| (derived from BDK 2020 trans.) | |
我聞如是： |
Thus have I heard. |
一時，佛遊舍衛國，在勝林給孤 獨園。 |
At one time the Buddha was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. |
爾時，世尊告諸比丘： |
At that time the World-honored One addressed the monks: |
「我本未覺無上 正盡覺時，作如是念： |
Formerly, when I had not yet awakened to unsurpassable, right, and total awakening, I had this thought: |
『我寧可別諸念作 二分，欲念、恚念、害念作一分，無欲念、無恚念、 無害念復作一分。』 |
“Let me divide my thoughts into two parts, with thoughts of sensual desire, thoughts of ill-will, and thoughts of cruelty as one part, and thoughts without sensual desire, thoughts without ill-will, and thoughts without cruelty as the other part.” |
我於後時，便別諸念作 二分，欲念、恚念、害念作一分，無欲念、無恚念、 無害念復作一分。 |
Thereafter I divided all my thoughts into two parts, with thoughts of sensual desire, thoughts of ill-will, and thoughts of harming as one part, and thoughts without sensual desire, thoughts without ill-will, and thoughts without harming as the other part. |
我如是行，在遠離獨住， 心無放逸，修行精勤。 |
Practicing like this, I went and stayed in a remote and secluded place, practicing diligently with a mind free of negligence. |
生欲念，我即覺生欲 念，自害、害他、二俱害，滅慧、多煩勞、不得涅 槃。 |
[If] a thought of sensual desire arose, I at once realized “A thought of sensual desire has arisen, which is harmful to myself, harmful to others, harmful to both, which will destroy wisdom, cause much trouble, and not [lead to] attaining nirvana.” |
覺自害、害他、二俱害，滅慧、多煩勞、不得 涅槃，便速滅。 |
On realizing that it was harmful to myself, harmful to others, harmful to both, would destroy wisdom, cause much trouble, and not [lead to] attaining nirvana, it rapidly ceased. |
復生恚念、害念，我即覺生恚 念、害念，自害、害他、二俱害，滅慧、多煩勞、不得 涅槃。覺自害、害他、二俱害，滅慧、多煩勞、不 得涅槃，便速滅。 |
Again, [if] a thought of ill-will, . . . [or] a thought of cruelty arose, I at once realized “A thought of ill-will, . . . [or] a thought of cruelty has arisen, which is harmful to myself, harmful to others, harmful to both, which will destroy wisdom, cause much trouble, and not [lead to] attaining nirvana.” [When I] realized that it was harmful to myself, harmful to others, harmful to both, would destroy wisdom, cause much trouble, and not [lead to] attaining nirvana, it rapidly ceased. |
「我生欲念，不受、斷、除、吐，生 恚念、害念，不受、斷、除、吐。 |
[If] a thought of sensual desire arose in me, I did not accept it but abandoned it, discarded it, vomited it out. [If] a thought of ill-will, . . . [or] a thought of cruelty arose, I did not accept it but abandoned it, discarded it, and vomited it out. |
所以者何？ |
Why was that? |
我見因 此故，必生無量惡不善之法。 |
Because I saw that countless evil unwholesome states would certainly arise because of [such thoughts]. |
猶如春後月， 以種田故，放牧地，則不廣，牧牛兒放牛 野澤，牛入他田，牧牛兒即執杖往遮。 |
It is just as in the last month of spring when, because the fields have been sown, the area where cows can graze is limited, and a cowherd, having set the cows free in uncultivated marshland, wields a cane to prevent them from straying into others’ fields. |
所以 者何？ |
Why is that? |
牧牛兒知因此故，必當有罵、有打、有 縛、有過失也。是故牧牛兒執杖往遮。 |
Because the cowherd knows that he would certainly be scolded, beaten, or imprisoned [if the cows] trespassed. For this reason, the cowherd wields a cane to prevent it. |
我亦 如是，生欲念，不受、斷、除、吐，生恚念、害念，不 受、斷、除、吐。 |
In the same way, [if ] a thought of sensual desire arose in me, I did not accept it but abandoned it, discarded it, and vomited it out. [If] a thought of ill-will, . . . [or] a thought of cruelty arose, I did not accept it but abandoned it, discarded it, and vomited it out. |
所以者何？ |
Why was that? |
我見因此故，必生無 量惡不善之法。 |
Because I saw that countless evil and unwholesome states would certainly arise because of [such thoughts]. |
「比丘者，隨所思、隨所念，心 便樂中。 |
Monks, in accordance with what one intends, in accordance with what one thinks, the mind takes delight in that. |
若比丘多念欲念者，則捨無欲念， 以多念欲念故，心便樂中。 |
If a monk often thinks thoughts of sensual desire and abandons thoughts without sensual desire, then through often thinking thoughts of sensual desire his mind takes delight in them. |
若比丘多念恚 念、害念者，則捨無恚念、無害念，以多念恚念、 害念故，心便樂中。 |
If a monk often thinks thoughts of ill-will, . . . [or] thoughts of cruelty and abandons thoughts without ill-will, . . . [or] thoughts without cruelty, then through often thinking thoughts of ill-will, . . . [or] thoughts of cruelty his mind takes delight in them. |
如是，比丘不離欲念，不 離恚念，不離害念者，則不能脫生、老、病、 死、愁憂、啼哭，亦復不能離一切苦。 |
Thus a monk who has not abandoned thoughts of sensual desire, not abandoned thoughts of ill-will, and not abandoned thoughts of cruelty will be unable to free himself from birth, old age, disease, death, worry and sorrow, weeping and tears; he will not be able to free himself from all this dukkha. |
我如是行， 在遠離獨住，心無放逸，修行精勤。生無欲 念，我即覺生無欲念，不自害、不害他，亦不 俱害，修慧、不煩勞而得涅槃。 |
Practicing in this way, I went and stayed in a remote and secluded place, practicing diligently with a mind free of negligence. [If] a thought without sensual desire arose in me, I at once realized, “A thought without sensual desire has arisen, which is not harmful to myself, not harmful to others, not harmful to both, which will [lead to] developing wisdom without difficulty, and to attaining nirvana.” |
覺不自害、不 害他、亦不俱害，修慧、不煩勞而得涅槃，便 速修習廣布。 |
On realizing that it was not harmful to myself, not harmful to others, not harmful to both, and that it would [lead to] developing wisdom without difficulty and to attaining nirvana, I rapidly developed it and made much of it. |
復生無恚念、無害念，我即覺生 無恚念、無害念，不自害、不害他、亦不俱害， 修慧、不煩勞而得涅槃。 |
Again, [if] a thought without ill-will, . . . [or] a thought without cruelty arose in me, I at once realized, “A thought without ill-will, . . . [or] a thought without cruelty has arisen, which is not harmful to myself, not harmful to others, not harmful to both, which will [lead to] developing wisdom without difficulty and to attaining nirvana.” On realizing that it was not harmful to myself, not harmful to others, not harmful to both, that it would [lead to] developing wisdom without difficulty and to attaining nirvana, I rapidly developed it and made much of it. |
覺不自害、不害他、 亦不俱害，修慧、不煩勞而得涅槃，便速修 習廣布。」 |
If you feel that you don't harm yourself, you don't harm him, and you don't harm you at all, you can cultivate your wisdom and gain Nirvana without having to work. " |
「我生無欲念、多思念，生無恚念、無害 念、多思念。 |
[If] a thought without sensual desire arose in me, I intentionally kept on thinking it. [If] a thought without ill-will, . . . [or] a thought without cruelty arose, I intentionally kept on thinking it. |
我復作是念： |
I further had this thought: |
『多思念者，身定憙 忘，則便損心，我寧可治內心，常住在內止 息，一意得定，令不損心。』 |
“If I intentionally keep on thinking my body will lose strength and my mind will be troubled. Let me rather keep my mind in check within, continuously dwelling in inner tranquility, unified, having attained concentration, so that my mind will not be troubled.” |
我於後時便治內 心，常住在內止息，一意得定，而不損心。 |
Thereafter I kept my mind in check within, continuously dwelling in inner tranquility, unified, having attained concentration, and my mind was no longer troubled. |
我生 無欲念已，復生念向法次法；生無恚念、無 害念已，復生念向法次法。 |
[If] a thought without sensual desire arose in me, I further [allowed] thoughts to arise that were inclined toward the Dharma and in accordance with the Dharma. [If] a thought without ill-will, . . . [or] a thought without cruelty arose, I further [allowed] thoughts to arise that were inclined toward the Dharma and in accordance with the Dharma. |
所以者何？ |
Why was that? |
我不 見因此生無量惡不善之法。 |
[Because] I did not see that countless evil and unwholesome states would arise because of [such thoughts]. |
猶如秋後月 收一切穀訖，牧牛兒放牛野田時作是念： |
It is just as in the last month of autumn, when the entire harvest has been collected, a cowherd boy sets the cows free in the uncultivated fields and is mindful of them, thinking, |
『我牛在群中。』 |
“My cows are there in the herd.” |
所以者何？ |
Why is that? |
牧牛兒不見因此 故當得罵詈，得打、得縛，有過失也，是故彼 作是念： |
Because the cowherd boy does not see that he would be scolded, beaten, or imprisoned for any trespassing. For this reason he is mindful of them thus, |
『我牛在群中。』 |
“My cows are there in the herd.” |
我亦如是，生無欲念 已，復生念向法次法； |
In the same way, [if] a thought without sensual desire arose in me, I further [allowed] thoughts to arise that were inclined to the Dharma and in accordance with the Dharma. |
生無恚念、無害念已， 復生念向法次法。 |
[If] a thought without ill-will, . . . [or] a thought without cruelty arose, I further [allowed] thoughts to arise that were inclined to the Dharma and in accordance with the Dharma. |
所以者何？ |
Why was that? |
我不見因此 生無量惡不善之法。 |
[Because] I did not see that countless evil and unwholesome states would arise because of [such thoughts]. |
「比丘者，隨所思、隨所 念，心便樂中。若比丘多念無欲念者，則捨欲 念，以多念無欲念故，心便樂中。 |
Monks, in accordance with what one intends, in accordance with what one thinks, the mind takes delight in that. If a monk often thinks thoughts without sensual desire and abandons thoughts of sensual desire, then because of often thinking thoughts without sensual desire his mind takes delight in them. |
若比丘多 念無恚念、無害念者，則捨恚念、害念，以多 念無恚念、無害念故，心便樂中。 |
If a monk often thinks thoughts without ill-will, . . . [or] thoughts without cruelty, and abandons thoughts of ill-will, . . . [or] thoughts of cruelty, then because of often thinking thoughts without ill-will, . . . [or] thoughts without cruelty his mind takes delight in them. |
彼覺、觀已息， 內靜、一心、無覺、無觀，定生喜、樂，得第二禪 成就遊。 |
With the calming of [vitakka] directed-thought and [vicāra] evaluation, with inner stillness and mental unification, he dwells having attained the second jhāna, which is without directed-thought and evaluation, and with rapture and pleasure born of [samādhi] undistractible-lucidity. |
彼離喜欲，捨無求遊，正念正智而身 覺樂，謂聖所說，聖所捨、念、樂住、空，得第三 禪成就遊。 |
Secluded from rapture and pleasure, dwelling in equanimity-observation and without seeking anything, with right mindfulness [of Dharma] and right lucid-discerning, experiencing happiness with the body, he dwells having attained the third jhāna, which the noble ones speak of as noble equanimity and mindfulness [of Dharma], a pleasurable abode. |
彼樂滅、苦滅，喜、憂本已滅，不苦不 樂、捨、念、清淨，得第四禪成就遊。 |
With the cessation of pleasure and the cessation of pain, and with the earlier cessation of elated-mental-states and distressed-mental-states, with neither pain nor pleasure, and with purity of mindfulness [of Dharma] and equanimous-observation, he dwells having attained the fourth jhāna. |
「彼如是定 心清淨，無穢、無煩，柔軟善住，得不動心，趣 向漏盡通 |
With his mind undistractible-&-lucid and purified in this way, free of defilements, free of troubles, malleable, well-steadied, having gained imperturbability, he directs it to the realization of the higher knowledge of the destruction of the [āsavas] asinine-inclinations. |
智作證，便知此苦如真，知此苦 習、知此苦滅、知此苦滅道如真； |
He knows as it really is: “This is dukkha”; he knows [as it really is]: “This is the arising of dukkha”; he knows [as it really is]: “This is the cessation of dukkha”; he knows as it really is: “This is the path [leading to] the cessation of dukkha. ” |
亦知此漏 如真，知此漏習、知此漏滅、知此漏滅道如 真。 |
He knows as it really is: “These are the taints”; he knows [as it really is]: “This is the arising of the taints”; he knows [as it really is]: “This is the cessation of the taints”; he knows as it really is: “This is the path [leading] to the cessation of the taints.” |
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。 |
Knowing like this and seeing like this, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. Being liberated, he knows that he is liberated, knowing as it really is: “Birth is ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.” |
此 比丘離欲念、離恚念、離害念，則得解脫生、 老、病、死、愁憂、啼哭，離一切苦。 |
This monk, being free from thoughts of sensual desire, free from thoughts of ill-will, and free from thoughts of cruelty, attains liberation from birth, old age, disease, death, worry and sorrow, weeping and tears. He is free from all dukkha. |
猶如一無事處 有大泉水，彼有群鹿遊住其中。 |
It is just as if a herd of deer is living in a secluded area where there is a large spring. |
有一人來， 不為彼群鹿求義及饒益、求安隱快樂，塞 平正路，開一惡道，作大坑壍，使人守視。如 是群鹿一切死盡。 |
A man comes along who does not seek the benefit and welfare of that herd of deer, does not seek their safety and happiness. He blocks the right path and opens up a false path, digs a pit [as a trap], and gets someone to keep watch over it. In this way the entire herd of deer will be [trapped and] killed. |
復有一人來，為彼群鹿 求義及饒益，求安隱快樂，開平正路，閉塞 惡道，却守視人，如是群鹿普得安濟。 |
Suppose another man comes along, who does seek the benefit and welfare of that herd of deer and seeks their safety and happiness. He opens up the right path, blocks off the bad path, and drives the watchman away. In this way the entire herd of deer will remains safe and sound. |
「比丘！ 當知我說此喻，欲令知義，慧者聞喻，則 解其趣。 |
Monks, you should know that I have spoken this simile wishing you to know its meaning. On hearing a simile a wise person understands its implications. |
此說有義，大泉水者，謂是五欲愛 念歡樂。 |
This is the meaning of this saying: The large spring represents the five cords of sensual pleasure that are agreeable, yearned for, and delighted in. |
云何為五？ |
What are the five? |
眼知色、耳知聲、鼻知香、 舌知味、身知觸，大泉水者，當知是五欲也。 |
They are visible forms perceived by the eye, sounds perceived by the ear, odors perceived by the nose, flavors perceived by the tongue, and tangibles perceived by the body. You should know that “the large spring” represents these five sensual pleasures. |
大群鹿者，當知是沙門、梵志也。 |
You should [also] know that the great herd of deer [represents] renunciants and brahmins. |
有一人來， 不為彼求義及饒益、求安隱快樂者，當知 是魔波旬也。 |
You should [also] know that the one man who comes along and does not seek their benefit and welfare, their safety and happiness, [represents] Māra, the Evil One. |
塞平正路，開一惡道者，是三 惡不善念： |
Blocking the right path and opening up a bad path [represents] the three evil and unwholesome types of thought: thoughts of sensual desire, thoughts of ill-will, and thoughts of cruelty. |
欲念、恚念、害念也。惡道者，當知是 三惡不善念。 |
You should know that the evil path [represents] these three evil and unwholesome thoughts. |
復更有惡道，謂八邪道，邪見 乃至邪定是為八。 |
Again, there is another evil path, namely the eightfold wrong path: wrong view, . . . up to . . . wrong concentration; these are the eight.268 You should [also] know that the great pit [represents] ignorance. You should [also] know that the watchman [represents] the retinue of Māra, the Evil One. |
作大坑壍者，當知是無 明也。 |
One who is a big hole, one should know that it is ignorance. |
使人守者，當知是魔波旬眷屬也。 |
The guardian should know that it is Mara’s family member. |
復 有一人來，為彼求義及饒益、求安隱快樂 者，當知是如來、無所著、等正覺也。 |
You should [also] know that the other man who comes along, seeking the benefit and welfare [of that herd of deer], seeking their safety and happiness, [represents] the Tathāgata, free from attachment, fully awakened. |
閉塞惡 道，開平正路者，是三善念：無欲念、無恚念、無 害念也。 |
Opening up the right path and blocking the evil path [represents] the three wholesome thoughts: thoughts without sensual desire, thoughts without ill-will, and thoughts without cruelty. |
道者，當知是三善念。 |
You should know that the path [represents] these three wholesome thoughts. |
復更有道，謂 八正道，正見乃至正定是為八。 |
Again, there is another path, namely the eightfold right path: right view, . . . up to . . . right concentration; these are the eight. |
「比丘！我為 汝等開平正路，閉塞惡道，填平坑壍，除却 守人。 |
Monks, I have opened up the right path for you and blocked off the evil path; I have filled in the pit and driven away the watchman. |
如尊師所為弟子起大慈，哀憐念愍 傷，求義及饒益，求安隱快樂者，我今已作。 |
What a teacher should do for his disciples out of great compassion, mercy, sympathy, and concern, seeking their benefit and welfare, seeking their safety and happiness, I have now already done. |
汝等亦當復自作，至無事處山林樹下空安 靜處，宴坐思惟，勿得放逸，勤加精進，無令 後悔。 |
You, too, should do your part. Go and sit in meditation in a secluded place, on a mountain, in a forest, at the base of a tree, in an empty and quiet place. Do not be negligent, make diligent effort, lest you regret it later. |
此是我之教勅，是我訓誨。」 |
This is my instruction, this is my teaching. |
佛說如是， 彼諸比丘聞佛所說，歡喜奉行。 |
Thus spoke the Buddha. Having heard what the Buddha said, the monks were delighted and received it respectfully. |
念經第六竟 （千五百九十三字） |
The sixth chanting (thousands of five hundred and ninety-three words) |
中阿含經卷第二十五 （七千四百六十八字） |
The twenty-fifth volume of Central Agama Sutra (seven thousand four hundred and sixty-eight characters) |