so he immediately went to greet him. He took the Buddha's robe and bowl, used it as a seat, and fetched water to wash his feet. After the Buddha had washed his feet, he sat on Luo Yun's throne.
於是,世尊即取水器,瀉留少水已,問曰:
Then, the World-Honored One took the water container and poured out a small amount of water, and asked:
「羅云!汝今見我取此水器,瀉留少水耶?」
Luo Yun! You see me taking this water vessel now, but it leaves little water behind?
羅云答曰:
Luo Yun replied:
「見也。
"See you.
世尊!」
World Honored One! "
佛告羅云:
The Buddha told Luo Yun:
「我說彼道少,亦復如是,謂知已妄言,不羞不悔,無慚無愧,羅云!彼亦無惡不作。
"I said that he has little knowledge, and the same is true. He knows that he has spoken falsely, but he has no shame or regret, no shame and no guilt, Luo Yun! He also does all kinds of evil.
是故,羅云!當作是學,不得戲笑妄言。」
That’s why, Luo Yun! Take it as a matter of learning, and don’t make fun of or make lies. "
世尊復取此少水器,盡瀉棄已,問曰:
The World-Honored One picked up the little water container again, drained it all and threw it away, and asked:
「羅云!汝復見我取少水器,盡瀉棄耶?」
Luo Yun! Will you see me take out the water container again and throw it all away?
羅云答曰:
Luo Yun replied:
「見也。
"See you.
世尊!」
World Honored One! "
佛告羅云:
The Buddha told Luo Yun:
「我說彼道盡棄,亦復如是,謂知已妄言,不羞不悔,無慚無愧,羅云!彼亦無惡不作。
"I said that he had given up all his ways, and it was like this. He knew that he had spoken falsely, but he had no shame or regret, no guilt, Luo Yun! He also did all evil.
是故,羅云!當作是學,不得戲笑妄言。」
That’s why, Luo Yun! Take it as a matter of learning, and don’t make fun of or make lies. "
世尊復取此空水器,覆著地已,問曰:
The World-Honored One took the empty water vessel again, covered it on the ground, and asked:
「羅云!汝復見我取空水器,覆著地耶?」
Luo Yun! Have you ever seen me take out an empty water container and cover it on the ground?
羅云答曰:
Luo Yun replied:
「見也。
"See you.
世尊!」
World Honored One! "
佛告羅云:
The Buddha told Luo Yun:
「我說彼道覆,亦復如是,謂知已妄言,不羞不悔,無慚無愧,羅云!彼亦無惡不作。
"I said that he was wrong, and the same is true. He knew that he had spoken falsely, but he had no shame or regret, no shame and no guilt, Luo Yun! He also did all evil.
是故羅云!當作是學,不得戱笑妄言。」
That’s why Luo Yun! Take it as a lesson and don’t laugh or talk nonsense. "
世尊復取此覆水器,發令仰已,問曰:
The World-Honored One took the water-covering vessel again, looked up at it and asked:
「羅云!汝復見我取覆水器,發令仰耶?」
Luo Yun! Will you see me pick up the water-covering vessel again and issue an order?
羅云答曰:
Luo Yun replied:
「見也。
"See you.
世尊!」
World Honored One! "
佛告羅云:
The Buddha told Luo Yun:
「我說彼道仰,亦復如是,謂知已妄言,不羞不悔,不慚不愧,羅云!彼亦無惡不作。
"I said that the Tao Yang is also like this. He knows that he has spoken falsely. He has no shame or regret, no shame and no shame. Luo Yun! He also does all kinds of evil.
是故,羅云!當作是學,不得戲笑妄言。
That’s why, Luo Yun! Take it as a matter of learning, and don’t make fun of or make lies.
「羅云!猶如王有大象入陣鬪時,用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙,一切皆用,唯護於鼻,象師見已,便作是念:
"Luo Yun! Just like when the king has an elephant entering the formation, it uses its front feet, hind feet, tail, iliac bones, spine, flanks, neck, forehead, ears, and teeth. All of them are used except for the trunk. When the elephant master sees it, he Think about it:
『此王大象猶故惜命。
This king, the elephant, still cherishes his life.
所以者何?
So what?
此王大象入陣鬪時,用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙,一切皆用,唯護於鼻。』
When the king's elephant enters the formation, it uses its front legs, hind legs, tail, iliac bones, spine, flanks, neck, forehead, ears, and teeth, all of which are used except for its nose. 』
羅云!若王大象入陣鬪時,用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙、鼻,一切盡用,象師見已,便作是念:
Luo Yun! If a king's elephant enters the battle formation and uses its front feet, hind feet, tail, iliac bones, spine, flanks, neck, forehead, ears, teeth, and nose, all of them are used. When the elephant master sees this, he will think:
『此王大象不復惜命。
This king, the elephant, no longer cares about his life.
所以者何?
So what?
此王大象入陣鬪時,用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙、鼻,一切盡用。』
When this king's elephant enters the formation, it uses its front feet, hind feet, tail, iliac bones, spine, flanks, neck, forehead, ears, teeth, and nose. 』
羅云!若王大象入陣鬪時,用前脚、後脚、尾、髂、脊、脇、項、額、耳、牙、鼻,一切盡用,羅云!我說此王大象入陣鬪時,無惡不作。
Luo Yun! If a king's elephant enters the battle formation and uses its front feet, hind feet, tail, iliac bones, spine, flanks, neck, forehead, ears, teeth, and nose, all of them are used, Luo Yun! I say that this king, the elephant, does all kinds of evil when he goes into battle.
如是,羅云!謂知已妄言,不羞不悔,無慚無愧,羅云!我說彼亦無惡不作。
If so, Luo Yun! It is said that I know I have lied, but I have no shame or regret, no shame, Luo Yun! I said he has done all kinds of evil.
是故,羅云!當作是學,不得戲笑妄言。」
That’s why, Luo Yun! Take it as a matter of learning, and don’t make fun of or make lies. "
於是,世尊即說頌曰:
Then, the World-Honored One uttered this hymn:
「人犯一法,  謂妄言是,
"People violate one law and say it's true.
不畏後世,  無惡不作。
Don't be afraid of future generations and do all kinds of evil.
寧噉鐵丸,  其熱如火,
It is better to eat iron pills, which are as hot as fire,
不以犯戒,  受世信施。
Don't break the precepts, accept the world and trust in charity.
若畏於苦,  不愛念者,
If you are afraid of suffering and do not love to think,
於隱顯處,  莫作惡業。
Do not do evil deeds in hidden places.
若不善業,  已作今作,
If you don’t do good deeds and have already done this,
終不得脫,  亦無避處。」
There is no way to escape, and there is no place to escape. "
佛說頌已,復問羅云:
After the Buddha finished praising him, he asked Luo Yun again:
「於意云何?
"What do you mean?
人用鏡為?」
What do people use mirrors for? "
尊者羅云答曰:
Venerable Luo Yun replied:
「世尊!欲觀其面,見淨不淨。」
World Honored One! If you want to look at his face, you will see the purity and impurity.
「如是。
"That's right.
羅云!若汝將作身業,即觀彼身業:
Luo Yun! If you are about to perform physical actions, observe the physical actions:
『我將作身業,彼身業為淨、為不淨,為自為、為他?』
"I am going to do physical deeds. Are they pure or impure, for myself or for others?" 』
羅云!若觀時則知,我將作身業,彼身業淨,或自為,或為他,不善與苦果受於苦報。
Luo Yun! If you observe the time, you will know that I will do physical karma, and the karma of that body will be pure, either for myself or for others, and I will suffer the consequences of unwholesome deeds and suffering.
羅云!汝當捨彼將作身業。
Luo Yun! You should abandon this person's personal deeds.
羅云!若觀時則知,我將作身業,彼身業不淨,或自為,或為他,善與樂果受於樂報。
Luo Yun! If you observe the time, you will know that I will do physical karma, and the physical karma will be impure, either for myself or for others, and I will receive happy rewards for good and happy results.
羅云!汝當受彼將作身業。
Luo Yun! You should accept the deeds that will be done to you.
「羅云!若汝現作身業,即觀此身業:
"Luo Yun! If you are performing body actions, observe this body action:
『若我現作身業,此身業為淨、為不淨,為自為、為他?』
"If I appear to perform body karma, is this body karma pure or impure, for myself or for others?" 』
羅云!若觀時則知,我現作身業,此身業淨,或自為,或為他,不善與苦果受於苦報。
Luo Yun! If you observe the time, you will know that I am doing body karma, and this body karma is pure, either for myself or for others, and I have suffered unwholesome consequences and suffering.
羅云!汝當捨此現作身業。
Luo Yun! You should give up this appearance and do your body work.
羅云!若觀時則知,我現作身業,此身業不淨,或自為,或為他,善與樂果受於樂報。
Luo Yun! If you observe the time, you will know that I am doing body karma. This body karma is impure, either for myself or for others, and I will receive happy rewards for good and happy results.
羅云!汝當受此現作身業。
Luo Yun! You should accept this manifestation as your physical karma.
「羅云!若汝已作身業,即觀彼身業:
"Luo Yun! If you have done some physical deeds, then observe those physical deeds:
『若我已作身業,彼身業已過去、滅盡、變易,為淨、為不淨,為自、或為他?』
"If I have done some body karma, that body karma has passed away, ceased, changed, is it pure or impure, for myself or for others? 』
羅云!若觀時則知,我已作身業,彼身業已過去、滅盡、變易,彼身業淨,或自為,或為他,不善與苦果受於苦報。
Luo Yun! If you look at the time, you will know that I have done physical karma, and the physical karma has passed, disappeared, and changed. The physical karma is pure, either for myself or for others, and I have suffered the consequences of unwholesome deeds and suffering.
羅云!汝當詣善知識、梵行人所,彼已作身業,至心發露,應悔過說,慎莫覆藏,更善持護。
Luo Yun! You should go to the place of good teachers and holy people. They have done your body deeds and revealed your sincerity. You should repent and say, be careful not to hide it, and better protect it.
羅云!若觀時則知,我已作身業,彼身業已過去滅盡變易,彼身業不淨,或自為,或為他,善與樂果受於樂報。
Luo Yun! If you look at the time, you will know that I have done physical karma, and the physical karma has passed away and changed. The physical karma is impure, either for myself or for others, and I will receive happy rewards for good and happy results.
羅云!汝當晝夜歡喜,住正念正智,口業亦復如是。
Luo Yun! You should rejoice day and night, live in righteous thoughts and righteous wisdom, and your speech and deeds should also be like this.
「羅云!因過去行故,已生意業,即觀彼意業:
"Luo Yun! Due to past deeds, I have already created karma, so I will observe the karma of my mind:
『若因過去行故,已生意業,彼意業為淨、為不淨,為自為、為他?』
"If you have done something because of past deeds, do you think it is pure or impure, for yourself or for others?" 』
羅云!若觀時則知,因過去行故,已生意業,彼意業已過去、滅盡、變易,彼意業淨,或自為,或為他,不善與苦果受於苦報。
Luo Yun! If you look at the time, you will know that due to past deeds, you have already created karma. The karma of your mind has passed, disappeared, and changed. The karma of your mind is pure, either for yourself or for others, and you have suffered unwholesome consequences and suffering.
羅云!汝當捨彼過去意業,羅云!若觀時則知,因過去行故,已生意業已過去、滅盡、變易,彼意業不淨,或自為,或為他,善與樂果受於樂報。
Luo Yun! You should put aside your past mental karma, Luo Yun! If you look at the time, you will know that due to past actions, the past karma has passed, disappeared, and changed. The karma of the mind is impure, either for yourself or for others, and you will receive happy rewards for good and happy results.
羅云!汝當受彼過去意業。
Luo Yun! You should accept that past intention and karma.
「羅云!因未來行故,當生意業,即觀彼意業:
"Luo Yun! Because of your future actions, you should pay attention to your karma, that is, observe the karma of your mind:
『若因未來行故,當生意業,彼意業為淨、為不淨,為自為、為他?』
"If you do something due to future actions, do you think the action is pure or impure, for yourself or for others?" 』
羅云!若觀時則知,因未來行故,當生意業,彼意業淨,或自為,或為他,不善與苦果受於苦報。
Luo Yun! If you look at the time, you will know that due to future deeds, you will have deeds, and those deeds will be pure, either for yourself or for others, and you will suffer the consequences of unwholesome deeds and suffering.
羅云!汝當捨彼未來意業。
Luo Yun! You should give up your future intentions.
羅云!若觀時則知,因未來行故,當生意業,彼意業不淨,或自為,或為他,善與樂果受於樂報。
Luo Yun! If you look at the time, you will know that due to future actions, when you do your deeds, your deeds will be impure, either for yourself or for others, and you will receive happy rewards for your good deeds and happy results.
羅云!汝當受彼未來意業。
Luo Yun! You should accept his future intentions.
「羅云!因現在行故,現生意業,即觀此意業:
"Luo Yun! Because of the present action, the present body karma is to observe this mind karma:
『若因現在行故,現生意業,此意業為淨、為不淨,為自為、為他?』
"If there is a present karma due to current actions, is this intentional karma pure or impure, for oneself or for others?" 』
羅云!若觀時則知,因現在行故,現生意業,此意業淨,或自為,或為他,不善與苦果受於苦報。
Luo Yun! If you look at the time, you will know that due to the current actions, there are karma in the present life. This karma is pure, either for yourself or for others, and you suffer the consequences of bad deeds and suffering.
羅云!汝當捨此現在意業。
Luo Yun! You should give up this present mental karma.
羅云!若觀時則知,因現在行故,現生意業,此意業不淨,或自為,或為他,善與樂果受於樂報。
Luo Yun! If you look at the time, you will know that due to the current actions, the present karma is not pure, either for yourself or for others, and you will receive happy rewards for good and happy results.
羅云!汝當受此現在意業。
Luo Yun! You should accept this present intention.
「羅云!若有過去沙門、梵志,身、口、意業,已觀而觀,已淨而淨,彼一切即此身、口、意業,已觀而觀,已淨而淨。
"Luo Yun! If there are any past ascetics and Brahma-jīs whose actions of the body, speech, and mind have been meditated on, and they have been purified, then all these are the actions of the body, speech, and mind, which have been meditated and meditated on, and they have been purified.
羅云!若有未來沙門、梵志,身、口、意業,當觀而觀,當淨而淨,彼一切即此身、口、意業,當觀而觀,當淨而淨,羅云!若有現在沙門、梵志,身、口、意業,現觀而觀,現淨而淨,彼一切即此身、口、意業,現觀而觀,現淨而淨。
Luo Yun! If there is a future ascetic or Brahma, the karma of the body, speech, and mind should be observed and observed, and it should be pure and pure. All these are the karma of the body, speech, and mind. It should be observed and observed, and it should be pure and pure, Luo Yun! If there is a recluse or a Brahma in the present, the karma of the body, speech, and mind appears to be contemplative and pure, and it appears to be pure and pure.
羅云!汝當如是學,我亦即此身、口、意業,現觀而觀,現淨而淨。」
Luo Yun! You should learn in this way, I am also the karma of the body, speech, and mind. I am observing and observing, and I am pure and pure. "
於是,世尊復說頌曰:
Then, the World-Honored One spoke the hymn again and said:
「身業、口業、  意業,羅云!
"Body karma, verbal karma, and mental karma, Luo Yun!
善不善法,  汝應常觀。
You should always observe the good and bad Dharma.
知已妄言,  羅云莫說,
If you know you are lying, Luo Yun should not say it.
禿從他活,  何可妄言?
If you live under him, why can you speak nonsense?
覆沙門法,  空無真實,
Overturning the Samana Dharma, there is no reality,
謂說妄言,  不護其口。
It is said that he speaks lies and does not protect his mouth.
故不妄言,  正覺之子,
Therefore do not lie, O son of perfect enlightenment,
是沙門法,  羅云當學。
This is the Samana Dharma, Luo Yun should learn it.
方方豐樂,  安隱無怖,
Fangfang is full of joy, peaceful and fearless,
羅云至彼,  莫為害他。」
When Luo Yun gets there, don't do anything to harm him. "
佛說如是。
Buddha said so.
尊者羅云及諸比丘,聞佛所說,歡喜奉行。
Venerable Luo Yun and other monks heard what the Buddha said and followed it with joy.
羅云經第四竟(一千八百三十二字)
The Fourth Principle of the Luo Yun Sutra (1,832 words)

15 - MA 15 思經 Intention ∥AN 10.217-19

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 2 業相應品
Chapter 2 Industry corresponding products
15. Intention (一五)思經
15. Intention (15) Thinking about the Scriptures
我聞如是:
This is what I heard:
一時,佛遊舍衛國,在勝林給孤獨園。
For a time, the Buddha traveled around the country and was in the lonely garden in the forest.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「若有故作業,我說彼必受其報,或現世受,或後世受;
"If there is a reason for the deed, I say he will receive its retribution, either in this life or in the hereafter;
若不故作業,我說此不必受報。
If you don't do your homework for no reason, I say you don't need to be rewarded.
於中,身故作三業,不善與苦果受於苦報;
In it, the body dies and commits three karma, and suffers the consequences of bad deeds and suffering;
口有四業,意有三業,不善與苦果受於苦報。
The mouth has four karma, the mind has three karma, and unwholesome and bitter consequences will result in suffering.
「云何身故作三業,不善與苦果受於苦報?
"How come you have committed three kinds of deeds and suffered the consequences of bad deeds and suffering?
一曰殺生,極惡飲血,其欲傷害,不慈眾生,乃至蜫蟲。
One is to kill living beings, to drink blood, to harm all living beings, and to be unkind to even insects.
二曰不與取,著他財物以偷意取。
The second is not to give away, but to steal other people's property.
三曰邪婬,彼或有父所護,或母所護,或父母所護,或姉妹所護,或兄弟所護,或婦父母所護,或親親所護,或同姓所護,或為他婦女,有鞭罰恐怖,及有名假賃至華鬘,親犯如此女。
The third is sexual immorality, which may be protected by the father, the mother, the parents, the sisters, the brothers, the wife’s parents, the relatives, the same surname, or the Other women were flogged and frightened, and even famous people were rented to Hua Huan under false pretenses. I personally offended such a woman.
是謂身故作三業,不善與苦果受於苦報。
This means that when the body dies, it commits three karma and suffers the consequences of bad deeds and suffering.
「云何口故作四業,不善與苦果受於苦報?
"How can I pretend to do the four deeds and suffer the consequences of bad deeds and suffering?
一曰妄言,彼或在眾,或在眷屬,或在王家,若呼彼問,汝知便說,彼不知言知,知言不知,不見言見,見言不見,為己為他,或為財物,知已妄言。
One is to say lies. He may be in the crowd, or among his family members, or in the king's house. If you call him and ask him, you will tell him that he does not know what he knows. For property, I know I have spoken nonsense.
二曰兩舌,欲離別他,聞此語彼,欲破壞此,聞彼語此,欲破壞彼,合者欲離,離者復離,而作群黨,樂於群黨,稱說群黨。
The second is two tongues. They want to separate from each other. They hear this and speak about that. They want to destroy this. They hear the other and speak this and want to destroy that. Those who join together want to separate. Those who separate will separate again. They become a group, enjoy the group, and praise the group. .
三曰麤言,彼若有言,辭氣麤獷,惡聲逆耳,眾所不喜,眾所不愛,使他苦惱,令不得定,說如是言。
The third is rough language. If the person speaks in a rough and rough tone, it is offensive to the ears, disliked by everyone, disliked by everyone, makes him distressed, and makes him uncertain, he says such words.
四曰綺語,彼非時說,不真實說,無義說,非法說,不止息說,又復稱歎不止息事,違背於時而不善教,亦不善訶。
The fourth term is idle speech, which is said out of season, untruthful, meaningless, illegal, and non-stop. It is also called sighing and does not stop, goes against the time, is not good at teaching, and is not good at teaching.
是謂口故作四業,不善與苦果受於苦報。
This means that the four deeds caused by speaking falsely will result in unwholesome and painful consequences.
「云何意故作三業,不善與苦果受於苦報?
"Why do you deliberately commit three deeds, suffer unwholesome consequences, and suffer the consequences of suffering?
一曰貪伺,見他財物諸生活具,常伺求望,欲令我得。
One is covetousness. When I see other people’s property and living utensils, I always look for them, hoping that I can get them.
二曰嫉恚,意懷憎嫉而作是念:
The second is jealousy, which means thinking with hatred and jealousy:
『彼眾生者,應殺、應縛、應收、應免、應逐擯出。』
"Those living beings should be killed, bound, captured, spared, and expelled." 』
其欲令彼受無量苦。
He wants to make him suffer immeasurably.
三曰邪見,所見顛倒,如是見、如是說:
The third is wrong view, seeing things upside down, seeing like this, saying like this:
無施、無齋、無有呪說,無善惡業,無善惡業報,無此世彼世,無父無母,世無真人往至善處、善去、善向,此世彼世,自知、自覺、自作證成就遊。
There is no charity, no fasting, no existence, no good or bad deeds, no good or bad deeds, no this world or that world, no father or mother, no real person in this world who goes to a good place, good deeds, and good deeds, in this world and that world. , self-knowledge, self-awareness, and self-testimony to achieve success.
是謂意故作三業,不善與苦果受於苦報。
This means that if you intentionally commit three deeds, you will suffer unwholesome and painful consequences.
「多聞聖弟子捨身不善業,修身善業,捨口、意不善業,修口、意善業。
"The disciples of the saints who have learned a lot give up the unwholesome deeds of the body and cultivate the good deeds of the body. They give up the unwholesome deeds of the mouth and mind and cultivate the good deeds of the mouth and mind.
彼多聞聖弟子如是具足精進戒德,成就身淨業,成就口、意淨業,離恚離諍,除去睡眠,無調貢高,斷疑、度慢,正念正智,無有愚癡,彼心與慈俱,遍滿一方成就遊,如是二三四方、四維上下,普周一切,心與慈俱,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
That disciple of the Holy Master, who is diligent and diligent in virtue, has achieved pure karma of body, has achieved pure karma of speech and mind, is free from anger and dissension, has got rid of sleep, has no high-spirited attitude, has given up doubts, is restrained from contemplation, has right mindfulness and wisdom, and is free from foolishness and delusion. The heart is endowed with kindness, and it pervades all directions. It is two, three, four, four-dimensional, up and down, pervading everything. The heart is endowed with kindness. It has no knots, no grudges, no hatred, no quarrels. It is extremely broad and vast. It has immeasurable good practices and pervades everything. Worldly achievement travel.
彼作是念:
He thought:
『我本此心少不善修,我今此心無量善修。』
"My original mind was rarely bad at cultivating it, but my current mind is infinitely good at cultivating it." 』
多聞聖弟子其心如是無量善修,若本因惡知識,為放逸行,作不善業,彼不能將去,不能穢汙,不復相隨。
The disciples of the saintly disciples of Hearing and Learning have such immeasurable good practices in their hearts. If they are originally caused by evil knowledge, wandering, and doing unwholesome deeds, they will not be able to pass away, will not become filthy, and will no longer be with them.
若有幼少童男、童女,生便能行慈心解脫者,而於後時,彼身、口、意寧可復作不善業耶?」
What if there is a young boy or girl who can practice loving-kindness and emancipation at birth, but later on, would his body, speech, and mind be willing to commit unwholesome deeds again? "
比丘答曰:
The bhikkhu replied:
「不也。
"No.
世尊!所以者何?
World Honored One! So what?
自不作惡業,惡業何由生?」
If you don’t do bad karma, how can it arise? "
「是以男女在家、出家,常當勤修慈心解脫,若彼男女在家、出家修慈心解脫者,不持此身往至彼世,但隨心去此。
"Therefore, men and women who are at home or monastic should always diligently cultivate the liberation of loving-kindness. If those men and women, whether at home or monastic, cultivate the liberation of loving-kindness, they will not go to the other world with this body, but will go here as they wish.
比丘應作是念:
A bhikkhu should think:
『我本放逸,作不善業,是一切今可受報,終不後世。』
"I was careless and committed bad deeds. I will be rewarded now, but I will never be rewarded in the hereafter." 』
若有如是行慈心解脫無量善修者,必得阿那含,或復上得。
If there is such a person who practices the immeasurable good practice of loving-kindness and liberation, he will surely achieve Anagami, or even achieve it again.
如是,悲、喜、心與捨俱,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊,彼作是念:
In this way, with sadness, joy, and equanimity, no knots or resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practices, pervading all the worlds and attaining success, he thinks like this:
『我本此心少不善修,我今此心無量善修。』
"My original mind was rarely bad at cultivating it, but my current mind is infinitely good at cultivating it." 』
多聞聖弟子其心如是無量善修,若本因惡知識,為放逸行,作不善業,彼不能將去,不能穢汙,不復相隨。
The disciples of the saintly disciples of Hearing and Learning have such immeasurable good practices in their hearts. If they are originally caused by evil knowledge, wandering, and doing unwholesome deeds, they will not be able to pass away, will not become filthy, and will no longer be with them.
若有幼少童男、童女,生便能行捨心解脫者,而於後時,彼身、口、意寧可復作不善業耶?」
What if a young boy or girl is able to practice equanimity and be liberated during his or her lifetime, but later on, would his body, speech, and mind be willing to commit unwholesome deeds again? "
比丘答曰:
The bhikkhu replied:
「不也。
"No.
世尊!所以者何?
World Honored One! So what?
自不作惡業,惡業何由生?」
If you don’t do bad karma, how can it arise? "
「是以男女在家、出家,常當勤修捨心解脫。
"Therefore, men and women, both at home and as monks, should always diligently cultivate the mind of equanimity for liberation.
若彼男女在家、出家修捨心解脫者,不持此身往至彼世,但隨心去此。
If those men and women, whether at home or as monks, practice the liberation of equanimity, they will not go to the other world with this body, but will go here as they please.
比丘應作是念:
A bhikkhu should think:
『我本放逸,作不善業,是一切今可受報,終不後世。』
"I was careless and committed bad deeds. I will be rewarded now, but I will never be rewarded in the hereafter." 』
若有如是行捨心解脫無量善修者,必得阿那含,或復上得。」
If there is such a person who practices equanimity and is liberated by immeasurable good practices, he will surely achieve Anagami, or even achieve it again. "
佛說如是。
Buddha said so.
彼諸比丘聞佛所說,歡喜奉行。
When the monks heard what the Buddha said, they followed it with joy.
思經第五竟(千一百七十四字)
The Fifth Principle of Meditation on the Classics (1,174 words)

16 - MA 16 伽藍經 To the Kālāmas ∥AN 3.65

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 2 業相應品
Chapter 2 Industry corresponding products
16. To the Kālāmas (一六)伽藍經
16. To the Kālāmas (16) Kalam Sutra
我聞如是:
This is what I heard:
一時,佛遊伽藍園,與大比丘眾俱,至羇舍子,住羇舍子村北尸攝惒林中。
At one time, the Buddha was visiting Jialan Garden, and together with the great monks, they went to Xiangshezi and lived in the Shishexi Forest in the north of Xiangshezi Village.
爾時,羇舍子伽藍人聞沙門瞿曇釋種子捨釋宗族,出家學道,遊伽藍園,與大比丘眾俱,來至此羇舍子,住羇舍子村北尸攝惒林中。
At that time, the people of Jialan in Xiangshezi heard that the monk Qu Tanshi had left home and studied Taoism. They visited Jialan Garden and, together with the great monks, came to Xishezi and lived in the Shishexi forest in the north of Xishezi village.
彼沙門瞿曇有大名稱,周聞十方,沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師,號佛、眾祐。
The recluse Qutan has a great name, and is heard in the ten directions. The recluse Qutan Tathagata, the unattached, the perfect enlightenment, the accomplished person of clear conduct, the good passerby, the understander of the world, the supreme scholar, the ruler of the Tao and Dharma, the teacher of gods and humans, is called Buddha. , Zhongyou.
彼於此世,天及魔、梵,沙門、梵志,從人至天,自知自覺,自作證成就遊。
In this world, gods, demons, Brahman, ascetics, and Brahma aspirants, from humans to gods, know and realize themselves, and attain enlightenment and attainment.
彼若說法,初善、中善、竟亦善,有義有文,具足清淨,顯現梵行,若見如來、無所著、等正覺,尊重禮拜,供養承事者,快得善利。
If he preaches the Dharma, which is good in the beginning, good in the middle, and good in the end, has meaning and writing, is pure and pure, and manifests the holy life, if he sees the Tathagata, has no attachments, and is fully enlightened, respects and worships, makes offerings to and performs the work, he will quickly gain good benefits.
我等應共往見沙門瞿曇,禮事供養。
We should go together to see the ascetic Qutan and make offerings and offerings.
羇舍子伽藍人聞已,各與等類眷屬相隨從羇舍子出,北行至尸攝惒林,欲見世尊禮事供養。
When the Jialan people of Xishezi heard about it, they all left Xishezi with their family members and went north to Xishexi Forest, hoping to see the World Honored One and make offerings to him.
往詣佛已,彼伽藍人或稽首佛足,却坐一面;
When he went to visit the Buddha, the Jialan might be looking at the Buddha's feet, but he was sitting on one side.
或問訊佛,却坐一面;
Or you may inquire about the Buddha, but sit on one side;
或叉手向佛,却坐一面;
Or with folded hands facing the Buddha, but sitting on one side;
或遙見佛已,默然而坐。
Or you may see the Buddha in the distance and sit silently.
彼時,伽藍人各坐已定,佛為說法,勸發渴仰,成就歡喜,無量方便為彼說法,勸發渴仰,成就歡喜已,默然而住。
At that time, the people of Jialan were all sitting in meditation. The Buddha was preaching the Dharma to them, urging them to arouse thirst and achieve joy. The immeasurable expedients were able to preach the Dharma to them, exhorting them to arouse thirst and achieve joy. They stayed in silence.
時,伽藍人,佛為說法,勸發渴仰,成就歡喜已,各從坐起,偏袒著衣,叉手向佛,白世尊曰:
At that time, the people of Jialan, the Buddha was preaching the Dharma, exhorting people to be thirsty and achieve joy. They all stood up from their seats, with their clothes exposed, crossed their hands and faced the Buddha, and said to the World Honored One:
「瞿曇!有一沙門梵志來詣伽藍!但自稱歎己所知見,而呰毀他所知所見。
"Qu Tan! A Samana Brahma came to visit Jialan! But he claimed that he was sorry for what he had seen, but he destroyed what he knew and saw.
瞿曇!復有一沙門梵志來詣伽藍,亦自稱歎己所知見,而呰毀他所知所見。
Qu Tan! Another ascetic Brahma came to visit Jialan and claimed that he lamented what he had seen and then destroyed what he knew and saw.
瞿曇!我等聞已,便生疑惑:
Qu Tan! When I heard this, I became confused:
『此沙門梵志何者為實,何者為虛?』
"Which of these ascetics' Brahma aspirations is true and which is false?" 』
世尊告曰:
The World Honored One said:
「伽藍!汝等莫生疑惑。
"Jialan! Don't have any doubts among yourselves.
所以者何?
So what?
因有疑惑,便生猶豫。
Because of doubts, hesitation arises.
伽藍!汝等自無淨智,為有後世,為無後世?
Galan! You have no pure wisdom, why will there be a future life, or will there be no future life?
伽藍!汝等亦無淨智,所作有罪,所作無罪?
Galan! You also have no pure wisdom. What you do is sinful and what you do is not guilty?
伽藍!當知諸業有三,因習本有。
Galan! You should know that there are three kinds of karma, which are due to habits.
云何為三?
Why is the cloud three?
伽藍!謂貪是諸業,因習本有。
Galan! It is said that greed is a kind of karma, and it is due to habit.
伽藍!恚及癡是諸業,因習本有。
Galan! Hate and delusion are all karma, which are inherent in habits.
伽藍!貪者為貪所覆,心無厭足,或殺生,或不與取,或行邪婬,或知已妄言,或復飲酒。
Galan! A greedy person is overtaken by greed and has an insatiable mind. He may kill, or refuse to take, or engage in sexual immorality, or may know that he has lied, or may drink alcohol again.
伽藍!恚者為恚所覆,心無厭足,或殺生,或不與取,或行邪婬,或知已妄言,或復飲酒。
Galan! A person who is angry is overwhelmed by anger and has an insatiable mind. He may kill, or refuse to take, or engage in sexual immorality, or may know that he has told lies, or may drink alcohol again.
伽藍!癡者為癡所覆,心無厭足,或殺生,或不與取,或行邪婬,或知已妄言,或復飲酒。
Galan! A demented person is covered by delusion and has an insatiable mind. He or she kills, or refuses to take, or engages in sexual immorality, or knows that he has lied, or drinks alcohol again.
「伽藍!多聞聖弟子離殺斷殺,棄捨刀杖,有慚有愧,有慈悲心,饒益一切,乃至蜫蟲,彼於殺生淨除其心。
"Jialan! I have heard that the saintly disciples refrain from killing, abandon their swords and sticks, feel guilty and compassionate, and benefit everything, even insects. They purify their minds about killing.
伽藍!多聞聖弟子離不與取,斷不與取,與之乃取,樂於與取,常好布施,歡喜無悋,不望其報,彼於不與取淨除其心。
Galan! The disciples of the Holy Master who have learned a lot are free from taking, never give up, take in what is given, be willing to take, always like to give, are joyful without being sluggish, do not expect retribution, and they have purified their minds of not giving and taking.
伽藍!多聞聖弟子離非梵行,斷非梵行,勤修梵行,精勤妙行,清淨無穢,離欲斷婬,彼於非梵行淨除其心。
Galan! The disciples of the holy disciples of Hearing and Learning renounce the non-Brahma life, renounce the non-Brahma life, diligently practice the Brahma life, practice diligently and sublimely, become pure and free from impurity, abstain from desires and abstain from sexual immorality, and purify their minds from the non-Brahma life.
伽藍!多聞聖弟子離妄言,斷妄言,真諦言,樂真諦,住真諦不移動,一切可信,不欺世間,彼於妄言淨除其心。
Galan! A disciple of the saintly disciple of Hearer abstains from false talk, puts an end to false talk, speaks the true truth, rejoices in the true truth, abides in the true truth without moving, is trustworthy in everything, and does not deceive the world. He purifies his mind from false talk.
「伽藍!多聞聖弟子離兩舌,斷兩舌,行不兩舌,不破壞他,不聞此語彼,欲破壞此,不聞彼語此,欲破壞彼,離者欲合,合者歡喜,不作群黨,不樂群黨,不稱群黨,彼於兩舌淨除其心。
"Jialan! The disciples of the saints who have heard a lot separate from two tongues, cut off two tongues, practice without two tongues, and do not destroy him. He does not hear this and that, and wants to destroy this. He does not hear the other and wants to destroy that. Those who are separated want to unite and unite. He who is happy, does not join the party, does not enjoy the party, does not call himself a party, he will purify his mind from both tongues.
伽藍!多聞聖弟子離麤言,斷麤言,若有所言,辭氣麤獷,惡聲逆耳,眾所不喜,眾所不愛,使他苦惱,令不得定,斷如是言。
Galan! A disciple of the Holy Master, Hearer, abstains from harsh words and refrains from speaking harshly. If he speaks in a harsh tone, is offensive to the ears, is disliked by everyone, is disliked by everyone, makes him distressed, and makes him uncertain, he should refrain from such words.
若有所說,清和柔潤,順耳入心,可喜可愛,使他安樂,言聲具了,不使人畏,令他得定,說如是言,彼於麤言淨除其心。
If something is said, it is clear, gentle, and pleasant to the ear and enters the heart, it is pleasant and lovely, makes him happy, the words are clear and sound, does not frighten others, and makes him calm. If he speaks such words, he will purify his mind from rough words.
伽藍!多聞聖弟子離綺語,斷綺語,時說、真說、法說、義說、止息說,樂止息說,事順時得宜,善教善訶,彼於綺語淨除其心。
Galan! The disciples of the saints who have heard much, abstain from frivolous speech, cut off frivolous speech, explain the time, truth, dharma, righteousness, cessation and cessation, and enjoy the cessation of speech. When things go well and at the right time, they are good at teaching and teaching, and they purify their minds from the frivolous words.
伽藍!多聞聖弟子離貪伺,斷貪伺,心不懷諍,見他財物諸生活具,不起貪伺,欲令我得,彼於貪伺淨除其心。
Galan! The disciples of the saintly disciples who have learned a lot are free from greed and clinging, and their minds are free from hostility. When they see their property and daily necessities, they are not greedy for it, and they want to get it for me. They purify their minds from clinging to clinging.
「伽藍!多聞聖弟子離恚,斷恚,有慚有愧,有慈悲心,饒益一切,乃至蜫虫,彼於嫉恚淨除其心。
"Jialan! I have heard that the saintly disciples are free from jealousy, have no regrets, and have a compassionate heart. They benefit everyone, even insects. They purify their hearts of jealousy and jealousy.
伽藍!多聞聖弟子離邪見,斷邪見,行於正見而不顛倒,如是見,如是說,有施有齋,亦有呪說,有善惡業報,有此世彼世,有父有母;
Galan! The disciples of the holy disciples of Hearing Abandon erroneous views, break away from erroneous views, and walk in righteous views without being deviant. Such a view, such a saying, there are alms and fasting, there are also people saying, there are good and evil karma, there is this world and that, there is a father. There is a mother;
世有真人往至善處、善去、善向,此世彼世,自知、自覺、自作證成就遊,彼於邪見淨除其心。
There are real people in this world who go to the most good places, go to good places, and do good things. In this world and the other, they are self-aware, self-aware, and have attained enlightenment. They purify their minds from wrong views.
「如是,伽藍!多聞聖弟子成就身淨業,成就口、意淨業,離恚離諍,除去睡眠,無調貢高,斷疑、度慢,正念正智,無有愚癡,彼心與慈俱,遍滿一方成就遊。
"In this way, Jialan! The disciples of the saintly disciples of Hearing have achieved pure karma of body, pure karma of speech and mind, have been free from anger and dissension, have got rid of sleep, have no high tune, have no doubts, have restrained conceit, have right mindfulness and wisdom, and have no foolishness. Compassion is all over the place, achieving success.
如是,二三四方、四維上下,普周一切,心與慈俱,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
In this way, the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practices, pervading all the worldly achievements.
如是,悲、喜心與捨俱,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
In this way, compassion and joy are combined with equanimity, no knots or resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practices, pervading all the worldly achievements.
「如是,伽藍!多聞聖弟子心無結無怨,無恚無諍,便得四安隱住處。
"In this way, Jialan! If a disciple of the Holy Master has no knots and no grudges, no hatred and no objections, he will find a peaceful abode in the four corners of the world.
云何為四?
Why is the cloud four?
有此世彼世,有善惡業報,我得此正見相應業,受持具足,身壞命終,必至善處,乃生天上。
There will be good and evil karma in this world and the next. If I have the right view and the corresponding karma, I will be able to accept and uphold it, and when my body is destroyed and my life is over, I will reach a good place and be reborn in heaven.
如是,伽藍!多聞聖弟子心無結無怨,無恚無諍,是謂得第一安隱住處。
So, Galan! The disciples of the saintly disciples of Tao Wen have no knots, no grudges, no hatred and no objections. This is the first place of peace and tranquility.
復次,伽藍!無此世彼世,無善惡業報,如是我於現法中,非以此故為他所毀,但為正智所稱譽,精進人、正見人說其有。
Again, Garan! There is neither this world nor another, no good or bad karma, so in the present Dharma, I will not be destroyed by others for this reason, but will be praised by the right wisdom, and people who are diligent and right will say that I have it.
如是,伽藍!多聞聖弟子心無結無怨,無恚無諍,是謂得第二安隱住處。
So, Galan! The disciples of the saintly disciples of Tao Wen have no knots or resentments in their hearts, no hatred and no criticism. This is called the second peaceful abode.
復次,伽藍!若有所作,必不作惡,我不念惡。
Again, Garan! If I do something, I will not do evil. I will not think evil.
所以者何?
So what?
自不作惡,苦何由生?
If you don't do evil, how can suffering arise?
如是,伽藍!多聞聖弟子心無結無怨,無恚無諍,是謂得第三安隱住處。
So, Galan! The disciples of the saintly disciples of Tao Wen have no knots, no grudges, no hatred and no objections. This is said to have achieved the third peaceful abode.
復次,伽藍!若有所作,必不作惡,我不犯世怖與不怖,常當慈愍一切世間,我心不與眾生共諍,無濁歡悅。
Again, Garan! If I do something, I will not do evil. I will not commit any fear or fear of the world. I will always be kind and compassionate to all the world. My heart will not be at odds with all living beings, and I will have no filthy joy.
如是,伽藍!多聞聖弟子心無結無怨,無恚無諍,是謂得第四安隱住處。
So, Galan! The disciples of the saintly disciples of Hearing have no knots, no grudges, no hatred and no quarrels in their hearts. This is said to have achieved the fourth peaceful abode.
如是,伽藍!多聞聖弟子心無結無怨,無恚無諍,是謂得四安隱住處。」
So, Galan! The disciples of the saintly disciples who have heard a lot have no knots or resentments in their hearts, no hatred and no objections. This is said to have achieved the four peaceful abodes. "
伽藍白世尊曰:
Lord Jialanbai said:
「如是,瞿曇!多聞聖弟子心無結無怨,無恚無諍,得四安隱住處。
"That's it, Qu Tan! The disciples of the Holy Master, He Wen, have no knots or resentments in their hearts, no hatred and no quarrels, and they have found the four peaceful abodes.
云何為四?
Why is the cloud four?
有此世彼世,有善惡業報,我得此正見相應業,受持具足,身壞命終,必至善處,乃至天上。
There will be good and evil karma in this world and the next. If I gain this correct view and have corresponding karma, I will be able to accept and uphold it, and when my body is destroyed and my life is over, I will definitely reach a good place, even in heaven.
如是,瞿曇!多聞聖弟子心無結無怨,無恚無諍,是謂得第一安隱住處。
If so, Qu Tan! The disciples of the saintly disciples of Tao Wen have no knots, no grudges, no hatred and no objections. This is the first place of peace and tranquility.
復次,瞿曇!若無此世彼世,無善惡業報,我於現法中,非以此故為他所毀,但為正智所稱譽,精進人、正見人說其有。
Again, Qu Tan! If there were no good or bad karma in this world or that, in the present Dharma, I would not be destroyed by others for this reason, but I would be praised by the right wisdom, and people who are diligent and right would say that I have it.
如是,瞿曇!多聞聖弟子心無結無怨,無恚無諍,是謂得第二安隱住處。
If so, Qu Tan! The disciples of the saintly disciples of Tao Wen have no knots, no resentments, no hatred and no objections. This is called the second peaceful abode.
復次,瞿曇!若有所作,必不作惡,我不念惡。
Again, Qu Tan! If I do something, I will not do evil. I will not think evil.
所以者何?
So what?
自不作惡,苦何由生?
If you don't do evil, how can suffering arise?
如是,瞿曇!多聞聖弟子心無結無怨,無恚無諍,是謂得第三安隱住處。
If so, Qu Tan! The disciples of the saintly disciples of Tao Wen have no knots, no resentments, no hatred and no quarrels in their hearts. This is said to have achieved the third peaceful abode.
復次,瞿曇!若有所作,必不作惡,我不犯世怖與不怖,常當慈愍一切世間,我心不與眾生共諍,無濁歡悅。
Again, Qu Tan! If I do something, I will not do evil. I will not commit any fear or fear of the world. I will always be kind and compassionate to all the world. My heart will not be at odds with all living beings, and I will have no filthy joy.
如是,瞿曇!多聞聖弟子心無結無怨,無恚無諍,是謂得第四安隱住處。
If so, Qu Tan! The disciples of the saintly disciples of Tao Wen have no knots, no resentments, no hatred and no objections. This is said to have achieved the fourth peaceful abode.
如是,瞿曇!多聞聖弟子心無結無怨,無恚無諍,是謂得四安隱住處。
If so, Qu Tan! The disciples of the saintly disciples who have heard a lot have no knots or resentments in their hearts, no hatred and no quarrels. This means they have attained the four peaceful abodes.
瞿曇!我已知,善逝,我已解。
Qu Tan! I have known that good things pass away, and I have understood them.
世尊!我等盡自歸佛、法及比丘眾,唯願世尊受我等為優婆塞,從今日始,終身自歸,乃至命盡。」
World Honored One! We have returned to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept us as Upasakas. From today on, we will return to ourselves for the rest of our lives until the end of our lives. "
佛說如是。
Buddha said so.
一切伽藍人及諸比丘,聞佛所說,歡喜奉行。
All Jialan people and monks heard what the Buddha said and followed it with joy.
伽藍經第六竟(一千九百八十七字)
The sixth chapter of the Jialan Sutra (one thousand nine hundred and eighty-seven words)

17 - MA 17 伽彌尼經 To Gāmaṇi ∥SN 42.6

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 2 業相應品
Chapter 2 Industry corresponding products
To Gāmaṇi (一七)伽彌尼經
To Gāmaṇi (17) Gamini Sutra
我聞如是:
This is what I heard:
一時,佛遊那難陀園,在墻村捺林。
At one time, the Buddha was visiting the Nananda Garden and was in the forest at the Wall Village.
爾時,阿私羅天有子名伽彌尼,色像巍巍,光耀煒曄,夜將向旦,往詣佛所,稽首佛足,却住一面。
At that time, there was a son named Kamini from the Asara Heaven. He had a majestic appearance and was shining brightly. At the end of the night, he went to the Buddha's place, looked at the Buddha's feet, and stayed on one side.
阿私羅天子伽彌尼白曰:
Kamini, the emperor of Asara, said:
「世尊!梵志自高,事若干天,若眾生命終者,彼能令自在往來善處,生於天上,世尊為法主,唯願世尊使眾生命終得至善處,生於天中。」
World Honored One! The Brahma will be high and serve for a few days. If all lives end, he can make them go freely to the good place and be born in heaven. The World Honored One is the Dharma Lord. I only hope that the World Honored One can make all lives finally reach the best place and be born in heaven.
世尊告曰:
The World Honored One said:
「伽彌尼!我今問汝,隨所解答。
"Gamini! I'm asking you now, and I'll answer it as you please.
伽彌尼!於意云何?
Gamini! What do you mean?
若村邑中或有男女,懈不精進,而行惡法,成就十種不善業道,殺生、不與取、邪婬、妄言,乃至邪見,彼命終時,若眾人來,各叉手向稱歎求索,作如是語:
If there are men and women in the village who are not diligent and practice evil, and have accomplished the ten kinds of unwholesome karma, including killing, not taking, sexual misconduct, lying, and even wrong views, when they die, if everyone comes, they will cross their hands and greet them. Praise and seek, say something like this:
『汝等男女,懈不精進,而行惡法,成就十種不善業道,殺生、不與取、邪婬、妄言,乃至邪見,汝等因此緣此,身壞命終,必至善處,乃生天上。』
"You men and women, if you are lazy and unrestrained, you will practice evil and achieve ten kinds of unwholesome karma, including killing, not taking, sexual misconduct, lying, and even wrong views. Due to this, you will die in body and end in a good place. You will be reborn in a good place." Heaven. 』
如是,伽彌尼!彼男女等,懈不精進,而行惡法,成就十種不善業道,殺生、不與取、邪婬、妄言,乃至邪見,寧為眾人各叉手向稱歎求索,因此緣此,身壞命終,得至善處,生天上耶?」
So, Gamini! Those men and women, who are not diligent and diligent, practice evil dharma and achieve ten kinds of unwholesome karma, including killing, not taking, sexual misconduct, lying, and even wrong views. They would rather be praised and praised by everyone with their hands folded, so for this reason, their bodies will be destroyed. At the end of your life, you will reach the perfect place and be reborn in heaven? "
伽彌尼答曰:
Gamini replied:
「不也。
"No.
世尊!」
World Honored One! "
世尊歎曰:
The World Honored One sighed and said:
「善哉!伽彌尼!所以者何?
"Excellent! Gamini! What is this?
彼男女等,懈不精進,而行惡法,成就十種不善業道,殺生、不與取、邪婬、妄言,乃至邪見,若為眾人各叉手向稱歎求索,因此緣此,身壞命終,得至善處,乃生天上者,是處不然。
Those men and women who are lazy and unrestrained and do evil deeds and achieve ten kinds of unwholesome karma, such as killing, not taking, sexual misconduct, lying, and even wrong views, if everyone folds their hands and praises them, their bodies will be destroyed. At the end of one's life, one reaches the best place and is reborn in heaven. This is not the case here.
伽彌尼!猶去村不遠有深水淵,於彼有人以大重石擲著水中,若眾人來,各叉手向稱歎求索,作如是語:
Gamini! Not far from the village, there was a deep abyss of water. Someone was throwing heavy stones into the water there. When people came, they all crossed their hands and asked for help, saying something like this:
『願石浮出。』
"May the stone float out." 』
伽彌尼!於意云何?
Gamini! What do you mean?
此大重石寧為眾人各叉手向稱歎求索,因此緣此,而當出耶?」
Everyone is praying for this heavy stone with folded hands, so why should it come out? "
伽彌尼答曰:
Gamini replied:
「不也。
"No.
世尊!」
World Honored One! "
「如是。
"That's right.
伽彌尼!彼男女等,懈不精進,而行惡法,成就十種不善業道,殺生、不與取、邪婬、妄言,乃至邪見,若為眾人各叉手向稱歎求索,因此緣此,身壞命終,得至善處,生天上者,是處不然。
Gamini! Those men and women who are lazy and unrestrained and do evil deeds and achieve ten kinds of unwholesome karma, such as killing, not taking, sexual misconduct, lying, and even wrong views, if everyone folds their hands and praises them, their bodies will be destroyed. At the end of your life, you will reach the perfect place and be reborn in heaven. This is not the case.
所以者何?
So what?
謂此十種不善業道,黑有黑報,自然趣下,必至惡處。
It is said that these ten kinds of unwholesome karma have black consequences and will naturally lead to evil places.
「伽彌尼!於意云何?
"Gamini! What do you mean?
若村邑中或有男女,精進勤修,而行妙法,成十善業道,離殺、斷殺、不與取、邪婬、妄言,乃至離邪見,斷邪見,得正見,彼命終時,若眾人來,各叉手向稱歎求索,作如是語:
If there are men and women in the village who diligently practice and practice the wonderful Dharma, and achieve the ten good deeds, they will abstain from killing, abstain from killing, refrain from taking, engage in sexual misconduct, speak falsely, and even abstain from wrong views, abandon wrong views, and gain the right view, then their destiny will be At the end, if everyone comes, they will cross their hands and say something like this:
『汝男女等,精進勤修,而行妙法,成十善業道,離殺、斷殺、不與取、邪婬、妄言,乃至離邪見,斷邪見,得正見,汝等因此緣此,身壞命終,當至惡處,生地獄中。』
"You men and women, if you practice diligently and diligently, practice the wonderful Dharma, and achieve the ten good deeds, you can avoid killing, stop killing, refrain from taking, sexual misconduct, lying, and even break away from wrong views, break away from wrong views, and obtain the right views. This is the reason for you. After this, the body will be destroyed and life will end, and you will end up in an evil place and be reborn in hell. 』
伽彌尼!於意云何?
Gamini! What do you mean?
彼男女等,精進勤修,而行妙法,成十善業道,離殺、斷殺、不與取、邪婬、妄言,乃至離邪見,斷邪見,得正見,寧為眾人各叉手向稱歎求索,因此緣此,身壞命終,得至惡處,生地獄中耶?」
Those men and women, if they practice diligently and diligently, practice the wonderful Dharma, and achieve the ten good deeds, they will abstain from killing, abstain from killing, not giving and taking, sexual misconduct, lying, and even abstain from wrong views. The hand seeks to praise and sigh, so due to this, the body will be destroyed and life will end, and it will be in a bad place, and it will be reborn in hell? "
伽彌尼答曰:
Gamini replied:
「不也。
"No.
世尊!」
World Honored One! "
世尊歎曰:
The World Honored One sighed and said:
「善哉!伽彌尼!所以者何?
"Excellent! Gamini! What is this?
伽彌尼!彼男女等,精進勤修,而行妙法,成十善業道,離殺、斷殺、不與取、邪婬、妄言,乃至離邪見,斷邪見,得正見,若為眾人各叉手向稱歎求索,因此緣此,身壞命終,得生惡處,生地獄中者,是處不然。
Gamini! Those men and women who practice diligently and diligently practice wonderful Dharma and achieve the ten virtuous paths of karma, abstain from killing, refraining from killing, not giving and taking, sexual misconduct, lying, and even abandoning wrong views, abandoning wrong views, and attaining the right view, if everyone is different. The hand seeks to praise and sigh. Therefore, due to this, the body will be destroyed and life will end. Those who are reborn in evil places and hells are not like this.
所以者何?
So what?
伽彌尼!謂此十善業道,白有白報,自然昇上,必至善處。
Gamini! It is said that these ten good karma paths will be rewarded in vain, and they will naturally rise to a good place.
伽彌尼!猶去村不遠有深水淵,於彼有人以酥油瓶投水而破,滓瓦沈下,酥油浮上。
Gamini! There was a deep abyss not far from the village. Someone poured a butter bottle into it and broke it. The tiles sank and the butter floated up.
如是,伽彌尼!彼男女等,精進勤修,而行妙法,成十善業道,離殺、斷殺、不與取,邪婬、妾言乃至離邪見,斷邪見,得正見。
So, Gamini! Those men and women, if they practice diligently and diligently, practice the wonderful Dharma, and achieve the ten good deeds, they will abstain from killing, stop killing, refrain from taking, engage in sexual misconduct, talk about concubines, and even abandon wrong views, stop wrong views, and gain the right view.
彼命終時,謂身麤色四大之種從父母生,衣食長養,坐臥按摩,澡浴強忍,是破壞法,是滅盡法,離散之法;
At the end of his life, it is said that the four elements of the body, gross and material, are born from the parents, nourished by food and clothing, sitting and lying down for massage, bathing and forbearing, this is the Dharma of destruction, the Dharma of annihilation, the Dharma of separation;
彼命終後,或烏鳥啄,或虎狼食,或燒或埋,盡為粉塵,彼心、意、識常為信所熏,為精進、多聞、布施、智慧所熏,彼因此緣此,自然昇上,生於善處。
After his death, he may be pecked by crows, eaten by tigers and wolves, burned or buried, and turned into dust. His heart, mind, and consciousness are always smoked by faith, smoked by diligence, extensive knowledge, charity, and wisdom. He has this condition. This naturally rises and is born in a good place.
伽彌尼!彼殺生者,離殺、斷殺,園觀之道、昇進之道、善處之道。
Gamini! He who kills living beings, abstains from killing, stops killing, is the way of garden view, the way of advancement, and the way of good deeds.
伽彌尼!不與取、邪婬、妄言,乃至邪見者,離邪見,得正見,園觀之道、昇進之道、善處之道。
Gamini! Those who do not accept, engage in sexual immorality, speak falsely, and even have wrong views should abandon wrong views and gain right views, the way of garden contemplation, the way of advancement, and the way of good places.
伽彌尼!復有園觀之道、昇進之道、善處之道。
Gamini! There is again the way of gardening, the way of advancement, and the way of good deeds.
伽彌尼!云何復有園觀之道、昇進之道、善處之道?
Gamini! How can there be a way to view gardens, a way to advance, a way to be good?
謂八支聖道,正見乃至正定,是為八。
It is said that the eight branches of the noble path, right view and even right concentration, are eight.
伽彌尼!是謂復有園觀之道、昇進之道、善處之道。」
Gamini! This means that there is a way of gardening, a way of advancement, and a way of being good. "
佛說如是。
Buddha said so.
伽彌尼及諸比丘,聞佛所說,歡喜奉行。
Kamini and other monks heard what the Buddha said and followed it with joy.
伽彌尼經第七竟(千二百一十三字)
The Seventh Principle of the Gamini Sutra (1,213 words)
中阿含經卷第三(一萬二百四十七字)
The third volume of the Central Agama Sutra (1247 words)

18 - MA 18 師子經 To Sīha ∥AN 8.12

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 2 業相應品
Chapter 2 Industry corresponding products
18. To Sīha (一八)師子經
18. To Sīha (18) Shizi Sutra
中阿含經卷第四
The fourth volume of the Central Agama Sutra
東晉罽賓三藏瞿曇僧伽提婆譯
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty.
我聞如是:
This is what I heard:
一時,佛遊鞞舍離,在獼猴水邊高樓臺觀。
At one time, the Buddha wandered away from his home and was watching from a high tower by the Macaque Water.
爾時,眾多鞞舍離麗掣集在聽堂,數稱歎佛,數稱歎法及比丘眾。
At that time, many monks and monks gathered in the auditorium and praised the Buddha, the Dharma and the monks.
彼時,尼乾弟子師子大臣亦在眾中。
At that time, Ni Gan's disciples, teachers, ministers and ministers were also among the crowd.
是時,師子大臣欲往見佛,供養禮事,師子大臣則先往詣諸尼乾所,白尼乾曰:
At that time, the master, son, and minister wanted to go to see the Buddha and make offerings to the Buddha. The master, son, and minister first went to visit the nuns, and said to the nuns:
「諸尊!我欲往見沙門瞿曇。」
Everyone! I want to see the ascetic Qutan.
彼時,尼乾訶師子曰:
At that time, Master Niganha said:
「汝莫欲見沙門瞿曇。
"Don't you wish to see the ascetic Qutan.
所以者何?
So what?
沙門瞿曇宗本不可作,亦為人說不可作法。
The ascetic Qutan can't do it, and people say it can't be done.
師子!若見宗本不可作則不吉利,供養禮事亦不吉利。」
Master! It is unlucky to see that the ancestor cannot be performed, and it is also unlucky to make offerings and rituals. "
彼眾多鞞舍離麗掣再三集在聽堂,數稱歎佛,數稱歎法及比丘眾。
Many of them gathered in the auditorium again and again and praised the Buddha, the Dharma and the monks.
彼時,尼乾弟子師子大臣亦再三在彼眾中。
At that time, Nigan's disciples, teachers, ministers and ministers were also among them again and again.
時,師子大臣亦復再三欲往見佛,供養禮事。
At that time, the master, disciples and ministers also wanted to see the Buddha again and again to make offerings and rituals.
師子大臣便不辭尼乾,即往詣佛,共相問訊,却坐一面,而作是語:
The master, disciples, and ministers then went to the Buddha without leaving their duties, and asked each other, but they sat on one side and said this:
「我聞沙門瞿曇宗本不可作,亦為人說不可作法。
"I heard that the ascetic Qu Tan Zong cannot do it originally, and others say it cannot be done.
瞿曇!若如是說,沙門瞿曇宗本不可作,亦為人說不可作法,彼不謗毀沙門瞿曇耶?
Qu Tan! If it is said in this way that the ascetic Qutan cannot practice it originally, but also for others to say that it cannot be done, then he does not slander the ascetic Qutan?
彼說真實耶?
Is he telling the truth?
彼說是法耶?
He said it was Faye?
彼說法如法耶?
Does he speak the Dharma as Dharma?
於如法無過、無難詰耶?」
Is there no fault or difficulty in questioning the Dharma? "
世尊答曰:
The World Honored One replied:
「師子!若如是說,沙門瞿曇宗本不可作,亦為人說不可作法,彼不謗毀沙門瞿曇!彼說真實,彼說是法,彼說如法,於法無過,亦無難詰。
"Master! If it is said that the Dharma cannot be practiced by the ascetic Qutan, and it is also said by others that the Dharma cannot be practiced, he will not slander the recluse Qutan! He speaks the truth, he says this Dharma, he says it is according to the Dharma, there is nothing wrong with the Dharma, and there is no difficulty. scold.
所以者何?
So what?
師子!有事因此事故,於如實法不能謗毀,沙門瞿曇宗本不可作,亦為人說不可作法。
Master! If something happens due to an accident, the true Dharma cannot be slandered. The ascetic Qutan Zong cannot do it originally, and people say that it cannot be done.
師子!復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本可作,亦為人說可作之法。
Master! If something happens due to an accident, the truthful Dharma cannot be slandered. The ascetic Kutan Sect could have done it, and it has also been taught to others how it can be done.
師子!復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本斷滅,亦為人說斷滅之法。
Master! If something happens due to an accident, and the true Dharma cannot be slandered, the sect of the Ascetic Qutan will be eradicated, and he will also teach others the method of eradicating it.
師子!復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本可惡,亦為人說可憎惡法。
Master! If something happens due to an accident, the true Dharma cannot be slandered. The ascetic Qu Tan Zong is originally abhorrent, and he also preaches the abominable Dharma to others.
師子!復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本法、律,亦為人說法、律之法。
Master! If something happens due to an accident, the true Dharma cannot be slandered. This Dharma and Vinaya of the Recluse Qutan are also the Dharma and Dharma for people.
師子!復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本苦行,亦為人說苦行之法。
Master! If something happens due to an accident, the truthful Dharma cannot be slandered. The ascetic monk Qutan was originally an ascetic, and he also taught people the method of asceticism.
師子!復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本不入於胎,亦為人說不入胎法。
Master! If something happens due to an accident, the true Dharma cannot be slandered. The Sect of the Recluse Qutan is not reborn in the womb, and it is also the Dharma that is not reborn in the womb.
師子!復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本安隱,亦為人說安隱之法。
Master! If something happens due to an accident, the true Dharma cannot be slandered. The ascetic Qu Tan Sect is safe and sheltered, and he also teaches people the Dharma of peace and quiet.
「師子!云何有事因此事故,於如實法不能謗毀,沙門瞿曇宗本不可作,亦為人說不可作法?
"Teacher! Why is it that because of an accident, the truthful Dharma cannot be slandered? The ascetic Qutan Sect cannot do it, and why others say it cannot be done?
師子!我說身惡行不可作,口、意惡行亦不可作。
Master! I say that you must not do evil deeds with your body, and you must not do evil deeds with your mouth or mind.
師子!若如是比無量不善穢污之法,為當來有本、煩熱苦報、生老病死因。
Master! If this is compared to countless unwholesome and filthy dharma, it will be the cause of future suffering, troubles, heat, and suffering, as well as birth, old age, illness, and death.
師子!我說此法盡不可作。
Master! I said this method should never be done.
師子!是謂有事因此事故,於如實法不能謗毀,沙門瞿曇宗本不可作,亦為人說不可作法。
Master! This means that if something happens due to an accident, the true Dharma cannot be slandered. The ascetic Qutan Sect cannot do it originally, and it is also said that it cannot be done.
「師子!云何復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本可作,亦為人說可作之法?
"Teacher! Why should something happen because of an accident? The truthful Dharma cannot be slandered. What the ascetic Qutan Sect can do, and how can others say it can be done?
師子!我說身妙行可作,口、意妙行亦可作。
Master! I say that you can do wonderful things with your body, and you can also do wonderful things with your speech and mind.
師子!若如是比無量善法與樂果,受於樂報,生於善處而得長壽。
Master! If this is compared to countless good deeds and happy fruits, you will receive happy rewards, be born in a good place and live a long life.
師子!我說此法盡應可作。
Master! I say this method can be done.
師子!是謂有事因此事故,不能謗毀,沙門瞿曇宗本可作,亦為人說可作之法。
Master! This means that if something happened due to an accident, it cannot be slandered. The ascetic Qu Tan Zong could have done it, and he also told others how to do it.
「師子!云何復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本斷滅,亦為人說斷滅之法?
"Teacher, how can it be that because of an accident, the truthful Dharma cannot be slandered, and the sect of the ascetic Qutan is completely eliminated, why should he also teach others the method of annihilation?
師子!我說身惡行應斷滅,口、意惡行亦應斷滅。
Master! I say that evil deeds of the body should be eradicated, and evil deeds of speech and mind should also be eradicated.
師子!若如是比無量不善穢汙之法,為當來有本、煩熱苦報、生老病死因。
Master! If this is compared to countless unwholesome and filthy dharma, it will be the cause of future suffering, troubles, heat, and suffering, as well as birth, old age, illness, and death.
師子!我說此法盡應斷滅。
Master! I say this method should be eradicated.
師子!是謂有事因此事故,於如實法不能謗毀,沙門瞿曇宗本斷滅,亦為人說斷滅之法。
Master! This means that if something happens due to an accident, the true Dharma cannot be slandered. The sect of the Recluse Qutan will be eradicated, and he also teaches people the method of eradicating it.
「師子!云何復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本可惡,亦為人說可憎惡法?
"Teacher! Why should something happen because of an accident? The truthful Dharma cannot be slandered. The ascetic Qu Tan Zong is originally abhorrent, but he also preaches the abominable Dharma to others?
師子!我說身惡行可憎惡,口、意惡行亦可憎惡。
Master! I say that evil deeds of the body are abhorrent, and evil deeds of speech and mind are also abhorrent.
師子!若如是比無量不善穢汙之法,為當來有本、煩熱苦報、生老病死因。
Master! If this is compared to countless unwholesome and filthy dharma, it will be the cause of future suffering, troubles, heat, and suffering, as well as birth, old age, illness, and death.
師子!我說此法盡可憎惡。
Master! I say this method is absolutely abominable.
師子!是謂有事因此事故,於如實法不能謗毀,沙門瞿曇宗本可惡,亦為人說可憎惡法。
Master! This means that if something happens due to an accident, the true Dharma cannot be slandered. The ascetic Kutan Sect is originally abhorrent, and he also speaks of the abominable Dharma for others.
「師子!云何復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本法、律,亦為人說法、律之法?
Teacher! Why should something happen because of an accident? The truthful Dharma cannot be slandered. This Dharma and Vinaya of the Ascetic Qutan Sect are also the Dharma and Vinaya for people?
師子!我為斷貪婬故而說法、律,斷瞋恚、愚癡故而說法、律。
Master! I teach the Dharma and the law to put an end to greed and sexual immorality. I give the Dharma and the law to put an end to anger, hatred and ignorance.
師子!若如是比無量不善穢汙之法,為當來有本、煩熱苦報、生老病死因。
Master! If this is compared to countless unwholesome and filthy dharma, it will be the cause of future suffering, troubles, heat, and suffering, as well as birth, old age, illness, and death.
師子!我為斷彼故而說法、律。
Master! In order to cut him off, I gave the Dharma and the law.
師子!是謂有事因此事故,於如實法不能謗毀,沙門瞿曇宗本法、律,亦為人說法、律之法。
Master! This means that if something happens due to an accident, the true Dharma cannot be slandered. The original Dharma and Vinaya of the Sramana Qutan Sect are also the Dharma and Dharma for people.
「師子!云何復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本苦行,亦為人說苦行之法?
"Teacher! Why should something happen because of an accident? The truthful Dharma cannot be slandered. The ascetic Qutan sect was practicing asceticism and also taught people the method of asceticism?
師子!或有沙門、梵志裸形無衣,或以手為衣,或以葉為衣,或以珠為衣,或不以瓶取水,或不以魁取水,不食刀杖劫抄之食,不食欺妄食,不自往,不遣信,不來尊、不善尊、不住尊。
Master! There may be some ascetics and brahmas who are naked without clothes, or use their hands as clothes, or use leaves as clothes, or use beads as clothes, or do not use bottles to get water, or do not use kui to get water, and do not eat food that is stolen with knives and sticks. Not eating, cheating, not going, not sending messages, not coming to respect, not being kind to respect, and not staying in respect.
若有二人食,不在中食,不懷妊家食,不畜狗家食,設使家有糞蠅飛來,便不食也。
If there are two people eating, and they are not eating in the middle, if they are not pregnant, they are eating, and if they are not raising dogs, they will not eat if there are dung flies flying into the house.
不噉魚,不食肉,不飲酒,不飲惡水,或都無所飲,學無飲行;
Not to eat fish, not to eat meat, not to drink alcohol, not to drink bad water, or not to drink at all, and to learn and practice without drinking;
或噉一口,以一口為足,或二口、三、四,乃至七口,以七口為足;
Or take one mouthful, and one mouthful is enough; or two, three, four, or even seven mouthfuls, seven mouthfuls is enough;
或食一得,以一得為足,或二、三、四,乃至七得,以七得為足;
Either one food is enough, and one food is enough; or two, three, four, or even seven food is enough, and seven food is enough;
或日一食,以一食為足,或二、三、四、五、六、七日、半月、一月一食,以一食為足;
Or one eclipse per day, one food is enough; or one eclipse every two, three, four, five, six, seven days, half a month, or one month, one food is enough;
或食菜茹,或食稗子,或食穄米,或食雜[麩-夫+廣],或食頭頭邏食,或食麤食;
Some eat vegetables, some eat tares, some eat boiled rice, some eat miscellaneous food [bran-fu+guang], some eat head-to-head food, some eat coarse food;
或至無事處,依於無事,或食根,或食果,或食自落果,或持連合衣,或持毛衣,或持頭舍衣,或持毛頭舍衣,或持全皮,或持穿皮,或持全穿皮;
Or go to a place where there is nothing, rely on nothing, or eat roots, or eat fruits, or eat fallen fruits, or hold on to the joint clothes, or to hold the sweater, or to hold the head and shed the clothes, or to hold the hair head and shed the clothes, or to hold the whole body. Skin, either holding through the skin, or holding completely through the skin;
或持散髮,或持編髮,或持散編髮,或有剃髮,或有剃鬚,或剃鬚髮,或有拔髮,或有拔鬚,或拔鬚髮;
Either the hair is loose, or the hair is braided, or the hair is loosely braided, or the hair is shaved, or the hair is shaved, or the hair is shaved, or the hair is plucked, or the beard is plucked, or the beard is plucked;
或住立斷坐,或修蹲行,或有臥刺,以刺為床,或有臥果,以果為床,或有事水,晝夜手抒,或有事火,竟昔然之,或事日、月、尊祐大德,叉手向彼,如此之比受無量苦,學煩熱行。
Some may sit upright, some practice squatting, some may lie on thorns, using the thorns as a bed, some may lie on fruits, and use the fruits as a bed, some may have water, which can be expressed with hands day and night, some may have fire, and they have been there before, or some have The sun and the moon respect the great virtue and cross their hands towards him. In this way, they suffer immeasurable suffering and learn to be tired and hot.
師子!有此苦行我不說無。
Master! I would not say that there is no such thing as asceticism.
師子!然此苦行為下賤業,至苦至困,凡人所行,非是聖道。
Master! However, this ascetic behavior is a despicable karma, leading to suffering and hardship. What ordinary people do is not the holy path.
師子!若有沙門、梵志,彼苦行法知斷滅盡,拔絕其根,至竟不生者,我說彼苦行。
Master! If there is a recluse or a Brahma who practices asceticism and his knowledge of the Dharma is completely destroyed, and his roots are uprooted to the point where he is no longer reborn, I say he is practicing asceticism.
師子!如來、無所著、等正覺,彼苦行法知斷滅盡,拔絕其根,至竟不生,是故我苦行。
Master! The Tathagata, who is unattached and fully enlightened, practices asceticism and his knowledge of the Dharma is completely destroyed, uprooting its root, and ultimately no longer arises. This is why I practice asceticism.
師子!是謂有事因此事故,於如實法不能謗毀,沙門瞿曇宗本苦行,亦為人說苦行之法。
Master! This means that if something happens due to an accident, the truthful Dharma cannot be slandered. The ascetic Sect of Shaman Qutan also taught people the method of asceticism.
「師子!云何復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本不入於胎,亦為人說不入胎法?
"Teacher! Why should something happen because of an accident? The true Dharma cannot be slandered. The Ascetic Qu Tan Sect is not born in the womb, and why is it said that the Dharma is not born in the womb?
師子!若有沙門、梵志當來胎生,知斷滅盡,拔絕其根,至竟不生者,我說彼不入於胎。
Master! If there is a recluse or a Brahma who is born in the womb, but knows that it is completely destroyed and his roots are uprooted, so that he will not be born, I say that he will not be born in the womb.
師子!如來、無所著、等正覺,當來有胎生知斷滅盡,拔絕其根,至竟不生,是故我不入於胎。
Master! The Tathagata, who is unattached and fully enlightened, will know that when a womb is born, it will be destroyed, and its root will be uprooted, so that it will not be born. Therefore, I will not be born in the womb.
師子!是謂有事因此事故,於如實法不能謗毀,沙門瞿曇宗本不入於胎,亦為人說不入胎法。
Master! This means that if something happens due to an accident, the true Dharma cannot be slandered. The Sect of Recluse Qutan is not born in the womb, and it is also said to be the Dharma of not being born in the womb.
「師子!云何復有事因此事故,於如實法不能謗毀,沙門瞿曇宗本安隱,亦為人說安隱之法?
"Teacher! Why should something happen because of an accident? The truthful Dharma cannot be slandered. The Ascetic Qu Tan Sect was originally safe and sheltered, and he also taught people the Dharma of peace and safety?
師子!族姓子所有剃除鬚髮,著袈裟衣,至信、捨家、無家、學道者,唯無上梵行訖,我於現法自知自覺,自作證成就遊,生已盡,梵行已立,所作已辦,不更受有,知如真,我自安隱,亦安隱他比丘、比丘尼、優婆塞、優婆夷。
Master! All the members of the clan have shaved off their beards and hair, put on cassocks and robes, have faith, left home, have no home, and are followers of the Tao. Only when the Supreme Brahma has completed, I know myself in the present Dharma, realize the attainments of my own mind, and my life is over. The action has been established, the work has been done, and there is no more feeling. Knowing this is true, I am safe for myself, and I am safe for other bhikkhus, bhikshunis, Upasakas and Upasikas.
我已安彼,便為生法,眾生於生法解脫,老法、病法、死法、憂慼染汙法,眾生於憂慼染污法解脫。
Having settled there, I created the Dharma of life, and sentient beings are liberated from the Dharma of birth. The Dharma of old age, the Dharma of illness, the Dharma of death, and the Dharma of sorrow and defilement, all sentient beings are liberated from the Dharma of sorrow and defilement.
師子!是謂有事因此事故,於如實法不能謗毀,沙門瞿曇宗本安隱,亦為人說安隱之法。」
Master! This means that if something happens due to an accident, the truthful Dharma cannot be slandered. The ascetic Qu Tan Sect originally lived in peace and tranquility, and he also taught people the Dharma of peace and tranquility. "
師子大臣白世尊曰:
Master Shizun Bai Shizun said:
「瞿曇!我已知。
"Qu Tan! I already know.
善逝!我已解。
Good death! I have solved it.
瞿曇!猶明目人,覆者仰之,覆者發之,迷者示道,闇中施明,若有眼者,便見於色。
Qu Tan! For those who have clear eyes, those who are blind will look up to them, those who are blind will be enlightened, those who are confused will be shown the way, and those who are confused will be given light in the dark. If they have eyes, they will see the form.
沙門瞿曇亦復如是,為我無量方便說法、現義,隨其諸道。
The recluse Qutan is also like this. He explains and expresses the meaning for me with immeasurable expediency, following his various paths.
世尊!我今自歸於佛、法及比丘眾,唯願世尊受我為優婆塞,從今日始,終身自歸,乃至命盡。
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life.
世尊!猶如有人養不良馬,望得其利,徒自疲勞而不獲利。
World Honored One! It is like a man who raises a bad horse in the hope of profiting from it, but only tires himself out and does not make any profit.
世尊!我亦如是,彼愚癡尼乾不善曉了,不能自知,不識良田而不自審,長夜奉敬,供養禮事,望得其利,唐苦無益。
World Honored One! The same is true for me. That foolish nun is not good at understanding, cannot know himself, does not know the fertile land, and does not examine himself. He spends long nights worshiping, offering rituals, hoping to benefit from it, and is suffering to no avail.
世尊!我今再自歸佛、法及比丘眾,唯願世尊受我為優婆塞,從今日始,終身自歸,乃至命盡。
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life.
世尊!我本無知,於愚癡尼乾有信有敬,從今日斷。
World Honored One! I am ignorant, but I have faith and respect for the foolish niggan, and I will end it from today.
所以者何?
So what?
欺誑我故。
You lied to me.
世尊!我今三自歸佛、法及比丘眾,唯願世尊受我為優婆塞,從今日始,終身自歸,乃至命盡。」
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. "
佛說如是。
Buddha said so.
師子大臣及諸比,丘聞佛所說,歡喜奉行。
Masters, ministers, and monks heard what the Buddha said and followed it with joy.
師子經第八竟(二千四百一十三字)
The Eighth Principle of the Master's Sutra (2,413 words)

19 - MA 19 尼乾經 To the Nigaṇṭhas ∥MN 101

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 2 業相應品
Chapter 2 Industry corresponding products
To the Nigaṇṭhas (一九)尼乾經
To the Nigaṇṭhas (19) Niga Sutra
我聞如是:
This is what I heard:
一時,佛遊釋羇瘦,在天邑中。
At one time, the Buddha was traveling in Tianyi.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「諸尼乾等如是見、如是說,謂人所受皆因本作,若其故業因苦行滅,不造新者,則諸業盡,諸業盡已,則得苦盡,得苦盡已,則得苦邊。
"Nikans and others have seen and said this, saying that what a person suffers is due to his original work. If his old karma is destroyed due to ascetic practice and no new one is created, then all karma will be exhausted. If all karma is exhausted, suffering will be exhausted. Suffering will be exhausted. If you do it all, you will suffer.
我便往彼,到已,即問:
I went there and when I arrived, I asked:
『尼乾!汝等實如是見、如是說,謂人所受皆因本作,若其故業因苦行滅,不造新者,則諸業盡,諸業盡已,則得苦盡,得苦盡已,則得苦邊耶?』
"Nigan!" You have actually seen and said this, saying that what a person suffers is due to his original work. If his old karma is destroyed due to ascetic practice and no new ones are created, then all karma will be exhausted. If all karma is exhausted, then suffering will be exhausted. Suffering will be exhausted. , will you suffer the consequences? 』
彼答我言:
He answered me:
『如是。
"That's right.
瞿曇!』我復問彼尼乾:
Qu Tan! ’ I asked Penican again:
『汝等自有淨智,我為本有,我為本無,我為本作惡,為不作惡,我為爾所苦盡,為爾所苦不盡,若盡已,便得盡,即於現世斷諸不善,得眾善法,修習作證耶?』
"You have your own pure wisdom. I am my original being. I am my original non-being. I do evil for my own sake. I do not do evil for my own sake. I have suffered all my sufferings for you. My sufferings for you are endless. If I have exhausted them, I will be exhausted. That is, In this world, we must cut off all the bad deeds, acquire all the good Dharma, and practice it to prove it? 』
彼答我言:
He answered me:
『不也。
"No.
瞿曇!』
Qu Tan! 』
「我復語彼尼乾:
"I replied to Penican:
『汝等自無淨智,我為本有,我為本無,我為本作惡,為不作惡,我為爾所苦盡,為爾所苦不盡,若盡已,便得盡,即於現世斷諸不善,得眾善法,修習作證,而作是說,謂人所受皆因本作,若其故業因苦行滅,不造新者,則諸業盡,諸業盡已,則得苦盡,得苦盡已,則得苦邊。
"You yourself have no pure wisdom. I am inherently existent. I am inherently non-existent. I do evil for my own sake. I do not do evil for my own sake. I have suffered all the suffering for you. The suffering for you is endless. If I have exhausted it, I will be exhausted. That is, In the present world, we must cut off all the bad deeds, acquire many good dharma, practice and testify, and say this, saying that everything a person suffers is due to his original work. If his old karma is destroyed due to hard work and no new ones are created, then all karma will be exhausted. If you have already suffered, you will have the end of suffering; if you have exhausted the suffering, you will have the edge of suffering.
尼乾!若汝等自有淨智,我為本有,我為本無,我為本作惡,為不作惡,我為爾所苦盡,為爾所苦不盡,若盡已,便得盡,即於現世斷諸不善,得眾善法,修習作證。
Nigan! If you have your own pure wisdom, I am my original being, I am my original non-being, I do evil for my own sake, and I do not do evil for my own sake, and I have suffered all the suffering for you, and the suffering for you is endless. If I have exhausted it, I will be exhausted, that is, Cut off all bad deeds in this world, obtain all the good Dharma, and practice it to prove it.
尼乾!汝等可得作是說,謂人所受皆因本作,若其故業因苦行滅,不造新者,則諸業盡,諸業盡已,則得苦盡,得苦盡已,則得苦邊。』
Nigan! You can do this, saying that what a person suffers is due to his original work. If his old karma is destroyed due to ascetic practice and no new ones are created, then all karma will be exhausted. If all karma is exhausted, then suffering will be exhausted. Suffering will be exhausted. Then you will suffer. 』
「尼乾!猶如有人身被毒箭,因被毒箭則生極苦,彼為親屬憐念愍傷,欲饒益安隱故,即呼拔箭金醫。
"Ni Gan! It's like a person who was struck by a poisonous arrow. Because of the poisonous arrow, his life was extremely painful. He felt pity for his injury as a relative and wanted to benefit from it, so he called for the golden doctor who pulled the arrow.
箭金醫來,便以利刀而為開瘡,因開瘡時,復生極苦,既開瘡已,而求箭金,求箭金時,復生極苦,求得金已,即便拔出,因拔出時,復生極苦,拔金出已,薄瘡纏裹,因裹瘡時,復生極苦,彼於拔箭金後,得力無患,不壞諸根,平復如故。
When the doctor came, he used a sharp knife to open the sore. Because when the sore was opened, it was extremely painful to revive. After the sore was opened, he asked for arrow gold. , because when it is pulled out, the rebirth is extremely painful. When the gold is pulled out, thin sores are wrapped around it. Because when the sore is wrapped, the rebirth is extremely painful. After pulling out the arrow gold, it is strong and has no trouble, and the roots are not damaged, and they are as normal as before.
尼乾!彼人自有淨智,便作是念:
Nigan! That person has pure wisdom, so he thinks like this:
『我本被毒箭,因被毒箭,則生極苦,我諸親屬見憐念愍傷,欲饒益安隱我故,即呼拔箭金醫,箭金醫來,便以利刀為我開瘡,因開瘡時,復生極苦,既開瘡已,而求箭金,求箭金時,復生極苦,求得金已,即便拔出,因拔出時,復生極苦,拔金出已,薄瘡纏裹,因裹瘡時,復生極苦,我於拔箭金後,得力無患,不壞諸根,平復如故。』
"I was struck by a poisonous arrow. Because of the poisonous arrow, my life was extremely miserable. Seeing that my relatives felt pity for my injury and wanted to help me, they called for the Arrow-Gold Doctor. When the Arrow-Gold Doctor came, he used a sharp knife to save me." Opening a sore, because when the sore is opened, the rebirth is extremely painful. After the sore has been opened, it is extremely painful to resurrect the sore. When the sore is asked for arrow gold, the rebirth is extremely painful. When the gold is obtained, it is difficult to pull it out. Because when the sore is pulled out, the rebirth is extremely painful. Pulling out After the gold came out, the thin sores were wrapped around it. Because when the sores were covered, the rebirth was extremely painful. After I pulled out the gold from the arrow, I gained strength and no trouble, and the roots were not damaged, and they were as normal as before. 』
「如是,尼乾!若汝等自有淨智,我為本有,我為本無,我為本作惡,為不作惡,我為爾所苦盡,為爾所苦不盡,若盡已,便得盡,即於現世斷諸不善,得眾善法,修習作證。
"So, Nigan! If you have your own pure wisdom, I am the original being, I am the original non-being, I do evil for the original reason, I do not do evil for the original reason, I have suffered all the suffering for you, and the suffering for you will never be exhausted. If it is exhausted, , then it will be accomplished, that is, in the present world, all bad deeds will be eliminated, all good dharma will be obtained, and practice will prove it.
尼乾!汝等可得作是說,謂人所受皆因本作,若其故業因苦行滅,不造新者,則諸業盡,諸業盡已,則得苦盡,得苦盡已,則得苦邊,我問如是,不見諸尼乾能答我言:
Nigan! You can do this, saying that what a person suffers is due to his original work. If his old karma is destroyed due to ascetic practice and no new ones are created, then all karma will be exhausted. If all karma is exhausted, then suffering will be exhausted. Suffering will be exhausted. Then I will be on the verge of suffering. I asked this question, but no nuns were able to answer me:
『瞿曇!如是,不如是。』
"Qu Tan!" If so, it is better to be so. 』
「復次,我問諸尼乾曰:
"Again, I asked Niqian:
『若諸尼乾有上斷、上苦行,爾時諸尼乾生上苦耶?』
"If all the nuns are cut off and undergo ascetic practices, then will all the nuns be in a state of suffering?" 』
彼答我言:
He answered me:
『如是。
"That's right.
瞿曇!』『若有中斷、中苦行,爾時諸尼乾生中苦耶?』
Qu Tan! "If there is a break in the ascetic practice, will all the nuns be in a state of suffering during their lives?" 』
彼答我言:
He answered me:
『如是,瞿曇!』『若有下斷、下苦行,爾時諸尼乾生下苦耶?』
"That's right, Qu Tan!" "If there is a break and austerity, then the nuns will give birth to suffering?" 』
彼答我言:
He answered me:
『如是,瞿曇!』是為諸尼乾有上斷、上苦行,爾時諸尼乾則生上苦;
"That's right, Qu Tan!" ’ This is because all the nuns are suffering from severe pain and suffering.
有中斷、中苦行,爾時諸尼乾則生中苦;
There are interruptions and periods of asceticism, and at that time all nuns will suffer in their lives;
有下斷、下苦行,爾時諸尼乾則生下苦。
When there is discontinuation and ascetic practice, all the nuns will suffer from it.
若使諸尼乾有上斷、上苦行,爾時諸尼乾止息上苦;
If all the nuns are allowed to undergo severe hardships and perform severe austerities, then all the nuns will cease their upper sufferings;
有中斷、中苦行,爾時諸尼乾止息中苦;
If there is an interruption or intermediate ascetic practice, then the nuns will cease their intermediate suffering;
有下斷、下苦行,爾時諸尼乾止息下苦。
When there is a break and austerity, all the nuns will cease the suffering.
若如是作、不如是作,止息極苦甚重苦者,當知諸尼乾即於現世作苦。
If you do it this way, it is better to do it this way, to end extreme and severe suffering, you should know that nuns are suffering in this life.
但諸尼乾為癡所覆,為癡所纏,而作是說:
But all the niggas were covered by delusion and entangled in delusion, so they said:
『謂人所受皆因本作,若其故業因苦行滅,不造新者,則諸業盡,諸業盡已,則得苦盡,得苦盡已,則得苦邊。』
"It is said that what a person suffers is due to his original work. If his old karma is destroyed due to ascetic practice and no new ones are created, then all karma will be exhausted. If all karma is exhausted, then suffering will be exhausted. If suffering is exhausted, then suffering will be on the edge. 』
我問如是,不見諸尼乾能答我言:
I asked this question, but no niggan could answer me:
『瞿曇!如是,不如是。』
"Qu Tan!" If so, it is better to be so. 』
「復次,我問諸尼乾曰:
"Again, I asked Niqian:
『諸尼乾!若有樂報業,彼業寧可因斷、因苦行,轉作苦報耶?』
"Junigan!" If there is a happy karma, why should it be turned into a bitter karma due to cessation and austerity? 』
彼答我言:
He answered me:
『不也。
"No.
瞿曇!』『諸尼乾!若有苦報業,彼業寧可因斷、因苦行,轉作樂報耶?』
Qu Tan! "Zhun Nigan!" If there is a karma that brings suffering, why would it be better to stop that karma and turn it into a happy one due to asceticism? 』
彼答我言:
He answered me:
『不也。
"No.
瞿曇!』『諸尼乾!若有現法報業,彼業寧可因斷、因苦行,轉作後生報耶?』
Qu Tan! "Zhun Nigan!" If there is a karma that is caused by the present Dharma, should that karma be cut off and turned into retribution in the next life due to asceticism? 』
彼答我言:
He answered me:
『不也。
"No.
瞿曇!』『諸尼乾!若有後生報業,彼業寧可因斷、因苦行,轉作現法報耶?』
Qu Tan! "Zhun Nigan!" If there is any retributive karma in the future, would it be better to cut off the karma and turn it into the present dharma retribution due to ascetic practices? 』
彼答我言:
He answered me:
『不也。
"No.
瞿曇!』『諸尼乾!若有不熟報業,彼業寧可因斷、因苦行,轉作熟報耶?』
Qu Tan! "Zhun Nigan!" If there are unripe karma, why should those karma be turned into ripe karma due to cessation and austerity? 』
彼答我言:
He answered me:
『不也。
"No.
瞿曇!』『諸尼乾!若有熟報業,彼業寧可因斷、因苦行,轉作異耶?』
Qu Tan! "Zhun Nigan!" If there is a karma that is ripe for retribution, would it rather be cut off and transformed into a different karma due to asceticism? 』
彼答我言:
He answered me:
『不也。
"No.
瞿曇!』『諸尼乾!是為樂報業,彼業不可因斷、因苦行,轉作苦報。
Qu Tan! "Zhun Nigan!" This is a karma for happiness, and this karma cannot be turned into a bitter reward due to cessation or austerity.
諸尼乾!苦報業,彼業不可因斷、因苦行,轉作樂報。
Zhu Ni Gan! Suffering is the reward of karma, but that karma cannot be turned into happy reward due to cessation or austerity.
諸尼乾!現法報業,彼業不可因斷、因苦行,轉作後生報。
Zhu Ni Gan! The present Dharma repays karma, and that karma cannot be turned into retribution in future lives due to cessation or austerity.
諸尼乾!後生報業,彼業不可因斷、因苦行,轉作現法報。
Zhu Ni Gan! The retributive karma of future generations cannot be turned into the present dharma retribution due to cessation or austerity.
諸尼乾!不熟業,彼業不可因斷、因苦行,轉作熟報。
Zhu Ni Gan! Unskilled karma cannot be turned into mature rewards due to cessation or austerity.
諸尼乾!熟報業,彼業不可因斷、因苦行,轉作異者。
Zhu Ni Gan! Familiar retributive karma, that karma cannot be changed into something different due to cessation or asceticism.
以是故,諸尼乾!虛妄方便,空斷無獲。』
Therefore, all nuns! False convenience, empty and empty. 』
「彼諸尼乾便報我言:
"The nigan then repaid me and said:
『瞿曇!我有尊師,名親子尼乾,作如是說:
"Qu Tan!" I have a respected teacher named Zhenzi Nigan, who said this:
「諸尼乾!汝等若本作惡業,彼業皆可因此苦行而得滅盡,若今護身、口、意,因此不復更作惡業也。」
Niggas! If you have committed bad karma, all that karma can be eliminated by practicing asceticism. If you protect your body, speech, and mind now, you will not do any more bad karma.
』我復問彼諸尼乾曰:
’ I asked him again:
『汝等信尊師親子尼乾,不疑惑耶?』
"You believe in your respected master and his son Nigan, don't you have any doubts?" 』
彼答我言:
He answered me:
『瞿曇!我信尊師親子尼乾,無有疑惑。』
"Qu Tan!" I believe in my respected master, my own son, nigan, and I have no doubts. 』
我復語彼諸尼乾曰:
I said to him again:
『有五種法現世二報,信、樂、聞、念、見善觀,諸尼乾!人自有虛妄言,是可信、可樂、可聞、可念、可見善觀耶?』
"There are five kinds of dharma that appear in this world and two rewards, faith, happiness, hearing, thought, and seeing good views, all nuns!" People have their own falsehoods, but are they trustworthy, enjoyable, audible, readable, and can be seen to be good? 』
彼答我言:
He answered me:
『如是。
"That's right.
瞿曇!』我復語彼諸尼乾曰:
Qu Tan! ’ I said to him again:
『是虛妄言,何可信,何可樂,何可聞,何可念,何可善觀?
How can these false words be trusted, how can they be enjoyed, how can they be heard, how can they be thought of, how can they be observed well?
謂人自有虛妄言,有信、有樂、有聞、有念、有善觀。』
It is said that people have false words, faith, happiness, hearing, thoughts, and good views. 』
「若諸尼乾作是說者,於如法中得五詰責,為可憎惡。
"If a nun is a speaker like this, he will be criticized five times according to the Dharma, and he will be considered abhorrent.
云何為五?
Why is the cloud five?
今此眾生所受苦樂皆因本作,若爾者,諸尼乾等本作惡業。
The sufferings and joys of all sentient beings today are all due to this deed. If so, all nuns and others have done bad deeds.
所以者何?
So what?
因彼故,諸尼乾於今受極重苦,是謂尼乾第一可憎惡。
Because of this, all the niggas are suffering extremely severely now, which is why nigans are the most detestable person.
復次,眾生所受苦樂皆因合會,若爾者,諸尼乾等本惡合會。
Again, the suffering and happiness of all sentient beings are due to union. If so, niggas and others are inherently evil.
所以者何?
So what?
因彼故,諸尼乾於今受極重苦,是謂尼乾第二可憎惡。
Because of this, all the niggas are suffering extremely severely now, which is said to be the second most detestable thing about niggan.
復次,眾生所受苦樂皆因為命,若爾者,諸尼揵等本惡為命。
Furthermore, the suffering and happiness of all sentient beings are all due to fate. If so, nuns and others are originally evil because of fate.
所以者何?
So what?
因彼故,諸尼乾於今受極重苦,是謂尼乾第三可憎惡。
Because of this, all the niggas are suffering extremely severely now, which is called the third abomination to the nigans.
復次,眾生所受苦樂皆因見也。
Again, the suffering and happiness of all sentient beings are all due to seeing.
若爾者,諸尼乾等本有惡見。
If so, all the nuns and others have evil views.
所以者何?
So what?
因彼故,諸尼乾於今受極重苦,是謂尼乾第四可憎惡。
Because of this, all the niggas are suffering extremely severely now, which is called the fourth abomination to niggan.
復次,眾生所受苦樂皆因尊祐造,若爾者,諸尼乾等本惡尊祐。
Furthermore, the suffering and happiness of all sentient beings are all caused by respect and protection. If you are like this, all the niggas and others are inherently evil.
所以者何?
So what?
因彼故,諸尼乾於今受極重苦,是謂尼乾第五可憎惡。
Because of this, all the niggas are suffering extremely severely now, which is called the fifth abomination to niggan.
若諸尼乾因本所作惡業、惡合會、惡為命、惡見、惡尊祐,為惡尊祐所造,因彼故,諸尼乾於今受極重苦,是謂因彼事故,諸尼乾等為可憎惡。
If all the nuns have done bad deeds, bad associations, bad fates, bad views, bad respects and blessings, and were created by evil deities and blessings, because of that, all the nuns are suffering extremely severely now, this is said to be because of that. Accidents, nuns, etc. are abominable.
「我所自知、自覺法為汝說者,若沙門、梵志,若天、魔、梵及餘世間皆無能伏,皆無能穢,皆無能制。
"I know that the Dharma of my self-consciousness is expounded to you by ascetics and Brahma, as well as gods, demons, Brahma and the rest of the world.
云何我所自知、自覺法為汝說者,非為沙門、梵志,若天、魔、梵及餘世間所能伏、所能穢、所能制?
How can it be that I, who know myself and know that the Dharma is expounded by you, are not the ascetics and brahmans who can be subdued, defiled, and controlled by gods, demons, brahmans, and the rest of the world?
若有比丘捨身不善業,修身善業,捨口、意不善業,修口、意善業,彼於未來苦,便自知我無未來苦,如法得樂而不棄捨。
If a bhikkhu abandons unwholesome deeds of the body, cultivates good deeds of the body, and abandons unwholesome deeds of speech and mind, and cultivates wholesome deeds of speech and mind, and he suffers in the future, he will know that he will have no future suffering, and he will gain happiness according to the Dharma without giving up.
彼或欲斷苦因,行欲,或欲斷苦因,行捨欲,彼若欲斷苦因,行欲者,即修其行欲,已斷者,苦便得盡。
He may want to cut off the cause of suffering and practice desire, or he may want to cut off the cause of suffering and practice renunciation. If he wants to cut off the cause of suffering and practice desire, he will cultivate his desire. If he has eliminated the cause, suffering will be ended.
彼若欲斷苦因,行捨欲者,即修其行捨欲,已斷者,苦便得盡。
If he wants to eliminate the cause of suffering and practice equanimity, he should cultivate his desire to practice equanimity. Once the cause of suffering is eliminated, suffering will be ended.
若彼比丘便作是念:
If that bhikkhu thought this:
『隨所為、隨所行,不善法生而善法滅,若自斷苦,不善法滅而善法生,我今寧可自斷其苦。』
"According to what you do and what you do, unwholesome dharmas arise and good dharmas disappear. If you put an end to suffering by yourself, if unwholesome dharmas disappear and good dharmas arise, I would rather put an end to your suffering now." 』
便自斷苦。
Then he will stop suffering.
自斷苦已,不善法滅而善法生,不復斷苦。
Once suffering has been eliminated, unwholesome dharmas will disappear and wholesome dharmas will arise, and suffering will no longer be eradicated.
所以者何?
So what?
比丘!本所為者,其義已成,若復斷苦,是處不然。
Bhikkhu! What you did originally has its meaning fulfilled. If you end suffering again, it will not be the case.
「比丘!猶如箭工用檢撓箭,其箭已直,不復用檢。
"Bhikkhu! It's like an archer who uses a checker to check his arrow. The arrow has already been straightened and there is no need to check it again.
所以者何?
So what?
彼人本所為者,其事已成,若復用檢,是處不然。
What that person did was accomplished, but if he were to use it again, it would not be the case.
如是,比丘便作是念:
In this case, the bhikkhu thought:
『隨所為、隨所行,不善法生而善法滅,若自斷苦,不善法滅而善法生,我今寧可自斷其苦。』
"According to what you do and what you do, unwholesome dharmas arise and good dharmas disappear. If you put an end to suffering by yourself, if unwholesome dharmas disappear and good dharmas arise, I would rather put an end to your suffering now." 』
便自斷苦。
Then he will stop suffering.
自斷苦已,不善法滅而善法生,不復斷苦。
Once suffering has been eliminated, unwholesome dharmas will disappear and wholesome dharmas will arise, and suffering will no longer be eradicated.
所以者何?
So what?
本所為者,其義已成,若復斷苦,是處不然。
What you did originally has its meaning fulfilled. If you end suffering again, it will not be the case.
比丘!猶如有人愛念、染著、敬待彼女,然彼女人更與他語,共相問訊,往來止宿,其人因是身心生苦惱,極憂慼耶?」
Bhikkhu! It's like if someone loves, loves, and respects that woman, but that woman even talks to him, inquires about each other, and spends the night together. Because of this, the man is suffering physically and mentally, and is extremely sad? "
比丘答曰:
The bhikkhu replied:
「如是。
"That's right.
世尊!所以者何?
World Honored One! So what?
其人於女愛念、染著,極相敬待,而彼女人更與他語,共相問訊,往來止宿,其人身心何得不生苦惱憂慼?」
This man is obsessed with his woman, and treats him with great respect, and the woman even talks to him, inquires about him, and spends the night together. How can this man not suffer from pain and sorrow in his body and mind? "
「比丘!若使其人而作是念:
"Bhikkhu, if you ask someone to think like this:
『我唐愛念、敬待彼女,然彼女人更與他語,共相問訊,往來止宿,我今寧可因自苦自憂故,斷為彼女愛念、染著耶?』
"I loved and treated that girl with respect, but she even talked to him, asked about each other, and stayed together. Now I would rather stop loving and being attached to that girl because I suffer and worry about myself?" 』
其人於後因自苦自憂故,便斷為彼女愛念、染著。
Later, because he was suffering and worrying about himself, he stopped being in love with and attached to the girl.
若彼女人故與他語,共相問訊,往來止宿,其人於後,身心寧當復生苦惱,極憂慼耶?」
If that woman were to talk to him, inquire about each other, come and go, and spend the night together, would his body and mind be reborn in distress and be extremely sad? "
比丘答曰:
The bhikkhu replied:
「不也。
"No.
世尊!所以者何?
World Honored One! So what?
其人於女無復愛念、染著之情,若彼女人故與他語,共相問訊,往來止宿,若使其人因此身心復生苦惱極憂慼者,是處不然。」
This person has no more love and affection for the woman. If the woman talks to him, inquires about each other, and spends the night together, if the woman is reborn in body and mind, distressed and extremely distressed, this is not the case. "
「如是,比丘便作是念:
"In this case, the bhikkhu thought:
『隨所為、隨所行,不善法生而善法滅,若自斷其苦,不善法滅而善法生,我今寧可自斷其苦。』
"According to what you do and what you do, unwholesome dharmas arise and good dharmas disappear. If you can put an end to your suffering, if unwholesome dharmas disappear and good dharmas arise, I would rather put an end to your suffering." 』
便自斷苦。
Then he will stop suffering.
自斷苦已,不善法滅而善法生,不復斷苦。
Once suffering has been eliminated, unwholesome dharmas will disappear and wholesome dharmas will arise, and suffering will no longer be eradicated.
所以者何?
So what?
本所為者,其義已成,若復斷苦,是處不然。
What you did originally has its meaning fulfilled. If you end suffering again, it will not be the case.
「彼復作是念:
"He thought again:
『若有所因,斷其苦者,我便已斷,然我於欲猶故未斷,我今寧可求斷於欲。』
"If there is a reason to put an end to the suffering, I have already put an end to it. However, I still have not given up my desire. Now I would rather seek an end to my desire." 』
便求斷欲。
Then I asked for an end to desire.
彼為斷欲故,獨住遠離,在無事處,或至樹下空安靜處,山巖石室、露地穰積,或至林中,或在塚間,彼已在無事處,或至樹下空安靜處,敷尼師檀,結加趺坐,正身正願,反念不向,斷除貪伺,心無有諍,見他財物諸生活具不起貪伺,欲令我得,彼於貪伺淨除其心。
In order to renounce desire, he lives alone and far away, in a quiet place under a tree, in a rock house on a mountain, or on the open ground, or in a forest, or among a tomb. He is already in a quiet place, or in a quiet place. In an empty and quiet place under the tree, Puni Master Tan sits in a knot, with his body upright and his aspiration correct. His thoughts are not directed toward him. He has given up greed and attachment. His mind has no ambiguity. When he sees his property and other living things, he cannot be greedy for them and wants to make them available to me. He purifies his mind from greed.
如是,瞋恚、睡眠、掉悔,斷疑、度惑,於諸善法無有猶豫,彼於疑惑淨除其心。
In this way, he will be free from anger, sleep, and regret; he will eliminate doubts and overcome doubts; he will not hesitate in all virtuous dharma; he will purify his mind from doubts.
「彼已斷此五蓋、心穢、慧羸,離欲、離惡不善之法,至得第四禪成就遊。
"He has cut off the five hindrances, the impurity of mind, and the weakness of wisdom, has given up desire, has given up evil and unwholesome dharmas, and has attained the fourth jhāna.
彼得如是定,心清淨,無穢無煩,柔軟善住,得不動心,趣向漏盡智通作證,彼便知此苦如真,知此苦習、知此苦滅、知此苦滅道如真,亦知此漏如真,知此漏習、知此漏滅、知此漏滅道如真,彼如是知、如是見已,則欲漏心解脫,有漏、無明漏心解脫,解脫已,便知解脫,生已盡,梵行已立,所作已辦,不更受有,知如真。
Peter is thus calm, his mind is pure, free from impurities and troubles, he lives softly and well, and his mind is unmoved. He is willing to bear witness to the wisdom of the end of outflows. He will know that this suffering is real, he will know this painful habit, he will know the cessation of suffering, and he will know that this suffering will lead to the path. Really, you also know that these outflows are true, you know this outflow habit, you know that these outflows are eliminated, you know that the way of outflows is true. If you know it and see it like this, you will be liberated from the desire for outflows, and you will be liberated from the outflow mind of ignorance. Once you have been liberated, you will know that you are liberated. Life has ended. The holy life has been established. What you have done has been done. There is no more feeling. You know it is true.
「如來如是正心解脫,得五稱譽,如法無諍,可愛可敬。
"The Tathagata is so upright and liberated, and he is praised as five things: he is like the Dharma and has no objections, he is lovely and respectable.
云何為五?
Why is the cloud five?
彼眾生者,所受苦樂皆因本作,若爾者,如來本有妙業,因彼故,如來於今聖無漏樂,寂靜止息而得樂覺,是謂如來得第一稱譽。
The sufferings and joys of all sentient beings are all due to this work. If so, the Tathagata originally had wonderful karma, and because of that, the Tathagata has now attained the joy of being holy and has no leakage, and is still and peaceful. This means that the Tathagata has received the first praise.
復次,眾生所受苦樂皆因合會,若爾者,如來本妙合會,因彼故,如來於今聖無漏樂,寂靜止息而得樂覺,是謂如來得第二稱譽。
Again, the sufferings and joys of all sentient beings are all due to the union. If so, the Tathagata originally wonderfully united. Because of that, the Tathagata has now holy and undisturbed joy. He is still and peaceful, and has attained happiness. This means that the Tathagata has received the second praise.
復次,眾生所受苦樂皆因為命,若爾者,如來本妙為命,因彼故,如來於今聖無漏樂,寂靜止息而得樂覺,是謂如來得第三稱譽。
Again, the suffering and happiness of all sentient beings are all due to fate. If so, the original beauty of the Tathagata is fate. Because of this, the Tathagata enjoys holy and undisturbed joy today, and attains blissful awareness by being still and peaceful. This means that the Tathagata has received the third praise.
復次,眾生所受苦樂皆因見也,若爾者,如來本妙見,因彼故,如來於今聖無漏樂,寂靜止息而得樂覺,是謂如來得第四稱譽。
Again, the suffering and happiness of all sentient beings are all due to seeing. If so, the Tathagata has original wonderful seeing. Because of this, the Tathagata has now holy and undisturbed joy, and attains blissful awareness by being still and peaceful. This is the fourth praise of the Tathagata.
復次,眾生所受苦樂皆因尊祐造,若爾者,如來本妙尊祐,因彼故,如來於今聖無漏樂,寂靜止息而得樂覺,是謂如來得第五稱譽。
Again, the suffering and happiness of all sentient beings are all caused by the protection of the Tathagata. Therefore, the Tathagata has the original wonderful protection of the Tathagata. Because of this, the Tathagata has holy and undisturbed music, and is still and peaceful. This is the fifth praise of the Tathagata.
是為如來本妙業、妙合會、妙為命、妙見、妙尊祐,為妙尊祐所造,因彼故,如來於今聖無漏樂,寂靜止息而得樂覺,以此事故,如來於今得五稱譽。
This is created by the Tathagata's original wonderful karma, wonderful union, wonderful life, wonderful views, and wonderful blessings. Because of this, the Tathagata has now attained the bliss of pure and undisturbed joy. He has attained blissful enlightenment by resting peacefully. Unfortunately, the Tathagata has received five praises now.
「有五因緣,心生憂苦。
"There are five causes and conditions that cause suffering in the heart.
云何為五?
Why is the cloud five?
婬欲纏者,因婬欲纏故,心生憂苦。
Those who are entangled in lust will suffer from sorrow in their hearts because of their entanglement in lust.
如是,瞋恚、睡眠、掉悔、疑惑纏者,因疑惑纏故,心生憂苦。
In this way, those who are entangled in anger, sleep, regrets, and doubts will suffer from sorrow in their hearts.
是謂五因緣,心生憂苦。
This means that due to the five causes and conditions, the mind is suffering.
有五因緣,心滅憂苦。
There are five causes and conditions to eliminate sorrow and suffering in the mind.
云何為五?
Why is the cloud five?
若婬欲纏者,因婬欲纏故,心生憂苦,除婬欲纏已,憂苦便滅,因婬欲纏,心生憂苦,於現法中而得究竟,無煩無熱,常住不變,是聖所知、聖所見。
If a person is entangled in lust, his mind will be filled with sorrow and suffering because of the entanglement of lust. Once he is rid of the entanglement of lust, the sorrow and suffering will disappear. If he is entangled in lust and his mind will be filled with sorrow and suffering, he will find the ultimate truth in the present Dharma. He will have no troubles or heat, and will remain unchanged forever. , is known and seen by the Holy Ones.
如是,瞋恚、睡眠、掉悔,若疑惑纏者,因疑惑纏故,心生憂苦,除疑惑纏已,憂苦便滅,因疑惑纏,心生憂苦,於現法中而得究竟,無煩無熱,常住不變,是聖所知、聖所見。
In this way, if anger, sleep, regret, and doubts are entangled, the mind will be distressed because of the entanglement of doubts. If doubts are entangled, the distress will disappear. Because of the entanglement of doubts, the mind will be distressed, and the ultimate truth will be found in the present Dharma. , without trouble or heat, always abiding and unchanging, this is what the sages know and see.
是謂五因緣,心滅憂苦。
This is called the five causes and conditions, and the mind is free from sorrow and suffering.
「復次,更有現法而得究竟,無煩無熱,常住不變,是聖所知、聖所見。
"Furthermore, the ultimate reality is achieved by manifesting the Dharma. It is free from troubles and heat, and always remains unchanged. This is what the sages know and see.
云何更有現法而得究竟,無煩無熱,常住不變,是聖所知、聖所見?
How can it be that the Dharma is manifested to obtain the ultimate, without trouble or heat, ever-lasting and unchanging, which is known and seen by the sages?
謂八支聖道,正見乃至正定,是為八。
It is said that the eight branches of the noble path, right view and even right concentration, are eight.
是謂更有現法而得究竟,無煩無熱,常住不變,是聖所知、聖所見。」
This means that the ultimate reality can be obtained through the more manifest method. It is free from troubles and heat, and it always remains unchanged. This is what the sages know and see. "
佛說如是。
Buddha said so.
彼諸比丘聞佛所說,歡喜奉行。
When the monks heard what the Buddha said, they followed it with joy.
尼乾經第九竟(三千六百)
Ninth chapter of the Nikan Sutra (three thousand six hundred)

20 - MA 20 波羅牢經 To Pāṭaliya ∥SN 42.13

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 2 業相應品
Chapter 2 Industry corresponding products
To Pāṭaliya (二〇)波羅牢經
To Pāṭaliya (20) Parala Sutra
我聞如是:
This is what I heard:
一時,佛遊拘麗瘦,與大比丘眾俱,往至北村,住北村北尸攝惒林中。
At one time, the Buddha traveled to Beicun, a beautiful and thin man, and went to Beicun together with the great monks. He lived in the forest of corpses in the north of Beicun.
爾時,波羅牢伽彌尼聞沙門瞿曇釋種子,捨釋宗族,出家學道,遊拘麗瘦,與大比丘眾俱,至此北村,住北村北尸攝惒林中。
At that time, Paraluo Gamini heard that the ascetic Qu Tan released the seeds, gave up his clan, became a monk and studied Taoism, traveled around, was beautiful and thin, and joined the great bhikkhus. He came to the North Village and lived in the Shisheshe Forest in the north of the North Village.
彼沙門瞿曇有大名稱,周聞十方,沙門瞿曇如來、無所著、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師,號佛、眾祐。
The recluse Qutan has a great name, and is heard in the ten directions. The recluse Qutan Tathagata, the unattached, the perfect enlightenment, the accomplished person of clear conduct, the good passerby, the understander of the world, the supreme scholar, the ruler of the Tao and Dharma, the teacher of gods and humans, is called Buddha. , Zhongyou.
彼於此世,天及魔、梵、沙門、梵志,從人至天,自知自覺,自作證成就遊,彼若說法,初善、中善、竟亦善,有義有文,具足清淨,顯現梵行。
In this world, gods, demons, Brahmas, ascetics, and brahmans, from humans to gods, know and realize themselves, and attain enlightenment. If they preach the Dharma, they will be good at first, good in the middle, and good at the end. They will have meaning and writing, and they will be complete. Purity reveals the holy life.
若見如來、無所著、等正覺,尊重禮拜,供養承事者,快得善利。
If you see the Tathagata, who has no attachments, and is fully enlightened, and respects and bows to him, makes offerings to him, and performs his duties, you will quickly gain good benefits.
彼作是念:
He thought:
「我應往見沙門瞿曇!禮事供養。」
I should go to see the ascetic Qutan! Make offerings and make offerings.
波羅牢伽彌尼聞已,從北村出,北行至尸攝惒林,欲見世尊禮事供養。
After hearing this, Paraluo Gamini left Beicun and walked north to Shishexi Forest, hoping to see the Blessed One and make offerings to him.
波羅牢伽彌尼遙見世尊在林樹間,端正姝好,猶星中月,光曜暐曄,晃若金山,相好具足,威神巍巍,諸根寂定,無有蔽礙,成就調御,息心靜默。
Paraluo Gamini saw the World Honored One among the trees in the distance, upright and graceful, like the moon among the stars, shining brightly like a golden mountain, full of appearance, majestic and majestic, all roots calm and unobstructed, accomplished. Regulate your control and keep your mind quiet.
波羅牢伽彌尼遙見佛已,前至佛所,共相問訊,却坐一面,白世尊曰:
Paraluo Kamini saw the Buddha in the distance, went to the Buddha's place, and asked each other, but he sat on one side and said to the World Honored One:
「我聞沙門瞿曇知幻是幻,瞿曇!若如是說,沙門瞿曇知幻是幻,彼不謗毀沙門瞿曇耶?
"I heard that the ascetic Qutan knew that illusion was an illusion, Qutan! If it is said that the ascetic Qutan knew that illusion was an illusion, wouldn't he slander the ascetic Qutan?
彼說真實耶?
Is he telling the truth?
彼說是法耶?
He said it was Faye?
彼說法如法耶?
Does he speak the Dharma as Dharma?
於如法無過、無難詰耶?」
Is there no fault or difficulty in questioning the Dharma? "
世尊答曰:
The World Honored One replied:
「伽彌尼!若如是說,沙門瞿曇知幻是幻,彼不謗毀沙門瞿曇!彼說真實,彼說是法,彼說法如法,於法無過,亦無難詰。
"Kamini! If it is said like this, the ascetic Kotan knows that illusion is an illusion, he will not slander the ascetic Kotan! He speaks the truth, he speaks the Dharma, he preaches according to the Dharma, he has no fault in the Dharma, and there is no difficulty in questioning him.
所以者何?
So what?
伽彌尼!我知彼幻,我自非幻。」
Gamini! I know that it is an illusion, and I myself am not an illusion. "
波羅牢說曰:
Polo said:
「彼沙門、梵志所說真實,而我不信彼說沙門瞿曇知幻是幻。」
What the recluse and Brahma said is true, but I don't believe what he said. The recluse Qutan knows that illusion is just an illusion.
世尊告曰:
The World Honored One said:
「伽彌尼!若知幻者,即是幻耶?」
Gamini! If you know the illusion, is it an illusion?
波羅牢白曰:
Polo Laobai said:
「如是。
"That's right.
世尊!如是。
World Honored One! If so.
善逝!」
Good death! "
世尊告曰:
The World Honored One said:
「伽彌尼!汝莫自誤,謗毀於我,若謗毀我者,則便自損。
"Gamini! Don't make mistakes and slander me. If you slander me, you will be harming yourself.
有諍有犯,聖賢所惡,而得大罪。
There are quarrels and crimes, and the sages and sages are evil and suffer serious sins.
所以者何?
So what?
此實不如汝之所說。
This is not what you said.
伽彌尼!汝聞拘麗瘦有卒耶?」
Gamini! Have you heard that there is a pawn in Ku Li Shou? "
答曰:
Answer:
「聞有。」
I heard it.
「伽彌尼!於意云何?
"Gamini! What do you mean?
拘麗瘦用是卒為?」
Is it a good idea to keep beauty and slim down? "
答曰:
Answer:
「瞿曇!通使殺賊,為此事故,拘麗瘦畜是卒也。」
Qu Tan! The general envoy killed the thief. Because of this accident, the beautiful and thin animals are the pawns.
「伽彌尼!於意云何?
"Gamini! What do you mean?
拘麗瘦卒為有戒,為無戒耶?」
Is it true that a handsome and thin soldier has a precept, or does he have no precepts? "
答曰:
Answer:
「瞿曇!若世間有無戒德者,無過拘麗瘦卒。
"Qu Tan! If there are people in the world who are unethical, they will not be guilty of being beautiful and thin.
所以者何?
So what?
拘麗瘦卒極犯禁戒,唯行惡法。」
The beautiful and thin soldier violated the prohibitions and only practiced evil laws. "
復問:
Further question:
「伽彌尼!汝如是見、如是知,我不問汝,若他問汝:
"Gamini! You see and know this. I will not ask you. If he asks you:
『波羅牢伽彌尼知拘麗瘦卒極犯禁戒,唯行惡法,因此事故,波羅牢伽彌尼極犯禁戒,唯行惡法。』
"Paralog Kamini knew that the beautiful and thin soldier violated the forbidden precepts and only performed evil dharma. Therefore, due to the accident, Paraluo Gamini violated the forbidden precepts and only performed evil dharma. 』
若如是說,為真說耶?」
If so, is it true? "
答曰:
Answer:
「非也。
"No.
瞿曇。
Qu Tan.
所以者何?
So what?
拘麗瘦卒見異、欲異,所願亦異,拘麗瘦卒極犯禁戒,唯行惡法;
The skinny and beautiful soldiers see different things, have different desires, and their wishes are also different. The skinny and beautiful soldiers violate the prohibitions and only practice evil laws;
我極持戒,不行惡法。」
I strictly adhere to the precepts and do not do evil things. "
復問:
Further question:
「伽彌尼!汝知拘麗瘦卒極犯禁戒,唯行惡法,然不以此為犯禁戒,唯行惡法;
"Gamini! You know that the skinny soldier of Kouli violates the forbidden precepts and only performs evil dharma. However, you do not use this as a violation of the forbidden precepts and only performs evil dharma.
如來何以不得知幻而自非幻?
How come the Tathagata does not know illusion and is not illusion?
所以者何?
So what?
我知幻,知幻人,知幻報,知斷幻。
I know illusions, I know illusionary people, I know the rewards of illusions, I know how to eliminate illusions.
伽彌尼!我亦知殺生,知殺生人,知殺生報,知斷殺生。
Gamini! I also know about killing, I know about killing people, I know about the retribution of killing, I know about how to stop killing.
伽彌尼!我知不與取,知不與取人,知不與取報,知斷不與取。
Gamini! I know not to give, I know not to take, I know not to give, I know not to take, I know not to give.
伽彌尼!我知妄言,知妄言人,知妄言報,知斷妄言。
Gamini! I know lies, I know the people who speak lies, I know the consequences of lying, I know how to stop lying.
伽彌尼!我如是知、如是見。
Gamini! I know thus and see thus.
若有作是說,沙門瞿曇知幻即是幻者,彼未斷此語,聞彼心、彼欲、彼願、彼聞、彼念、彼觀,如屈伸臂頃,命終生地獄中。」
If it is said that the ascetic Kutan knows that illusion is illusion, and he does not stop saying this, but if he hears his mind, desires, wishes, hearings, thoughts, and views, he will be destined to hell for the rest of his life, just as he bends and stretches his arms. . "
波羅牢伽彌尼聞已,怖懼戰慄,身毛皆竪,即從坐起,頭面禮足,長跪叉手,白世尊曰:
After hearing this, Paraluo Gamini trembled with fear, and all the hair on his body stood up. He immediately stood up from his seat, bowed his head, face and feet, knelt down and crossed his hands, and said to the World Honored One:
「悔過,瞿曇!自昔,善逝!如愚、如癡、如不定、如不善。
"Repent, Qu Tan! Since the past, good things have passed away! Like foolishness, like delusion, like uncertainty, and like bad deeds.
所以者何?
So what?
我以妄說沙門瞿曇是幻,唯願瞿曇受我悔過,見罪發露,我悔過已,護不更作。」
I falsely said that Qu Tan, a recluse, was an illusion. I only hope that Qu Tan will accept my repentance and see that my sin is exposed. I have already repented and protected him from doing anything else. "
世尊告曰:
The World Honored One said:
「如是,伽彌尼!汝實如愚、如癡、如不定、如不善。
"So, Kamini! You are indeed foolish, foolish, uncertain, and unwholesome.
所以者何?
So what?
謂汝於如來、無所著、等正覺妄說是幻。
It is an illusion to say that you have nothing to do with the Tathagata and are fully enlightened.
然汝能悔過,見罪發露,護不更作。
However, you can repent and see your sin exposed, but you will not do it again.
如是,伽彌尼!若有悔過,見罪發露,護不更作者,則長養聖法而無有失。」
So, Gamini! If you repent, see your sin exposed, and protect the author, you will cultivate the holy Dharma without any loss. "
於是,波羅牢伽彌尼叉手向佛,白世尊曰:
Then Paragamini crossed his hands and turned to the Buddha, and said to the World Honored One:
「瞿曇!有一沙門梵志如是見、如是說:
"Qu Tan! There is a Samana Brahma who saw this and said this:
『若有殺生者,彼一切即於現法受報,因彼生憂苦;
"If there is a person who kills a living being, he will be punished in the present state, and he will suffer from sorrow;
若有不與取、妄言,彼一切即於現法受報,因彼生憂苦。』
If there is any non-compliance or false talk, all these will be repaid in the present state, and sorrow and suffering will arise because of them. 』
沙門瞿曇!於意云何?」
Samana Qutan! What do you mean? "
世尊告曰:
The World Honored One said:
「伽彌尼!我今問汝,隨所解答。
"Gamini! I'm asking you now, and I'll answer it as you please.
伽彌尼!於意云何?
Gamini! What do you mean?
若村邑中,或有一人,頭冠華鬘,雜香塗身,而作倡樂,歌舞自娛,唯作女妓,歡樂如王。
Suppose there is a person in a village who wears a beautiful wand on his head and paints his body with incense. He performs music, sings and dances for his own entertainment. He only acts as a prostitute and is as happy as a king.
若有問者:
If anyone has any questions:
『此人本作何等,今頭冠華鬘,雜香塗身,而作倡樂,歌舞自娛,唯作女妓,歡樂如王?』
"What is the nature of this person? Now he wears a gorgeous wand on his head, paints his body with incense, performs music, sings and dances for his own entertainment, and only acts as a prostitute, enjoying himself like a king?" 』
或有答者:
Or those who answered:
『此人為王殺害怨家,王歡喜已,即與賞賜,是以此人頭冠華鬘,雜香塗身,而作倡樂,歌舞自娛,唯作女妓,歡樂如王。』
"This person kills a rival family for the king. The king is happy and gives him a reward. This person wears a beautiful wand on his head, paints his body with incense, and engages in music. He sings and dances for his own entertainment. He only works as a prostitute, and he is as happy as the king." 』
伽彌尼!汝如是見、如是聞不?」
Gamini! Do you see and hear this? "
答曰:
Answer:
「見也。
"See you.
瞿曇!已聞、當聞。」
Qu Tan! Already heard, should be heard. "
「伽彌尼!又復見王收捕罪人,反縛兩手,打鼓唱令,出南城門,坐高標下而梟其首。
"Gamini! I saw the king again arresting criminals, binding his hands behind his back, beating drums and singing orders, going out of the south gate, sitting under a high mark and looking down at their heads.
若有問者:
If anyone has any questions:
『此人何罪,為王所戮?』
"What crime did this man commit that he was killed by the king?" 』
或有答者:
Or those who answered:
『此人枉殺王家無過之人,是以王教如是行刑。』
"This man killed a member of the Wang family who had no fault in vain, so he was punished as taught by the king." 』
伽彌尼!汝如是見、如是聞不?」
Gamini! Do you see and hear this? "
答曰:
Answer:
「見也。
"See you.
瞿曇!已聞、當聞。」
Qu Tan! Already heard, should be heard. "
「伽彌尼!若有沙門、梵志如是見、如是說:
"Gamini! If any recluse or Brahma sees this and says this:
『若有殺生,彼一切即於現法受報,因彼生憂苦。』
"If you kill a living being, you will receive retribution in the present state, and you will suffer from it." 』
彼為真說,為虛妄言?」
Is he telling the truth or lying? "
答曰:
Answer:
「妄言。
"False words.
瞿曇!」
Qu Tan! "
「若彼說妄言,汝意信不?」
If he tells lies, do you believe it?
答曰:
Answer:
「不信也。
"You don't believe it.
瞿曇!」
Qu Tan! "
世尊歎曰:
The World Honored One sighed and said:
「善哉!善哉!伽彌尼!」復問:
"Good! Good! Gamini!" asked again:
「伽彌尼!於意云何?
"Gamini! What do you mean?
若村邑中,或有一人,頭冠華鬘,雜香塗身,而作倡樂,歌舞自娛,唯作女妓,歡樂如王。
Suppose there is a person in a village who wears a beautiful wand on his head and paints his body with incense. He engages in music, sings and dances to amuse himself, and only acts as a prostitute. He is as happy as a king.
若有問者:
If anyone has any questions:
『此人本作何等,今頭冠華鬘,雜香塗身,而作倡樂,歌舞自娛,唯作女妓,歡樂如王?』
"What is this person's true nature? Now he wears a gorgeous wand on his head, paints his body with incense, performs music, sings and dances for his own entertainment, and only acts as a prostitute, enjoying himself like a king?" 』
或有答者:
Or those who answered:
『此人於他國中而不與取,是以此人頭冠華鬘,雜香塗身,而作倡樂,歌舞自娛,唯作女妓,歡樂如王。』
"This person is in another country and does not take it from him. He wears a beautiful garland on his head, paints his body with mixed incense, and engages in music, singing and dancing to entertain himself. He only works as a prostitute, and is as happy as a king." 』
伽彌尼!汝如是見、如是聞不?」
Gamini! Do you see and hear this? "
答曰:
Answer:
「見也。
"See you.
瞿曇!已聞、當聞。」
Qu Tan! Already heard, should be heard. "
「伽彌尼!又復見王收捕罪人,反縛兩手,打鼓唱令,出南城門,坐高標下而梟其首。
"Gamini! I saw the king again arresting criminals, binding his hands behind his back, beating drums and chanting orders, going out of the south gate, sitting under a high mark and looking down at their heads.
若有問者:
If anyone has any questions:
『此人何罪,為王所戮?』
"What crime did this man commit that he was killed by the king?" 』
或有答者:
Or those who answered:
『此人於王國而不與取,是以王教如是行刑。』
"This person refuses to take anything from the kingdom, so he will be punished in this way according to the king's teachings." 』
伽彌尼!汝如是見、如是聞不?」
Gamini! Do you see and hear this? "
答曰:
Answer:
「見也。
"See you.
瞿曇!已聞、當聞。」
Qu Tan! Already heard, should be heard. "
「伽彌尼!若有沙門、梵志如是見、如是說:
"Gamini! If any recluse or brahman sees this and says this:
『若有不與取,彼一切即於現法受報,因彼生憂苦。』
"If there is anything that is not given, everything will be repaid in the present state, and sorrow and suffering will arise because of it." 』
彼為真說,為虛妄言?」
Is he telling the truth or lying? "
答曰:
Answer:
「妄言。
"False words.
瞿曇!」
Qu Tan! "
「若彼說妄言,汝意信不?」
If he tells lies, do you believe it?
答曰:
Answer:
「不信也。
"You don't believe it.
瞿曇!」
Qu Tan! "
世尊歎曰:
The World Honored One sighed and said:
「善哉!善哉!伽彌尼!」復問:
"Good! Good! Gamini!" asked again:
「伽彌尼!於意云何?
"Gamini! What do you mean?
若村邑中,或有一人,頭冠華鬘,雜香塗身,而作倡樂,歌舞自娛,唯作女妓,歡樂如王。
Suppose there is a person in a village who wears a beautiful wand on his head and paints his body with incense. He performs music, sings and dances for his own entertainment. He only acts as a prostitute and is as happy as a king.
若有問者:
If anyone has any questions:
『此人本作何等,今頭冠華鬘,雜香塗身,而作倡樂,歌舞自娛,唯作女妓,歡樂如王?』
"What is the nature of this person? Now he wears a gorgeous wand on his head, paints his body with incense, performs music, sings and dances for his own entertainment, and only acts as a prostitute, enjoying himself like a king?" 』
或有答者:
Or those who answered:
『此人作妓,能戲調笑,彼以妄言令王歡喜,王歡喜已,即與賞賜,是以此人頭冠華鬘,雜香塗身,而作倡樂,歌舞自娛,唯作女妓,歡樂如王。』
"This person is a prostitute and is good at making jokes. She makes the king happy with her lies. When the king is happy, she will give her a reward. So she wears a beautiful garland on her head, paints her body with mixed fragrances, and engages in music. She entertains herself with singing and dancing. She only acts as a girl. Whore, happy as a king. 』
伽彌尼!汝如是見、如是聞不?」
Gamini! Do you see and hear this? "
答曰:
Answer:
「見也。
"See you.
瞿曇!已聞、當聞。」
Qu Tan! Already heard, should be heard. "
「伽彌尼!又復見王收捕罪人,用棒打殺,盛以木檻,露車載之,出北城門,棄著壍中。
"Gamini! I saw the king again arresting the criminals, beating them to death with sticks, placing them on a wooden sill, uncovering them, and carrying them on a cart. They left the north city gate and left them in their coffins.
若有問者:
If anyone has any questions:
『此人何罪,為王所殺?』
"What is this man's crime? He was killed by the king?" 』
或有答者:
Or those who answered:
『此人在王前妄有所證,彼以妄言欺誑於王,是以王教取作如是。』
"This man falsely proved himself before the king. He deceived the king with false words. This is what he did based on the king's teachings." 』
伽彌尼!汝如是見、如是聞不?」
Gamini! Do you see and hear this? "
答曰:
Answer:
「見也。
"See you.
瞿曇!已聞、當聞。」
Qu Tan! Already heard, should be heard. "
「伽彌尼!於意云何?
"Gamini! What do you mean?
若有沙門、梵志如是見、如是說:
If there is a recluse or Brahma who sees this and says:
『若有妄言,彼一切即於現法受報,因彼生憂苦。』
"If you speak falsely, you will be repaid in the present state, and you will suffer from it." 』
彼為真說,為虛妄言?」
Is he telling the truth or lying? "
答曰:
Answer:
「妄言。
"False words.
瞿曇!」
Qu Tan! "
「若彼說妄言,汝意信不?」
If he tells lies, do you believe it?
答曰:
Answer:
「不信也。
"You don't believe it.
瞿曇!」
Qu Tan! "
世尊歎曰:
The World Honored One sighed and said:
「善哉!善哉!伽彌尼!」
Good! Good! Gamini!
於是,波羅牢伽彌尼即從坐起,偏袒著衣,叉手向佛,白世尊曰:
Then Paraluo Gamini stood up from his seat, put on his clothes, crossed his hands and faced the Buddha, and said to the World Honored One:
「甚奇!瞿曇所說極妙,善喻善證。
"It's amazing! Qu Tan's words are extremely wonderful and can be well explained and demonstrated.
瞿曇!我於北村中造作高堂,敷設床褥,安立水器,然大明燈,若有精進沙門、梵志來宿高堂,我隨其力,供給所須。
Qu Tan! I built a high hall in the north village, laid out the beds, set up water vessels, and set up a large bright lamp. If any diligent ascetics or Brahmacharyas come to stay in the high hall, I will follow their power and provide what they need.
有四論士,所見各異,更相違反,來集高堂。
Four commentators, all of whom had different views and contradicted each other, gathered in the high hall.
於中論士如是見、如是說,無施無齋,無有呪說,無善惡業,無善惡業報,無此世彼世,無父無母,世無真人往至善處,善去善向,此世彼世,自知自覺,自作證成就遊。
The commentators in the middle see and say this: there is no charity, no fasting, no gossip, no good or bad deeds, no good or bad deeds, no this world and that, no father and no mother, no real person in the world who goes to the perfect place and is good. Go towards good deeds, be aware of yourself in this world and that of the other, and be able to achieve success by yourself.
「第二論士而有正見,反第一論士所見、所知,如是見、如是說,有施有齋,亦有呪說,有善惡業,有善惡業報,有此世彼世,有父有母,世有真人往至善處,善去善向,此世彼世,自知自覺,自作證成就遊。
"The second commentator has a right view, but what the first commentator sees and knows is that he sees and says this, there are alms and fasts, there are also people who say, there are good and bad karma, there are the consequences of good and evil karma, there is this In this world and the next, there is a father and a mother. There are real people in this world who go to the highest good place and do good deeds. In this world and the other, they know themselves and are self-conscious, and they have achieved enlightenment.
「第三論士如是見、如是說,自作、教作,自斷、教斷,自煮、教煮,愁煩憂慼,搥胸懊惱,啼哭愚癡,殺生、不與取、邪婬、妄言、飲酒,穿牆開藏,至他巷劫,害村壞邑,破城滅國;
"The third commentator thus sees and speaks thus: he makes and teaches to make, he judges and teaches to judge, he cooks and teaches to cook, he is troubled and troubled, he beats his breast in frustration, he cries of ignorance, he kills, he refuses to take, he commits adultery, he talks nonsense, he drinks alcohol , break through the wall to hide, go to other lanes to rob, harm the village, destroy the town, destroy the city and destroy the country;
作如是者,為不作惡。
Those who do this do not do evil.
又以鐵輪利如剃刀,彼於此地一切眾生,於一日中斫截斬剉,剝裂剬割,作一肉段,一分一積,因是無惡業,因是無惡業報。
And using the iron wheel as sharp as a razor, he cuts and chops, cuts and slices all living beings in this place in one day, and makes pieces of flesh, dividing and accumulating them one by one. This is because there is no evil karma, and there is no evil karma.
恒水南岸殺、斷、煮去,恒水北岸施與、作齋、呪說而來,因是無罪無福,因是無罪福報。
From the south bank of the Hengshui, people are killed, cut off, and boiled. From the north bank of the Hengshui, they are given, given, fasted, and murmured. This is because they are sinless and have no blessings, and because they are sinless and blessed.
施與、調御、守護、攝持、稱譽、饒益,惠施、愛言、利及等利,因是無福,因是無福報。
Giving, regulating, guarding, supporting, praising, benefiting, giving, loving words, benefiting and other benefits are not blessed because they are not rewarded with blessings.
「第四論士而有正見,反第三論士所知、所見,如是見、如是說,自作、教作,自斷、教斷,自煮、教煮,愁煩憂慼,搥胸懊惱,啼哭愚癡,殺生、不與取、邪婬、妄言、飲酒,穿墻開藏,至他巷劫,害村壞邑,破城滅國;
"The fourth commentator has a right view, but the third commentator knows and sees like this. He sees and talks like this. He does it by himself and teaches him to do it. He judges himself and teaches him to judge. He cooks himself and teaches him to cook. He is worried and beats his chest. Annoyed, crying and ignorant, killing, refusing to take, engaging in adultery, lying, drinking, hiding through walls, plundering other people's lanes, harming villages and towns, destroying cities and destroying countries;
作如是者,實為作惡。
Those who do this are actually doing evil.
又以鐵輪利如剃刀,彼於此地一切眾生,於一日中斫截斬剉,剝裂剬割,作一肉段,一分一積,因是有惡業,因是有惡業報。
And using the iron wheel as sharp as a razor, he cuts and chops, cuts and slices all living beings in this place in one day, and makes pieces of flesh, dividing and accumulating them one by one. Because of this, there is bad karma, and because of this there is bad karma and retribution.
恒水南岸殺、斷、煮去,恒水北岸施與、作齋、呪說而來,因是有罪有福,因是有罪福報。
The people on the south bank of Hengshui are killed, cut off, and boiled, and the people on the north bank of Hengshui are given, made fast, and murmured, because they have sinned and are blessed, and because they have sinned and are rewarded with blessings.
施與、調御、守護、攝持、稱譽、饒益,惠施、愛言、利及等利,因是有福,因是有福報。
Giving, regulating, guarding, sustaining, praising, benefiting, giving, loving words, benefiting and other benefits, because they are blessed, because they are blessed.
瞿曇!我聞是已,便生疑惑:
Qu Tan! When I heard this, I became confused:
此沙門、梵志,誰說真實,誰說虛妄?」
Who among these Samanas and Brahmins says that they are true and who says that they are false? "
世尊告曰:
The World Honored One said:
「伽彌尼!汝莫生疑惑。
"Gamini! Don't have any doubts.
所以者何?
So what?
因有疑惑便生猶豫。
Hesitation arises out of doubt.
伽彌尼!汝自無淨智,為有後世,為無後世?
Gamini! You have no pure wisdom, why do you have a future life, or do you have no future life?
伽彌尼!汝又無淨智,所作為惡,所作為善?
Gamini! You don’t have pure wisdom, do you do evil or do good?
伽彌尼!有法之定,名曰遠離,汝因此定,可得正念,可得一心。
Gamini! There is the concentration of Dharma, which is called staying away. With this concentration, you can obtain righteous thoughts and single-mindedness.
如是,汝於現法便斷疑惑,而得昇進。」
In this way, you will end your doubts about the present Dharma and make progress. "
於是,波羅牢伽彌尼復從坐起,偏袒著衣,叉手向佛,白世尊曰:
So Paragamini stood up from his seat, with his clothes exposed, crossed his hands and faced the Buddha, and said to the World Honored One:
「瞿曇!云何法定,名曰遠離,令我因此可得正念,可得一心,如是我於現法便斷疑惑,而得昇進?」
Qu Tan! Why is there a law called staying away, so that I can achieve righteous thoughts and single-mindedness, so that I can eliminate doubts about the present Dharma and advance?
世尊告曰:
The World Honored One said:
「伽彌尼!多聞聖弟子離殺斷殺,斷不與取、邪婬、妄言,至斷邪見,得正見,彼於晝日教田作耕稼,至暮放息,入室坐定,過夜曉時而作是念:
"Gamini! I have heard that the saintly disciples have given up killing and killing, and have given up non-acquisition, sexual immorality, and false talk. When they have given up wrong views and gained the right views, they cultivate crops in the fields during the day. At dusk, they rest, sit down in their rooms, and spend the night. At dawn, I think:
『我離殺斷殺,斷不與取、邪婬、妄言,至斷邪見,得正見。』
"I have given up killing, stopped taking, giving up, engaging in sexual misconduct, and lying, until I have given up wrong views and gained right views. 』
彼便自見,我斷十惡業道,念十善業道。
He will see for himself that I have eliminated the ten evil karma paths and recited the ten virtuous karma paths.
彼自見斷十惡業道,念十善業道已,便生歡悅,生歡悅已,便生於喜,生於喜已,便止息身,止息身已,便身覺樂,身覺樂已,便得一心。
When he sees that he has cut off the ten evil karma paths and thinks about the ten good karma paths, he will feel joy. When he feels joy, he will feel joy. When he feels joy, he will stop his body. When he stops his body, he will feel happy in his body. He will feel happy in his body. Already, you have one mind.
伽彌尼!多聞聖弟子得一心已,則心與慈俱,遍滿一方成就遊。
Gamini! If a disciple of the Holy Master who has learned a lot has one mind, then his mind will be filled with compassion, and he will be able to achieve success.
如是,二三四方、四維上下,普周一切,心與慈俱,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
In this way, the two, three, four directions, the four dimensions up and down, pervading everything, with a heart full of kindness, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practices, pervading all the worldly achievements.
彼作是念:
He thought:
『若有沙門、梵志如是見、如是說,無施無齋,無有呪說,無善惡業,無善惡業報,無此世彼世,無父無母,世無真人往至善處,善去善向,此世彼世,自知自覺,自作證成就遊。
"If any recluse or Brahma sees and says this, there is no alms, no fasting, no murmurs, no good or bad deeds, no good or bad deeds, no this world or that, no father or mother, no real person in the world. Good places, good deeds, good deeds, self-awareness in this world and the other, self-proven and successful travel.
若彼沙門、梵志所說真實者,我不犯世怖與不怖,常當慈愍一切世間,我心不與眾生共諍,無濁歡悅。
If what the ascetics and Brahmāzhi say is true, I will not be afraid of the world and will not be afraid of it. I will always be kind and sympathetic to all the world. My heart will not be at odds with all living beings, and I will have no filthy joy.
我今得無上人上之法,昇進得安樂居,謂遠離法定。
Now I have obtained the supreme Dharma, and I have advanced to live in peace and happiness, which is said to be far away from the law.
彼沙門、梵志所說,不是不非。』
What the ascetics and Brahmana said is not wrong. 』
不是不非已,得內心止。
It’s not nothing, it’s about stopping in your heart.
伽彌尼!是謂法定,名曰遠離,汝因此定,可得正念,可得一心,如是汝於現法便斷疑惑,而得昇進。
Gamini! This is called the law, and it is called staying away. Through this concentration, you can obtain righteous thoughts and single-mindedness. In this way, you will eliminate doubts about the present Dharma and advance.
「復次,伽彌尼!多聞聖弟子離殺斷殺,斷不與取、邪婬、妄言,至斷邪見,得正見,彼於晝日教田作耕稼,至暮放息,入室坐定,過夜曉時而作是念:
"Again, Gamini! I have heard that the disciples of the Holy Sage abstain from killing, refrain from taking things, engage in sexual immorality, and speak falsely. When they have given up wrong views and gained the right views, they will cultivate crops in the fields during the day. At dusk, they will rest and sit in their homes. Meditate and think like this at dawn:
『我離殺斷殺,斷不與取、邪婬、妄言,至斷邪見,得正見。』
"I have given up killing, stopped taking, giving up, engaging in sexual misconduct, and lying, until I have given up wrong views and gained right views. 』
彼便自見,我斷十惡業道,念十善業道。
He will see for himself that I have eliminated the ten evil karma paths and recited the ten virtuous karma paths.
彼自見斷十惡業道,念十善業道已,便生歡悅,生歡悅已,便生於喜,生於喜已,便止息身,止息身已,便身覺樂,身覺樂已,便得一心。
When he sees that he has cut off the ten evil karma paths and thinks about the ten good karma paths, he will feel joy. When he feels joy, he will feel joy. When he feels joy, he will stop his body. When he stops his body, he will feel happy in his body. He will feel happy in his body. Already, you have one mind.
伽彌尼!多聞聖弟子得一心已,則心與悲俱,遍滿一方成就遊。
Gamini! If the disciple of the Holy Master who has learned a lot has one mind, then his mind will be filled with compassion, and he will achieve success.
如是,二三四方、四維上下,普周一切,心與悲俱,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
In this way, two, three, four directions, four dimensions up and down, pervading everything, with a heart full of compassion, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practice, pervading all the worldly achievements.
彼作是念:
He thought:
『若沙門、梵志如是見、如是說,有施有齋,亦有呪說,有善惡業,有善惡業報,有此世彼世,有父有母,世有真人往至善處,善去善向,此世彼世,自知自覺,自作證成就遊。
"If the ascetics and Brahmāzhi see and say this, there are alms and fasts, and there are also people who say, there are good and bad karma, there are good and bad karma retributions, there is this world and that, there is a father and a mother, there is a real person in the world who goes to the ultimate good place. , do good deeds, go to good deeds, know this world and the other, self-knowledge, self-testimony and achievement.
若彼沙門、梵志所說真實者,我不犯世怖與不怖,常當慈愍一切世間,我心不與眾生共諍,無濁歡悅。
If what the ascetics and Brahmāzhi say is true, I will not be afraid of the world and will not be afraid of it. I will always be kind and sympathetic to all the world. My heart will not be at odds with all living beings, and I will have no filthy joy.
我得無上人上之法,昇進得安樂居,謂遠離法定。
I have obtained the supreme Dharma, and I have advanced to live in peace and contentment, which means I am far away from the law.
彼沙門、梵志所說不是不非。』
What the ascetics and Brahmana said is not right. 』
不是不非已,得內心止。
It’s not nothing, it’s about stopping in your heart.
伽彌尼!是謂法定,名曰遠離,汝因此定,可得正念,可得一心,如是於現法便斷疑惑,而得昇進。
Gamini! This is called the law, and it is called staying away. Through this concentration, you can obtain righteous thoughts and single-mindedness. In this way, you will eliminate doubts about the present Dharma and advance.
「復次,伽彌尼!多聞聖弟子離殺斷殺,斷不與取、邪婬、妄言,至斷邪見,得正見,彼於晝日教田作耕稼,至暮放息,入室坐定,過夜曉時而作是念:
"Again, Gamini! I have heard that the disciples of the Holy Sage abstain from killing, refrain from taking things, engage in sexual immorality, and speak falsely. When they have given up wrong views and gained the right views, they will cultivate crops in the fields during the day. At dusk, they will rest and sit in their homes. Meditate and think like this at dawn:
『我離殺斷殺,斷不與取、邪婬、妄言,至斷邪見,得正見。』
"I have given up killing, stopped taking, giving up, engaging in sexual misconduct, and lying, until I have given up wrong views and gained right views. 』
彼便自見,我斷十惡業道,念十善業道。
He will see for himself that I have eliminated the ten evil karma paths and recited the ten virtuous karma paths.
彼自見斷十惡業道,念十善業道已,便生歡悅,生歡悅已,便生於喜,生於喜已,便止息身,止息身已,便身覺樂,身覺樂已,便得一心。
When he sees that he has cut off the ten evil karma paths and thinks about the ten good karma paths, he will feel joy. When he feels joy, he will feel joy. When he feels joy, he will stop his body. When he stops his body, he will feel happy in his body. He will feel happy in his body. Already, you have one mind.
伽彌尼!多聞聖弟子得一心已,則心與喜俱,遍滿一方成就遊。
Gamini! If the disciple of the Holy Master who has learned a lot has one mind, then his mind will be filled with joy and he will achieve success.
如是,二三四方、四維上下,普周一切,心與喜俱,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
In this way, the two, three, four directions, the four dimensions up and down, pervading everything, the heart is full of joy, no knots, no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practice, pervading all the worldly achievements.
彼作是念:
He thought:
『若有沙門、梵志如是見、如是說,自作、教作,自斷、教斷,自煮、教煮,愁煩憂慼,搥胷懊惱,啼哭愚癡,殺生、不與取、邪婬、妄言、飲酒,穿墻開藏,至他巷劫,害村壞邑,破城滅國;
"If there is a recluse or a Brahma who sees and speaks like this, he does it himself and teaches him to do it, he cuts it off and teaches him to cut it off, he cooks it and teaches him to cook it, he is troubled and worried, he beats his crotch and is upset, he cries and is ignorant, kills, refuses to take, commits adultery and talks nonsense. , drink alcohol, hide through walls, rob others in alleys, harm villages and towns, destroy cities and destroy countries;
作如是者,實為不作惡。
Those who do this actually do not do evil.
又以鐵輪利如剃刀,彼於此地一切眾生,於一日中斫截斬剉,剝裂剬割,作一肉段,一分一積,因是無惡業,因是無惡業報。
And using the iron wheel as sharp as a razor, he cuts and chops, cuts and slices all living beings in this place in one day, and makes pieces of flesh, dividing and accumulating them one by one. This is because there is no evil karma, and there is no evil karma.
恒水南岸殺、斷、煮去,恒水北岸施與、作齋、呪說而來,因是無罪無福,因是無罪福報。
From the south bank of the Hengshui, people are killed, cut off, and boiled. From the north bank of the Hengshui, they are given, given, fasted, and murmured. This is because they are sinless and have no blessings, and because they are sinless and blessed.
施與、調御、守護、攝持、稱譽、饒益,惠施、愛言、利及等利,因是無福,因是無福報。
Giving, regulating, guarding, supporting, praising, benefiting, giving, loving words, benefiting and other benefits are not blessed because they are not rewarded with blessings.
若沙門、梵志所說真實者,我不犯世怖與不怖,常當慈愍一切世間,我心不與眾生共諍,無濁歡悅。
If what the ascetics and Brahmāzhi say is true, I will not be afraid of the world and will not be afraid of it. I will always be compassionate to all the world. My heart will not be at odds with all living beings, and I will have no filthy joy.
我今得無上人上之法,昇進得安樂居,謂遠離法定。』
Now I have obtained the supreme Dharma, and I have advanced to live in peace and happiness, which is said to be far away from the law. 』
彼於沙門、梵志所說不是不非,不是不非已,內得心止。
He said in Shamen and Vanzhi.
伽彌尼!是謂法定,名曰遠離,汝因此定,可得正念,可得一心,如是汝於現法便斷疑惑,而得昇進。
Gamini! This is called the law, and it is called staying away. Through this concentration, you can obtain righteous thoughts and single-mindedness. In this way, you will eliminate doubts about the present Dharma and advance.
「復次,伽彌尼!多聞聖弟子離殺斷殺,斷不與取、邪婬、妄言,至斷邪見,得正見,彼於晝日教田作耕稼,至暮放息,入室坐定,過夜曉時而作是念:
"Again, Gamini! I have heard that the disciples of the Holy Sage abstain from killing, refrain from taking things, engage in sexual immorality, and speak falsely. When they have given up wrong views and gained the right views, they will cultivate crops in the fields during the day. At dusk, they will rest and sit in their homes. Meditate and think like this at dawn:
『我離殺斷殺,斷不與取、邪婬、妄言,至斷邪見,得正見。』
"I have given up killing, stopped taking, giving up, engaging in sexual misconduct, and lying, until I have given up wrong views and gained right views. 』
彼便自見,我斷十惡業道,念十善業道。
He will see for himself that I have eliminated the ten evil karma paths and recited the ten virtuous karma paths.
彼自見斷十惡業道,念十善業道已,便生歡悅,生歡悅已,便生於喜,生於喜已,便止息身,止息身已,便身覺樂,身覺樂已,便得一心。
When he sees that he has cut off the ten evil karma paths and thinks about the ten good karma paths, he will feel joy. When he feels joy, he will feel joy. When he feels joy, he will stop his body. When he stops his body, he will feel happy in his body. He will feel happy in his body. Already, you have one mind.
伽彌尼!多聞聖弟子得一心已,則心與捨俱,遍滿一方成就遊。
Gamini! When the disciples of the Holy Master who have learned a lot have one mind, then the mind and equanimity will be all over the place and achieve success.
如是,二三四方、四維上下,普周一切,心與捨俱,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
In this way, the two, three, four directions, the four dimensions up and down, pervading everything, the heart and equanimity, no knots and no resentments, no hatred and no quarrels, extremely broad and great, immeasurable good practice, pervading all the worldly achievements.
彼作是念:
He thought:
『若有沙門、梵志如是見、如是說,自作、教作,自斷、教斷,自煮、教煮,愁煩憂慼,搥胸懊惱,啼哭愚癡,殺生、不與取、邪婬、妄言、飲酒,穿墻開藏,至他巷劫,害村壞邑,破城滅國;
"If there is a recluse or a Brahma who sees and speaks like this, he does it himself, teaches him to do it, cuts it off himself, teaches him to cut it off, cooks it, teaches him to cook it, he is worried, he beats his chest, he is upset, he cries out, he is ignorant, he kills, he refuses to take, he commits adultery, he talks nonsense. , drink alcohol, hide through walls, rob others in alleys, harm villages and towns, destroy cities and destroy countries;
作如是者,實為作惡。
Those who do this are actually doing evil.
又以鐵輪利如剃刀,彼於此地一切眾生,於一日中斫截斬剉,剝裂剬割,作一肉段,一分一積,因是有惡業,因是有惡業報,恒水南岸殺、斷、煮去,恒水北岸施與、作齋、呪說而求,因是有罪有福,因是有罪福報。
And with the iron wheel as sharp as a razor, all living beings in this place will cut and chop, peel and cut, and make pieces of flesh in one day, dividing and accumulating. Because of this, there will be bad karma, because there will be bad karma, and the consequences will be permanent. On the south bank of the water, people are killed, cut off, and boiled. On the north bank of the Hengshui, people give, eat, pray, and pray. Because they are sinful, they are blessed. Because they are sinful, they are blessed.
施與、調御、守護、攝持、稱譽、饒益,惠施、愛言、利及等利,因是有福,因是有福報。
Giving, regulating, guarding, sustaining, praising, benefiting, giving, loving words, benefiting and other benefits, because they are blessed, because they are blessed.
若沙門、梵志所說真實者,我不犯世怖與不怖,常當慈愍一切世間,我心不與眾生共諍,無濁歡悅,我得無上人上之法,昇進得樂居,謂遠離法定。』
If what the ascetics and Brahmāzhi say is true, I will not be afraid of the world and will not be afraid of it. I will always be compassionate to all the world. My heart will not be at odds with all living beings. I will have no filthy joy. I will obtain the supreme Dharma and advance to live in happiness. , which means far away from the law. 』
彼於沙門、梵志所說不是不非,不是不非已,得內心止。
He said in Shamen and Vanzhi that it was not or not, nor or not, but inner heart.
伽彌尼!是謂法定,名曰遠離,汝因此定,可得正念,可得一心,如是於現法便斷疑惑,而得昇進。」
Gamini! This is called the law, and it is called staying away. Through this concentration, you can obtain righteous thoughts and single-mindedness. In this way, you can eliminate doubts about the present Dharma and advance. "
說此法時,波羅牢伽彌尼遠塵離垢,諸法淨眼生。
When this Dharma is preached, Paralao Gamini is far away from dust and dirt, and all dharmas are pure to the eyes.
於是,波羅牢伽彌尼見法、得法,覺白淨法,斷疑度惑,更無餘尊,不復從他,無有猶豫,已住果證,於世尊法得無所畏。
Therefore, Paralukamini saw the Dharma, obtained the Dharma, became aware of the pure Dharma, put an end to doubts and doubts, no longer followed him, had no hesitation, had attained fruition, and was fearless in the Blessed One's Dharma.
即從坐起,稽首佛足,白曰:
He stood up from his seat, looked at the Buddha's feet, and said:
「世尊!我今自歸佛、法及比丘眾,唯願世尊受我為優婆塞,從今日始,終身自歸,乃至命盡。」
World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only wish that the World Honored One will accept me as an Upasaka. From today on, I will return to myself for the rest of my life until the end of my life.
佛說如是。
Buddha said so.
波羅牢伽彌尼及諸比丘,聞佛所說,歡喜奉行。
Paralukamini and other bhikkhus heard what the Buddha said and followed it with joy.
波羅牢經第十竟(四千八百)
The tenth chapter of the Parala Sutra (four thousand eight hundred)
中阿含經卷第四(一萬八百十三字)
The fourth volume of the Central Agama Sutra (18,13 words)
中阿含業相應品第二竟(二萬一千六十字)(初一日誦)
The Second Ultimate Product of the Chinese Agama's Karma (Twenty-one Thousand Six Crosses) (Recited on the first day of the Lunar New Year)

..3.. Division 3 Sāriputta: MA 21-30

 MA ..3.. Division 3 Sāriputta: MA 21-30
    MA 21 - MA 21 等心經 On an Even Mind
    MA 22 - MA 22 成就戒經 Perfecting the Precepts
    MA 23 - MA 23 智經 wisdom
    MA 24 - MA 24 師子吼經 The “Lion’s Roar” of Sāriputta
    MA 25 - MA 25 水喻經 Parables Relating to Water
    MA 26 - MA 26 瞿尼師經 To the Gulissānī
    MA 27 - MA 27 梵志陀然經 To Dhānañjāni
    MA 28 - MA 28 教化病經 On Teaching the Ill (Anāthapiṇḍika)
    MA 29 - MA 29 大拘絺羅經 By Mahā Koṭṭhita
    MA 30 - MA 30 象跡喻經 The Elephant’s Footprint
    MA 31 - MA 31 分別聖諦經 Discerning the Noble Truths

21 - MA 21 等心經 On an Even Mind

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 3 舍梨子相應品
Chapter 3 Corresponding products for discarding pears
21. On an Even Mind (二一)等心經
21. On an Even Mind (二一) Waiting for the Heart Sutra
舍梨子相應品第三(有十一經)(初一日誦)
The third corresponding product of Shelizi (there are eleven sutras) (recited on the first day of the lunar month)
中阿含經卷第五
The fifth volume of the Central Agama Sutra
東晉罽賓三藏瞿曇僧伽提婆譯
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty.
等心、得戒、智、師子  水喻、瞿尼、陀然梵
Equal Mind, Gaining Precepts, Wisdom, Master Shui Yu, Kuni, Tuoran Brahma
教病、拘絺、象跡喻  分別四諦最在後
Teaching illness, restraint, signs and metaphors, distinguishing the Four Noble Truths comes last
我聞如是:
This is what I heard:
一時,佛遊舍衛國,在勝林給孤獨園。
For a time, the Buddha traveled around the country and was in the lonely garden in the forest.
爾時,尊者舍梨子與比丘眾夜集講堂,因內結、外結,為諸比丘分別其義:
At that time, the Venerable Sāriputta and all the monks gathered in the lecture hall at night, and differentiated the meanings of internal knots and external knots for the monks:
「諸賢!世實有二種人。
"Sages! There are actually two kinds of people in this world.
云何為二?
Why is the cloud two?
有內結人阿那含,不還此間,有外結人非阿那含,還來此間。
There are people from the inner circle, Anagami, who do not return here. There are people from the outer circle, who are not Anagami, but return here.
諸賢!云何內結人阿那含,不還此間?
All sages! How can I not return to this place if I have married Anagami?
若有一人修習禁戒,無穿無缺,無穢無濁,極多無難,聖所稱譽,善修善具。
If there is a person who practices the precepts and has no flaws, no filth, no turbidity, many and no difficulties, he will be praised in the holy place and be good at practicing good things.
彼因修習禁戒,無穿無缺,無穢無濁,極多無難,聖所稱譽,善修善具故,復學厭欲、無欲、斷欲。
Because he practices fasting, has no flaws, no filth, no turbidity, has many problems, is praised in holy places, and is good at practicing good things, he resumes learning to be disgusted with desires, to have no desires, and to give up desires.
因學厭欲、無欲、斷欲故,得息、心解脫。
Because you learn to be weary of desires, have no desires, and cut off desires, you will gain rest and your mind will be liberated.
得已樂中,愛惜不離,於現法中不得究竟智,身壞命終,過摶食天,生餘意生天中。
In the joy that has been gained, cherish it and never leave it. In the present Dharma, you can't get the ultimate wisdom. When your body breaks down and your life ends, you will pass away and eat in the heaven, and your remaining thoughts will be reborn in the heaven.
既生彼已,便作是念:
Now that he is born, think this:
『我本為人時,修習禁戒,無穿無缺,無穢無濁,極多無難,聖所稱譽,善修善具。
When I was a human being, I practiced the precepts without any flaws, without any filth or turbidity. I had many and no difficulties. I was praised in holy places and practiced good things.
因修習禁戒,無穿無缺,無穢無濁,極多無難,聖所稱譽,善修善具故,復學厭欲、無欲、斷欲。
Because of the practice of the precepts, there is no wear and tear, no filth and no turbidity, there are many and no difficulties, and the holy place is praised and practiced well. Therefore, I resume learning to be disgusted with desire, have no desire, and give up desire.
因學厭欲、無欲、斷欲故,得息、心解脫。
Because you learn to be weary of desires, have no desires, and cut off desires, you will gain rest and your mind will be liberated.
得已樂中,愛惜不離,於現法中不得究竟智,身壞命終,過摶食天,生餘意生天在於此中。』
In the joy that has been gained, cherish it and never leave it. In the present Dharma, you can't get the ultimate wisdom. The body will be destroyed and your life will end. You will be able to live in the heaven of food, and the rest of your mind will be reborn in the heaven. 』
「諸賢!復有一人修習禁戒,無穿無缺,無穢無濁,極多無難,聖所稱譽,善修善具。
"All sages, there is a person who practices the precepts without any defects, without any filth or turbidity. He has many and no difficulties. He is praised in the holy place and is good at practicing good things.
彼因修習禁戒,無穿無缺,無穢無濁,極多無難,聖所稱譽,善修善具故,復學色有斷、貪斷業,學欲捨離。
Because of his practice of the precepts, he has no flaws, no filth, no turbidity, many and no difficulties, is praised in the holy place, and is good at practicing good things. Therefore, he resumes the study of the cessation of lust, the cessation of greed, and the abandonment of desire.
因學色有斷、貪斷業,學欲捨離故,得息、心解脫。
Because the study of lust is discontinued, the greed and karma are eliminated, and the study of desire is abandoned, one can gain rest and the mind will be liberated.
得已樂中,愛惜不離,於現法中不得究竟智,身壞命終,過摶食天,生餘意生天中。
In the joy that has been gained, cherish it and never leave it. In the present Dharma, you can't get the ultimate wisdom. When your body breaks down and your life ends, you will pass away and eat in the heaven, and your remaining thoughts will be reborn in the heaven.
既生彼已,便作是念:
Now that he is born, think this:
『我本為人時,修習禁戒,無穿無缺,無穢無濁,極多無難,聖所稱譽,善修善具。
When I was a human being, I practiced the precepts without any flaws, without any filth or turbidity. I had many and no difficulties. I was praised in holy places and practiced good things.
因修習禁戒,無穿無缺,無穢無濁,極多無難,聖所稱譽,善修善具故,復學色有斷、貪斷業,學欲捨離。
Because of the practice of the precepts, there is no flaw, no filth, no turbidity, no difficulty, praise in the holy place, good practice and good tools, resume the study of the cessation of lust, the cessation of greed, and the abandonment of desire.
因學色有斷、貪斷業,學欲捨離故,得息、心解脫。
Because the study of lust is discontinued, the greed and karma are eliminated, and the study of desire is abandoned, one can gain rest and the mind will be liberated.
得已樂中,愛惜不離,於現法中不得究竟智,身壞命終,過摶食天,生餘意生天在於此中。』
In the joy that has been gained, cherish it and never leave it. In the present Dharma, you can't get the ultimate wisdom. The body will be destroyed and your life will end. You will be able to live in the heaven of food, and the rest of your mind will be reborn in the heaven. 』
諸賢!是謂內結人阿那含,不還此間。
All sages! This means that the internally bound person Anagami will not return to this place.
「諸賢!云何外結人非阿那含,來還此間?
"All sages! How can you come here to return to this place by marrying someone other than Anagami?
若有一人修習禁戒,守護從解脫,又復善攝威儀禮節,見纖芥罪,常懷畏怖,受持學戒。
If a person practices the precepts, protects himself from liberation, and becomes good at observing etiquette and etiquette, he will always be in fear when he sees any sins, and he will uphold and learn the precepts.
諸賢!是謂外結人非阿那含,還來此間。」
All sages! This means that the Waijie people who are not Anagami come here. "
於是,眾多等心天色像巍巍,光輝暐曄,夜將向旦,來詣佛所,稽首作禮,却住一面,白曰:
Therefore, many people who waited for the sky to look like a majestic sky, shining brightly, came to the Buddha's place at night, bowed their heads and bowed, but stayed on one side and said:
「世尊!尊者舍梨子昨夜與比丘眾集在講堂,因內結、外結,為諸比丘分別其義:
"World Honored One! The Venerable Sariputta and the monks gathered in the lecture hall last night. He distinguished the meanings of internal knots and external knots for the monks:
『諸賢!世實有二種人,內結人、外結人。』
"All sages!" There are actually two types of people in the world, those who are internally connected and those who are externally connected. 』
世尊!眾已歡喜,唯願世尊慈哀愍念,往至講堂。」
World Honored One! Everyone is happy, and I only hope that the World Honored One will come to the lecture hall with compassion and sympathy. "
彼時,世尊為諸等心天默然而許。
At that time, the World-Honored One silently agreed for the sake of all the gods.
諸等心天知世尊默然許可,稽首佛足,繞三匝已,即彼處沒。
All of you, knowing that the World-Honored One has silently approved it, bowed your heads at the Buddha's feet, walked around three times, and then disappeared there.
諸等心天去後不久,於是世尊往至講堂比丘眾前,敷座而坐。
Soon after all the mental heavens passed away, the World-Honored One went to the lecture hall and sat down in front of the monks.
世尊坐已,歎曰:
The World-Honored One sat down and sighed:
「善哉!善哉!舍梨子!汝極甚善。
"How good! How good! Sarizi! You are extremely good.
所以者何?
So what?
汝於昨夜與比丘眾集在講堂,因內結、外結,為諸比丘分別其義。
Last night you gathered with the monks in the lecture hall and distinguished the meanings of internal knots and external knots for the monks.
諸賢!世實有二種人,內結人、外結人。
All sages! There are actually two types of people in the world, those who are internally connected and those who are externally connected.
舍梨子!昨夜向旦,諸等心天來詣我所,稽首禮已,却住一面,白我言:
Give up the pear! Last night at dawn, all the gods came to visit me. After paying homage to me, they stayed aside and said to me:
『世尊!尊者舍梨子昨夜與比丘眾集在講堂,因內結、外結,為諸比丘分別其義:
"World Honored One! The Venerable Sariputta and the monks gathered in the lecture hall last night. He distinguished the meanings of internal knots and external knots for the monks:
「諸賢!世實有二種人,內結人、外結人。」
Sages! There are actually two types of people in this world: those who are internally connected and those who are externally connected.
世尊!眾已歡喜,唯願世尊慈哀愍念,往至講堂。』
World Honored One! Everyone is happy, and I only hope that the World Honored One will come to the lecture hall with compassion and sympathy. 』
舍梨子!我便為彼諸等心天默然而許。
Give up the pear! I silently agree to it for the sake of their hearts.
諸等心天知我默然許可,稽首我足,繞三匝已,即彼處沒。
All the gods know that I have silently allowed it. They look at my feet and walk around three times before disappearing there.
「舍梨子!諸等心天或十、二十,或三十、四十,或五十、六十,共住錐頭處,各不相妨。
"Shalizi! There are ten or twenty mind heavens, some thirty or forty, some fifty or sixty, all living together at the head of the cone, and they do not interfere with each other.
舍梨子!諸等心天非生彼中,甫修善心,極廣甚大,令諸等心天或十、二十,或三十、四十,或五十、六十,共住錐頭處,各不相妨。
Give up the pear! All kinds of mental heavens are not born in that place. Once you cultivate your good mind, it will be extremely broad and huge. Then all the mental heavens may be ten or twenty, thirty or forty, fifty or sixty, and they will live together at the head of the cone. Interfering with each other.
舍梨子!諸等心天本為人時,已修善心,極廣甚大,因是故,令諸等心天或十、二十,或三十、四十,或五十、六十,共住錐頭處,各不相妨。
Give up the pear! When all these mind heavens were originally human, they had already cultivated their virtuous minds, which were extremely broad and very large. Therefore, all the mind heavens, perhaps ten or twenty, thirty or forty, or fifty or sixty, were allowed to live together at the head of the cone. , each has nothing to do with each other.
是故,舍梨子!當學寂靜,諸根寂靜,心意寂靜,身、口、意業寂靜,向於世尊及諸智梵行。
Therefore, give up the pear! You should learn to be still, your faculties are still, your mind is still, your body, speech, and mental actions are still, and you should lead a holy life toward the Blessed One and all the wise beings.
舍梨子!虛偽異學,長衰永失。
Give up the pear! Hypocrisy and heresy will be lost forever.
所以者何?
So what?
謂不得聞如此妙法。」
It is said that such a wonderful method cannot be heard. "
佛說如是。
Buddha said so.
彼諸比丘聞佛所說,歡喜奉行。
When the monks heard what the Buddha said, they followed it with joy.
等心經第一竟(千一百八十一字)
Waiting for the First Truth of the Heart Sutra (1,181 words)

22 - MA 22 成就戒經 Perfecting the Precepts

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 3 舍梨子相應品
Chapter 3 Corresponding products for discarding pears
22. Perfecting the Precepts (二二)成就戒經
22. Perfecting the Precepts (22) Achieving the Precepts Sutra
我聞如是:
This is what I heard:
一時,佛遊舍衛國,在勝林給孤獨園。
For a time, the Buddha traveled around the country and was in the lonely garden in the forest.
爾時,尊者舍梨子告諸比丘:
At that time, the Venerable Sāriputta told the monks:
「若比丘成就戒,成就定,成就慧者,便於現法出入想知滅定,必有此處;
"If a bhikkhu has achieved moral precepts, achieved concentration, and achieved wisdom, he will be able to facilitate the entry and exit of the present dharmas, the samadhi of thought, knowledge, and cessation, and he will definitely have this place;
若於現法不得究竟智,身壞命終,過摶食天,生餘意生天中,於彼出入想知滅定,必有此處。」
If the ultimate wisdom cannot be found in the present dharma, the body will be destroyed and life will end, and the remaining thoughts will be reborn in the heaven. If you enter and exit the samadhi of thinking and knowing, there will definitely be this place. "
是時,尊者烏陀夷共在眾中,尊者烏陀夷白曰:
At that time, the Venerable Utuoyi was among the crowd. The Venerable Utuoyi Bai said:
「尊者舍梨子!若比丘生餘意生天中,出入想知滅定者,終無此處。」
Venerable Sāriputta! If a bhikkhu is reborn in heaven, going in and out, thinking about the cessation of samadhi, he will never be here.
尊者舍梨子再三告諸比丘:
The Venerable Sāriputta told the bhikkhus again and again:
「若比丘成就戒,成就定,成就慧者,便於現法出入想知滅定,必有此處;
"If a bhikkhu has achieved moral precepts, achieved concentration, and achieved wisdom, he will be able to facilitate the entry and exit of the present dharmas, the samadhi of thought, knowledge, and cessation, and he will definitely have this place;
若於現法不得究竟智,身壞命終,過摶食天,生餘意生天中,於彼出入想知滅定,必有此處。」
If the ultimate wisdom cannot be found in the present dharma, the body will be destroyed and life will end, and the remaining thoughts will be reborn in the heaven. If you enter and exit the samadhi of thinking and knowing, there will definitely be this place. "
尊者烏陀夷亦復再三白曰:
Venerable Utuoyi also said again and again:
「尊者舍梨子!若比丘生餘意生天中,出入想知滅定者,終無此處。」
Venerable Sāriputta! If a bhikkhu is reborn in heaven, going in and out, thinking about the cessation of samadhi, he will never be here.
於是,尊者舍梨子便作是念:
Then the Venerable Sāliputta thought as follows:
「此比丘乃至再三非我所說,無一比丘歎我所說,我寧可往至世尊所。」
This bhikkhu is not what I said again and again. No bhikkhu laments what I said. I would rather go to the place where the Supreme Lord is.
於是,尊者舍梨子往詣佛所,稽首作禮,却坐一面。
Then the Venerable Sālizi went to the Buddha's place, bowed his head and bowed, but sat on one side.
尊者舍梨子去後不久,尊者烏陀夷及諸比丘亦往詣佛所,稽首作禮,却坐一面。
Not long after the Venerable Sariputta left, the Venerable Udayi and other bhikkhus also went to the Buddha's place, bowed their heads and bowed, but sat on one side.
於中,尊者舍梨子復告諸比丘:
In the middle, the Venerable Sāliputta told the monks again:
「若比丘成就戒,成就定,成就慧者,便於現法出入想知滅定,必有此處;
"If a bhikkhu has achieved moral precepts, achieved concentration, and achieved wisdom, he will be able to facilitate the entry and exit of the present dharmas, the samadhi of thought, knowledge, and cessation, and he will definitely have this place;
若於現法不得究竟智,身壞命終,過摶食天,生餘意生天中,於彼出入想知滅定,必有此處。」
If the ultimate wisdom cannot be found in the present dharma, the body will be destroyed and life will end, and the remaining thoughts will be reborn in the heaven. If you enter and exit the samadhi of thinking and knowing, there will definitely be this place. "
尊者烏陀夷復白曰:
Venerable Utuoyi replied:
「尊者舍梨子!若比丘生餘意生天中,出入想知滅定者,終無此處。」
Venerable Sāriputta! If a bhikkhu is reborn in heaven, going in and out and thinking about the cessation of samadhi, he will never be here.
尊者舍梨子復再三告諸比丘:
The Venerable Sāriputta told the monks again and again:
「若比丘成就戒,成就定,成就慧者,便於現法出入想知滅定,必有此處;
"If a bhikkhu has achieved moral precepts, achieved concentration, and achieved wisdom, he will be able to facilitate the entry and exit of the present dharmas, the samadhi of thought, knowledge, and cessation, and he will definitely have this place;
若於現法不得究竟智,身壞命終,過摶食天,生餘意生天中,於彼出入想知滅定,必有此處。」
If the ultimate wisdom cannot be found in the present dharma, the body will be destroyed and life will end, and the remaining thoughts will be reborn in the heaven. If you enter and exit the samadhi of thinking and knowing, there will definitely be this place. "
尊者烏陀夷亦復再三白曰:
Venerable Utuoyi also said again and again:
「尊者舍梨子!若比丘生餘意生天中,出入想知滅定者,終無此處。」
Venerable Sāriputta! If a bhikkhu is reborn in heaven, going in and out and thinking about the cessation of samadhi, he will never be here.
尊者舍梨子復作是念:
The Venerable Sāliko repeated these thoughts:
「此比丘於世尊前再三非我所說,亦無一比丘歎我所說,我宜默然。」
This bhikkhu has come before the World-Honored One time and again to say something I did not say, and not a single bhikkhu complained about what I said. I should remain silent.
於是,世尊問曰:
Then the World-Honored One asked:
「烏陀夷!汝說意生天為是色耶?」
Wutoyi! You said that the mind is born in the sky, which is the color?
尊者烏陀夷白世尊曰:
Venerable Utuoyibai said:
「是也。
"It is also.
世尊!」
World Honored One! "
世尊面訶烏陀夷曰:
The World-Honored One looked at Wu Tuoyi and said:
「汝愚癡人!盲無有目,以何等故,論甚深阿毘曇?」
You are an idiot! You are blind and have no eyes. Why do you think it is profound Abhitan?
於是,尊者烏陀夷為佛面訶已,內懷憂慼,低頭默然,失辯無言,如有所思。
Then, the Venerable Wu Tuoyi turned his head to the Buddha's face, with sorrow in his heart. He bowed his head in silence, unable to speak, as if he was thinking.
世尊面訶尊者烏陀夷已,語尊者阿難曰:
The World-Honored One met the Venerable Utuoyi and spoke to the Venerable Ananda:
「上尊名德長老比丘為他所詰,汝何以故,縱而不撿?
"The Venerable Mingde Elder Bhikkhu was questioned by him. Why did you not pick it up?
汝愚癡人!無有慈心,捨背上尊名德長老。」
You are stupid! He has no compassion and respects the name of the virtuous elder on his back. "
於是,世尊面訶尊者烏陀夷及尊者阿難已,告諸比丘:
Then the World-Honored One met the Venerable Udayi and the Venerable Ananda and told the monks:
「若比丘成就戒,成就定,成就慧者,便於現法出入想知滅定,必有此處;
"If a bhikkhu has achieved moral precepts, achieved concentration, and achieved wisdom, he will be able to facilitate the entry and exit of the present dharmas, the samadhi of thought, knowledge, and cessation, and he will definitely have this place;
若於現法不得究竟智,身壞命終,過摶食天,生餘意生天中,於彼出入想知滅定,必有此處。」
If the ultimate wisdom cannot be found in the present dharma, the body will be destroyed and life will end, and the remaining thoughts will be reborn in the heaven. If you enter and exit the samadhi of thinking and knowing, there will definitely be this place. "
佛說如是,即入禪室,宴坐默然。
After the Buddha said this, he immediately entered the Zen room and sat in silence while having a banquet.
爾時,尊者白淨比丘在於眾中,尊者阿難白尊者白淨:
At that time, the Venerable Bhikkhu Bai Jing was among the crowd, and the Venerable Ananda said to the Venerable Bhikkhu Bai Jing:
「是他所作,而我得責。
"He did it, and I'm responsible.
尊者白淨!世尊晡時必從禪室出,至比丘眾前,敷座而坐,共論此義。
Your Majesty is pure! The World Honored One will come out of the meditation room in the afternoon, go to the monks, sit down, and discuss this meaning together.
尊者白淨應答此事,我極慚愧於世尊所及諸梵行。」
The Venerable Lord responded to this matter with a pure voice. I am extremely ashamed of the holy life that the World Honored One has followed. "
於是,世尊則於晡時從禪室出,至比丘眾前,敷座而坐,告曰:
Then, the World-Honored One came out of the meditation room in the afternoon, went to the front of the monks, sat down on his seat, and said:
「白淨!長老比丘為有幾法,為諸梵行者愛敬尊重?」
Bai Jing! How many dharma do the elder monks have that all Brahma practitioners love and respect?
尊者白淨白曰:
Venerable Bai Jingbai said:
「世尊!長老比丘若有五法,為諸梵行者愛敬尊重。
"World Honored One! If the elder bhikkhu has five dharma, he will be loved and respected by all the Brahmacharyas.
云何為五?
Why is the cloud five?
世尊!長老比丘修習禁戒,守護從解脫,又復善攝威儀禮節,見纖芥罪,常懷畏怖,受持學戒。
World Honored One! Elder monks practice fasting and guarding against liberation, and they are good at maintaining dignity and etiquette. They are always in fear when seeing sins, and they accept and uphold the precepts.
世尊!禁戒長老上尊比丘,為諸梵行者愛敬尊重。
World Honored One! The venerable bhikkhu, the elder of the precepts, is loved and respected by all the Brahma practitioners.
復次,世尊!長老比丘廣學多聞,守持不忘,積聚博聞,所謂法者,初善、中善、竟亦善,有義有文,具足清淨,顯現梵行,如是諸法廣學多聞,翫習至千,意所惟觀,明見深達。
Again, World Honored One! Elder monks have learned widely and learned a lot, persisted in it, and accumulated extensive knowledge. The so-called Dharma is good in the beginning, good in the middle, and good in the end. After practicing it for thousands of years, you can only observe what you want, and your insights will be profound.
世尊!多聞長老上尊比丘,為諸梵行者愛敬尊重。
World Honored One! The learned elder, the respected bhikkhu, is loved, respected and respected by all the Brahma practitioners.
復次,世尊!長老比丘得四增上心,現法樂居,易不難得。
Again, World Honored One! The elder bhikkhu has gained the four-level improvement of his mind and lived happily in the Dharma, which is easy and not hard to come by.
世尊!禪伺長老上尊比丘,為諸梵行者愛敬尊重。
World Honored One! The senior monk who serves as a Zen attendant is loved, respected and respected by all the Brahma practitioners.
復次,世尊!長老比丘修行智慧,觀興衰法,得如是智,聖慧明達,分別曉了,以正盡苦。
Again, World Honored One! The elder bhikkhu practices wisdom and observes the rise and fall of the Dharma, and obtains such wisdom. The holy wisdom is clear and discernible, and he can correct all suffering.
世尊!智慧長老上尊比丘,為諸梵行者愛敬尊重。
World Honored One! The wise elder, the respected bhikkhu, is loved and respected by all the Brahmacharyas.
復次,世尊!長老比丘諸漏已盡,無復有結,心解脫、慧解脫,於現法中自知自覺,自作證成就遊,生已盡,梵行已立,所作已辦,不更受有,知如真。
Again, World Honored One! Elder monk, all outflows have been eliminated, no more knots, mind is liberated, wisdom is liberated, self-knowledge and self-consciousness in the present Dharma, self-evident attainment, life is over, the holy life has been established, what has been done has been done, there is no more suffering, knowing if true.
世尊!漏盡長老上尊比丘,為諸梵行者愛敬尊重。
World Honored One! The Venerable Bhikkhu, Elder Luojin, is loved and respected by all the Brahma practitioners.
世尊!長老比丘若成就此五法,為諸梵行者愛敬尊重。」
World Honored One! If an elder monk achieves these five dharma, he will be loved, respected and respected by all the Brahma practitioners. "
世尊問曰:
The World Honored One asked:
「白淨!若長老比丘無此五法,當以何義使諸梵行者愛敬尊重?」
Bai Jing! If the elder bhikkhu does not have these five dharma, how can he be loved and respected by all the Brahmacharyas?
尊者白淨白曰:
Venerable Bai Jingbai said:
「世尊!若長老比丘無此五法者,更無餘事使諸梵行愛敬尊重,唯以老耄、頭白、齒落,盛壯日衰,身曲脚戾,體重氣上,柱杖而行,肌縮皮緩,皺如麻子,諸根毀熟,顏色醜惡,彼因此故,使諸梵行愛敬尊重。」
World Honored One! If an elder bhikkhu does not have these five dharma, he will have nothing left to do to make the Brahma people love, respect and respect him. He will only be an old man, with a white head, teeth falling off, a person who is getting older and stronger, a bent body and a ruthless foot, a heavy body, a strong body, and a staff. When walking, the muscles shrink and the skin becomes slow, wrinkled like pockmarks, the roots are damaged and ripe, and the color is ugly. Because of this, all the Brahma practitioners love and respect it.
世尊告曰:
The World Honored One said:
「如是如是。
"So it is.
若長老比丘無此五法,更無餘事使諸梵行愛敬尊重,唯以老耄、頭白、齒落,盛壯日衰,身曲脚戾,體重氣上,柱杖而行,肌縮皮緩,皺如麻子,諸根毀熟,顏色醜惡,彼因此故,使諸梵行愛敬尊重。
If an elder bhikkhu does not have these five dharmas, and has nothing to do to make the Brahma people love and respect him, he will only look like an old man, with a white head, teeth falling out, a person who is getting older and stronger, a bent body and a violent foot, a heavy body and a high air, walking with a staff, and contracted muscles. The skin is slow, wrinkled like pockmarks, the roots are damaged and ripe, and the color is ugly. Because of this, he is loved and respected by all the holy people.
白淨!舍梨子比丘有此五法,汝等應當愛敬尊重。
fair and clear! Bhikkhu Sāliputta has these five dharma, which you should love and respect.
所以者何?
So what?
白淨!舍梨子比丘修習禁戒,守護從解脫,又復善攝威儀禮節,見纖芥罪,常懷畏怖,受持學戒。
fair and clear! Bhikkhu Sāliputta practiced fasting and guarding against liberation, and became good at observing the etiquette and etiquette. He was always in fear when seeing sins, so he accepted and upheld the precepts.
復次,白淨!舍梨子比丘廣學多聞,守持不忘,積聚博聞,所謂法者,初善、中善、竟亦善,有義有文,具足清淨,顯現梵行,如是諸法,廣學多聞,翫習至千,意所惟觀,明見深達。
Again, fair! Bhikkhu Sāliputta has learned widely, persisted in it, and accumulated extensive knowledge. The so-called Dharma is good at the beginning, good in the middle, and good at the end. It has meaning and writing, is pure and pure, and manifests the holy life. Such Dharmas have been learned widely. After hearing it and practicing it for thousands of years, I can see only what I want to see, and my insights are profound.
復次,白淨!舍梨子比丘得四增上心,現法樂居,易不難得。
Again, fair! Bhikkhu Sariputra has gained the four-level improvement of his mind, and now he can live happily in the Dharma, which is easy and not hard to come by.
復次,白淨!舍梨子比丘修行智慧,觀興衰法,得如是智,聖慧明達,分別曉了,以正盡苦。
Again, fair! Bhikkhu Sariputta practiced wisdom and observed the rise and fall of the Dharma. He gained such wisdom and sage wisdom. He understood clearly and rectified all suffering.
復次,白淨!舍梨子比丘諸漏已盡,無復有結,心解脫、慧解脫,於現法中自知自覺,自作證成就遊,生已盡,梵行已立,所作已辦,不更受有,知如真。
Again, fair! Bhikkhu Sāliputta, all the outflows have been eliminated, and there are no more knots. His mind is liberated and his wisdom is liberated. He knows and realizes himself in the present Dharma. He has attained enlightenment by himself. His life has been completed. His holy life has been established. What he has done has been done. There is no more suffering. Know as true.
白淨!舍梨子比丘成就此五法,汝等應共愛敬尊重。」
fair and clear! Bhikkhu Sariputta has accomplished these five dharma, and you should all love, respect and respect him. "
佛說如是。
Buddha said so.
尊者白淨及諸比丘,聞佛所說,歡喜奉行。
The Venerable Bai Jing and other bhikkhus heard what the Buddha said and followed it with joy.
成就戒經第二竟(一千七百四十六字)
The Second Practitioner of the Sutra of Achievements in Precepts (1,746 words)

23 - MA 23 智經 wisdom

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 3 舍梨子相應品
Chapter 3 Corresponding products for discarding pears
23. Wisdom (二三)智經
23. Wisdom (23) Zhi Jing
我聞如是:
This is what I heard:
一時,佛遊舍衛國,在勝林給孤獨園。
For a time, the Buddha traveled around the country and was in the lonely garden in the forest.
爾時,牟利破群[少/兔]比丘捨戒罷道,黑齒比丘聞牟利破群[少/兔]比丘捨戒罷道,即詣尊者舍梨子所,稽首禮足,却坐一面,坐已,白曰:
At that time, the black-toothed bhikkhu, who was seeking profit and breaking the group [young/rabbit], gave up his precepts and abandoned the path. When the black-toothed bhikkhu heard that the monk [young/rabbit] was seeking profit and broke the group, he gave up his precepts and abandoned the path. He went to the place where the Venerable Yi gave up his pear. He bowed his head and bowed, but sat on one side. , sitting down, Bai said:
「尊者舍梨子!當知牟利破群[少/兔]比丘捨戒罷道。」
Venerable Sir, give up the pear! You should know that seeking profit will break the group of [young/rabbit] bhikkhus and give up the precepts.
尊者舍梨子曰:
The Venerable Sālizi said:
「牟利破群[少/兔]比丘於此法中而愛樂耶?」
Is it true that a bhikkhu who seeks profit and defeats the group of [young/rabbits] loves music in this Dharma?
黑齒比丘問曰:
Black Teeth Bhikkhu asked:
「尊者舍梨子!於此法中而愛樂耶?」
Venerable Sāriputta! Do you love happiness in this Dharma?
尊者舍梨子答曰:
Venerable Sāliputta replied:
「黑齒!我於此法無有疑惑。」
Black Teeth! I have no doubts about this method.
黑齒比丘即復問曰:
Black-toothed bhikkhu then asked again:
「尊者舍梨子!於當來事復云何耶?」
Venerable Sāriputta! What will happen next?
尊者舍梨子答曰:
Venerable Sāliputta replied:
「黑齒!我於來事亦無猶預。」
Black Teeth! I have no hesitation in what's to come.
黑齒比丘聞如是已,即從坐起,往詣佛所,稽首作禮,却坐一面,白曰:
When Black Teeth Bhikkhu heard this, he stood up from his seat, went to the Buddha's place, bowed his head and bowed, but sat on one side and said:
「世尊!尊者舍梨子今自稱說得智,生已盡,梵行已立,所作已辦,不更受有,知如真。」
World Honored One! The Venerable Sāliputta now claims to have attained wisdom. Life has ended, the holy life has been established, everything has been done, and there will be no more suffering, knowing it is true.
世尊聞已,告一比丘:
The World-Honored One heard this and told a bhikkhu:
「汝往舍梨子所,語:
"You go to where Sariputta is and say:
『舍梨子!世尊呼汝。』
"Shelizi!" The World Honored One calls you. 』
一比丘受教已,即從坐起,禮佛而去,往詣尊者舍梨子所,白曰:
After receiving the instruction, a bhikkhu stood up from his seat, bowed to the Buddha, went to where Venerable Yi was staying, and said:
「世尊呼尊者舍梨子。」
The World-Honored One calls upon the Venerable Lord Sariputta.
尊者舍梨子聞已,即往詣佛,稽首作禮,却坐一面。
After hearing this, the Venerable Sa Lizi went to the Buddha, bowed his head and bowed, but sat on one side.
世尊問曰:
The World Honored One asked:
「舍梨子!汝今實自稱說得智,生已盡,梵行已立,所作已辦,不更受有,知如真耶?」
Sariputta! Do you really claim to have wisdom now that your life has ended, your holy life has been established, your work has been done, and you will not experience any more, do you know this to be true?
尊者舍梨子白曰:
The Venerable Sālizi Bai said:
「世尊!不以此文,不以此句,我但說義。」
World Honored One! Not in this article, not in this sentence, I just speak righteousness.
世尊告曰:
The World Honored One said:
「舍梨子!族姓子隨其方便稱說,得智者即說得智。」
Shalizi! The clan surname is called according to the convenience, and the wise person is said to be wise.
尊者舍梨子白曰:
The Venerable Sālizi Bai said:
「世尊!我向已說,不以此文,不以此句,我但說義。」
World Honored One! I have told you, not in this article, not in this sentence, but I speak righteousness.
世尊問曰:
The World Honored One asked:
「舍梨子!若諸梵行來問汝言:
"Sariko! If the Brahmacharyas come and ask you:
『尊者舍梨子!云何知、云何見,自稱說得智,生已盡,梵行已立,所作已辦,不更受有,知如真耶?』
"Venerable Sāriko! How do you know, how do you see that if you claim to have acquired wisdom, your life has ended, your holy life has been established, your work has been done, and you will not experience any more, how can you know it is true? 』
舍梨子!汝聞此已當云何答?」
Give up the pear! What should you say when you hear this? "
尊者舍梨子白曰:
The Venerable Sālizi Bai said:
「世尊!若諸梵行來問我言:
"World Honored One! If all the Brahmacharyas come and ask me:
『尊者舍梨子!云何知、云何見,自稱說得智,生已盡,梵行已立,所作已辦,不更受有,知如真?』
"Venerable Sāriko! How do you know, how do you see that if you claim to have acquired wisdom, your life is over, your holy life has been established, your work has been done, and there is no more feeling, how can you know it is true? 』
世尊!我聞此已,當如是答:
World Honored One! After hearing this, I should answer this:
『諸賢!生者有因,此生因盡,知生因盡已,我自稱說得智,生已盡,梵行已立,所作已辦,不更受有,知如真。』
"All sages!" Life has a cause. The cause of this life has been exhausted. I know that the cause of birth has been exhausted. I claim to have gained wisdom. Life has been exhausted. The holy life has been established. What I have done has been done. There is no more feeling. Knowing is true. 』
世尊!若諸梵行來問如此,我當如是答。」
World Honored One! If people from the holy world come to ask this question, I should answer it like this. "
世尊歎曰:
The World Honored One sighed and said:
「善哉!善哉!舍梨子!若諸梵行來問如此,汝應如是答。
"Excellent! Excellent! Sariputta! If the Brahma comes and asks you this question, you should answer it this way.
所以者何?
So what?
如此說者,當知是義。」
Those who say this should know that it is true. "
世尊問曰:
The World Honored One asked:
「舍梨子!若諸梵行來問汝言:
"Sariko! If the Brahmacharyas come and ask you:
『尊者舍梨子!生者何因何緣,為從何生,以何為本?』
"Venerable Sāriko! What are the causes and conditions of living beings, where are they born from, and what are their roots? 』
汝聞此已,當云何答?」
When you hear this, what should you say? "
尊者舍梨子白曰:
The Venerable Sālizi Bai said:
「世尊!若諸梵行來問我言:
"World Honored One! If all the Brahmacharyas come and ask me:
『尊者舍梨子!生者何因何緣,為從何生,以何為本?』
"Venerable Sāriko! What are the causes and conditions of living beings, where are they born from, and what are their roots? 』
世尊!我聞此已,當如是答:
World Honored One! After hearing this, I should answer this:
『諸賢!生者因有緣有,從有而生,以有為本。』
"All sages!" Living things exist due to fate, are born from existence, and are based on existence. 』
世尊!若諸梵行來問如此,我當如是答。」
World Honored One! If people from the holy world come to ask this question, I should answer it like this. "
世尊歎曰:
The World Honored One sighed and said:
「善哉!善哉!舍梨子!若諸梵行來問如此,汝應如是答。
"Excellent! Excellent! Sariputta! If the Brahma comes and asks you this question, you should answer it this way.
所以者何?
So what?
如此說者,當知是義。」
Those who say this should know that it is true. "
世尊問曰:
The World Honored One asked:
「舍梨子!若諸梵行來問汝言:
"Sariko! If the Brahmacharyas come and ask you:
『尊者舍梨子!有者何因何緣,為從何生,以何為本?』
"Venerable Sāriko! What is the reason for existence, where does it originate from, and what is its foundation? 』
汝聞此已,當云何答?」
When you hear this, what should you say? "
尊者舍梨子白曰:
The Venerable Sālizi Bai said:
「世尊!若諸梵行來問我言:
"World Honored One! If all the Brahmacharyas come and ask me:
『尊者舍梨子!有者何因何緣,為從何生,以何為本?』
"Venerable Sāriko! What is the reason for existence, where does it originate from, and what is its foundation? 』
世尊!我聞此已,當如是答:
World Honored One! After hearing this, I should answer this:
『諸賢!有者因受、緣受,從受而生,以受為本。』
"All sages!" There are those who are born from feeling, conditional feeling, and based on feeling. 』
世尊!若諸梵行來問如此,我當如是答。」
World Honored One! If people from the holy world come to ask this question, I should answer it like this. "
世尊歎曰:
The World Honored One sighed and said:
「善哉!善哉!舍梨子!若諸梵行來問如此,應如是答。
"Excellent! Excellent! Sariputta! If the Brahmacharya comes to ask you this question, you should answer it like this.
所以者何?
So what?
如此說者,當知是義。」
Those who say this should know that it is true. "
世尊問曰:
The World Honored One asked:
「舍梨子!若諸梵行來問汝言:
"Sariko! If the Brahmacharyas come and ask you:
『尊者舍梨子!受者何因何緣,為從何生,以何為本?』
"Venerable Sāriko! What is the cause and condition of the recipient, where does it come from, and what is its foundation? 』
汝聞此已,當云何答?」
When you hear this, what should you say? "
尊者舍梨子白曰:
Venerable Sālizi Bai said:
「世尊!若諸梵行來問我言:
"World Honored One! If all the Brahmacharyas come and ask me:
『尊者舍梨子!受者何因何緣,為從何生,以何為本?』
"Venerable Sāriko! What is the cause and condition of the recipient, where does it come from, and what is its foundation? 』
世尊!我聞此已,當如是答:
World Honored One! After hearing this, I should answer this:
『諸賢!受者因愛、緣愛,從愛而生,以愛為本。』
"All sages!" The recipient is born out of love and is based on love. 』
世尊!若諸梵行來問如此,我當如是答。」
World Honored One! If people from the holy world come to ask this question, I should answer it like this. "
世尊歎曰:
The World Honored One sighed and said:
「善哉!善哉!舍梨子!若諸梵行來問如此,汝應如是答。
"Excellent! Excellent! Sariputta! If the Brahma comes and asks you this question, you should answer it this way.
所以者何?
So what?
如此說者,當知是義。」
Those who say this should know that it is true. "
世尊問曰:
The World Honored One asked:
「舍梨子!若諸梵行來問汝言:
"Sariko! If the Brahmacharyas come and ask you:
『尊者舍梨子!云何為愛?』
"Venerable Sāriko! What is love? 』
汝聞此已,當云何答?」
When you hear this, what should you say? "
尊者舍梨子白曰:
Venerable Sālizi Bai said:
「世尊!若諸梵行來問我言:
"World Honored One! If all the Brahmacharyas come and ask me:
『尊者舍梨子!云何為愛?』
"Venerable Sāriko! What is love? 』
世尊!我聞此已,當如是答:
World Honored One! After hearing this, I should answer this:
『諸賢!謂有三覺,樂覺、苦覺、不苦不樂覺,於中樂欲著者,是謂為愛。』
"All sages!" It is said that there are three kinds of consciousness, the consciousness of pleasure, the consciousness of suffering, and the consciousness of neither pain nor pleasure. Among them, the desire for pleasure is called love. 』
世尊!若諸梵行來問如此,我當如是答。」
World Honored One! If people from the holy world come to ask this question, I should answer it like this. "
世尊歎曰:
The World Honored One sighed and said:
「善哉!善哉!舍梨子!若諸梵行來問如此,汝應如是答。
"Excellent! Excellent! Sariputta! If the Brahma comes and asks you this question, you should answer it this way.
所以者何?
So what?
如此說者,當知是義。」
Those who say this should know that it is true. "
世尊問曰:
The World Honored One asked:
「舍梨子!若諸梵行來問汝言:
"Sariko! If the Brahmacharyas come and ask you:
『尊者舍梨子!云何知、云何見,於三覺中無樂欲著?』
"Venerable Sāriko! How do you know and see that there is no desire for pleasure in the three awakenings? 』
汝聞此已,當云何答?」
When you hear this, what should you say? "
尊者舍梨子白曰:
The Venerable Sālizi Bai said:
「世尊!若諸梵行來問我言:
"World Honored One! If all the Brahmacharyas come and ask me:
『尊者舍梨子!云何知、云何見,於三覺中無樂欲著?』
"Venerable Sāriko! How do you know and see that there is no desire for pleasure in the three awakenings? 』
世尊!我聞此已,當如是答:
World Honored One! After hearing this, I should answer this:
『諸賢!謂此三覺無常法、苦法、滅法,無常法即是苦,見苦已,便於三覺無樂欲著。』
"All sages!" It is said that these three consciousnesses are impermanent, suffering, and cessation. Impermanence is suffering. Seeing suffering already makes it easy for the three consciousnesses to have no pleasure. 』
世尊!若諸梵行來問如此,我當如是答。」
World Honored One! If people from the holy world come to ask this question, I should answer it like this. "
世尊歎曰:
The World Honored One sighed and said:
「善哉!善哉!舍梨子!若諸梵行來問如此,汝應如是答。
"Excellent! Excellent! Sariputta! If the Brahma comes and asks you this question, you should answer it this way.
所以者何?
So what?
如此說者,當知是義。」
Those who say this should know that it is true. "
爾時,世尊告曰:
At that time, the World-Honored One said:
「舍梨子!此說復有義,可得略答。
"Shelizi! This statement makes sense, and I can give you a brief answer.
舍梨子!復有何義,此說可得略答?
Give up the pear! What is the meaning of this statement? Can we give a brief answer?
所覺所為,即皆是苦。
Everything you feel and do is suffering.
舍梨子!是謂復有義,此說可得略答。」
Give up the pear! This means that there is meaning again. This statement can be briefly answered. "
世尊問曰:
The World Honored One asked:
「舍梨子!若諸梵行來問汝言:
"Sariko! If the Brahmacharyas come and ask you:
『尊者舍梨子!云何背不向自稱說得智,生已盡,梵行已立,所作已辦,不更受有,知如真?』
"Venerable Sāriko! Why don't you claim to have acquired wisdom? Life is over, the holy life has been established, what has been done has been done, and there is no more feeling and existence, knowing it is true? 』
尊者舍梨子白曰:
The Venerable Sālizi Bai said:
「世尊!若諸梵行來問我言:
"World Honored One! If all the Brahmacharyas come and ask me:
『尊者舍梨子!云何背不向自稱說得智,生已盡,梵行已立,所作已辦,不更受有,知如真?』
"Venerable Sāriko! Why don't you claim to have acquired wisdom? Life is over, the holy life has been established, what has been done has been done, and there is no more feeling and existence, knowing it is true? 』
世尊!我聞此已,當如是答:
World Honored One! After hearing this, I should answer this:
『諸賢!我自於內背而不向則諸愛盡,無驚無怖,無疑無惑,行如是守護,如其守護已,不生不善漏。』
"All sages!" If I turn my back from within and do not turn toward it, then all my loves will be exhausted. I will have no fear, no doubt, no confusion. If I protect myself in this way, as I have protected myself, no unwholesome leaks will arise. 』
世尊!若諸梵行來問如此,我當如是答。」
World Honored One! If people from the holy world come to ask this question, I should answer it like this. "
世尊歎曰:
The World Honored One sighed and said:
「善哉!善哉!舍梨子!若諸梵行來問如此,汝應如是答。
"Excellent! Excellent! Sariputta! If the Brahma comes and asks you this question, you should answer it this way.
所以者何?
So what?
如此說者,當知是義。」
Those who say this should know that it is true. "
世尊告曰:
The World Honored One said:
「舍梨子!復次有義,此說可得略答。
"Sacrifice! There is meaning again and again. This statement can be briefly answered.
若諸結沙門所說,彼結非我有,行如是守護,如其守護已,不生不善漏。
If all the knotted recluses say, that knot does not belong to me. If I protect it in this way, as if I have guarded it, no unwholesome leaks will arise.
舍梨子!是謂復有義,此說可得略答。」
Give up the pear! This means that there is meaning again. This statement can be briefly answered. "
世尊說如是已,即從坐起,入室燕坐。
After the World Honored One said this, he stood up from his seat and entered the room to sit down.
世尊入室不久,尊者舍梨子告諸比丘:
Not long after the World-Honored One entered the room, the Venerable Sāliputta told the monks:
「諸賢!我始未作意,而世尊卒問此義,我作是念:
"My sages, I had not thought about it at first, but when the World Honored One asked me what it meant, I thought about it like this:
『恐不能答。』
"I'm afraid I can't answer." 』
諸賢!我初說一義,便為世尊之所讚可,我復作是念:
All sages! The first time I said a meaning, it was praised by the World Honored One. I repeated this thought:
『若世尊一日一夜,以異文異句問我此義者,我能為世尊一日一夜,以異文異句而答此義;
"If the World Honored One asks me this meaning in different words and phrases for a day and a night, I can answer this meaning for the World Honored One in different words and phrases for a day and a night;
若世尊二、三、四,至七日七夜,以異文異句問我此義者,我亦能為世尊二、三、四,至七日七夜,以異文異句而答此義。』
If the Blessed One asks me this meaning in different words and phrases on the second, third, and fourth day for seven days and seven nights, I can also answer this meaning for the Blessed One on the second, third, and fourth day, and for seven days and seven nights in different words and sentences. 』
黑齒比丘聞尊者舍梨子說如是已,即從坐起,疾詣佛所,白世尊曰:
When the black-toothed bhikkhu heard the Venerable Sāriputta say this, he stood up from his seat, quickly went to the Buddha, and said to the World-Honored One:
「世尊入室不久,尊者舍梨子所說至高,一向師子吼:
"Shortly after the World-Honored One entered the room, the Venerable Sāriputta said something supreme and shouted to the Master:
『諸賢!我始未作意,而世尊卒問此義,我作是念:
"All sages!" I didn't think about it at first, but when the World Honored One asked about the meaning, I thought like this:
「恐不能答。」
I'm afraid I can't answer.
諸賢!我初說一義,便為世尊之所讚可,我復作是念:
All sages! When I first said one meaning, it was praised by the World Honored One. I repeated this thought:
「若世尊一日一夜,以異文異句問我此義者,我能為世尊一日一夜,以異文異句而答此義。
"If the World Honored One asks me this meaning in different words and phrases for a day and a night, I can answer this meaning for the World Honored One in different words and phrases for a day and a night.
諸賢!若世尊二、三、四,至七日七夜,以異文異句問我此義者,我亦能為世尊二、三、四,至七日七夜,以異文異句而答此義。」
All sages! If the Blessed One asks me this meaning in different words and phrases on the second, third, and fourth day for seven days and seven nights, I can also answer this meaning for the Blessed One on the second, third, and fourth day, and for seven days and seven nights in different words and sentences. "
』」
』』
世尊告曰:
The World Honored One said:
「黑齒!如是,如是。
"Black Teeth! So, so.
若我一日一夜,以異文異句問舍梨子比丘此義者,舍梨子比丘必能為我一日一夜,以異文異句而答此義。
If I ask Bhikkhu Sāriputta this meaning in different words and sentences for a day and a night, Bhikkhu Sāliputta will be able to answer this meaning for me in different words and sentences all day and night.
黑齒!若我二、三、四,至七日七夜,以異文異句問舍梨子比丘此義者,舍梨子比丘亦能為我二、三、四,至七日七夜,以異文異句而答此義。
Black teeth! If I asked Bhikkhu Sāliputta on the second, third, fourth, and for seven days and seven nights, in different words and sentences, Bhikkhu Sāliputta could also answer for me two, three, and four, for seven days and seven nights, in different words and sentences. Answer this meaning.
所以者何?
So what?
黑齒!舍梨子比丘深達法界故。」
Black teeth! This is why Bhikkhu Sariputta has reached the Dharma Realm deeply. "
佛說如是。
Buddha said so.
尊者舍梨子及諸比丘,聞佛所說,歡喜奉行。
The Venerable Sāliputta and other bhikkhus heard what the Buddha said and followed it with joy.
智經第三竟(一千一百六十九字)
The Third Truth of the Zhi Jing (1,169 words)

24 - MA 24 師子吼經 The “Lion’s Roar” of Sāriputta

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 3 舍梨子相應品
Chapter 3 Corresponding products for discarding pears
24. The “Lion’s Roar” of Sāriputta (二四)師子吼經
24. The “Lion’s Roar” of Sāriputta (24) Shizi Roar Sutra
我聞如是:
This is what I heard:
一時,佛遊舍衛國,在勝林給孤獨園。
For a time, the Buddha traveled around the country and was in the lonely garden in the forest.
爾時,世尊與大比丘眾俱,於舍衛國而受夏坐,尊者舍梨子亦遊舍衛國而受夏坐。
At that time, the World Honored One, together with the great monks, were in the country of Sarwei and received the summer seat. The Venerable Lord Sālizi also traveled to the country of Samwei and received the summer seat.
於是,尊者舍梨子舍衛國受夏坐訖,過三月已,補治衣竟,攝衣持鉢,往詣佛所,稽首禮足,却坐一面,白曰:
Then, the Venerable Sālizi Sāwei had finished his summer service. After three months, he repaired his clothes, took his clothes and took his alms bowl, and went to the Buddha's place. He bowed his head and paid his respects. Then he sat on one side and said:
「世尊!我於舍衛國受夏坐訖。
"World Honored One! I have passed away in the state of Savatthi.
世尊!我欲遊行人間。」
World Honored One! I want to travel around the world. "
世尊告曰:
The World Honored One said:
「舍梨子!汝去,隨所欲,諸未度者當令得度,諸未脫者當令得脫,諸未般涅槃者令得般涅槃。
"Sarizi! You go and do as you wish. Those who have not yet been saved should be saved, those who have not yet been liberated should be liberated, and those who have not yet achieved parinirvana should be led to parinirvana.
舍梨子!汝去,隨所欲。」
Give up the pear! You go and do whatever you want. "
於是,尊者舍梨子聞佛所說,善受善持,即從坐起,稽首佛足,繞三匝而去,還至己房,收舉床座,攝衣持鉢,即便出去遊行人間。
Then, after hearing what the Buddha said, the Venerable Sāliputta stood up from his seat, bowed his head at the Buddha's feet, walked around three times, returned to his room, picked up the bed seat, picked up his clothes and held his alms bowl, and then went out to wander around the world. .
尊者舍梨子去後不久,有一梵行在於佛前犯相違法,白世尊曰:
Not long after the Venerable Sāriputta passed away, there was a Buddhist monk who committed an offense in front of the Buddha. He said to the Blessed One:
「今日尊者舍梨子輕慢我已,遊行人間。」
Today the Venerable Sāriputta has despised me and wandered around the world.
世尊聞已,告一比丘:
The World-Honored One heard this and told a bhikkhu:
「汝往舍梨子所,語舍梨子:
"You go to the place where the pear is left and say:
『世尊呼汝。
"The World Honored One calls you.
汝去不久,有一梵行在於我前犯相違法,而作是語:
Not long after you left, there was a man who committed a sin before me in his holy life, and he said this:
「世尊!今日尊者舍梨子輕慢我已,遊行人間。」
World Honored One! Today, the Venerable Sāriputta has made light of me by walking around the world.
』」
』』
一比丘受教已,即從坐起,禮佛而去。
After receiving the instruction, a bhikkhu stood up from his seat, bowed to the Buddha and left.
於是,尊者阿難住世尊後執拂侍佛。
Then the Venerable Ananda stayed behind the Blessed One, holding a whisk and serving the Buddha.
一比丘去後不久,尊者阿難即持戶鑰,遍至諸房,見諸比丘便作是語:
Not long after a bhikkhu left, the Venerable Ananda took the household key and went to all the houses. When he saw the bhikkhu, he said this:
「善哉!諸尊!速詣講堂,今尊者舍梨子當在佛前而師子吼,若尊者舍梨子所說甚深,息中之息,妙中之妙,如是說者,諸尊及我得聞此已,當善誦習,當善受持。」
Excellent! Venerables! Come to the lecture hall quickly. Now the Venerable Sāliputta should be in front of the Buddha, and the Master is roaring. If the Venerable Sāliputta says something profound, the breath within the breath, the wonderful within the wonderful, such a saying, all venerables, Now that I have heard this, I should recite and practice it well, and I should accept and uphold it well.
彼時,諸比丘聞尊者阿難語已,悉詣講堂。
At that time, all the monks had heard the words of the Venerable Ananda and went to the lecture hall.
爾時,一比丘往詣尊者舍梨子所,白曰:
At that time, a bhikkhu went to where the Venerable Sāliputta was and said:
「世尊呼汝。
"The World Honored One calls you.
汝去不久,有一梵行在於我前犯相違法,而作是語:
Not long after you left, there was a man who committed a sin before me in his holy life, and he said this:
『世尊!今日尊者舍梨子輕慢我已,遊行人間。』
"World Honored One! Today, the Venerable Sāriputta is scorning me and wandering around the world. 』
於是,尊者舍梨子聞已,即從坐起,便還詣佛,稽首禮足,却坐一面。
After hearing this, the Venerable Sa Lizi stood up from his seat and returned to the Buddha. He bowed his head and bowed, but sat on one side.
佛便告曰:
The Buddha then said:
「舍梨子!汝去不久,有一梵行在於我前犯相違法,而作是語:
"Sariputta! Not long after you left, there was a man who committed a sin before me in his holy life, and he said this:
『世尊!今日尊者舍梨子輕慢我已,遊行人間。』
"World Honored One! Today, the Venerable Sāriputta is scorning me and wandering around the world. 』
舍梨子!汝實輕慢一梵行已而遊人間耶?」
Give up the pear! Are you really looking down on your holy life and wandering around the world? "
尊者舍梨子白曰:
The Venerable Sālizi Bai said:
「世尊!若無身身念者,彼便輕慢於一梵行而遊人間。
"World Honored One, if one has no thoughts of body and mind, he will wander around the world in contempt of a holy life.
世尊!我善有身身念,我當云何輕慢一梵行而遊人間?
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world?
世尊!猶截角牛,至忍溫良,善調善御,從村至村,從巷至巷,所遊行處,無所侵犯。
World Honored One! Like an ox with its horns cut off, it is extremely tolerant and gentle, good at tempering and controlling. From village to village, from lane to lane, wherever it goes, it does not infringe upon anything.
世尊!我亦如是,心如截角牛,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
World Honored One! My heart is like that of an ox with its horns cut off. It has no knots or resentments, no hatred and no quarrels. It is extremely broad and vast. It has immeasurable good practices and is filled with achievements in all the world.
世尊!若無身身念者,彼便輕慢於一梵行而遊人間。
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life.
世尊!我善有身身念,我當云何輕慢一梵行而遊人間?
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world?
「世尊!猶旃陀羅子而截兩手,其意至下,從村至村,從邑至邑,所遊行處,無所侵犯。
"World-Honored One, if you cut off both hands of Chandhara, your intention is to go down from village to village, from town to town, wherever you go, there will be no infringement.
世尊!我亦如是,心如截手旃陀羅子,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
World Honored One! My heart is like this, like a chandarazi with an amputated hand. It has no knots and no resentments, no hatred and no quarrels. It is extremely broad and vast. It has immeasurable good practices and has achieved success in all the world.
世尊!若無身身念者,彼便輕慢於一梵行而遊人間。
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life.
世尊!我善有身身念,我當云何輕慢一梵行而遊人間?
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world?
「世尊!猶若如地,淨與不淨,大便、小便、涕、唾悉受,地不以此而有憎愛,不羞不慙,亦不愧恥。
"World Honored One, it is just like the earth, which is pure and impure. It receives stool, urine, tears, and saliva. The earth does not hate or love it, nor is it ashamed or shy, nor is it ashamed.
世尊!我亦如是,心如彼地,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
World Honored One! I am the same, my heart is like that place, with no knots or resentments, no hatred and no quarrels. It is extremely broad and vast, with immeasurable good practices, and it pervades all the worlds and achieves success.
世尊!若無身身念者,彼便輕慢於一梵行而遊人間。
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life.
世尊!我善有身身念,我當云何輕慢一梵行而遊人間?
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world?
「世尊!猶若如水,淨與不淨,大便、小便、涕、唾悉洗,水不以此而有憎愛,不羞不慙,亦不愧恥。
"World Honored One, just like water, clean and impure, it washes away stool, urine, tears, and saliva. Water does not have hatred or love for this, nor is it shameful or shy, nor is it ashamed.
世尊!我亦如是,心如彼水,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
World Honored One! I am like that, my heart is like water, with no knots or resentments, no hatred and no quarrels. It is extremely broad and vast, with immeasurable good practices, and it pervades all the worlds and achieves success.
世尊!若無身身念者,彼便輕慢於一梵行而遊人間。
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life.
世尊!我善有身身念,我當云何輕慢一梵行而遊人間?
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world?
「世尊!猶若如火,淨與不淨,大便、小便、涕、唾悉燒,火不以此而有憎愛,不羞不慙,亦不愧恥。
"World Honored One, just like fire, pure and impure, burning stool, urine, tears, and spittle, fire does not feel hatred or love because of it, nor is it ashamed or embarrassed, nor is it ashamed.
世尊!我亦如是,心如彼火,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
World Honored One! I am like that, my heart is like that fire, with no knots or resentments, no hatred and no quarrels, it is extremely broad and vast, I have immeasurable good practices, and I have achieved success in all the world.
世尊!若無身身念者,彼便輕慢於一梵行而遊人間。
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life.
世尊!我善有身身念,我當云何輕慢一梵行而遊人間?
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world?
「世尊!猶若如風,淨與不淨,大便、小便、涕、唾悉吹,風不以此而有憎愛,不羞不慙,亦不愧耻。
"World Honored One, it is just like the wind, which blows away the pure and the impure, blowing away stool, urine, tears, and saliva. The wind does not express hatred or love because of this, nor does it cause shame or shyness, nor is it ashamed.
世尊!我亦如是,心如彼風,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
World Honored One! My heart is like that, with no knots or resentments, no hatred and no quarrels. It is extremely broad and vast. I have immeasurable good practices and have achieved success throughout the world.
世尊!若無身身念者,彼便輕慢於一梵行而遊人間。
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life.
世尊!我善有身身念,我當云何輕慢一梵行而遊人間?
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world?
「世尊!猶如掃箒,淨與不淨,大便、小便、涕、唾悉掃,箒不以此而有憎愛,不羞不慙,亦不愧耻。
"World Honored One, it is like a sweeper, which sweeps away the clean and the impure, and sweeps away stool, urine, tears, and saliva. The sweeper does not cause hatred or affection for it, nor does it cause shame or shyness, nor is it shameful.
世尊!我亦如是,心如掃箒,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
World Honored One! I am the same, my heart is like a sweep basket, with no knots or resentments, no hatred and no quarrels, it is extremely broad and vast, I have immeasurable good practices, and I have achieved success in all the world.
世尊!若無身身念者,彼便輕慢於一梵行而遊人間。
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life.
世尊!我善有身身念,我當云何輕慢一梵行而遊人間?
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world?
「世尊!猶晡旃尼,淨與不淨,大便、小便、涕、唾悉拭,晡旃尼不以此故而有憎愛,不羞不慙,亦不愧耻。
"World-Honored One, as for the Asajani, whether pure or impure, he wipes away stool, urine, tears, and saliva. For this reason, the Asajani does not feel any hatred or love, nor is he ashamed or embarrassed, nor is he ashamed.
世尊!我亦如是,心如晡旃尼,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
World Honored One! I am the same, my heart is like a Sunjani, with no knots or resentments, no hatred and no quarrels, it is extremely broad and vast, I have immeasurable good practices, and I have achieved success in all the world.
世尊!若無身身念者,彼便輕慢於一梵行而遊人間。
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life.
世尊!我善有身身念,我當云何輕慢一梵行而遊人間?
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world?
「世尊!猶如膏瓶處處裂破,盛滿膏已而著日中,漏遍漏津遍津。
"World Honored One, it's like a bottle of ointment that is broken everywhere, full of ointment and it's floating in the sun, leaking out all over the body.
若有目人,來住一面,見此膏瓶處處裂破,盛滿膏已而著日中,漏遍漏津遍津。
If anyone has eyes and comes to look at it, he will see that the ointment bottle is broken everywhere, and the ointment is full of ointment, and it is all over the sun. It is leaking all over the body.
世尊!我亦如是,常觀此身九孔不淨,漏遍漏津遍津。
World Honored One! In the same way, I always observe that the nine holes in this body are impure, with leakage all over the body.
世尊!若無身身念者,彼便輕慢於一梵行而遊人間。
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life.
世尊!我善有身身念,我當云何輕慢一梵行而遊人間?
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world?
「世尊!猶如有一自喜年少,沐浴澡洗,熏以塗香,著白淨衣,瓔珞自嚴,剃鬚治髮,頭冠華鬘,若以三屍,死蛇、死狗及以死人,青瘀膖脹,極臭爛壞,不淨流漫,繫著咽頸,彼懷羞慙,極惡穢之。
"World-Honored One, it is like a man who is happy when he is young, bathes, anoints himself with incense, wears pure white clothes, wears a necklace, shaves his hair, and wears a beautiful garland on his head. If there are three corpses, a dead snake, a dead dog, and a dead human being, Blue stasis, swollen stomach, extremely smelly and rotten, impurity flowing all over, tied around the throat and neck, causing shame and extremely disgusting filth.
世尊!我亦如是,常觀此身臭處不淨,心懷羞慙,極惡穢之。
World Honored One! In the same way, I always observe the stinky and unclean parts of my body, feel ashamed in my heart, and hate it extremely.
世尊!若無身身念者,彼便輕慢於一梵行而遊人間。
World Honored One! If one has no mind of the body, he will wander around the world in contempt of the holy life.
世尊!我善有身身念,我當云何輕慢一梵行而遊人間?」
World Honored One! I am good at having a body and mind, so why should I despise the holy life and wander around the world? "
於是,彼比丘即從坐起,稽首佛足,白世尊曰:
Then the bhikkhu stood up from his seat, looked at the Buddha's feet, and said to the World Honored One:
「悔過,世尊!自首,善逝!如愚如癡,如不定,如不善。
"Repent, World Honored One! Surrender yourself, and good things will pass away! Like foolishness, like delusion, like uncertainty, like unwholesomeness.
所以者何?
So what?
謂我以虛妄言誣謗清淨梵行舍梨子比丘。
It is said that I have falsely slandered Bhikkhu Sariputta, who is a pure holy being.
世尊!我今悔過,願為受之,見已發露,後不更作。」
World Honored One! I regret it now and am willing to accept it. Seeing that it has been exposed, I will not do it again in the future. "
世尊告曰:
The World Honored One said:
「如是。
"That's right.
比丘!汝實如愚如癡,如不定,如不善。
Bhikkhu! You are really foolish, foolish, uncertain, and unkind.
所以者何?
So what?
謂汝以虛妄言空無真實,誣謗清淨梵行舍梨子比丘。
It is said that you are making false statements that are empty of truth and slandering Bhikkhu Sariputra, who lives a pure holy life.
汝能悔過,見已發露,後不更作。
If you can repent, you will see that it has been revealed and you will not do it again.
若有悔過,見已發露,後不更作者,如是長養於聖法、律則不衰退。」
If you repent and see that it has been revealed, you will not change the author later. If you continue to cultivate the holy law, the law will not decline. "
於是,佛告尊者舍梨子:
Then the Buddha told the Venerable Sāliputta:
「汝速受彼癡人悔過,莫令彼比丘即於汝前頭破七分。」
You must quickly accept the repentance of that idiot, and do not let that bhikkhu break seven points in front of you.
尊者舍梨子即為哀愍彼比丘故,便受悔過。
The Venerable Sariputta felt sorry for that bhikkhu, so he repented.
佛說如是。
Buddha said so.
尊者舍梨子及諸比丘,聞佛所說,歡喜奉行。
The Venerable Sāliputta and other bhikkhus heard what the Buddha said and followed it with joy.
師子吼經第四竟(千九百七十七字)
The Fourth Principle of the Master's Roaring Sutra (1,977 words)

25 - MA 25 水喻經 Parables Relating to Water

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 3 舍梨子相應品
Chapter 3 Corresponding products for discarding pears
25. Parables Relating to Water (二五)水喻經
25. Parables Relating to Water (25) Water Parables Sutra
我聞如是:
This is what I heard:
一時,佛遊舍衛國,在勝林給孤獨園。
For a time, the Buddha traveled around the country and was in the lonely garden in the forest.
爾時,尊者舍梨子告諸比丘:
At that time, the Venerable Sāriputta told the monks:
「諸賢!我今為汝說五除惱法。
"Sages! Now I will tell you the five ways to get rid of your afflictions.
諦聽,諦聽!善思念之。」
Listen carefully, listen carefully! Think of it well. "
彼諸比丘受教而聽。
The monks were taught and listened.
尊者舍梨子言:
The Venerable Sālizi said:
「云何為五?
"Why is the cloud five?
諸賢!或有一人身不淨行,口淨行,若慧者見,設生恚惱,應當除之。
All sages! Perhaps there is a person who has impure conduct in his body and pure conduct in his speech. If a wise person sees it, he will be angry and angry and should get rid of it.
復次。
Repeat.
諸賢!或有一人口不淨行,身淨行,若慧者見,設生恚惱,應當除之。
All sages! There may be a person who has impure behavior in his mouth and pure behavior in his body. If a wise person sees this, he will be angry and angry and should get rid of it.
復次。
Repeat.
諸賢!或有一人身不淨行,口不淨行,心少有淨,若慧者見,設生恚惱,應當除之。
All sages! Perhaps there is a person whose body is impure, whose speech is impure, and whose mind is rarely pure. If a wise person sees this, he should get rid of it if he is angry or angry.
復次。
Repeat.
諸賢!或有一人身不淨行,口、意不淨行,若慧者見,設生恚惱,應當除之。
All sages! Perhaps there is a person who has impure conduct in his body, speech and mind. If a wise person sees it, he will be angry and angry, and he should get rid of it.
復次。
Repeat.
諸賢!或有一人身淨行,口、意淨行,若慧者見,設生恚惱,應當除之。
All sages! There may be a person who has pure conduct, speech and mind, and if a wise person sees it, he or she may be angry and angry, and he should get rid of it.
「諸賢!或有一人身不淨行,口淨行,若慧者見,設生恚惱,當云何除?
"My sages, if there is a person who has impure conduct in his body and pure conduct in his speech, if a wise man sees that he is angry and angry, how can he get rid of it?
諸賢!猶如阿練若比丘持糞掃衣,見糞聚中所棄弊衣,或大便污,或小便、涕、唾及餘不淨之所染污,見已,左手執之,右手舒張,若非大便、小便、涕、唾及餘不淨之所污處,又不穿者,便裂取之。
All sages! It’s like A Lianruo, a bhikkhu who sweeps his robes with excrement and sees a discarded robe in the excrement, or it is stained by feces, or is stained by urine, mucus, saliva and other impurities. When he sees it, he holds it with his left hand and relaxes his right hand. If it is not defecation, , urine, tears, saliva and other unclean places, and if it is not worn, it will be cut and taken out.
如是,諸賢!或有一人身不淨行,口淨行,莫念彼身不淨行也,但當念彼口之淨行,若慧者見,設生恚惱,應如是除。
So it is, wise men! If there is a person who has impure conduct on the body and pure conduct on the mouth, do not think about the impure conduct on the body, but should remember the pure conduct on the mouth. If a wise man sees it, if he is angry or angry, he should get rid of it in this way.
「諸賢!或有一人口不淨行,身淨行,若慧者見,設生恚惱,當云何除?
"My sages, there may be a person whose mouth is impure and whose body is pure. If a wise man sees that he is angry and angry, how can he get rid of it?
諸賢!猶村外不遠,有深水池,藳草所覆,若有人來,熱極煩悶,飢渴頓乏,風熱所逼,彼至池已,脫衣置岸,便入池中,兩手披藳,恣意快浴,除熱煩悶,飢渴頓乏。
All sages! Not far outside the village, there is a deep pool covered with weeds. If someone comes and feels extremely depressed due to the heat, is exhausted from hunger and thirst, and is driven by the wind and heat, he will reach the pool, take off his clothes and put them on the bank. , take a quick bath as much as you like, relieve heat, boredom, hunger, thirst and fatigue.
如是,諸賢!或有一人口不淨行,身有淨行,莫念彼口不淨行,但當念彼身之淨行,若慧者見,設生恚惱,應如是除。
So it is, wise men! If there is a person who has impure deeds in his mouth and has pure deeds in his body, do not think about the impure deeds in his mouth, but think about the pure deeds in his body. If a wise man sees it, if he is angry or angry, he should get rid of it in this way.
「諸賢!或有一人身不淨行,口不淨行,心少有淨,若慧者見,設生恚惱,當云何除?
"All sages, there may be a person whose body is impure, his speech is impure, and his heart is rarely pure. If a wise man sees it, how can he get rid of it if he is angry and angry?
諸賢!猶四衢道,有牛跡水。
All sages! On the fourth thoroughfare, there is water with traces of cattle.
若有人來,熱極煩悶,飢渴頓乏,風熱所逼,彼作是念:
If someone comes and is extremely depressed due to heat, exhausted from hunger, thirst, and driven by wind and heat, he will think as follows:
『此四衢道牛跡少水,我若以手、以葉取者,則擾渾濁,不得除我熱極煩悶、飢渴頓乏。
There is little water in the four thoroughfares. If I take it with my hands or leaves, it will disturb the turbidity and will not relieve me of extreme heat, depression, hunger, thirst, and fatigue.
我寧可跪,手膝拍地,以口飲水。』
I would rather kneel down, slap the ground with my hands and knees, and drink water from my mouth. 』
彼即長跪,手膝拍地,以口飲水,彼即得除熱極煩悶、飢渴頓乏。
He then knelt down, patted the ground with his hands and knees, and drank water from his mouth. He was relieved of heat, extreme boredom, hunger, thirst, and fatigue.
如是,諸賢!或有一人身不淨行,口不淨行,心少有淨,莫得念彼身不淨行,口不淨行,但當念彼心少有淨。
So it is, wise men! Perhaps there is a person who has impure conduct in the body, impure conduct in speech, and little purity in mind. Do not think about that impure conduct in body or impure speech, but remember that there is rarely purity in mind.
諸賢!若慧者見,設生恚惱,應如是除。
All sages! If a wise man sees it, if he is angry or angry, he should get rid of it in this way.
「諸賢!或有一人身不淨行,口、意不淨行,若慧者見,設生恚惱,當云何除?
"All sages, if there is a person who has impure conduct in his body, or impure conduct in speech and mind, if a wise man sees that he is angry and angry, how can he get rid of it?
諸賢!猶如有人遠涉長路,中道得病,極困委頓,獨無伴侶,後村轉遠,而前村未至。
All sages! It's like a person traveling a long way, getting sick on the middle road, feeling extremely trapped and exhausted, and without a partner. The village behind him turns far away, but the village in front of him has not yet arrived.
若有人來住一面,見此行人遠涉長路,中道得病,極困委頓,獨無伴侶,後村轉遠,而前村未至,彼若得侍人,從逈野中,將至村邑,與妙湯藥,餔養美食,好瞻視者,如是此人病必得差,謂彼人於此病人,極有哀愍慈念之心。
If someone comes to stay with me and sees this traveler traveling a long way, he is sick on the middle road, very tired and exhausted, and has no companion. The village behind is far away, but the village in front has not arrived. If he has a servant, he will arrive at the village from the wilderness. In the city, if you give good decoctions and medicines, nourish yourself with good food, and have a good vision, your illness will definitely be cured. It is said that this person will have great compassion and compassion for this sick person.
如是,諸賢!或有一人身不淨行,口、意不淨行,若慧者見,便作是念:
So it is, wise men! There may be a person who has impure conduct in his body, or impure conduct in speech and mind. If a wise person sees it, he will think like this:
『此賢身不淨行,口、意不淨行,莫令此賢因身不淨行,口、意不淨行,身壞命終,趣至惡處,生地獄中。
This virtuous person has impure conduct in his body and impure speech and mind. Do not allow this virtuous person to behave impurely in body, speech and mind. His body will be destroyed and his life will be ruined. He will end up in a bad place and be reborn in hell.
若此賢得善知識者,捨身不淨行,修身淨行,捨口、意不淨行,修口、意淨行。
If such a wise person obtains a good teacher, he will abandon his impure conduct and cultivate his conduct to be pure. He will abandon his speech and mind to conduct impure conduct and cultivate his speech and mind to conduct pure things.
如是,此賢因身淨行,口、意淨行,身壞命終,必至善處,乃生天上。』
In this way, due to the pure conduct of the body, the pure conduct of speech and mind, this virtuous man will die when his body is destroyed, and he will reach a good place and be reborn in heaven. 』
謂彼賢為此賢極有哀愍慈念之心,若慧者見,設生恚惱,應如是除。
It is said that this virtuous person has a heart of compassion and compassion. If a wise man sees it, if he is angry or angry, he should get rid of it in this way.
「諸賢!或有一人身淨行,口、意淨行,若慧者見,設生恚惱,當云何除?
"Sages, if there is a person who has pure conduct in his body and conducts his speech and mind in a pure way, if a wise man sees that he is angry and angry, how can he get rid of it?
諸賢!猶村外不遠,有好池水,既清且美,其淵平滿,翠草被岸,華樹四周,若有人來,熱極煩悶,飢渴頓乏,風熱所逼,彼至池已,脫衣置岸,便入池中,恣意快浴,除熱煩悶、飢渴頓乏。
All sages! Not far outside the village, there is a beautiful pond with clear and beautiful water. Its abyss is flat and full, surrounded by green grass and beautiful trees. If someone comes and feels extremely depressed due to heat, hungry, thirsty, and driven by wind and heat, he will come to the pond. After that, he took off his clothes and put them on the bank, then entered the pool and took a quick bath to relieve the heat, boredom, hunger, thirst and fatigue.
如是,諸賢!或有一人身淨行,口、意淨行,常當念彼身之淨行,口、意淨行,若慧者見,設生恚惱,應如是除。
So it is, wise men! If there is a person who has pure conduct in his body and pure conduct in speech and mind, he should always think of the pure conduct in his body and pure conduct in speech and mind. If a wise person sees that, if he is angry or angry, he should get rid of it in this way.
諸賢!我向所說五除惱法者,因此故說。」
All sages! This is why I say it to those who have mentioned the five ways to get rid of anger. "
尊者舍梨子所說如是。
This is what the Venerable Sāriputta said.
諸比丘聞已,歡喜奉行。
When all the bhikkhus heard this, they happily followed it.
水喻經第五竟(千一百一字)
The Fifth Principle of the Water Metaphor Sutra (one thousand one hundred and one words)
中阿含經卷第五(七千一百七十四字)(初一日誦)
The fifth volume of the Central Agama Sutra (7174 words) (recited on the first day of the lunar month)

26 - MA 26 瞿尼師經 To the Gulissānī

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 3 舍梨子相應品
Chapter 3 Corresponding products for discarding pears
26. To the Gulissānī (二六)瞿尼師經
26. To the Gulissānī (Two Six) Qu Ni Master Sutra
中阿含經卷第六
The sixth volume of the Central Agama Sutra
東晉罽賓三藏瞿曇僧伽提婆譯
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty.
我聞如是:
This is what I heard:
一時,佛遊王舍城,在竹林迦蘭哆園。
At one time, the Buddha was visiting the city of Rajagaha and was in the Jialanduo Garden in the Bamboo Grove.
爾時,瞿尼師比丘亦遊王舍城,在無事室,調笑、憍慠,躁擾、喜忘,心如獼猴。
At that time, Bhikkhu Khuni Master was also visiting the city of Rajagaha. He was in the idle room, laughing, melancholy, restless, forgetful, and his heart was like a macaque.
瞿尼師比丘為少緣故,至王舍城,是時尊者舍梨子與比丘眾俱,中食已後,因小事故,集在講堂。
Bhikkhu Khuni Master went to the city of Rajagaha because he was young. At that time, the Venerable Sāliputta and the other bhikkhus were together. After lunch, they gathered in the lecture hall due to a small incident.
瞿尼師比丘於王舍城所作已訖,往詣講堂。
Bhikkhu Khuni Master had finished his work in Rajagaha and went to the lecture hall.
尊者舍梨子遙見瞿尼師來已,因瞿尼師告諸比丘:
The Venerable Sāriputta saw Master Kuni coming from a distance, so Master Kuni told the monks:
「諸賢!無事比丘行於無事,當學敬重而隨順觀。
"All sages! A bhikkhu who is doing nothing should learn to respect and follow his instructions when he is doing nothing.
諸賢!若無事比丘行於無事,多不敬重,不隨順觀者,則致比丘訶數詰責:
All sages! If a bhikkhu who has nothing to do does not do anything, is disrespectful, and does not obey the observer, then the bhikkhu will be scolded by the following:
『此賢無事,何為行無事?
If this virtuous person has nothing to do, why does he have nothing to do?
所以者何?
So what?
此賢無事,行於無事,多不敬重,不隨順觀,若至眾中,亦致比丘訶數詰責。』
This virtuous man has nothing to do, he behaves in a careless manner, he is not respected by many, and he does not follow his guidance. If he comes among the crowd, he will be criticized by many bhikkhus. 』
是故,諸賢!無事比丘行於無事,當學敬重,令隨順觀。
That’s why, sages! A bhikkhu who is doing nothing should learn to respect him and follow him in obedience.
「諸賢!無事比丘行於無事,當學不調笑而不躁擾。
"Sages! A monk who is doing nothing should learn not to make fun of others and not to be troublesome.
諸賢!若無事比丘行於無事,多行調笑而躁擾者,則致比丘訶數詰責:
All sages! If a bhikkhu does not have anything to do and behaves in a manner that makes people laugh and disturbs him, the bhikkhu will be scolded by the following:
『此賢無事,何為行無事?
If this virtuous person has nothing to do, why does he have nothing to do?
所以者何?
So what?
此賢無事,行於無事,多行調笑及於躁擾,若至眾中,亦致比丘訶數詰責。』
This virtuous man has nothing to do, he does nothing, and he does a lot of teasing and irritating. If he comes to the crowd, he will be criticized by many bhikkhus. 』
是故,諸賢!無事比丘行於無事,當學不調笑,令不躁擾。
That’s why, sages! A bhikkhu who is doing nothing should learn not to make fun of others and not to disturb others.
「諸賢!無事比丘行於無事,當學不畜生論。
"Sages! A monk who is doing nothing should learn the doctrine of not being an animal if he is doing nothing.
諸賢!若無事比丘行於無事,多畜生論者,則致比丘訶數詰責:
All sages! If a bhikkhu who has nothing to do does nothing and talks about animals, he will be criticized by the bhikkhu:
『此賢無事,何為行無事?
If this virtuous person has nothing to do, why does he have nothing to do?
所以者何?
So what?
此賢無事,行於無事,多畜生論,若至眾中,亦致比丘訶數詰責。』
This virtuous person has nothing to do, and when he is doing nothing, he talks about animals. If he is among the people, he will be criticized by many bhikkhus. 』
是故,諸賢!無事比丘行於無事,當學不畜生論。
That’s why, sages! A bhikkhu who practices nothing should learn the doctrine of not being an animal.
「諸賢!無事比丘行於無事,當學不憍慠及少言說。
"My sages! A bhikkhu who has nothing to do and is doing nothing should learn not to be coy and speak less.
諸賢!若無事比丘行於無事,多行憍慠,多言說者,則致比丘訶數詰責:
All sages! If a bhikkhu does not have anything to do, behaves in a dull manner, or talks too much, the bhikkhu will be scolded by the following:
『此賢無事,何為行無事?
If this virtuous person has nothing to do, why does he have nothing to do?
所以者何?
So what?
此賢無事,行於無事,多行憍慠及多言說,若至眾中,亦致比丘訶數詰責。』
This virtuous man has nothing to do and acts without doing anything. He does many things and talks too much. If he is among the crowd, he will be criticized by many bhikkhus. 』
是故,諸賢!無事比丘行於無事,當學不憍慠及少言說。
That’s why, sages! A bhikkhu who is doing nothing should learn not to be coy and speak less.
「諸賢!無事比丘行於無事,當學護諸根。
"All sages, a bhikkhu who is doing nothing should learn to protect his faculties.
諸賢!若無事比丘行於無事,多不護諸根者,則致比丘訶數詰責:
All sages! If a bhikkhu does nothing and does not protect his faculties, he will be criticized by the bhikkhu:
『此賢無事,何為行無事?
If this virtuous person has nothing to do, why does he have nothing to do?
所以者何?
So what?
此賢無事,行於無事,多不護諸根,若至眾中,亦致比丘訶數詰責。』
This virtuous person has nothing to do, he does nothing, and he does not protect his faculties. If he is among the crowd, he will be criticized by many bhikkhus. 』
是故,諸賢!無事比丘行於無事,當學護諸根。
That’s why, sages! A bhikkhu who is doing nothing should learn to protect his faculties.
「諸賢!無事比丘行於無事,當學食知止足。
"My sages, a bhikkhu who has nothing to do and is doing nothing should learn to eat until he is satisfied.
諸賢!若無事比丘行於無事,貪餘多食,不知足者,則致比丘訶數詰責:
All sages! If a bhikkhu does not have anything to do, is greedy for food, and is dissatisfied, the bhikkhu will be scolded by the following:
『此賢無事,何為行無事?
If this virtuous person has nothing to do, why does he have nothing to do?
所以者何?
So what?
此賢無事,行於無事,貪餘多食,不知止足,若至眾中,亦致比丘訶數詰責。』
If this virtuous man has nothing to do, he is doing nothing, he is greedy for food, and he does not know how to stop. If he is among the crowd, he will be scolded by many bhikkhus. 』
是故,諸賢!無事比丘行於無事,當學食知止足。
That’s why, sages! A bhikkhu who is doing nothing should learn to eat until he is satisfied.
「諸賢!無事比丘行於無事,當學精進而不懈怠。
"All sages! A bhikkhu who has nothing to do should practice without doing anything. He should study diligently and never slack off.
諸賢!若無事比丘行於無事,多不精進而懈怠者,則致比丘訶數詰責:
All sages! If a bhikkhu has nothing to do and is too lazy to do anything, he will be criticized by the bhikkhu:
『此賢無事,何為行無事?
If this virtuous person has nothing to do, why does he have nothing to do?
所以者何?
So what?
此賢無事,行於無事,多不精進而反懈怠,若至眾中,亦致比丘訶數詰責。』
This wise person has nothing to do, and when he does nothing, he is not diligent enough and becomes lazy. If he is among the crowd, he will be criticized by many bhikkhus. 』
是故,諸賢!無事比丘行於無事,當學精進而不懈怠。
That’s why, sages! A bhikkhu who is doing nothing should practice without slacking off.
「諸賢!無事比丘行於無事,當學正念及正智也。
"My sages, a bhikkhu who has nothing to do and who is doing nothing should learn to be mindful and wise.
諸賢!若無事比丘行於無事,多無正念,無正智者,則致比丘訶數詰責:
All sages! If a bhikkhu is doing nothing, has no righteous thoughts, and is not a wise person, then the bhikkhu will be criticized:
『此賢無事,何為行無事?
If this virtuous person has nothing to do, why does he have nothing to do?
所以者何?
So what?
此賢無事,行於無事,多無正念及無正智,若至眾中,亦致比丘訶數詰責。』
This virtuous man has nothing to do, and he acts without any righteous thoughts and wisdom. If he is among the crowd, he will be criticized by many bhikkhus. 』
是故,諸賢!無事比丘行於無事,當學正念及正智也。
That’s why, sages! A bhikkhu who is doing nothing should learn to be mindful and wise.
「諸賢!無事比丘行於無事,當學知時及善時也。
"My sages, a bhikkhu who has nothing to do and who is doing nothing should learn to know the time and be good at it.
不早入村而行乞食,亦不晚出。
Don't go into the village early to beg for food, and don't go out late.
諸賢!若無事比丘行於無事,早入村邑而行乞食,又晚出者,則致比丘訶數詰責:
All sages! If a bhikkhu goes about his business without having anything to do, enters a village early to beg for food, and comes out late, the bhikkhu will be questioned:
『此賢無事,何為行無事?
If this virtuous person has nothing to do, why does he have nothing to do?
所以者何?
So what?
此賢無事,行於無事,早入村邑而行乞食,又復晚出,若至眾中,亦致比丘訶數詰責。』
This wise man has nothing to do. He goes into the village early to beg for alms and goes out late again. If he comes to the crowd, he will be scolded by many bhikkhus. 』
是故,諸賢!無事比丘行於無事,當學知時及善時也。
That’s why, sages! A bhikkhu who has nothing to do is to practice nothing, and he should learn to know the time and be good at it.
「諸賢!無事比丘行於無事,當學知坐及善坐也,不逼長老坐,為小比丘訶。
"My sages! When a bhikkhu has nothing to do and is doing nothing, he should learn how to sit and how to sit well. He should not force the elders to sit, as a young bhikkhu.
諸賢!若無事比丘行於無事,逼長老坐,為小比丘訶者,則致比丘訶數詰責:
All sages! If a bhikkhu who has nothing to do is walking around without anything to do and forces the elder to sit down, causing him to be a little bhikkhu, the bhikkhu will be scolded by the following:
『此賢無事,何為行無事?
If this virtuous person has nothing to do, why does he have nothing to do?
所以者何?
So what?
此賢無事,行於無事,逼長老坐,為小比丘訶,若至眾中,亦致比丘訶數詰責。』
This wise man has nothing to do, and when he is doing nothing, he forces the elder to sit down, and he is a young bhikkhu. If he comes to the crowd, he will also have several bhikkhus to question him. 』
是故,諸賢!無事比丘行於無事,當學知坐及善坐也。
That’s why, sages! A bhikkhu who is doing nothing should learn how to sit and how to sit well.
「諸賢!無事比丘行於無事,當學共論律、阿毘曇。
"All sages! A bhikkhu who has nothing to do and who is doing nothing should learn the law of common discourse and Abhitan.
何以故?
Why?
諸賢!無事比丘行於無事時,或有來問律、阿毘曇。
All sages! When there is nothing to do, a bhikkhu may come to ask about Vinaya and Abhitan.
諸賢!若無事比丘行於無事,不知答律、阿毘曇者,則致比丘訶數詰責:
All sages! If a bhikkhu is doing nothing and does not know how to answer the law, Abhitan, then the bhikkhu will be questioned:
『此賢無事,何為行無事?
If this virtuous person has nothing to do, why does he have nothing to do?
所以者何?
So what?
此賢無事,行於無事,不知答律及阿毘曇,若至眾中,亦致比丘訶數詰責。』
This wise man has nothing to do, he is doing nothing, and he does not know how to answer the law and Abhitan. If he comes to the crowd, he will also be criticized by many bhikkhus. 』
是故,諸賢!無事比丘行於無事,當學共論律、阿毘曇。
That’s why, sages! A bhikkhu who is doing nothing should learn the law of common discourse and Abhitan.
「諸賢!無事比丘行於無事,當學共論息解脫,離色至無色定。
"All sages! A bhikkhu who has nothing to do and who is practicing nothing should learn to talk about the liberation of the breath and the separation from form to formless concentration.
何以故?
Why?
諸賢!無事比丘行於無事時,或有來問息解脫,離色至無色定。
All sages! When there is nothing to do, a bhikkhu may come and ask for liberation, leaving form and reaching formless concentration.
諸賢!若無事比丘行於無事,不知答息解脫,離色至無色定者,則致比丘訶數詰責:
All sages! If a bhikkhu is doing nothing, does not know how to answer his breath and is liberated, and is separated from form and reaches formless concentration, then the bhikkhu will be questioned:
『此賢無事,何為行無事?
If this virtuous person has nothing to do, why does he have nothing to do?
所以者何?
So what?
此賢無事,行於無事,不知答息解脫,離色至無色定,若至眾中,亦致比丘訶數詰責。』
This virtuous person has nothing to do, walks in nothing, knows no answer, is liberated, and is free from form to formless concentration. If he comes to the crowd, he will be criticized by many bhikkhus. 』
是故,諸賢!無事比丘行於無事,當學共論息解脫,離色至無色定。
That’s why, sages! A bhikkhu who practices nothingness should learn to practice breathing and be liberated, leaving form and reaching formless concentration.
「諸賢!無事比丘行於無事,當學共論漏盡智通。
"All sages, monks who have nothing to do do nothing to do. They should learn from each other and discuss all the deficiencies to make them wise and clear.
何以故?
Why?
諸賢!無事比丘行於無事時,或有來問漏盡智通。
All sages! When there is nothing to do, a bhikkhu may come to ask questions and exhaust his wisdom.
諸賢!若無事比丘行於無事,而不知答漏盡智通者,則致比丘訶數詰責:
All sages! If a bhikkhu is doing nothing and does not know how to answer the question, then the bhikkhu will question him:
『此賢無事,何為行無事?
If this virtuous person has nothing to do, why does he have nothing to do?
所以者何?
So what?
此賢無事,行於無事,而不知答漏盡智通,若至眾中,亦致比丘訶數詰責。』
This virtuous man has nothing to do, he is doing nothing, and he does not know how to answer, and he has lost all his wisdom. If he is among the people, he will be criticized by many bhikkhus. 』
是故,諸賢!無事比丘行於無事,當學共論漏盡智通。」
That’s why, sages! A bhikkhu who has nothing to do is to practice nothing, and he should learn from the common practice to eliminate all leakages and gain wisdom. "
是時,尊者大目揵連亦在眾中,尊者大目乾連白曰:
At that time, the Venerable Damu Qianlian was also among the crowd. The Venerable Damu Qianlian said:
「尊者舍梨子!但無事比丘行於無事,應學如是法,非謂人間比丘耶?」
Venerable Sāriputta! But a bhikkhu who has nothing to do does nothing, so he should learn this method. Isn't that what he calls a human bhikkhu?
尊者舍梨子答曰:
Venerable Sāliputta replied:
「尊者大目乾連!無事比丘行於無事,尚學如是法,况復人間比丘耶?」
Venerable Mahamoggan Lian! A bhikkhu who has nothing to do and practices nothing has to learn the Dharma. How can he be reincarnated into the human world?
如是二尊更相稱說,讚歎善哉,聞所說已,從座起去。
The two deities then said to each other, "How good it is." After hearing what they said, they got up from their seats.
敬重、無調笑  不畜生論、慠
Respectful, no teasing, not animalistic, shy
護根、食知足  精進、正念智
Protect roots, eat contentedly, be diligent, have mindfulness and wisdom
知時、亦善坐  論律阿毘曇
Knows the time and is good at sitting. Abhitan on the Vinaya
及說息解脫  漏盡通亦然
The same is true when talking about the liberation of breath and the passage of all leakages.
瞿尼師經第六竟(千七百四十字)
The Sixth Chapter of the Master Qu Ni Sutra (One Thousand Seven Hundred and Forty Cross)

27 - MA 27 梵志陀然經 To Dhānañjāni

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 3 舍梨子相應品
Chapter 3 Corresponding products for discarding pears
27. To Dhānañjāni (二七)梵志陀然經
27. To Dhānañjāni
我聞如是:
This is what I heard:
一時,佛遊王舍城,在竹林加蘭哆園,與大比丘眾俱,共受夏坐。
At one time, the Buddha was visiting the city of Rajagaha, and he was sitting with the great bhikkhus in the Bamboo Grove Kalanduo Garden.
爾時,尊者舍梨子在舍衛國亦受夏坐。
At that time, the Venerable Sāliputta also received Xia Si in the state of Sāvatthi.
是時,有一比丘於王舍城受夏坐訖,過三月已,補治衣竟,攝衣持鉢,從王舍城往舍衛國,住勝林給孤獨園。
At that time, there was a bhikkhu who had finished summer in the city of Rajagaha. After three months, he repaired his robes, took his robes and took his alms bowl. He went from the city of Rajagaha to Savatthi and lived in the lonely garden in the forest.
彼一比丘往詣尊者舍梨子所,稽首禮足,却坐一面。
Then a bhikkhu went to the place where the Venerable Yi gave up his pear, bowed his head and bowed, but sat on one side.
尊者舍梨子問曰:
Venerable Sāliputta asked:
「賢者!從何處來,於何夏坐?」
Sage! Where did you come from and where do you sit in the summer?
彼一比丘答曰:
That bhikkhu replied:
「尊者舍梨子!我從王舍城來,在王舍城受夏坐。」
Venerable Sariputra! I came from Rajagaha and stayed in the city for summer.
復問:
Further question:
「賢者!世尊在王舍城受夏坐,聖體康強,安快無病,起居輕便,氣力如常耶?」
Wise One! The World Honored One is undergoing summer sitting in the city of Rajagaha. His holy body is healthy and strong. He is happy and free from illness. His daily life is light and his strength is as usual.
答曰:
Answer:
「如是。
"That's right.
尊者舍梨子!世尊在王舍城受夏坐,聖體康強,安快無病,起居輕便,氣力如常。」
The Venerable Sacrifice! The World-Honored One sat in summer in the city of Rajagaha. His holy body was healthy and strong, he was at ease and free from illness, his daily life was light, and his strength was as usual. "
復問:
Further question:
「賢者!比丘眾、比丘尼眾在王舍城受夏坐,聖體康強,安快無病,起居輕便,氣力如常,欲數見佛,樂聞法耶?」
Wise sir! Bhikkhus and nuns are undergoing summer sitting in the city of Rajagaha. Their holy bodies are healthy and strong. They are happy and disease-free. Their daily lives are light and their strength is as usual. Do you want to see the Buddha as many times as possible and are happy to hear the Dharma?
答曰:
Answer:
「如是。
"That's right.
尊者舍梨子!比丘眾、比丘尼眾在王舍城受夏坐,聖體康強,安快無病,起居輕便,氣力如常,欲數見佛,盡樂聞法。」
The Venerable Sacrifice! The monks and nuns are undergoing summer sitting in the city of Rajagaha. Their holy bodies are healthy and strong, they are happy and disease-free, their daily lives are light, their strength is as usual, they wish to see the Buddha as many times as possible, and they are happy to hear the Dharma. "
復問:
Further question:
「賢者!優婆塞眾、優婆夷眾住王舍城,身體康強,安快無病,起居輕便,氣力如常,欲數見佛,樂聞法耶?」
Wise One! The Upasakas and Upasikas live in the city of Rajagaha. They are in good health, happy and disease-free, their daily lives are light, and their strength is as usual. Do you want to see Buddhas more often and are happy to hear the Dharma?
答曰:
Answer:
「如是。
"That's right.
尊者舍梨子!優婆塞眾、優婆夷眾住王舍城,身體康強,安快無病,起居輕便,氣力如常,欲數見佛,盡樂聞法。」
The Venerable Sacrifice! The Upasakas and Upasikas who live in the city of Rajagaha are in good health, happy and disease-free, their daily lives are light, their strength is as usual, they wish to see Buddhas as many times as they can, and they are happy to hear the Dharma. "
復問:
Further question:
「賢者!若干異學沙門、梵志在王舍城受夏坐,身體康強,安快無病,起居輕便,氣力如常,欲數見佛,樂聞法耶?」
Sir, some heretical ascetics and Brahma-jīs have been undergoing summer training in the city of Rajagaha. They are in good health, happy and disease-free, live lightly, and have the same strength as usual. They wish to see the Buddha as many times as possible and are happy to hear the Dharma?
答曰:
Answer:
「如是。
"That's right.
尊者舍梨子!若干異學沙門、梵志在王舍城受夏坐,身體康強,安快無病,起居輕便,氣力如常,欲數見佛,盡樂聞法。」
The Venerable Sacrifice! A number of ascetics and Brahmas of different schools received summer sittings in the city of Rajagaha. They were in good health, happy and disease-free, lived lightly, and had normal strength. They wished to see Buddhas as many times as they could and were happy to hear the Dharma. "
復問:
Further question:
「賢者!在王舍城有一梵志,名曰陀然,是我昔日未出家友,賢者識耶?」
Sage! There is a Brahma in the city of Rajagaha. His name is Tuoran. He is a friend of mine who was not a monk in the past. Does the sage recognize him?
答曰:
Answer:
「識之。」
Know it.
復問:
Further question:
「賢者!梵志陀然住王舍城,身體康強,安快無病,起居輕便,氣力如常,欲數見佛,樂聞法耶?」
Wise sir! Brahmāzhi Tuāran lives in the city of Rajagaha. His body is healthy and strong, he is happy and disease-free, his daily life is light and his strength is as usual. He wishes to see Buddhas many times and is happy to hear the Dharma?
答曰:
Answer:
「尊者舍梨子!梵志陀然住王舍城,身體康強,安快無病,起居輕便,氣力如常,不欲見佛,不樂聞法,所以者何?
"Venerable Sāriputta! Brahmāzhūta is living in the city of Rājagaha. His body is healthy and strong, he is happy and disease-free, his daily life is light, and his strength is as usual. He does not want to see the Buddha, and he is not happy to hear the Dharma. So what?
尊者舍梨子!梵志陀然而不精進,犯於禁戒,彼依傍於王,欺誑梵志、居士,依恃梵志、居士,欺誑於王。」
The Venerable Sacrifice! Brahmāṇita, however, was not diligent and violated the precepts. He relied on the king and deceived the Brahma and lay people. He relied on the Brahma and the lay people and deceived the king. "
尊者舍梨子聞已,於舍衛國受夏坐訖,過三月已,補治衣竟,攝衣持鉢,從舍衛國往詣王舍城,住竹林加蘭哆園。
After hearing this, the Venerable Sālizi went to the Kingdom of Savatthi after receiving the summer ceremony. After three months, he mended his clothes, took his clothes and took his alms bowl. He went from the Kingdom of Sāvatthi to the city of King Sāvatthi and lived in the Bamboo Forest Kalamduo Garden.
於是,尊者舍梨子過夜平旦,著衣持鉢,入王舍城,次行乞食,乞食已,竟往至梵志陀然家。
So the Venerable Sāliputta spent the night, put on his clothes and held an alms bowl, and went into the city of Rajagaha. He went begging for food again. After begging for food, he went to the house of Brahma Zhituo Ran.
是時,梵志陀然從其家出,至泉水邊苦治居民。
At that time, Brahma Zhituoran came out from his home and went to the spring to treat the residents.
梵志陀然遙見尊者舍梨子來,從坐而起,偏袒著衣,叉手向尊者舍梨子讚曰:
Brahma Zhituo suddenly saw the Venerable Sariputra coming from a distance. He stood up from his seat, with his clothes exposed, folded his hands and praised the Venerable Sariputta:
「善來,舍梨子!舍梨子久不來此。」
Come here, Sarizi! It's been a long time since Sarizi came here.
於是,梵志陀然敬心扶抱尊者舍梨子,將入家中,為敷好床,請使令坐。
Then Brahmāzhidāra respectfully held the Venerable Sālizi in his arms and entered the house. In order to prepare the bed, he asked him to sit down.
尊者舍梨子即坐其床,梵志陀然見尊者舍梨子坐已,執金澡灌,請尊者舍梨子食。
The Venerable Sa Lizi was sitting on his bed. Brahma Zhituo Ran saw the Venerable Sa Li Zi sitting there, holding a gold bath and drinking water, and asked the Venerable Sa Li Zi to eat.
尊者舍梨子曰:
The Venerable Sālizi said:
「止!止!陀然!但心喜足。」
Stop! Stop! Tuoran! But my heart is filled with joy.
梵志陀然復再三請食,尊者舍梨子亦再三語曰:
Brahmāzhītuāran asked for food again and again, and Venerable Sālizi also said again and again:
「止!止!陀然,但心喜足。」
Stop! Stop! Tuoran, but my heart is filled with joy.
是時,梵志陀然問曰:
At that time, Brahma Zhituoran asked:
「舍梨子!何故入如是家而不肯食?」
Shelizi! Why do you enter such a home and refuse to eat it?
答曰:
Answer:
「陀然!汝不精進,犯於禁戒,依傍於王,欺誑梵志、居士,依傍梵志、居士,欺誑於王。」
Tuoran! You are not diligent, you have violated the prohibitions, you have relied on the king, you have deceived the Brahma and lay people, you have relied on the Brahma and the lay people, you have deceived the king.
梵志陀然答曰:
Fanzhi Tuoran replied:
「舍梨子!當知我今在家,以家業為事,我應自安隱,供養父母,瞻視妻子,供給奴婢,當輸王租,祠祀諸天,祭餟先祖及布施沙門、梵志,為後生天而得長壽,得樂果報故。
"Sariputra! You should know that I am at home now, and my business is my business. I should stay in peace, provide for my parents, look after my wife, provide for my slaves, pay the king's rent, worship the gods in the temple, sacrifice to my ancestors, and give alms to the ascetics and brahmins. , for the sake of longevity and happiness in future rebirths.
舍梨子!是一切事不可得疑,一向從法。」
Give up the pear! There should be no doubt about everything and always follow the law. "
於是,尊者舍梨子告曰:
Then the Venerable Sāliputta said:
「陀然!我今問汝,隨所解答。
"Tuoran! I'm asking you now, and I'll answer it as you please.
梵志陀然!於意云何?
Brahma Zhituoran! What do you mean?
若使有人為父母故而行作惡,因行惡故,身壞命終趣至惡處,生地獄中。
If someone commits evil acts for the sake of his parents, his body will be destroyed and his life will end up in an evil place and he will be reborn in hell because of his evil actions.
生地獄已,獄卒執捉,極苦治時,彼向獄卒而作是語:
When he was reborn in hell and was being held captive by the jailer, who was undergoing extremely difficult treatment, he said these words to the jailer:
『獄卒!當知,莫苦治我。
"jailer! You know, don’t bother to treat me.
所以者何?
So what?
我為父母故而行作惡。』
I do evil things because of my parents. 』
云何?
Why?
陀然!彼人可得從地獄卒脫此苦耶?」
Tuoran! Can that person escape this suffering from hell? "
答曰:
Answer:
「不也。」
No.
復問:
Further question:
「陀然!於意云何?
"Tuoran! What do you mean?
若復有人為妻子故而行作惡,因行惡故,身壞命終趣至惡處生地獄中。
If there is a man who does evil because he is his wife, his body will be destroyed and his life will end up in a bad place and he will be reborn in hell because of his evil actions.
生地獄已,獄卒執捉,極苦治時,彼向獄卒而作是語:
When he was reborn in hell and was being held captive by the jailer, who was undergoing extremely difficult treatment, he said these words to the jailer:
『獄卒!當知,莫苦治我。
"jailer! You know, don’t bother to treat me.
所以者何?
So what?
我為妻子故而行作惡。』
I do evil things because of my wife. 』
云何?
Why?
陀然!彼人可得從地獄卒脫此苦耶?」
Tuoran! Can that person escape this suffering from hell? "
答曰:
Answer:
「不也。」
No.
復問:
Further question:
「陀然!於意云何?
"Tuoran! What do you mean?
若復有人為奴婢故,而行作惡,因行惡故,身壞命終趣至惡處,生地獄中。
If someone acts as a slave and does evil, his body will be destroyed and he will end up in a bad place and be reborn in hell because of his evil actions.
生地獄已,獄卒執捉,極苦治時,彼向獄卒而作是語:
When he was reborn in hell and was being held captive by the jailer, who was undergoing extremely difficult treatment, he said these words to the jailer:
『獄卒!當知,莫苦治我。
"jailer! You know, don’t bother to treat me.
所以者何?
So what?
我為奴婢故而行作惡。』
I do evil because I am a slave. 』
云何?
Why?
陀然,彼人可得從地獄卒脫此苦耶?」
Tuoran, can that person escape this suffering from hell? "
答曰:
Answer:
「不也。」
No.
復問:
Further question:
「陀然!於意云何?
"Tuoran! What do you mean?
若復有人為王、為天、為先祖,為沙門、梵志故,而行作惡,因行惡故,身壞命終趣至惡處,生地獄中。
If someone is a king, a deity, an ancestor, a recluse, or a Brahma, he does evil. Because of his evil deeds, his body will be destroyed and he will end up in an evil place and be reborn in hell.
生地獄已,獄卒執捉,極苦治時,彼向獄卒而作是語:
When he was reborn in hell and was being held captive by the jailer, who was undergoing extremely difficult treatment, he said these words to the jailer:
『獄卒!當知,莫苦治我。
"jailer! You know, don’t bother to treat me.
所以者何?
So what?
我為王、為天、為先祖,為沙門、梵志故,而行作惡。』
I do evil things for the sake of kings, deities, ancestors, ascetics and brahmans. 』
云何?
Why?
陀然,彼人可得從地獄卒脫此苦耶?」
Tuoran, can that person escape this suffering from hell? "
答曰:
Answer:
「不也。」
No.
「陀然!族姓子可得如法、如業、如功德得錢財,尊重奉敬孝養父母,行福德業,不作惡業。
"Tuoran! Children of the family name can obtain money according to the Dharma, industry, and merit. They can respect, serve, be filial, and support their parents. They can perform meritorious deeds and refrain from evil deeds.
陀然!若族姓子如法、如業、如功德得錢財,尊重奉敬孝養父母,行福德業,不作惡業者,彼便為父母之所愛念,而作是言:
Tuoran! If a son with a family name is like the Dharma, like the industry, like meritorious deeds, gets money, respects, honors, filial piety and supports his parents, performs meritorious deeds, and does not do evil deeds, he will be loved by his parents, and he will say this:
『令汝強健,壽考無窮。
I will make you strong and your life span will be endless.
所以者何?
So what?
我由汝故,安隱快樂。』
Because of you, I am safe and happy. 』
陀然!若有人極為父母所愛念者,其德日進,終無衰退。
Tuoran! If a person is extremely loved and cared for by his parents, his virtue will improve day by day and never decline.
「陀然!族姓子可得如法、如業、如功德得錢財,愛念妻子,供給瞻視,行福德業,不作惡業。
"Tuoran! The son of the family name can obtain money according to the Dharma, the industry, and the merits, love and miss his wife, provide for and look after him, perform meritorious deeds, and refrain from evil deeds.
陀然!若族姓子如法、如業、如功德得錢財,愛念妻子,供給瞻視,行福德業,不作惡業者,彼便為妻子之所尊重,而作是言:
Tuoran! If a son with a family name is like the Dharma, like his industry, like his meritorious deeds, and gets money, loves and misses his wife, provides for her, performs meritorious deeds, and does not do bad things, then he will be respected by his wife, and he will say this:
『願尊強健,壽考無窮。
May you be strong and have a long life.
所以者何?
So what?
我由尊故,安隱快樂。』
Because of my respect, I am peaceful and happy. 』
陀然!若有人極為妻子所尊重者,其德日進,終無衰退。
Tuoran! If a man is highly respected by his wife, his virtue will improve day by day and never decline.
「陀然!族姓子可得如法、如業、如功德得錢財,愍傷奴婢,給恤瞻視,行福德業,不作惡業。
"Tuoran! The sons of the clan can obtain money according to the Dharma, the industry, and the merits. They can show mercy to slaves and look upon them with pity, perform meritorious deeds, and refrain from evil deeds.
陀然!若族姓子如法、如業、如功德得錢財,愍傷奴婢,給恤瞻視,行福德業,不作惡業者,彼便為奴婢之所尊重,而作是言:
Tuoran! If a son of a family name follows the Dharma, behaves as he does, and gains money through meritorious deeds, he is sympathetic to his slaves, looks upon him sympathetically, performs meritorious deeds, and refrains from evil deeds, then he will be respected by his slaves, and he will say this:
『願令大家強健,壽考無窮。
May everyone be strong and have a long life.
所以者何?
So what?
由大家故,我得安隱。』
Because of everyone, I can live in peace. 』
陀然!若有人極為奴婢所尊重者,其德日進,終無衰退。
Tuoran! If someone is respected by his servants, his virtue will improve day by day and will never decline.
「陀然!族姓子可得如法、如業、如功德得錢財,尊重供養沙門、梵志,行福德業,不作惡業。
"Tuoran! Children of the family name can obtain money according to the Dharma, industry, and merit. They can respect and support recluses and brahmans, perform meritorious deeds, and refrain from evil deeds.
陀然!若族姓子如法、如業、如功德得錢財,尊重供養沙門、梵志,行福德業,不作惡業者,彼便極為沙門、梵志之所愛念,而作是言:
Tuoran! If a son of a clan follows the Dharma, has good deeds, and earns money through merit, respects and supports recluses and brahmans, performs meritorious deeds, and refrains from evil deeds, then he will be extremely fond of recluses and brahmana and say this:
『令施主強健,壽考無窮。
Make the donor strong and live an infinite life.
所以者何?
So what?
我由施主故,得安隱快樂。』
Thanks to the benefactor, I find peace and happiness. 』
陀然!若有人極為沙門、梵志所愛念者,其德日進,終無衰退。」
Tuoran! If someone is extremely beloved by ascetics and Brahma, his virtue will advance day by day and never decline. "
於是,梵志陀然即從坐起,偏袒著衣,叉手向尊者舍梨子白曰:
Then Brahma Zhi Tuo Ran immediately stood up from his seat, put on his clothes, crossed his hands and said to the Venerable Sa Li Zi:
「舍梨子!我有愛婦,名曰端正,我惑彼故,而為放逸,大作罪業。
"Shelizi! I have a beloved wife, whose name is Duanzheng. I deceived her, and because of my looseness, I committed many sins.
舍梨子!我從今日始,捨端正婦,自歸尊者舍梨子。」
Give up the pear! From today onwards, I will give up my upright wife, and I will give up my pear as a noble person. "
尊者舍梨子答曰:
Venerable Sāliputta replied:
「陀然!汝莫歸我,我所歸佛汝應自歸。」
Tuoran! Don't return to me. You should return to the Buddha where I return.
梵志陀然白曰:
Fanzhi Tuoran said:
「尊者舍梨子!我從今日自歸於佛、法及比丘眾,唯願尊者舍梨子受我為佛優婆塞,終身自歸,乃至命盡。」
Venerable Sāriputta! From today on, I return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the venerable Sāriputta will accept me as the Buddha Upasaka and return to myself for the rest of my life, even to the end of my life.
於是,尊者舍梨子為梵志陀然說法,勸發渴仰,成就歡喜,無量方便為彼說法,勸發渴仰,成就歡喜已,從坐起去,遊王舍城,住經數日,攝衣持鉢,從王舍城出,往詣南山,住南山村北尸攝惒林中。
Then the Venerable Sāliputta preached the Dharma for Brahma Zhituo, urging him to arouse thirst and achieve joy. After immeasurable expediency, he preached the Dharma to him, exhorting him to arouse thirst and achieve joy. He got up from his seat, traveled around the city of Wangsa, and stayed in sutra for several days. Taking his clothes and alms bowl, he left Wangshe City and went to Yinan Mountain. He lived in the Shishexi Forest in the north of Nanshan Village.
彼時,有一比丘遊王舍城,住經數日,攝衣持鉢,從王舍城出,亦至南山,住南山村北尸攝惒林中。
At that time, there was a bhikkhu who was visiting the city of Rajagaha. He stayed there for several days, took his robes and alms bowl, and left the city of Rajagaha. He also went to Nanshan and lived in the Shisheshe Forest in the north of Nanshan Village.
於是,彼一比丘往詣尊者舍梨子所,稽首禮足,却坐一面。
Then a bhikkhu went to the place where the Venerable Master Yi was sitting, bowed his head and bowed, but sat on one side.
尊者舍梨子問曰:
Venerable Sāliputta asked:
「賢者!從何處來?
"Sage! Where do you come from?
何處遊行?」
Where to march? "
比丘答曰:
The bhikkhu replied:
「尊者舍梨子!我從王舍城來,遊行王舍城。」
Venerable Sāriputta! I have come from Rajgir and am going on a procession in Rajgir.
復問:
Further question:
「賢者!知王舍城有一梵志,名曰陀然,是我昔日未出家友耶?」
Sage! Do you know that there is a Brahma in the city of Rajagaha named Tuoran, who is my former friend who has not become a monk?
答曰:
Answer:
「知也。」
Zhiya.
復問:
Further question:
「賢者!梵志陀然住王舍城,身體康強,安快無病,起居輕便,氣力如常,欲數見佛,樂聞法耶?」
Wise sir! Brahmāzhi Tuāran lives in the city of Rajagaha. His body is healthy and strong, he is happy and disease-free, his daily life is light and his strength is as usual. He wishes to see Buddhas many times and is happy to hear the Dharma?
答曰:
Answer:
「尊者舍梨子!梵志陀然欲數見佛,欲數聞法,但不安快,氣力轉衰。
"Venerable Sāriputta! Brahmāzhātuāra wishes to see Buddhas and hear the Dharma, but he is restless and his energy is declining.
所以者何?
So what?
尊者舍梨子!梵志陀然今者疾病,極困危篤,或能因此而至命終。」
The Venerable Sacrifice! Brahma Zhitaran's current illness is extremely dangerous and may lead to death. "
尊者舍梨子聞是語已,即攝衣持鉢,從南山出,至王舍城,住竹林加蘭哆園。
Upon hearing these words, the Venerable Sariputta took his clothes and bowl and went out from Nanshan to the city of Rajagaha, where he lived in the Bamboo Grove and Kalanduo Garden.
於是,尊者舍梨子過夜平旦,著衣持鉢,往詣梵志陀然家。
So the Venerable Sāliputta spent the night on Pingdan, put on his clothes and held his alms bowl, and went to the home of Brahma Zhi Tuo Ran.
梵志陀然遙見尊者舍梨子來,見已便欲從床而起,尊者舍梨子見梵志陀然欲從床起,便止彼曰:
Brahmāzhātuāran saw the Venerable Sālizi coming from a distance, and when he saw him, he wanted to get up from the bed. When the Venerable Sālizi saw Brahmazhi Tuaran and was about to get up from the bed, he stopped him and said:
「梵志陀然!汝臥勿起,更有餘床,我自別坐。」
Brahma Zhi Tuo Ran! You lie down and don't get up. There is a bed left, so I won't sit on it.
於是,尊者舍梨子即坐其床,坐已,問曰:
Then the Venerable Sāliko sat down on his bed and asked:
「陀然!所患今者何似,飲食多少,疾苦轉損,不至增耶?」
Tuoran! What's wrong with this disease? No matter how much you eat, the pain will turn into damage, but it won't increase.
陀然答曰:
Tuoran replied:
「所患至困,飲食不進,疾苦但增而不覺損。
"The patient is so sleepy that he cannot eat and drink, and the pain increases but he does not feel any loss.
尊者舍梨子!猶如力士以利刀刺頭,但生極苦,我今頭痛亦復如是。
The Venerable Sacrifice! Just like a strong man stabbing his head with a sharp knife, but his life is extremely painful, so I have a headache now.
尊者舍梨子!猶如力士以緊索繩而纏絡頭,但生極苦,我今頭痛亦復如是。
The Venerable Sacrifice! Just like a strong man who wraps his head with a tight rope, life is extremely painful, and I have the same headache now.
尊者舍梨子!猶屠牛兒而以利刀破於牛腹,但生極苦,我今腹痛亦復如是。
The Venerable Sacrifice! It's like slaughtering a cow and piercing its belly with a sharp knife, but life was extremely painful, and I still have the same pain in my stomach now.
尊者舍梨子!猶兩力士捉一羸人在火上炙,但生極苦,我今身痛,舉體生苦,但增不減,亦復如是。」
The Venerable Sacrifice! Just like two strongmen catching a weak man and burning him on the fire, he suffered extremely painfully. I am now in pain, and my whole body suffers from pain, but it increases but does not decrease, and it will be the same again. "
尊者舍梨子告曰:
The Venerable Sālizi said:
「陀然!我今問汝,隨所解答。
"Tuoran! I'm asking you now, and I'll answer it as you please.
梵志陀然!於意云何?
Brahma Zhituoran! What do you mean?
地獄、畜生,何者為勝?」
Hell or animals, which one wins? "
陀然答曰:
Tuoran replied:
「畜生勝也。」
The beast wins.
復問:
Further question:
「陀然!畜生、餓鬼,何者為勝?」
Tuoran! Which one wins, beast or hungry ghost?
陀然答曰:
Tuoran replied:
「餓鬼勝也。」
The Hungry Ghost wins.
復問:
Further question:
「陀然!餓鬼比人,何者為勝?」
Tuoran! When a hungry ghost compares with a human, who wins?
陀然答曰:
Tuoran replied:
「人為勝也。」
People win.
復問:
Further question:
「陀然!人、四王天,何者為勝?」
Tuoran! Who wins, humans or the four kings of heaven?
陀然答曰:
Tuoran replied:
「四王天勝。」
The Four Kings are victorious.
復問:
Further question:
「陀然!四王天、三十三天,何者為勝?」
Tuoran! Which one of the four kings' heavens or the thirty-three heavens wins?
陀然答曰:
Tuoran replied:
「三十三天勝。」
Thirty-three days of victory.
復問:
Further question:
「陀然!三十三天、[火*僉]摩天,何者為勝?」
Tuoran! Of the thirty-three days, [Fire*佥] and the sky, which one wins?
陀然答曰:
Tuoran replied:
「[火*僉]摩天勝。」
[Fire*佥]The sky wins.
復問:
Further question:
「陀然![火*僉]摩天、兜率陀天,何者為勝?」
Tuoran! [Fire*佥] Ferris Sky or Tusita Sky, which one wins?
陀然答曰:
Tuoran replied:
「兜率陀天勝。」
Tushita is the winner of heaven.
復問:
Further question:
「陀然!兜率陀天、化樂天,何者為勝?」
Tuoran! Tusita Heaven or Huale Heaven, which one wins?
陀然答曰:
Tuoran replied:
「化樂天勝。」
Hua Le Tian Sheng.
復問:
Further question:
「陀然!化樂天、他化樂天、何者為勝?」
Tuoran! Transform into happy heaven, others transform into happy heaven, which one wins?
陀然答曰:
Tuoran replied:
「他化樂天勝。」
He transforms into joy and victory.
復問:
Further question:
「陀然!他化樂天、梵天,何者為勝?」
Tuoran! He transforms into Lotte or Brahma. Which one is the winner?
陀然答曰:
Tuoran replied:
「梵天最勝,梵天最勝。」
Brahma is the most victorious, Brahma is the victorious.
尊者舍梨子告曰:
The Venerable Sālizi said:
「陀然!世尊知見,如來、無所著、等正覺說四梵室,謂族姓男、族姓女修習多修習,斷欲、捨欲念,身壞命終,生梵天中。
"Tuoran! The World-Honored One knows and sees that the Tathagata, the Immortal, and other fully enlightened people speak of the four Brahma chambers, saying that men of the clan and females of the clan should practice many practices, give up desires, give up thoughts of desires, and die in the body, and they will be reborn in the Brahma heaven. .
云何為四?
Why is the cloud four?
陀然!多聞聖弟子心與慈俱,遍滿一方成就遊,如是二三四方、四維上下,普周一切,心與慈俱,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊,如是悲、喜心與捨俱,無結無怨,無恚無諍,極廣甚大,無量善修,遍滿一切世間成就遊。
Tuoran! The disciples of the saints who have learned a lot have their hearts filled with compassion, and their hearts are full of attainment. They are two, three, four, four-dimensional, up and down, pervading everything. Their hearts are filled with compassion. They have no knots, no grudges, no hatred and no quarrels. They are extremely broad and vast, and they have immeasurable good practices. , pervades all worlds for attainment, has such a heart of sadness, joy and equanimity, has no knots, no resentments, no hatred and no quarrels, is extremely broad and great, immeasurable good practice, pervades all worlds for attainment.
是謂,陀然!世尊知見,如來、無所著、等正覺說四梵室,謂族姓男、族姓女修習多修習,斷欲、捨欲念,身壞命終,生梵天中。」
That is to say, Tuoran! The World-Honored One knows and sees that the Tathagata, the Immortal, and others who are fully enlightened speak of the four Brahma chambers, saying that the men of the clan and the females of the clan practice many practices, give up desires, give up thoughts of desire, and die after the body breaks down and are born in the Brahma heaven. "
於是,尊者舍梨子教化陀然,為說梵天法已,從坐起去。
Then, the Venerable Sāriputta taught Tuoran, and in order to speak the Brahma Dharma, he stood up from his seat.
尊者舍梨子從王舍城出,未至竹林加蘭哆園,於其中間,梵志陀然修習四梵室,斷欲、捨欲念,身壞命終,生梵天中。
The Venerable Sāliputta left the city of Rajagaha and did not reach the Bamboo Grove Garando Garden. In the middle of it, Brahma Zhitaran practiced in the Four Brahma Chambers, gave up desires and gave up thoughts of desire, died of body destruction, and was reborn in the Brahma Heaven.
是時,世尊無量大眾前後圍繞而為說法,世尊遙見尊者舍梨子來,告諸比丘:
At that time, the Blessed One was surrounded by countless people and preached the Dharma. The Blessed One saw the Venerable Sariputta coming from a distance and told the bhikkhus:
「舍梨子比丘聰慧、速慧、捷慧、利慧、廣慧、深慧、出要慧、明達慧、辯才慧,舍梨子比丘成就實慧。
"Bhikkhu Sāliputta is intelligent, quick, quick, sharp, broad, profound, important, clear, eloquent, and Bhikkhu Sāliputta achieves real wisdom.
此舍梨子比丘教化梵志陀然,為說梵天法來,若復上化者,速知法如法。」
Bhikkhu Sāliputta taught and transformed Brahma Zhituo Ran, in order to teach Brahma’s Dharma, and those who are transformed again will quickly know that the Dharma is the same as the Dharma. "
於是,尊者舍梨子往詣佛所,稽首禮足,却坐一面,世尊告曰:
Then the Venerable Sālizi went to the Buddha's place, bowed his head and bowed, but sat on one side. The World-Honored One said:
「舍梨子!汝何以不教梵志陀然過梵天法,若上化者,速知法如法。」
Sariputra! Why don't you teach Brahma Zhi Tuoran to pass the Brahma Dharma? If you are a superior person, you will quickly know that the Dharma is the same as the Dharma.
尊者舍梨子白曰:
The Venerable Sālizi Bai said:
「世尊!彼諸梵志長夜愛著梵天,樂於梵天,究竟梵天,是尊梵天,實有梵天,為我梵天。
"World Honored One! Those Brahma gods have loved Brahma all night long and are happy with Brahma. After all, Brahma is the respected Brahma. There really is Brahma, and I am Brahma.
是故,世尊!我如是應。」
That’s why, World Honored One! I responded accordingly. "
佛說如是。
Buddha said so.
尊者舍梨子及無量百千眾,聞佛所說,歡喜奉行。
The Venerable Pear Seed and countless hundreds and thousands of people heard what the Buddha said and followed it with joy.
梵志陀然經第七竟(三千三百三十一字)
The Seventh Chapter of the Brahma-Zhi Turan Sutra (three thousand three hundred and thirty-one words)

28 - MA 28 教化病經 On Teaching the Ill (Anāthapiṇḍika)

Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 3 舍梨子相應品
Chapter 3 Corresponding products for discarding pears
28. On Teaching the Ill (Anāthapiṇḍika) (二八)教化病經
28. On Teaching the Ill (Anāthapiṇḍika)
我聞如是:
This is what I heard:
一時,佛遊舍衛國,在勝林給孤獨園。
For a time, the Buddha traveled around the country and was in the lonely garden in the forest.
爾時,長者給孤獨疾病危篤,於是,長者給孤獨告一使人:
At that time, the elder gave Lonely a critical illness, so the elder gave Lonely a message:
「汝往詣佛,為我稽首禮世尊足,問訊世尊,聖體康強,安快無病,起居輕便,氣力如常耶?
"You go to the Buddha, bow your head and bow to the feet of the Blessed One, and inquire about the Blessed One. Are you saying that your holy body is healthy, that you are happy and free from disease, that your daily life is light, and that your strength is as usual?
作如是語:
Say this:
『長者給孤獨稽首佛足,問訊世尊:
"The elder bowed his head to the Buddha's feet and asked the World Honored One:
「聖體康強,安快無病,起居輕便,氣力如常耶?」
The holy body is strong, safe and free from illness, daily life is light, and the strength is as usual?
』汝既為我問訊佛已,往詣尊者舍梨子所,為我稽首禮彼足已,問訊尊者,聖體康強,安快無病,起居輕便,氣力如常不?
’ Since you have inquired about the Buddha for me, you have gone to the place where the Venerable Buddha gave up the pear tree, bowed your head and bowed at his feet for me, and asked about the Venerable Venerable Lord, is your holy body healthy, healthy, free from illness, living easily, and your strength as usual?
作如是語:
Say this:
『長者給孤獨稽首尊者舍梨子足,問訊尊者:
"The elder gave up the pears to the lonely Jishou Venerable and asked the Venerable:
「聖體康強,安快無病,起居輕便,氣力如常不?」
The holy body is strong, safe and free from illness, daily life is light, and your strength is as usual?
尊者舍梨子!長者給孤獨疾病極困,今至危篤,長者給孤獨至心欲見尊者舍梨子,然體至羸乏,無力可來詣尊者舍梨子所。
The Venerable Sacrifice! The old man was so lonely and sick that he was extremely trapped and now he was in critical condition. He was so lonely that he wanted to see the Venerable Sacrifice Pear, but his body was so weak that he had no strength to go to the Venerable Sacrifice Pear.
善哉!尊者舍梨子!為慈愍故,願往至長者給孤獨家。』
How good! The Venerable Sacrifice! Out of compassion, I would like to go to the lonely home of the elderly. 』
於是,使人受長者給孤獨教已,往詣佛所,稽首禮足,却住一面,白曰:
So, having received the guidance from the elder, he went to the Buddha's place, bowed his head and paid his respects, but stayed on one side and said:
「世尊!長者給孤獨稽首佛足,問訊世尊:
"World Honored One! The elder bowed his head to the Buddha's feet and asked the World Honored One:
『聖體康強,安快無病,起居輕便,氣力如常耶?』
"The holy body is strong, safe and free from illness, daily life is light, and the strength is as usual?" 』
爾時,世尊告使人曰:
At that time, the World Honored One told the messenger:
「令長者給孤獨安隱快樂,令天及人、阿修羅、揵塔惒、羅剎及餘種種身安隱快樂。」
Let the elders find peace and happiness in solitude, and make gods, humans, asuras, takata, rakshasas and the rest of the bodies find peace and happiness.
於是,使人聞佛所說,善受善持,稽首佛足,繞三匝而去,往詣尊者舍梨子所,稽首禮足,却坐一面,白曰:
Then, after hearing what the Buddha said, people were able to receive and uphold it well, bowed their heads at the Buddha's feet, walked around three times, and went to the place where Venerable Yi paid tribute. They bowed their heads and bowed, sat down on one side, and said:
「尊者舍梨子!長者給孤獨稽首尊者舍梨子足,問訊尊者:
"The Venerable gave up the pear! The elder gave up the pear to the Venerable Gu Jishou and asked the Venerable:
『聖體康強,安快無病,起居輕便,氣力如常不?』
"The holy body is strong, safe and free from disease, your daily life is light, and your strength is as usual?" 』
尊者舍梨子!長者給孤獨疾病極困,今至危篤,長者給孤獨至心欲見尊者舍梨子,然體至羸乏,無力可來詣尊者舍梨子所。
The Venerable Sacrifice! The old man was so lonely and sick that he was extremely trapped and now he was in critical condition. He was so lonely that he wanted to see the Venerable Sacrifice Pear, but his body was so weak that he had no strength to go to the Venerable Sacrifice Pear.
善哉!尊者舍梨子!為慈愍故,往詣長者給孤獨家。」
How good! The Venerable Sacrifice! Out of compassion, I went to visit the elder's home. "
尊者舍梨子即為彼故,默然而受。
The Venerable gave up the pear for that reason, and accepted it silently.
於是,使人知尊者舍梨子默然受已,即從坐起,稽首作禮,繞三匝而去。
Then, letting people know that the Venerable Sāliputta had accepted it silently, he stood up from his seat, bowed his head and bowed, and walked around three times.
尊者舍梨子過夜平旦,著衣持鉢,往詣長者給孤獨家。
The Venerable Sālizi spent the night on Pingdan, dressed in clothes and holding an alms bowl, and went to visit the elder's lonely home.
長者給孤獨遙見尊者舍梨子來,見已,便欲從床而起。
The elder was alone and saw the Venerable Shelizi coming from afar. Seeing him, he wanted to get up from the bed.
尊者舍梨子見彼長者欲從床起,便止彼曰:
Seeing that the elder was about to get up from the bed, the Venerable Sāliko stopped him and said:
「長者莫起!長者莫起!更有餘床,我自別坐。」
Elders, don't get up! Elders, don't get up! There is a spare bed, so I won't sit on it.
尊者舍梨子即坐其床,坐已,問曰:
The Venerable Sa Lizi immediately sat on his bed. After sitting down, he asked:
「長者所患今復何似,飲食多少,疾苦轉損,不至增耶?」
How are the old people's problems similar to these now? How much food do you eat, and the pain turns to damage, but does not increase?
長者答曰:
The elder replied:
「所患至困,飲食不進,疾苦但增而不覺損。」
The pain is so severe that one cannot eat or drink, and the pain increases without feeling any loss.
尊者舍梨子告曰:
The Venerable Sālizi said:
「長者莫怖!長者莫怖!所以者何?
"Don't be afraid of the elders! Don't be afraid of the elders! So what?
若愚癡凡夫成就不信,身壞命終,趣至惡處,生地獄中。
If a foolish ordinary person achieves disbelief, his body will be destroyed and his life will end, he will end up in a bad place and be reborn in hell.
長者今日無有不信,唯有上信,長者因上信故,或滅苦痛,生極快樂,因上信故,或得斯陀含果,或阿那含果,長者本已得須陀洹。
There is no one who does not believe in the elders today, only the superior faith. Because of the superior faith, the elders may be able to eliminate pain and experience extreme happiness. Because of the superior faith, they may obtain the fruit of Situagami or the fruit of Anagami. The elders have already obtained it. Sotapanna.
「長者莫怖!長者莫怖!所以者何?
"Don't be afraid of the elders! Don't be afraid of the elders! So what?
若愚癡凡夫因惡戒故,身壞命終,趣至惡處,生地獄中。
If a foolish ordinary person, because of bad precepts, his body will be destroyed and his life will end, he will end up in an evil place and be reborn in hell.
長者無有惡戒,唯有善戒,長者因善戒故,或滅苦痛,生極快樂,因善戒故,或得斯陀含果,或阿那含果,長者本已得須陀洹。
The elders do not have bad precepts, only good precepts. Because of the good precepts, the elders may be able to eliminate suffering and experience extreme happiness. Because of the good precepts, they may obtain the fruit of Sri Lanka or Anagami. The elders have already obtained it. Sotapanna.
「長者莫怖!長者莫怖!所以者何?
"Don't be afraid of the elders! Don't be afraid of the elders! So what?
若愚癡凡夫因不多聞,身壞命終,趣至惡處,生地獄中。
If a foolish ordinary person does not learn much, his body will be destroyed and his life will end, he will end up in a bad place and be reborn in hell.
長者無不多聞,唯有多聞,長者因多聞故,或滅苦痛,生極快樂,因多聞故,或得斯陀含果,或阿那含果,長者本已得須陀洹。
All elders have learned a lot, but they have learned a lot. Because they have heard a lot, the elders may have experienced the end of pain and suffering, and have been extremely happy. Because they have heard a lot, they may have attained the fruit of Sri Lanka or Anagami. The elders have already achieved this. Topan.
「長者莫怖!長者莫怖!所以者何?
"Don't be afraid of the elders! Don't be afraid of the elders! So what?
若愚癡凡夫因慳貪故,身壞命終,趣至惡處,生地獄中。
If a foolish ordinary person is greedy and greedy, his body will be destroyed and his life will end, he will end up in a bad place and be reborn in hell.
長者無有慳貪,唯有惠施,長者因惠施故,或滅苦痛,生極快樂,因惠施故,或得斯陀含果,或阿那含果,長者本已得須陀洹。
The elder has no greed, only charity. Because of charity, the elder may end suffering and suffer extreme happiness. Because of charity, the elder may obtain the fruit of Sri Lanka or Anagami. The elder has already obtained it. Sotapanna.
「長者莫怖!長者莫怖!所以者何?
"Don't be afraid of the elders! Don't be afraid of the elders! So what?
若愚癡凡夫因惡慧故,身壞命終,趣至惡處,生地獄中。
If a foolish ordinary person has bad wisdom, his body will be destroyed and his life will end, he will end up in an evil place and be reborn in hell.
長者無有惡慧,唯有善慧,長者因善慧故,或滅苦痛,生極快樂,因善慧故,或得斯陀含果,或阿那含果,長者本已得須陀洹。
The elders do not have evil wisdom, only good wisdom. Because of their good wisdom, the elders may be able to eliminate suffering and suffer extreme happiness. Because of their good wisdom, they may obtain the fruit of Sri Lanka or Anagami. The elders have already obtained it. Sotapanna.
「長者莫怖!長者莫怖!所以者何?
"Don't be afraid of the elders! Don't be afraid of the elders! So what?
若愚癡凡夫因邪見故,身壞命終,趣至惡處,生地獄中。
If a foolish ordinary person, due to wrong views, his body will be destroyed and his life will end, he will end up in an evil place and be reborn in hell.
長者無有邪見,唯有正見,長者因正見故,或滅苦痛,生極快樂,因正見故,或得斯陀含果,或阿那含果,長者本已得須陀洹。
The elder has no wrong view, only the right view. Because of the right view, the elder may end suffering and suffer extreme happiness. Because of the right view, he may obtain the fruit of Sri Lanka or Anagami. The elder has already obtained it. Sotapanna.
「長者莫怖!長者莫怖!所以者何?
"Don't be afraid of the elders! Don't be afraid of the elders! So what?
若愚癡凡夫因邪志故,身壞命終,趣至惡處,生地獄中。
If a foolish ordinary person has bad ambitions, his body will be destroyed and his life will end, he will end up in an evil place and be reborn in hell.
長者無有邪志,唯有正志,長者因正志故,或滅苦痛,生極快樂,因正志故,或得斯陀含果,或阿那含果,長者本已得須陀洹。
Elders do not have evil aspirations, only righteous aspirations. Because of righteous aspirations, elders may end suffering and experience extreme happiness. Because of righteous aspirations, they may obtain the fruit of Situagami or Anagami. The elders have already attained Sotapanna. .
「長者莫怖!長者莫怖!所以者何?
"Don't be afraid of the elders! Don't be afraid of the elders! So what?
若愚癡凡夫因邪解故,身壞命終,趣至惡處,生地獄中。
If a foolish ordinary person, due to wrong interpretation, his body will be destroyed and his life will end, he will end up in an evil place and be reborn in hell.
長者無有邪解,唯有正解,長者因正解故,或滅苦痛,生極快樂,因正解故,或得斯陀含果,或阿那含果,長者本已得須陀洹。
The elder has no wrong solution, only the right solution. Because of the right solution, the elder may be able to eliminate suffering and experience extreme happiness. Because of the right solution, he may obtain the fruit of Situagami or Anagami. The elder has already obtained Sotapanna. .
「長者莫怖!長者莫怖!所以者何?
"Don't be afraid of the elders! Don't be afraid of the elders! So what?
若愚癡凡夫因邪脫故,身壞命終,趣至惡處,生地獄中。
If a foolish ordinary person escapes from evil, his body will be destroyed and his life will end, he will end up in an evil place and be reborn in hell.
長者無有邪脫,唯有正脫,長者因正脫故,或滅苦痛,生極快樂,因正脫故,或得斯陀含果,或阿那含果,長者本已得須陀洹。
There is no evil liberation for the elders, only right liberation. Because of the right liberation, the elders may be able to eliminate suffering and pain, and may be extremely happy. Because of the right liberation, they may obtain the fruit of Sri Lanka or Anagami. The elders have already obtained it. Sotapanna.
「長者莫怖!長者莫怖!所以者何?
"Don't be afraid of the elders! Don't be afraid of the elders! So what?
若愚癡凡夫因邪智故,身壞命終,趣至惡處,生地獄中。
If a foolish ordinary person, due to wrong wisdom, his body will be destroyed and his life will end, he will end up in a bad place and be reborn in hell.
長者無有邪智,唯有正智,長者因正智故,或滅苦痛,生極快樂,因正智故,或得斯陀含果,或阿那含果,長者本已得須陀洹。」
The elder does not have wrong wisdom, only the right wisdom. Because of the right wisdom, the elder may eliminate suffering and experience extreme happiness. Because of the right wisdom, he may obtain the Situagami fruit or the Anagami fruit. The elder has already obtained Sotapanna. . "
於是,長者病即得差,平復如故,從臥起坐,歎尊者舍梨子曰:
Then, the elder's illness was cured, and he recovered as before. He sat up from lying down, sighed at the Venerable Sa Lizi, and said:
「善哉!善哉!為病說法。
"Excellent! Excellent! Explain the Dharma to the sick.
甚奇!甚特!尊者舍梨子!我聞教化病法,苦痛即滅,生極快樂。
Very strange! Shit! The Venerable Sacrifice! When I hear the teachings and cure diseases, the pain will disappear and I will be extremely happy.
尊者舍梨子!我今病差,平復如故。
The Venerable Sacrifice! My illness is worse now, but I am recovering as before.
尊者舍梨子!我往昔時,少有所為,至王舍城寄宿一長者家。
The Venerable Sacrifice! In the past, when I had little to do, I went to stay with an elder in Rajagaha.
時,彼長者明當飯佛及比丘眾。
At that time, the elder clearly served the Buddha and the monks.
時,彼長者過夜向曉,教勅兒孫、奴使、眷屬:
At that time, the elder spent the night at Xiangxiao and taught his children, grandchildren, servants, and dependents:
『汝等早起,當共嚴辦。』
"You get up early and work together to handle it strictly." 』
彼各受教,共設廚宰,供辦餚饌、種種腆美,長者躬自敷置高座,無量嚴飾。
Each received instruction, and a kitchen was set up together to provide food and all kinds of delicacies. The elder bowed down and arranged a high seat, which was decorated with countless decorations.
「尊者舍梨子!我既見已,便作是念:
"Venerable Sariputra! When I saw you, I thought this:
『今此長者為婚姻事,為迎婦節會,為請國王,為呼大臣,為作齋會施設大施耶?』
"Now, the elders are doing weddings, women's festivals, inviting the king, greeting ministers, and fasting gatherings to provide generous gifts?" 』
尊者舍梨子!我既念已,便問長者:
The Venerable Sacrifice! After I had read it, I asked the elder:
『汝為婚姻事,為迎婦節會,為請國王,為呼大臣,為作齋會施設大施耶?』
"Are you doing a lot of charity for marriages, women's festivals, inviting kings, ministers, fasting parties?" 』
時,彼長者而答我曰:
At that time, the elder answered me and said:
『吾無婚姻事,亦不迎婦,不為節會,不請國王及呼大臣,但為齋會施設大施,明當飯佛及比丘眾。』
"I have nothing to do with marriage, nor do I welcome a wife, nor do I have any festivals, nor do I invite kings or ministers. I do, however, make generous donations for vegetarian gatherings, and I am sure to serve the Buddha and all the bhikkhus." 』
「尊者舍梨子!我未曾聞佛名,聞已舉身毛竪,即復問曰:
"Venerable Sariko! I have never heard the name of the Buddha, but when I heard it, the hair on my body stood up, so I asked again:
『長者說佛,何名為佛?』
"The elders said Buddha, what is the name of Buddha?" 』
時,彼長者而答我曰:
At that time, the elder answered me and said:
『君不聞乎?
"Don't you hear it?
有釋種子捨釋宗族,剃除鬚髮,著袈裟衣,至信、捨家、無家、學道,得無上等正覺,是名為佛。』
There is a Buddhist who leaves the Buddhist clan, shaves off his beard and hair, wears cassocks, has great faith, abandons his family, becomes homeless, and studies the Tao. He attains the supreme enlightenment, and is called Buddha. 』
我復問曰:
I asked again:
『長者說眾,何名為眾?』
"The elders talk about the crowd, what is the name of the crowd?" 』
時,彼長者復答我曰:
At that time, the elder replied to me:
『有若干姓異名異族,剃除鬚髮,著袈裟衣,至信、捨家、無家,從佛學道,是名為眾,此佛及眾,吾之所請。』
"There are a number of people with different surnames and different clans, who shave off their beards and hair, wear cassocks and robes, and who have left home and have no family. They learn the Tao from Buddhism. They are called the people. This Buddha and everyone are invited by me." 』
尊者舍梨子!我即復問彼長者曰:
The Venerable Sacrifice! I immediately asked the elder again:
『世尊於今為在何處?
Where is the World Honored One today?
我欲往見。』
I want to see you. 』
時,彼長者復答我曰:
At that time, the elder replied to me:
『世尊今在此王舍城竹林加蘭哆園,欲往隨意。』
"The World-Honored One is here in the Bamboo Grove and Garam Duo Garden in the city of Rajagaha, and he can go wherever he pleases. 』
「尊者舍梨子!我作是念:
"Venerable Sāriputta! I am reciting this:
『若速曉者,疾往見佛。』
"If you wake up quickly, hurry to see the Buddha." 』
尊者舍梨子!我時至心欲往見佛,即於其夜生晝明想,便從長者家出,往至城息門。
The Venerable Sacrifice! At that time, I really wanted to see the Buddha, so I had a thought of daylight that night, so I left the elder's house and went to the city's Ximen.
是時,城息門中有二直士,一直初夜,外客使入,不令有礙,一直後夜,若客使出,亦不作礙。
At that time, there were two straight men in the city's Ximen. They stayed there until the first night and did not hinder foreigners from entering.
尊者舍梨子!我復作是念:
The Venerable Sacrifice! I repeat it by reading:
『夜尚未曉。』
"The night is not yet dawn." 』
所以者何?
So what?
城息門中有二直士,一直初夜,外客使入,不令有礙,一直後夜,若客使出,亦不作礙。
There are two straight men in the Ximen of the city. They will not be in the way until the first night when foreigners come in, and they will not be in the way until the late night when the foreigners come in.
尊者舍梨子!出城息門,出外不久,明滅還暗。
The Venerable Sacrifice! After leaving the city's Ximen, not long after leaving the city, light disappeared and darkness returned.
尊者舍梨子!我便恐怖,舉身毛竪,莫令人、非人來觸嬈我。
The Venerable Sacrifice! I became terrified and the hair on my body stood on end. No one or non-human being could touch me.
「時,城息門而有一天,從王舍城至竹林加蘭哆園,光明普照,來語我言:
"At that time, when the city closed its gates, one day, from the city of Rajgir to the Bamboo Grove Garando Garden, the light shone brightly, and he came to me and said:
『長者莫怖!長者莫怖!所以者何?
"Don't be afraid, elders!" Don’t be afraid of elders! So what?
我本前世是汝朋友,名密器,年少極相愛念。
In my previous life, I was your friend, known as the Secret Weapon, and we loved each other very much when we were young.
長者!我本昔時往詣尊者大目乾連所,稽首禮足,却坐一面,尊者大目乾連為我說法,勸發渴仰,成就歡喜,無量方便為我說法,勸發渴仰,成就歡喜已,賜三自歸,見授五戒。
Senior citizens! I used to go to the place of the Venerable Mahamu Ganlian, bow my head and pay my respects, but I sat aside. The Venerable Mahamu Ganlian preached the Dharma to me, urging me to arouse my thirst, and achieving joy. There are countless expedients to preach the Dharma to me, urging me to arouse my thirst. , the joy of achievement has been achieved, the three self-returns are given, and the five precepts are given.
長者!我因三歸,受持五戒,身壞命終,生四天王天,住此城息門中。
Senior citizens! Because I returned three times, accepted and upheld the five precepts, my body broke down and I died, I was reborn in the Heaven of Four Heavenly Kings, and lived in the Ximen of this city.
長者速去,長者速去,去實勝住。』
Elders go quickly, elders go quickly, going is better than staying. 』
彼天勸我而說頌曰:
That day he persuaded me and said:
「『得馬百臣女,  車百滿珍寶,
"'I have horses and hundreds of ministers, and chariots are full of treasures.
 往詣佛一步,  不當十六分。
A step towards reaching Buddha is not worth sixteen points.
 白象百最上,  金銀鞍勒被,
The top of a hundred white elephants, the gold and silver saddle and quilt,
 往詣佛一步,  不當十六分。
A step towards reaching Buddha is not worth sixteen points.
 女百色端正,  瓔珞花嚴身,
The woman's appearance is upright, her body adorned with pearls and flowers,
 往詣佛一步,  不當十六分。
A step towards reaching Buddha is not worth sixteen points.
 轉輪王所敬,  玉女寶第一,
Respected by the Wheel-turning King, the Jade Girl is the most precious,
 往詣佛一步,  不當十六分。』
A step towards reaching Buddha is not worth sixteen points. 』
「天說頌已,而復勸曰:
"Heaven said its praises and then advised again:
『長者速去!長者速去!去實勝住。』
"Elder, go quickly!" Elders, go quickly! Go and win. 』
尊者舍梨子!我復作是念:
The Venerable Sacrifice! I repeat it by reading:
『佛尊祐德,法及比丘眾亦尊祐德。
The Buddha respects and protects virtue, and the Dharma and the monks also respect and protect virtue.
所以者何?
So what?
乃至於天,亦欲使見。』
Even to heaven, I want to see it. 』
「尊者舍梨子!我因此光明往至竹林加蘭哆園。
"Venerable Sāriputta! Because of this light, I went to the Bamboo Grove and Kalando Garden.
爾時,世尊夜其向旦,從禪室出,露地經行而待於我。
At that time, the World-Honored One came out of the Zen room at night, walked on the open ground, and stayed with me.
尊者舍梨子!我遙見佛端正姝好,猶星中月,光耀暐曄,晃若金山,相好具足,威神巍巍,諸根寂定,無有蔽礙,成就調御,息心靜默。
The Venerable Sacrifice! From a distance, I saw the Buddha standing tall and straight, like the moon among the stars, shining brightly and shining like a golden mountain. His appearance was complete, his majesty was majestic, his roots were calm, there was no obstruction, he had achieved control, and his mind was silent.
見已歡喜,前詣佛所,接足作禮,隨佛經行,以長者法說頌問訊:
Seeing that he was overjoyed, he went to the Buddha's place, took his feet and bowed, followed the Buddha's sutras, expounded the dharma of the elders, and asked:
「『世尊寐安隱,  至竟眠快耶?
"'How can the World Honored One sleep peacefully and sleep quickly?
 如梵志滅度,  以不染於欲。
Just as the Brahma will be extinguished, it will not be tainted by desire.
 捨離一切願,  逮得至安隱,
Abandon all wishes and find peace and tranquility,
 心除無煩熱,  自樂歡喜眠。』
The heart is free from restlessness and heat, and sleeps happily with self-respect. 』
「於是,世尊即便往至經行道頭,敷尼師檀,結加趺坐。
"Thereupon, the World-Honored One went to the head of the sutra path, laid down the nun master's Tan, and sat down in a knot.
尊者舍梨子!我禮佛足,却坐一面,世尊為我說法,勸發渴仰,成就歡喜,無量方便為我說法,勸發渴仰,成就歡喜已。
The Venerable Sacrifice! I paid full homage to the Buddha, but sat on one side. The World-Honored One preached the Dharma to me, encouraging me to arouse thirst and achieve joy. Infinite expedients taught me the Dharma, exhorting me to arouse thirst, and achieved joy.
如諸佛法,先說端正法,聞者歡悅,謂,說施、說戒、說生天法,毀呰欲為災患,生死為穢,稱歎無欲為妙道品白淨。
For example, in all Buddhist teachings, the correct Dharma is first expounded, and those who hear it will be delighted. They then explain alms, precepts, and the Dharma of rebirth in heaven. Destruction of desires is a disaster, birth and death are filth, and extolling the absence of desires is the wonderful path of purity and purity.
世尊為我說如是法已,佛知我有歡喜心、具足心、柔軟心、堪耐心、昇上心、一向心、無疑心、無蓋心,有能有力,堪受正法,謂如諸佛所說正要,世尊即為我說苦、習、滅、道。
The World Honored One has taught me such a Dharma. The Buddha knows that I have a joyful mind, a sufficient mind, a soft mind, a patient mind, an ascending mind, a single-minded mind, a doubtless mind, and an unobstructed mind. I am capable and worthy of receiving the true Dharma. He says that I am like all Buddhas. The essence of what he said is that the World-Honored One taught me about suffering, habituation, cessation, and the path.
尊者舍梨子!我即於坐中見四聖諦苦、習、滅、道,猶如白素易染為色,我亦如是,即於坐中見四聖諦苦、習、滅、道。
The Venerable Sacrifice! While sitting down, I saw the Four Noble Truths of suffering, habituation, cessation, and the path. Just as white grain is easily dyed into color, so too did I, while sitting down, see the Four Noble Truths of suffering, habituation, cessation, and the path.
「尊者舍梨子!我已見法得法,覺白淨法,斷疑度惑,更無餘尊,不復從他,無有猶豫,已住果證,於世尊法得無所畏,即從坐起,為佛作禮:
"Venerable Sir Sariputra! I have seen the Dharma and obtained the Dharma. I feel the Dharma is pure and pure. I have put an end to doubts and doubts. I have no more left to follow him. I have no hesitation. I have attained fruition. I have no fear in the Dharma of the Blessed One. I am sitting here. Get up and offer rites to the Buddha:
『世尊!我今自歸於佛、法及比丘眾,唯願世尊受我為優婆塞,從今日始,終身自歸,乃至命盡。』
"World Honored One! I now return to the Buddha, the Dharma, and the community of bhikkhus. I only hope that the World Honored One will accept me as Upasaka. From today on, I will return to myself for the rest of my life until the end of my life. 』
尊者舍梨子!我即叉手白曰:
The Venerable Sacrifice! I crossed my hands and said:
『世尊!願受我請,於舍衛國而受夏坐及比丘眾。』
"World Honored One! I would like to accept my invitation and accept Xia Si and other bhikkhus in the country of Savatthi. 』
時,佛問我:
At that time, Buddha asked me:
『汝名何等?
What is your name?
舍衛國人呼汝云何?』
What do the people of Savatthi call you? 』
我即答曰:
I immediately replied:
『我名須達哆,以我供給諸孤獨者,是故舍衛國人呼我為給孤獨。』
"My name is Sudaduo, and I provide for those who are lonely. That is why the people of Savatthi call me "for those who are lonely." 』
爾時,世尊復問我曰:
At that time, the World-Honored One asked me again:
『舍衛國中有房舍未?』
"Is there any house in the country of Savatthi?" 』
我復答曰:
I replied:
『舍衛國中無有房舍。』
“There are no houses in the country of Savatthi. 』
爾時,世尊而告我曰:
At that time, the World-Honored One told me:
『長者當知!若有房舍,比丘可得往來,可得住止。』
"Elders should know!" If there is a house, monks can come and go and stay. 』
我復白曰:
I replied:
『唯然。
Weiran.
世尊!我當如是為起房舍,比丘可得往來,於舍衛國可得住止,唯願世尊差一佐助。』
World Honored One! I will build a house like this so that monks can come and go and stay in the country of Savatthi. I only hope that the World Honored One will send me a helper. 』
爾時,世尊即差尊者舍梨子,遣尊者舍梨子令見佐助。
At that time, the World-Honored One sent the Venerable Sa Li Zi to see Sasuke.
「我於爾時聞佛所說,善受善持,即從坐起,為佛作禮,繞三匝而去。
"At that time, I heard what the Buddha said about good reception and good upholding. I stood up from my seat, bowed to the Buddha, and walked around three times.
於王舍城所作已訖,與尊者舍梨子俱往至舍衛國,不入舍衛城亦不歸家,便於城外周遍行地,為於何處往來極好,晝不喧閙,夜則寂靜,無有蚊虻,亦無蠅蚤,不寒不熱,可立房舍施佛及眾。
Having finished his work in Rajagaha, he went to Savatthi with the Venerable Sāliputta. He would not return home until he entered Sāvatsa. He traveled all around the city. It was a good place to go there. There was no noise during the day and no noise at night. Then it will be quiet, there will be no mosquitoes, no flies, no fleas, neither cold nor heat, and you will be able to set up a house to give to the Buddha and others.
尊者舍梨子!我時唯見童子勝園往來極好,晝不喧閙,夜則寂靜,無有蚊虻,亦無蠅蚤,不寒不熱。
The Venerable Sacrifice! At that time, I only saw that the traffic in Tongzi Sheng Garden was very good. It was not noisy during the day and quiet at night. There were no mosquitoes or flies and fleas. It was neither cold nor hot.
我見此已,便作是念:
When I saw this, I thought:
『唯此處好,可立房舍施佛及眾。』
"This is the only place that is good. You can build a house to give to the Buddha and others." 』
「尊者舍梨子!我於爾時入舍衛國,竟不還家,便先往詣童子勝所,白曰:
"Venerable Sa Lizi! At that time, I entered She Weiguo, but instead of returning home, I went to Yi Tongzi's sanctuary first and said:
『童子!可賣此園持與我耶?』
"Boy!" Can you sell this garden to me? 』
爾時,童子便語我曰:
At that time, the boy said to me:
『長者當知,吾不賣園。』
“Elders, you should know that I am not selling my garden. 』
如是,再三白曰:
If so, he said again and again:
『童子!可賣此園持與我耶?』
"Boy!" Can you sell this garden to me? 』
爾時,童子亦復再三而語我曰:
At that time, the boy also said to me again and again:
『吾不賣園,至億億布滿。』
"I will not sell my garden until it is filled with billions and billions. 』
我即白曰:
I immediately said:
『童子今已決斷價數,但當取錢。』
"The boy has decided the price now, but it's time to withdraw the money. 』
尊者舍梨子!我與童子或言斷價,或言不斷,大共訜訟,即便俱往至舍衛國大決斷處判論此事。
The Venerable Sacrifice! The boy and I either discussed the price or kept talking, and we litigated together, even going to the Great Judgment Office of Savatthi State to discuss the matter.
時,舍衛國大決斷人語童子勝曰:
At that time, the great judge of Savatthi State said to the boy Sheng:
『童子已自決斷價數,但當取錢。』
"The boy has decided the price on his own, but he has to withdraw the money. 』
「尊者舍梨子!我即入舍衛國,還家取錢,以象馬車舉負輦載,出億億布地,少處未遍。
"Venerable Sir Sariputra! I will immediately enter the state of dharma and defend the country. I will return home to collect money, carry it in a chariot and elephant carriage, and travel across billions of billions of acres of land, leaving only a few places unexplored.
尊者舍梨子!我作是念:
The Venerable Sacrifice! I am thinking:
『當取何藏,不大不小,可此餘處持來布滿?』
"What kind of treasure should be taken, neither big nor small, so that the rest of it can be filled?" 』
時,童子勝便語我曰:
At that time, the boy Sheng said to me:
『長者若悔,錢自相歸,園地還吾。』
"If the elder regrets, his money will return to him, and his garden will return to me." 』
我語童子:
I say boy:
『實不悔也。』
"I really have no regrets." 』
但自思念:
But since I miss:
『當取何藏,不大不小,可此餘處持來滿耳?』
"What kind of treasure should be taken, neither big nor small, but the rest can be held to fill the ears?" 』
時,童子勝便作是念:
At that time, the boy won and thought as follows:
『佛必大尊,有大德祐,法及比丘眾亦必大尊,有大德祐。
The Buddha will be a great honour, and will have great virtues and blessings. The Dharma and the monks will also be great honours, and will have great virtues and blessings.
所以者何?
So what?
乃令長者施設大施,輕財乃爾。
He ordered the elders to do great things and make light money.
吾今寧可即於此處造立門屋施佛及眾。』
Now I would rather build a gatehouse here to worship Buddha and everyone. 』
時,童子勝便語我曰:
At that time, the boy Sheng said to me:
『長者且止!莫復出錢布此處也,吾於此處造立門屋施佛及眾。』
"Stop, elder!" Don't bring money and cloth out of this place again. I will build a gate and house here to worship the Buddha and everyone. 』
尊者舍梨子!我為慈愍故,即以此處與童子勝。
The Venerable Sacrifice! Because of my compassion, I used this place to win against the boy.
「尊者舍梨子!我即於此夏起十六大屋、六十拘絺。
"Venerable Sariputra! I will build sixteen houses and sixty households this summer.
尊者舍梨子時見佐助,然尊者舍梨子說教化病法,甚奇!甚特!我聞此教化病法已,極重疾苦即得除愈,生極快樂。
The venerable Sasuke met Sasuke, but the venerable Sasuke taught him how to cure diseases, which was very strange! Shit! After I heard this teaching method to cure diseases, my severe pain was cured and my life was extremely happy.
尊者舍梨子!我今無病,極得安隱,願尊者舍梨子於此飯食。」
The Venerable Sacrifice! I am not sick now and am in great peace. May the Venerable Lord give up pears to eat here. "
時,尊者舍梨子默然受請。
At that time, the Venerable Sariputta accepted the invitation silently.
於是長者知尊者舍梨子默然受已,即從坐起,自行澡水,以極美淨妙種種豐饒食噉含消,手自斟酌,令得充滿,食訖,舉器行澡水竟,敷一小床,別坐聽法。
Then the elder knew that the Venerable had given up the pear and was silently receiving it. He stood up from his seat and took a bath in the water. He drank the most beautiful, pure and wonderful kinds of rich food in his mouth. He drank it with his hands until he was full. After eating, he raised his utensil and took a bath in the water. , make a small bed, don't sit down and listen to the Fa.
長者坐已,尊者舍梨子為彼說法,勸發渴仰,成就歡喜,無量方便為彼說法,勸發渴仰,成就歡喜已,從坐起去。
The elder had already sat down. The Venerable One gave up the pear and preached the Dharma to him, urging him to arouse thirst and attaining joy. He then stood up from his seat.
是時,世尊無量大眾前後圍繞而為說法,世尊遙見尊者舍梨子來,告諸比丘:
At that time, the Blessed One was surrounded by countless people and preached the Dharma. The Blessed One saw the Venerable Sariputta coming from a distance and told the bhikkhus:
「舍梨子比丘聰慧、速慧、捷慧、利慧、廣慧、深慧、出要慧、明達慧、辯才慧,舍梨子比丘成就實慧。
"Bhikkhu Sāliputta is intelligent, quick, quick, sharp, broad, profound, important, clear, eloquent, and Bhikkhu Sāliputta achieves real wisdom.
所以者何?
So what?
我所略說四種須陀洹,舍梨子比丘為長者給孤獨十種廣說來。」
I have briefly mentioned the four Sotapannas, but Bhikkhu Sariputta, as an elder, gave a comprehensive explanation of the ten types of solitude. "
佛說如是。
Buddha said so.
彼諸比丘聞佛所說,歡喜奉行。
When the monks heard what the Buddha said, they followed it with joy.
教化病經第八竟(三千八百九十八字)
The Eighth Guide to Teaching and Transforming Diseases (3,898 words)
中阿含經卷第六(八千九百六十九字)(初一日誦)
The sixth volume of the Central Agama Sutra (8,969 words) (recited on the first day of the lunar month)

29 - MA 29 大拘絺羅經 By Mahā Koṭṭhita

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Madhyamāgama 中阿含經
Madhyamāgama Agama Sutra
Chapter 3 舍梨子相應品
Chapter 3 Corresponding products for discarding pears
29. By Mahā Koṭṭhita (二九)大拘絺羅經
29. By Mahā Koṭṭhita
中阿含經卷第七
The Seventh Book of the Central Agama Sutra
東晉罽賓三藏瞿曇僧伽提婆譯
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty.
我聞如是:
This is what I heard:
一時,佛遊王舍城,在竹林加蘭哆園。
At one time, the Buddha was visiting the city of Rajagaha and was in the Garam Duo Garden in the Bamboo Grove.
爾時,尊者舍梨子則於晡時從燕坐起,至尊者大拘絺羅所,共相問訊,却坐一面。
At that time, the Venerable Shelizi sat up from Yan in the afternoon, and the Supreme Venerable Da Kujian Luo Suo asked each other, but sat on one side.
尊者舍梨子語尊者大拘絺羅:
The Venerable Sāliputra said to the Venerable Mahakujira:
「我欲有所問,聽我問耶?」
I want to ask something, will you listen to me?
尊者大拘絺羅答曰:
The Venerable Mahakujira replied:
「尊者舍梨子!欲問便問,我聞已當思。」
Venerable Sariko! If you want to ask, just ask. I have already thought about it after hearing it.
尊者舍梨子問曰:
Venerable Sāliputta asked:
「賢者大拘絺羅!頗有事因此事,比丘成就見,得正見,於法得不壞淨,入正法耶?」
Sage Dako Jira! Because of this incident, the bhikkhu achieved enlightenment, gained the right view, attained the incorruptibility of the Dharma, and entered the righteous Dharma?
答曰:
Answer:
「有也。
"Yes.
尊者舍梨子!謂有比丘知不善、知不善根。
The Venerable Sacrifice! It is said that there is a bhikkhu who knows what is unwholesome and knows the roots of unwholesomeness.
云何知不善?
How can I know that it is not good?
謂身惡行不善,口、意惡行不善,是謂知不善。
To say that one's body is evil and one's actions are not good, and that one's speech and mind are doing evil is not good is to say that one's knowledge is not good.
云何知不善根?
How do you know that there are bad roots?
謂貪不善根,恚、癡不善根,是謂知不善根。
It is called the unwholesome root of greed, the unwholesome root of hatred and delusion, and it is called the unwholesome root of knowledge.
尊者舍梨子!若有比丘如是知不善及不善根者,是謂比丘成就見,得正見,於法得不壞淨,入正法中。」
The Venerable Sacrifice! If a bhikkhu knows unwholesomeness and its roots in this way, it means that the bhikkhu has attained the right view, attained the indestructibility of the Dharma, and entered into the true Dharma. "
尊者舍梨子聞已,歎曰:
The Venerable Shelizi heard this and sighed:
「善哉!善哉!賢者大拘絺羅!」尊者舍梨子歎已,歡喜奉行。
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily.
尊者舍梨子復問曰:
Venerable Sālizi asked again:
「賢者大拘絺羅!頗更有事因此事,比丘成就見,得正見,於法得不壞淨,入正法耶?」
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma?
答曰:
Answer:
「有也。
"Yes.
尊者舍梨子!謂有比丘知善、知善根。
The Venerable Sacrifice! It is said that there are monks who know goodness and know the roots of goodness.
云何知善?
How can you know what is good?
謂身妙行善,口、意妙行善,是謂知善。
It is said that the body is wonderful in doing good, and the speech and mind are wonderful in doing good. This is called knowing goodness.
云何知善根?
How can one know the roots of good deeds?
謂無貪善根,無恚、無癡善根,是謂知善根。
It means that there are no good roots of greed, no hatred, and no good roots of delusion. It means knowing the good roots.
尊者舍梨子!若有比丘如是知善,知善根者,是謂比丘成就見,得正見,於法得不壞淨,入正法中。」
The Venerable Sacrifice! If there is a bhikkhu who knows goodness and knows the roots of goodness in this way, it means that the bhikkhu has attained the right view, attained the incorruptibility of the Dharma, and entered into the true Dharma. "
尊者舍梨子聞已,歎曰:
The Venerable Shelizi heard this and sighed:
「善哉!善哉!賢者大拘絺羅!」尊者舍梨子歎已,歡喜奉行。
"How good! How good! The sage is great!" The venerable sage sighed and followed it happily.
尊者舍梨子復問曰:
Venerable Sālizi asked again:
「賢者大拘絺羅!頗更有事因此事,比丘成就見,得正見,於法得不壞淨,入正法耶?」
Sage Da Kujira! It is because of this that the bhikkhu attained the right view, attained the indestructible purity of the Dharma, and entered the righteous Dharma?
答曰:
Answer: