4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MA 134 釋問: question for Sakka

(google translate)

Madhyamāgama 中阿含經	Madhyamāgama
Chapter 11 大品	Chapter 11 Great Items
134. （一三四）釋問經	134. (134) Interpretation
中阿含經卷第三十三	The Thirty-third Book of the Middle Agama
東晉罽賓三藏瞿曇僧伽提婆譯	Translated by Sangha Deva of Gautan Sanzang of the Eastern Jin Dynasty
我聞如是：	I heard this:
一時，佛遊摩竭陀國，在王舍城 東， ［木＊奈］ 林村北，鞞陀提山因陀羅石室。	At one time, the Buddha traveled to the country of Magadha, in the east of Wangshe City, north of [Mu* Nai] Lin Village, in the stone chamber of Indra on Mount Tutati.
爾時， 天王釋聞佛遊摩竭陀國，在王舍城東， ［木＊奈］ 林 村北，鞞陀提山因陀羅石室。	At that time, the Heavenly King Shi heard that the Buddha was traveling in the country of Magadha, in the east of the city of Wangshe, north of the village of [Mu* Nai], in the stone chamber of Indra on Mount Tantoti.
時，天王釋告五 結樂子：	At that time, the Heavenly King Shi told Wu Jielezi:
「我聞世尊遊摩竭陀國，在王舍城 東， ［木＊奈］ 林村北，鞞陀提山因陀羅石室。	"I heard that the World-Honored One traveled to the country of Magadha, east of the city of Rajagha, north of [Mu* Nai] Lincun, in the stone chamber of Indra on Mount Thatti.
五結！汝 來共往見佛。」	Five knots! You come to see the Buddha together. "
五結樂子白曰：	Wujie Lezi Bai said:
「唯然。」	Weiran.
於是，五 結樂子挾琉璃琴從天王釋行，三十三 天聞天王釋其意至重，欲往見佛，三十三天 亦復侍從天王釋行。	Therefore, Wujie Lezi took the glazed qin and released it from the king of heaven. On the 33rd day, he heard that the king's release was very important.
於是，天王釋及三十三 天、五結樂子猶如力士屈伸臂頃，於三十 三天忽沒不現已，住摩竭陀國王舍城東， ［木＊奈］ 林村北，鞞陀提山，去石室不遠。	Therefore, the heavenly king Shiji and his five knots of joy, like a powerful man stretching his arms for an instant, suddenly disappeared in the thirty-three days and lived in the east of the city of Shecheng, the king of Magadha, north of [Mu* Nai] Lincun, on Mount Tuotti. , not far from the stone chamber.
爾時，鞞陀 提山光耀極照，明如火 ［火＊僉］ ，彼山左右居民 見之，便作是念：	At that time, Mount Tutti was shining brightly, bright as fire [火］佥], and the residents on the left and right sides of the mountain saw it, and they thought:
「鞞陀提山火燒普然。」	Mount Tuotti burned Puran.
時，天 王釋住一處已，告曰：	At that time, the king of heaven had already lived in one place, and said:
「五結！世尊如是住無 事處山林樹下，樂居高巖，寂無音聲，遠離， 無惡，無有人民，隨順燕坐。	"Five knots! The World-Honored One lives like this in a place where there is nothing to do, under the trees in the mountains, happy dwellings on high rocks, quiet and silent, far away, without evil, without people, sitting with the swallows.
有大威德，諸天 共俱，樂彼遠離，燕坐安隱，快樂遊行。	With great might and virtue, all the heavens are together, happy to be far away from each other, sitting in peace in swallows, and happily parading.
我等未 通，不應便前。	If I don't get through, I shouldn't go ahead.
五結！汝往先通，我等然後當 進。」	Five knots! You go first, I will wait and then enter. "
五結樂子白曰：	Wujie Lezi Bai said:
「唯然。」	Weiran.
於是，五結樂子受 天王釋教已，挾琉璃琴即先往至因陀羅 石室，便作是念：	Therefore, Wujie Lezi, having been taught by the heavenly king, went to Indra's stone chamber with his glass harp, and said this:
「知此處離佛不近不遠， 令佛知我，聞我音聲。」	Know that this place is not near or far from the Buddha, so that the Buddha can know me and hear my voice.
住彼處已，調琉璃 琴，作欲相應偈、龍相應偈、沙門相應偈、阿羅 訶相應偈，而歌頌曰：	Having settled there, tuned the glazed qin, composed the verses corresponding to desire, the verses corresponding to dragons, the verses corresponding to recluses, and the verses corresponding to Arhat, and sang:
「賢禮汝父母， 月及耽浮樓，	"Honest to your parents, Moon and Danfulou,
謂生汝殊妙， 令我發歡心。	It is said that you are so wonderful, and it makes me happy.
煩熱求涼風， 渴欲飲冷水，	Frustrated with heat and seek cool breeze, thirsty for cold water,
如是我愛汝， 猶羅訶愛法。	As I love you, Jurah loves the Dhamma.
如收水甚難， 著欲亦復然，	If it is very difficult to collect water, the desire will also come back,
無量生共會， 如施與無著。	Innumerable living beings come together, like giving to non-attachment.
池水清且涼， 底有金粟沙，	The water in the pool is clear and cool, with golden corn sand on the bottom,
如龍象熱逼， 入此池水浴。	As hot as a dragon or an elephant, I enter this pool to bathe in water.
猶如鈎牽象， 我意為汝伏，	Like a hook and an elephant, I mean you fall down,
所行汝不覺， 窈窕未得汝。	You don't realize what you do, and you don't get you.
我意極著汝， 煩冤燒我心，	I love you so much, I am troubled by injustice,
是故我不樂， 如人入虎口。	That's why I'm unhappy, like a man entering a tiger's mouth.
如釋子思禪， 常樂在於一，	Like Shizi thinking about Zen, always happy in oneness,
如牟尼得覺， 得汝妙淨然。	Just as Muni feels it, I feel your wonderful purity.
如牟尼所樂， 無上正盡覺，	As the Muni enjoys, the Supreme Righteousness fully awakens,
如是我所樂， 常求欲得汝。	If this is my pleasure, I will always seek you.
如病欲得藥， 如飢欲得食，	Like sickness longing for medicine, like hunger longing for food,
賢汝止我心， 猶如水滅火。	Virtuous Ru, stop my heart, just like water puts out fire.
若我所作福， 供養諸無著，	If I make blessings and make offerings to the ashes,
彼是悉淨妙， 我共汝受報。	He is Xijingmiao, and I will receive the retribution with you.
願我共汝終， 不離汝獨沽，	May I spend the end of my life with you, never to be alone with you,
我寧共汝死， 不用相離生。	I would rather die with you than live apart from each other.
釋為與我願， 三十三天尊，	Interpret it as my wish, the Thirty-Three Heavens,
汝人無上尊， 是我願最堅。	You are supreme, and I wish to be the most steadfast.
是故禮大雄， 稽 首人最上，	It is the old etiquette Daxiong, the Jishou is the best,
斷絕諸愛刺， 我禮日之親。」	Cut off all love thorns, my dearest relatives. "
於是，世尊從三昧起，讚歎五結樂子曰：	Therefore, the World Honored One started from samadhi, praised Wujie Lezi and said:
「善 哉！善哉！五結！汝歌音與琴聲相應，琴聲與 歌音相應，歌音不出琴聲外，琴聲不出 歌音外。	"Excellent! Excellent! Five knots! The sound of your song corresponds to the sound of the qin, and the sound of the qin corresponds to the sound of the song.
五結！汝頗憶昔時歌頌此欲相應 偈、龍相應偈、沙門相應偈、阿羅訶相應偈耶？」	Five knots! Do you recall that in the past, you sang this verse corresponding to desire, verse corresponding to dragon, verse corresponding to recluse, and verse corresponding to araha? "
五結樂子白曰：	Wujie Lezi Bai said:
「世尊！唯大仙人自當知之。	"World Honored One! Only the Great Immortal should know it.
大仙人！昔時世尊初得覺道，遊欝鞞羅 尼連禪河岸，阿闍惒羅尼拘類樹下。	Great Immortal! In those days when the World Honored One first attained enlightenment, he wandered on the bank of the Nilian Dhyana River, under the Ajarone Kruli tree.
爾 時，躭浮樓樂王女，名賢月色。	At that time, there was the daughter of Wang Fulou Le, who was named Yin Yueguang.
有天名結， 摩兜麗御車子，求欲彼女。	There is a famous knot in the sky, Moduli drives the car, and seeks the girl.
大仙人！彼當求 欲於彼女時，我亦復求欲得彼女。	Great Immortal! When he wanted to have that woman, I also wanted to have that woman.
然，大仙 人！求彼女時竟不能得，我於爾時住彼 女後，便歌頌此欲相應偈、龍相應偈、沙門相 應偈、阿羅訶相應偈。	Of course, Great Immortal! When I asked for that girl, I couldn't find it. I lived behind her at that time, and I sang this verse corresponding to desire, verse corresponding to dragon, verse corresponding to recluse, and verse corresponding to araha.
大仙人！我歌頌此偈 時，彼女迴顧，怡然含笑而語我曰：	Great Immortal! When I sang this gatha, the girl looked back, smiled happily and said to me:
『五結！ 我未曾見彼佛世尊，然我已從三十三天 聞彼世尊、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。	"Five knots! I have never seen that Buddha World-Honored One, but I have heard of that World-Honored One, the Tathagata, Unattached, Perfect Enlightenment, Achievement of Wisdom and Conduct, Well-gone, Interpreter of the World, Unsurpassed Master, Ruler of the Way, and Teacher of Heaven and Man in the thirty-three days. , named Buddha, Zhongyou.
五結！若汝能數稱歎世尊者，可與汝共 事大仙人。』	Five knots! If you can count those who praise the World-Honored One, you can serve as a Great Immortal together with you. 』
我唯一共會，自後不復見。」	The only one I have met, I will not see you again. "
於是， 天王釋而作是念：	Then, the Heavenly King explained and made this recitation:
「五結樂子已令世尊從 定覺起已，通我於善逝。」	The joy of the five knots has made the World Honored One start from samadhi, and lead me to Sugata.
彼時，天王釋告曰：	At that time, the Heavenly King Shi said:
「五 結！汝即往彼，為我稽首佛足，問訊世尊 聖體康強，安快無病，起居輕便，氣力如常 耶？	"Five knots! You will go there immediately, pin the Buddha's feet for me, and ask the World Honored One whether the holy body is healthy and strong, safe and free from disease, easy to live in, and the energy is as usual?
作如是語：	Say this:
『大仙人！天王釋稽首佛足， 問訊世尊聖體康強，安快無病，起居輕便， 氣力如常耶？	"Great Immortal! Heavenly King Shi Jishou Buddha's feet, ask the World Honored One that the holy body is healthy and strong, safe and disease-free, daily life is light, and the strength is as usual?
大仙人！天王釋及三十三天欲 見世尊！』」	Great Immortal! Heavenly King Shi and Thirty-Three Heavens want to see the World Honored One! 』」
五結樂子白曰：	Wujie Lezi Bai said:
「唯然。」	Weiran.
於是，五結樂 子捨琉璃琴，叉手向佛，白曰：	Therefore, Wujie Lezi gave up the glazed qin, crossed his hands to the Buddha, and said in white:
「世尊！唯大仙 人！天王釋稽首佛足，問訊世尊聖體康強， 安快無病，起居輕便，氣力如常耶？	"World Honored One! Only the Great Immortal! The Heavenly King Shiji is at the Buddha's feet, asking the World Honored One that the holy body is healthy and strong, safe and disease-free, easy to live in, and the strength is as usual?
大仙人！天 王釋及三十三天欲見世尊！」	Great Immortal! Heavenly King Shi and Thirty-Three Heavens want to see the World Honored One! "
爾時，世尊告曰：	At that time, the World Honored One said:
「五結！今天王釋安隱快樂，及諸天、人、阿修羅、 揵沓惒、羅剎及餘種種身安隱快樂。	"Five knots! Today the king Shi Anyin is happy, and all the gods, people, asuras, Kudada, Rakshasa and other bodies are happy in peace.
五結！ 天王釋欲見我者，隨其所欲。」	Five knots! Heavenly King Shi wants to see me, do whatever he wants. "
於是，五結樂 子聞佛所說，善受善持，稽首佛足，遶三匝 而去，往詣天王釋所，白曰：	Therefore, Wujie Lezi heard what the Buddha said, he was good at receiving and holding on, he put his head on the Buddha's feet, walked around three times, and went to the Buddha's place of worship, saying in white:
「天王！我已為白 世尊，世尊今待天王，唯願天王自當知時。」	Heavenly King! I have become the World-Honored One. The World-Honored One is waiting for the Heavenly King. I only hope that the Heavenly King will know the time.
於是，天王釋及三十三天、五結樂子往詣佛 所。	So, the king of heaven, Shi Ji, thirty-three days, and five knots of fun, went to visit the Buddha's place.
時，天王釋稽首佛足，再三自稱名姓言：	At that time, the Heavenly King Shi Jishou Buddha's feet repeated his name and said:
「唯大仙人！我是天王釋，我是天王釋。」	"Only the Great Immortal! I am the Heavenly King Shi, I am the Heavenly King Shi."
世尊告 曰：	The World Honored One said:
「如是。	"Yes.
如是。	If so.
拘翼！汝是天王釋。」	Shuyi! You are Heavenly King Shi. "
時，天王釋 再三自稱名姓，稽首佛足，却住一面；	At that time, Heavenly King Shi repeatedly called himself his first name and surname, and stood at the Buddha's feet, but stayed on one side;
三十 三天及五結樂子亦稽首佛足，却住一面。	Thirty-three days and five knots of fun also stand at the Buddha's feet, but stay on one side.
時天王釋白曰：	Shi Tianwang Shi Bai said:
「唯大仙人！我去世尊近遠坐 耶？」	Only the Great Immortal! I, the Deity, sit near and far away?
世尊告曰：	The World Honored One said:
「汝近我坐。	"You sit near me.
所以者何？	So what?
汝有大 天眷屬。」	You have great family members. "
於是，天王釋稽首佛足，却坐一面， 三十三天及五結樂子亦稽首佛足，却坐一 面。	Therefore, the king of heaven, Shi Shi, sat on the head of the Buddha's feet, but sat on one side. Thirty-three days and Wujie Lezi also stood on the head of the Buddha's feet, but sat on the other side.
爾時，因陀羅石室忽然廣大。	At that time, Indra's stone chamber suddenly became large.
所以者何？	So what?
佛 之威神及諸天威德。	The majesty of the Buddha and the mighty virtue of the heavens.
時，天王釋坐已，白曰：	At that time, the Heavenly King Shi sat down and said:
「唯 大仙人！我於長夜欲見世尊，欲請問法。	"Only the Great Immortal! I want to see the World Honored One in the long night, and I want to ask the Dharma.
大仙人！往昔一時世尊遊舍衛國，住石巖 中，大仙人！我爾時自為及為三十三天，乘 千象車，往至鞞沙門大王家。	Great Immortal! At one time in the past, the World Honored One traveled to the country of Shewei and lived in a rock cave, great immortal! At that time, for thirty-three days, I took a chariot of thousands of elephants and went to the house of the king of Shamen.
爾時，鞞沙門大 王家有妾，名槃闍那，爾時，世尊入定寂然， 彼妾叉手禮世尊足。	At that time, there was a concubine named Panjana in the family of the Great Samana King. At that time, the World-Honored One entered into tranquility, and the concubine crossed her hands and bowed at the World-Honored One's feet.
大仙人！我語彼曰：	Great Immortal! I said to him:
『妹！ 我今非往見世尊時，世尊入定，若世尊從 定寤者，妹便為我稽首佛足，問訊世尊聖 體康強，安快無病，起居輕便，氣力如常耶？	"sister! When I am not going to see the World Honored One, the World Honored One enters samadhi. If the World Honored One follows the samadhi, my sister will visit the Buddha's feet for me and ask the World Honored One whether the holy body is healthy and strong, safe and disease-free, easy to live in, and the strength is as usual?
作 如是說：	As said:
「唯大仙人！天王釋稽首佛足，問訊 世尊聖體康強，安快無病，起居輕便，氣力如 常耶？」	Only the Great Immortal! Heavenly King Shi Jishou the Buddha's feet, ask the World Honored One whether the Holy Body is healthy and strong, safe and disease-free, easy to live in, and the strength is as usual?
』大仙人！彼妹為我稽首佛足，問訊世 尊，世尊為憶不耶？」	』Great Immortal! That younger sister checked the Buddha's feet for me, and asked the World Honored One, did the World Honored One remember it? "
世尊告曰：	The World Honored One said:
「拘翼！彼妹為 汝稽首我足，具宣汝意，問訊於我，我亦憶， 拘翼！當汝去時，聞此音聲，便從定寤。」	Ju Yi! That younger sister checked your head and my feet for you. She expressed your intentions. Ask me for information. I also remember it. Ju Yi! When you go, you will hear this voice, and you will follow Ding Wu.
「大 仙人！昔時我聞，若如來、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、 眾祐出於世時，增諸天眾，減阿修羅。	"Great Immortal! In the past, I heard that if the Tathagata, who has nothing to say, is truly enlightened, has attained enlightenment and conduct, is good at passing away, understands the world, is the supreme teacher, controls the Tao, is a teacher of heaven and man, is called Buddha, and is blessed by all when he appears in the world. , increase the gods, reduce Asura.
大 仙人！我自眼見世尊弟子比丘從世尊修 習梵行，捨欲離欲，身壞命終，得至善處，生 於天中。	Great Immortal! I have seen with my own eyes that the Bhikkhu, a disciple of the World Honored One, practiced the holy life from the World Honored One.
大仙人！瞿毘釋女是世尊弟子，亦 從世尊修習梵行，憎惡是女身，愛樂男形， 轉女人身，受男子形，捨欲離欲，身壞命 終，得生妙處三十三天，為我作子。	Great Immortal! Gopi Shakyamuni is a disciple of the Blessed One, and she also practiced the holy life from the Blessed One. She hates the female body, loves the male form, turns into a female body, accepts the male form, abandons desires and abandons desires, and when the body breaks down and dies, she attains the wonderful place of birth. Thirty-three God, be my son.
彼既生 已，諸天悉知，瞿婆天子有大如意足，有大 威德，有大福祐，有大威神。	Since he was born, all the heavens know that Qu Po Tianzi has great wish-fulfilling feet, great mighty virtue, great blessing and protection, and great mighty spirit.
「大仙人！我復見 有世尊弟子三比丘等，亦從世尊修習梵 行，不捨離欲，身壞命終，生餘下賤伎樂宮 中，彼既生已，日日來至三十三天供事諸 天，奉侍瞿婆天子。	"Great Immortal! I saw three monks, disciples of the World-Honored One, who also practiced the holy life from the World-Honored One. They never forsook their desires. When their bodies broke up and their lives died, they were reborn in the palace of the Blessed Ones. Now that they have been born, they will come to thirty-three every day. The heavenly offering serves the heavens and serves the emperor Qupo.
天子見彼已，而說頌曰：	When the Son of Heaven saw him, he said:
「『與眼優婆私， 我字名瞿毘，	"'Yuyan Upasi, my name is Govi,
奉敬佛及法， 淨意供養眾。	Worship the Buddha and the Dharma, and make offerings to all with a pure mind.
我已蒙佛恩， 釋子大祐德，	I have been blessed by Buddha, Shizi Dayoude,
妙生三十三， 彼知祐天子。	Miaosheng thirty-three, he knows the Son of Heaven.
見彼本比丘， 受生伎樂神，	See Bhibun Bhikkhu, the God of Birth and Joy,
叉手面前立， 瞿婆為說偈。	Standing in front of you with crossed hands, Qu Po speaks gatha.
是本瞿曇子， 我本為人時，	It is Ben Gautanzi, when I was a human being,
來至到我家， 飲食好供養。	When you come to my house, the food is good for you.
此本與聖等， 行無上梵行，	This book and the holy ones, who practice the supreme holy life,
今為他所使， 日來奉事天。	I am entrusted by him today, and I will serve heaven every day.
我本承事汝， 聞聖善說法，	I am here to serve you, to hear the holy and good teachings,
得信成就戒， 妙生三十三。	Believe in the precepts, and give birth to thirty-three wonderfully.
汝本受奉事， 行無上梵行，	You were originally served, and performed the supreme holy life,
今為他所使， 日來奉事天。	I am entrusted by him today, and I will serve heaven every day.
汝以何為面， 受持佛法已，	What is your face, having accepted and upheld the Dharma,
反背不向法， 是眼覺善說。	Rebelling against the Dharma is because the eyesight is good at speaking.
我昔見汝等， 今生下伎樂，	I saw you and others in the past, and now I give birth to music,
自行非法行， 自生於非法。	To act illegally by oneself, to be born illegally by oneself.
我本在居家， 觀我今勝德，	I was at home, look at my victorious virtues,
轉女成天子， 自在五欲樂。	Turn a girl into an emperor, and enjoy the five pleasures freely.
彼訶瞿曇等， 厭已歎瞿曇，	Biha Gottan and others, who are tired of lamenting Gotam,
我今當進行， 天子真諦說。	I shall proceed now, said the truth of the Son of Heaven.
二於彼懃行， 憶瞿曇法律，	Second, practice diligently there, recalling Gautan's law,
知欲有災患， 即彼捨離欲。	Knowing that there is a disaster in desire, that is, he abandons desire.
彼為欲結縛， 即得捨遠離，	If he desires to be bound, he can give up and stay away,
如象斷羈靽， 度三十三天。	If the elephant breaks the restraint, it lasts for thirty-three days.
因陀羅天梵， 一切皆來集，	Indra Brahma, everything comes together,
即彼坐上去， 雄猛捨塵欲。	That is to say, he sits on it, vigorously abandoning his desire for dust.
帝釋見已厭， 勝天天中天，	Emperor Shi is tired of seeing it, surpassing the sky and the sky,
彼本生下賤， 度三十三天。	He was born humble and lived for thirty-three days.
厭已妙息言， 瞿婆後說曰，	Tired of the wonderful words, Queen Mother Qu said,
人中有佛勝， 釋牟尼知欲。	There is a Buddha among men, and Shahmuni knows what he wants.
彼子中失念， 我訶更復得，	The child lost his mind, but I got it back again,
於三中之一， 則生伎樂中。	In one of the three, you will be born in Jiyue.
二成等正道， 在天定根樂，	20% equal to the right way, in the heavenly fixed roots,
汝說如是法， 弟子無有惑。	When you speak the Dharma like this, there will be no doubts among the disciples.
度漏斷邪疑， 禮佛勝伏根，	Eliminate leaks and doubts, worship the Buddha better than subdue roots,
若彼覺諸法， 二得昇進處。	If he realizes all dharmas, he will be promoted to the place of advancement.
彼得昇進已， 生於梵天中，	Peter ascended, born in Brahma,
我等知彼法， 大仙來至此。』	I wait until I know the other way, and the great immortal comes here. 』
」
爾時，世尊便作是念：	At that time, the World Honored One thought:
「此鬼長夜無有諛諂， 亦無欺誑，無幻質直。	"This ghost has no flattery, no deceit, no illusion.
若有問者，盡欲知故， 不欲觸嬈彼之所問亦復如是，我寧可 說甚深阿毘曇。」	If there is a person who asks, he wants to know everything, and he does not want to touch what he asks, and it is the same. I would rather say the very deep Abhidhamma. "
世尊知已，為天王釋說此 頌曰：	Knowing himself, the World-Honored One expounded this verse for the Heavenly King, saying:
「於現法樂故， 亦為後世樂，	"For the joy of the present Dharma, it is also the joy of future generations,
拘翼自恣問， 隨意之所樂，	Shuyi asks freely, enjoys whatever he pleases,
彼彼之所問， 盡當為決斷。	What each other asks should be a decision.
世尊已見聽， 日天求見義，	The World-Honored One has heard and heard, day after day I seek righteousness,
在摩竭陀國， 賢婆娑婆問。」	In the country of Magadha, the virtuous mother-in-law asked. "
於是，天王釋白曰：	Then the Heavenly King Shi Bai said:
「世尊！天、人、阿修羅、揵沓 惒、羅剎及餘種種身，各各有幾結耶？」	World-Honored One, how many knots do gods, humans, asuras, katas, rakshasas, and other bodies have?
世尊聞 已，答曰：	The World Honored One heard this, and replied:
「拘翼！天、人、阿修羅、揵沓惒、羅剎及餘 種種身，各各有二結，慳及嫉也。	"Juyi! The bodies of gods, humans, asuras, sages, rakshasas, and others each have two knots, which are stingy and jealous.
彼各各作是 念：	Each of Peter said what he said:
『令我無杖、無結、無怨、無恚、無諍、無鬪、無苦， 安樂遊行。』	"Let me be free from sticks, knots, grievances, hatred, quarrels, wars, and suffering, and walk in peace and joy. 』
彼雖作是念，然故有杖、有結、有 怨、有恚、有諍、有鬪、有苦，無安樂遊行。」	Even though he has thought this way, he still has sticks, knots, resentment, hatred, arguing, wrath, suffering, and walks without peace. "
時，天 王釋聞已，白曰：	At that time, the king of heaven, Shi Wen, said in the day:
「唯然，世尊！唯然，善逝！唯然。	"Viran, Blessed One! Viran, Suga! Viran.
大 仙人！天、人、阿修羅、揵沓惒、羅剎及餘種種身， 各各有二結。	Great Immortal! The bodies of gods, humans, asuras, sages, rakshasas, and others each have two knots.
彼作是念：	What he said was:
『令我無杖、無結、無怨、 無恚、無諍、無鬪、無苦，安樂遊行。』	"Let me be free from sticks, knots, grudges, hatred, quarrels, fights, suffering, and walk in peace and joy. 』
彼雖作是念， 然故有杖有結、有怨、有恚、有諍、有鬪、有苦， 無安樂遊行。	Even though he has thought this way, he still has sticks and knots, resentment, hatred, disputes, wars, suffering, and walks without peace.
唯然，世尊！唯然，善逝！唯然，大仙 人！如佛所說法，我悉知之，我斷疑度惑，無 有猶豫，聞佛所說故。」	Only, World Honored One! Only, good things go! But, Great Immortal! As the Buddha said, I know it well, I cut through doubts and doubts, without any hesitation, because I heard what the Buddha said. "
時，天王釋聞佛所說， 歡喜奉行。	At that time, Heavenly King Shi heard what the Buddha had said, and happily followed it.
復問曰：	Re-question said:
「大仙人！慳、嫉者，何因何 緣，為從何生，由何而有？	"Great Immortal! Those who are stingy and jealous, what is the reason, what is the origin, what is the source of existence?
復何因由無慳、嫉 耶？」	What is the reason for being stingy and jealous? "
世尊聞已，答曰：	The World Honored One heard this, and replied:
「拘翼！慳、嫉者，因愛、不愛， 緣愛、不愛，從愛、不愛生，由愛、不愛有。	"Stop the wing! Those who are stingy and jealous, because of love and not love, because of love and not love, are born from love and not love, and come into existence from love and not love.
若無 愛、不愛者，則無慳、嫉也。」	If there is no one who loves and does not love, then there is no stinginess or jealousy. "
時，天王釋聞已，白 曰：	At that time, the Heavenly King Shi heard about it, and said in the day:
「唯然，世尊！唯然，善逝！唯然，大仙人！慳、嫉者， 因愛、不愛，緣愛、不愛，從愛、不愛生，由愛、不 愛有。	"Only, World-Honored One! Only then, the Suga! Only then, Great Immortal! Those who are stingy and jealous, because of love and not loving, because of love and not loving, are born from love and not loving, and come into existence from loving and not loving.
若無愛、不愛者，則無慳、嫉也。	If there is no one who loves and does not love, then there is no stinginess or jealousy.
唯然，世 尊！唯然，善逝！唯然，大仙人！如佛所說法，我 悉知之，我斷疑度惑，無有猶豫，聞佛所 說故。」	But, World Honored One! Only, good things go! But, Great Immortal! As the Buddha said, I am fully aware of it, I have no doubts and doubts, without any hesitation, because I heard what the Buddha said. "
時，天王釋聞佛所說，歡喜奉行。	At that time, Heavenly King Shi heard what the Buddha had said and happily followed it.
復問 曰：	Re-question said:
「大仙人！愛、不愛者，何因何緣，為從何生， 由何而有？	"Great Immortal! Those who love and don't love, what is the reason, what is the origin, what is the origin?
復何因由無愛、不愛耶？」	Why is there no love, no love? "
世尊聞 已，答曰：	The World Honored One heard this, and replied:
「拘翼！愛、不愛者，因欲緣欲，從欲而 生，由欲故有。	"Juyi! Those who love and don't love, because of desires and desires, they are born of desires, and they exist because of desires.
若無欲者，則無愛、不愛。」	If there is no desire, then there is no love, no love. "
時，天 王釋聞已，白曰：	At that time, the king of heaven, Shi Wen, said in the day:
「唯然，世尊！唯然，善逝！唯然，大 仙人！愛、不愛者，因欲緣欲，從欲而生，由欲 故有，若無欲者，則無愛、不愛。	"Only, World-Honored One! Only then, good passing away! Only then, great sage! Those who love and do not love, are born of desire because of desire, are born of desire, and exist because of desire. If there is no desire, there is neither love nor love.
唯然，世尊！唯 然，善逝！唯然，大仙人！如佛所說法，我悉知 之，我斷疑度惑，無有猶豫，聞佛所說故。」	Only, World Honored One! But, goodness passes away! But, Great Immortal! As the Buddha said, I am fully aware of it, I cut through doubts and doubts, without hesitation, because I heard what the Buddha said. "
時，天王釋聞佛所說，歡喜奉行。	At that time, Heavenly King Shi heard what the Buddha had said and happily followed it.
復問曰：	Re-question said:
「大仙 人！欲者，何因何緣，為從何生，由何而有？	"Great Immortal! Desires, what is the reason, what is the origin, what is the source of existence?
復 何因由無有欲耶？」	What is the reason why there is no desire? "
世尊聞已，答曰：	The World Honored One heard this, and replied:
「拘翼！欲 者，因念緣念，從念而生，由念故有。	"Ju Yi! Desires, because of thoughts and thoughts, are born from thoughts, and exist because of thoughts.
若無念 者，則無有欲。」	If there is no thought, there is no desire. "
時，天王釋聞已，白曰：	At that time, the Heavenly King Shi heard about it, and said in white:
「唯然，世 尊！唯然，善逝！唯然，大仙人！欲者，因念緣念， 從念而生，由念故有，若無念者，則無有欲。	"Only, World-Honored One! Only then, good death! Only then, Great Immortal! Desires are born of thoughts, born of thoughts, and exist because of thoughts. If there is no thought, there is no desire.
唯然，世尊！唯然，善逝！唯然，大仙人！如佛所說 法，我悉知之，我斷疑度惑，無有猶豫，聞 佛所說故。」	Only, World Honored One! Only, good things go! But, Great Immortal! As the Buddha said, I know it all. I will cut through doubts and doubts without any hesitation, just because I heard what the Buddha said. "
時，天王釋聞佛所說，歡喜奉行。	At that time, Heavenly King Shi heard what the Buddha had said and happily followed it.
復問曰：	Re-question said:
「大仙人！念者，何因何緣，為從何生， 由何而有？	"Great Immortal! Reader, what is the cause, what is the origin, what is the source of existence?
復何因由無有念耶？」	What is the reason why there is no thought? "
世尊聞已， 答曰：	The World Honored One heard this, and replied:
「拘翼！念者，因思緣思，從思而生，由思 故有，若無思者，則無有念，由念故有欲， 由欲故有愛、不愛，由愛、不愛故有慳、嫉，由 慳、嫉故有刀杖、鬪諍、憎嫉、諛諂、欺誑、妄言、兩 舌，心中生無量惡不善之法，如是此純大 苦陰生。	"Juyi! Those who think, think because of thinking, are born from thinking, exist because of thinking, if there is no thinking, there is no thought, desire arises from thinking, love arises from desire, love does not arise from love, and does not exist Because of love there are stinginess and jealousy, and from stinginess and jealousy there are knives and sticks, strife, hatred, flattery, deceit, lying, double tongue, and immeasurable evil and unwholesome dharmas arise in the heart, such a pure and great yin of suffering arises.
若無思者，則無有念，若無念者，則 無有欲，若無欲者，則無愛、不愛，若無愛、不 愛者，則無慳、嫉，若無慳、嫉者，則無刀杖、鬪 諍、憎嫉、諛諂、欺誑、妄言、兩舌，心中不生無 量惡不善之法，如是此純大苦陰滅。」	If there is no thought, there is no thought; if there is no thought, there is no desire; if there is no desire, there is no love or no love; if there is no love or no love, there is no stinginess or jealousy; if there is no stinginess or jealousy , there will be no swords and sticks, no quarrel, no hatred, flattery, deceit, lying, double tongue, no immeasurable evil and unwholesome dharmas will not arise in the heart, so the yin of pure great suffering will cease. "
時，天王 釋聞已，白曰：	At that time, Heavenly King Shi Wen had heard it, and Bai said:
「唯然。	"Only.
世尊！唯然，善逝！唯然，大仙 人！念者，因思緣思，從思而生，由思故有，若 無思者，則無有念，由念故有欲，由欲故 有愛、不愛，由愛、不愛故有慳、嫉，由慳、嫉故 有刀杖、鬪諍、憎嫉、諛諂、欺誑、妄言、兩舌，心中 生無量惡不善之法，如是此純大苦陰生。	World Honored One! Only, good things go! But, Great Immortal! One who thinks, thinks because of thinking, is born from thinking, exists because of thinking, if there is no thinking, then there is no thought, because of thinking, there is desire, because of desire, there is love, not love, because of love, not love, there is stinginess , Jealousy, because of stinginess and jealousy, there are swords and sticks, quarreling, hatred, flattery, deceit, lying, double tongue, and immeasurable evil and unvirtuous dharmas arise in the heart, such a pure and great suffering yin.
若 無思者，則無有念，若無念者，則無有欲，若 無欲者，則無愛、不愛，若無愛、不愛者，則無 慳、嫉，若無慳、嫉者，則無刀杖、鬪諍、憎嫉、諛諂、 欺誑、妄言、兩舌，心中不生無量惡不善之法， 如是此純大苦陰滅。	If there is no thought, there is no thought; if there is no thought, there is no desire; if there is no desire, there is no love or no love; if there is no love or no love, there is no stinginess or jealousy; if there is no stinginess or jealousy , there will be no swords and sticks, no quarrel, no hatred, flattery, deceit, lying, double tongue, no immeasurable evil and unwholesome dharmas will not arise in the heart, and this is the extinction of this pure great suffering.
唯然，世尊！唯然，善逝！唯 然，大仙人！如佛所說法，我悉知之，我斷疑 度惑，無有猶豫，聞佛所說故。」	Only, World Honored One! Only, good things go! However, Great Immortal! As the Buddha said, I know it all, I cut through doubts and doubts, without hesitation, because I heard what the Buddha said. "
時，天王釋 聞佛所說，歡喜奉行。	At that time, Heavenly King Shi heard what the Buddha had said and happily followed it.
復問曰：	Re-question said:
「大仙人！何者 滅戲道跡？	"Great Immortal! Who is the Dao of Destroyer?
比丘何行趣向滅戲道跡耶？」	Where does the bhikkhu go in order to get rid of the drama? "
世尊 聞已，答曰：	The World Honored One heard this, and replied:
「拘翼！滅戲道跡者，謂八支聖道， 正見乃至正定為八，拘翼，是謂滅戲道跡。	"Juyi! Those who destroy the traces of the play are called the Eightfold Noble Path. Right view and even right concentration are eight. Shuyi is called the trace of the destroying path.
比丘者，行此趣向滅戲道跡。」	Bhikkhus, follow this path to the path of extinction. "
時，天王釋聞已， 白曰：	At that time, Heavenly King Shi Wen had heard it, and Bai said:
「唯然，世尊！唯然，善逝！唯然，大仙人！滅戲 道跡者，謂八支聖道，正見乃至正定為八。	"Only, World-Honored One! Only then, Susa! Only then, Great Immortal! Those who destroy the traces of the path are called the Noble Eightfold Path, right view and even right concentration are eight.
大 仙人！是為滅戲道跡。	Great Immortal! It is to destroy the traces of the drama.
比丘者，行此趣向滅 戲道跡。	Bhikkhus, follow this path to the path of extinction.
唯然。	Only then.
世尊！唯然，善逝！唯然，大仙人！如 佛所說法，我悉知之，我斷疑度惑，無有猶 豫，聞佛所說故。」	World Honored One! Only, good things go! But, Great Immortal! As the Buddha said, I am fully aware of it, and I cut through doubts and doubts without any hesitation, because I heard what the Buddha said. "
時，天王釋聞佛所說，歡喜 奉行。	At that time, the Heavenly King Shi heard what the Buddha had said and happily followed it.
復問曰：	Re-question said:
「大仙人！比丘者，趣向滅戲道 跡，斷幾法，行幾法耶？」	Great Immortal! Bhikkhu, you are interested in destroying the path of play, how many methods are broken, and how many methods are practiced?
世尊聞已，答曰：	The World Honored One heard this, and replied:
「拘翼！ 比丘者，趣向滅戲道跡，斷三法，修行三法。	"Juyi! Bhikkhus, you are interested in destroying the path of play, breaking the three dharmas, and practicing the three dharmas.
云何為三？	What is three?
一曰念，二曰言，三曰求。	The first is to recite, the second is to speak, and the third is to seek.
拘翼！念 者，我說有二種，可行、不可行。	Shuyi! For those who want to read, I say that there are two kinds, feasible and unfeasible.
若念不可行者， 我即斷彼，若念可行者，我為彼知時，有念 有智，為成就彼念故；	If the thought is not feasible, I will cut it off immediately; if the thought is feasible, I will know that when the thought is possible, I have the thought and wisdom, in order to achieve the thought;
言亦如是。	The same is true for words.
拘翼！求者， 我說亦有二種，可行、不可行。	Shuyi! Seekers, I say there are two kinds, feasible and unfeasible.
若求不可行者， 我即斷彼，若求可行者，我為彼知時，有念 有智，成就彼求故。」	If you seek something that is not possible, I will judge it immediately; if you seek something that is feasible, I will know it, and when you know it, you will be thoughtful and wise, and you will accomplish what you seek. "
時，天王釋聞已，白曰：	At that time, the Heavenly King Shi heard about it, and said in white:
「唯然， 世尊！唯然，善逝！唯然，大仙人！比丘者，趣向滅 戲道跡，斷三法，修行三法。	"Only, World-Honored One! Only then, Susa! Only then, Great Immortal! Bhikkhus, aim to destroy the traces of the play, break the three dharmas, and practice the three dharmas.
云何為三？	What is three?
一曰 念，二曰言，三曰求。	The first is to read, the second is to speak, and the third is to seek.
大仙人說念有二種，可 行，不可行。	The Great Immortal said that there are two kinds of reading, which is feasible and unfeasible.
若念增長惡不善法，減損善法 者，大仙人便斷彼，若念減損惡不善法，增 長善法者。	If you think about increasing the evil and unwholesome dharmas and reducing the good dharmas, the Great Immortal will judge them. If you think about reducing the evil and unwholesome dharmas and increasing the good dharmas.
大仙人為彼知時，有念有智，成 就彼念故；	When the Great Immortal knew him, he had thoughts and wisdom, so he accomplished his thoughts;
言亦如是。	The same is true for words.
大仙人說求亦有二 種，可行、不可行。	The great immortal said that there are two kinds of seeking, feasible and unfeasible.
若求增長惡不善法，減損 善法者，大仙人便斷彼。	If one seeks to increase evil and unwholesome dharmas and detract from good dharmas, the Great Immortal will cut them off.
若求減損惡不善 法，增長善法者，大仙人為彼知時，有念有 智，成就彼求故。	If one seeks to reduce evil and unwholesome dharmas and increase virtuous dharmas, when the Great Immortal knows that, he will have the thought and wisdom to accomplish what he seeks.
唯然，世尊！唯然，善逝！唯 然，大仙人！如佛所說法，我悉知之，我斷疑 度惑，無有猶豫，聞佛所說故。」	Only, World Honored One! Only, good things go! However, Great Immortal! As the Buddha said, I know it all, I cut through doubts and doubts, without hesitation, because I heard what the Buddha said. "
時，天王釋 聞佛所說，歡喜奉行。	At that time, Heavenly King Shi heard what the Buddha had said and happily followed it.
復問曰：	Re-question said:
「大仙人！比丘 者，趣向滅戲道跡有幾法，護從解脫行幾 法耶？」	Great Immortal! Bhikkhu, how many ways are there to go to the way of destroying the play, and how many ways are there to protect and practice liberation?
世尊聞已，答曰：	The World Honored One heard this, and replied:
「拘翼！比丘者，趣向滅 戲道跡有六法，護從解脫行六法也。	"Juyi! Bhikkhus, there are six dharmas in the traces of the play and the path, and the six dharmas are also used to protect and liberate.
云何 為六？	Yunhe is six?
眼視色，耳聞聲，鼻嗅香，舌甞味，身 覺觸，意知法。	The eyes see the form, the ears hear the sound, the nose smells the fragrance, the tongue smells the taste, the body feels the touch, and the mind knows the Dharma.
拘翼！眼視色者，我說有二 種，可行、不可行。	Shuyi! There are two kinds of eyesight, I say, feasible and unfeasible.
若眼視色不可行者，我即斷 彼，若眼視色可行者，我為彼知時，有念有 智，成就彼故。	If the eyes cannot see the form, then I will judge it. If the eyes see the form, I will know it. When I know it, I will have the thought and wisdom to achieve the purpose.
如是耳聞聲、鼻嗅香、舌甞味、 身覺觸、意知法者，我說亦有二種，可行、不 可行。	For those who hear sound with the ear, smell fragrance with the nose, taste with the tongue, feel touch with the body, and know the Dharma with the mind, I say that there are also two kinds, which are feasible and unfeasible.
若意知法不可行者，我即斷彼，若意 知法可行者，我為彼知時，有念有智，成就 彼故。」	If the mind knows that the law is not feasible, I will judge it. If the mind knows the law is feasible, when I know it, I will accomplish it with thought and wisdom. "
時，天王釋聞已，白曰：	At that time, the Heavenly King Shi heard about it, and said in white:
「唯然，世尊！唯然，善 逝！唯然，大仙人！比丘者，趣向滅戲道跡者 有六法，護從解脫行六法。	"Only, World Honored One! Only then, Suga! Only then, great sage! Bhikkhus, there are six dharmas for those who are interested in destroying the path and traces of the play, and protect and practice the six dharmas for liberation.
云何為六？	What is the meaning of six?
眼 視色，耳聞聲，鼻嗅香，舌甞味，身覺觸，意知 法。	The eyes see the form, the ears hear the sound, the nose smells the fragrance, the tongue tastes the taste, the body feels the touch, and the mind knows the Dharma.
大仙人說眼視色者，有二種，可行、不可 行。	The Great Immortal said that there are two types of eyesight and color, which are feasible and unfeasible.
若眼視色增長惡不善法， 減 損善法者， 大仙人即斷彼。	If the eyesight increases the evil and unwholesome dharma and detracts from the good dharma, the Great Immortal will immediately judge him.
若眼視色減損惡不善法， 增長善法者，大仙人為彼知時，有念有智， 成就彼故。	If seeing, seeing, and seeing reduce evil and unwholesome dharmas, and increase good dharmas, when the Great Immortal knows it, he will have thoughts and wisdom, and accomplish the purpose.
如是耳聞聲、鼻嗅香、舌甞味、身 覺觸，大仙人說意知法者，亦有二種，可行、 不可行。	Like hearing sounds with the ears, smelling fragrances with the nose, smelling flavors with the tongue, and feeling touch with the body, the Great Immortal said that there are two ways to know the Dharma with the mind, which is feasible and which is not feasible.
若意知法增長惡不善法，減損善 法者，大仙人即斷彼，若意知法減損惡不 善法，增長善法者。	If knowing the law increases evil and unwholesome dharmas and diminishes good dharmas, the Great Immortal will judge that.
大仙人為彼知時，有念 有智，成就彼故。	When the Great Immortal knows him, he has thought and wisdom, and accomplishes his purpose.
唯然，世尊！唯然，善逝！唯然， 大仙人！如佛所說法，我悉知之，我斷疑度 惑，無有猶豫，聞佛所說故。」	Only, World Honored One! Only, good things go! But, Great Immortal! As the Buddha said, I know it all, I cut through doubts and doubts, without hesitation, because I heard what the Buddha said. "
時，天王釋聞佛 所說，歡喜奉行。	At that time, Heavenly King Shi heard what the Buddha had said, and happily followed it.
復問曰：	Re-question said:
「大仙人！比丘者，趣 向滅戲道跡，命存一時頃，復斷幾法，行幾 法耶？」	Great Immortal! Bhikkhu, you are interested in destroying the path of the play, and you will save your life for a while. How many dharmas will you break and how many dharmas will you practice?
世尊聞已，答曰：	The World Honored One heard this, and replied:
「拘翼！比丘者，趣向滅 戲道跡，命存一時頃，復斷三法，行三法。	"Juyi! Bhikkhus, the interest is to destroy the traces of the play and the way. Life is saved for a while, and the three dharmas are broken and the three dharmas are practiced.
云 何為三？	Cloud What is three?
一曰喜，二曰憂，三曰捨。	One is happiness, the other is worry, and the third is giving up.
拘翼！喜者， 我說有二種，可行、不可行。	Shuyi! Hi, I said that there are two types, feasible and unfeasible.
若喜不可行者，我 即斷彼，若喜可行者，我為彼知時，有念有 智，成就彼故；	If you like something that can’t be done, I will cut it off immediately; if you like something that can be done, I will know it, and when you know it, you will have the thought and wisdom to achieve it;
憂亦如是。	The same is true for worry.
拘翼！捨者，我說亦 有二種，可行、不可行。	Shuyi! For those who give up, I say that there are two kinds, feasible and unfeasible.
若捨不可行者，我即斷 彼，若捨可行者，我為彼知時，有念有智，成 就彼故。」	If it is impossible to give up, I will cut it off. If I give up what is feasible, when I know it, I will accomplish it with thoughtfulness and wisdom. "
時，天王釋聞已，白曰：	At that time, the Heavenly King Shi heard about it, and said in white:
「唯然，世尊！唯然， 善逝！唯然，大仙人！比丘者，趣向滅戲道跡，命 存一時頃，斷三法，行三法。	"Only, World-Honored One! Only then, good death! Only then, Great Immortal! Bhikkhus, aim to destroy the traces of the path, keep life for a while, break the three dharmas, and practice the three dharmas.
云何為三？	What is three?
一曰 喜，二曰憂，三曰捨。	One is happiness, the other is worry, and the third is giving up.
大仙人說喜者，有二種， 可行、不可行。	The Great Immortal said that there are two kinds of happy people, feasible and unfeasible.
若喜增長惡不善法，減損善 法者，大仙人即斷彼，若喜減損惡不善法， 增長善法者，大仙人為彼知時，有念有 智，成就彼故；	If one likes to increase evil and unwholesome dharmas and diminishes good dharmas, the Great Immortal will destroy that person; if one likes to reduce evil and unwholesome dharmas and increase good dharmas, when the Great Immortal knows about that, he will have thoughts and wisdom and accomplish that;
憂亦如是。	The same is true for worry.
大仙人說捨者，亦 有二種，可行、不可行。	The Great Immortal said that there are two kinds of people who give up, which is feasible and not feasible.
若捨增長惡不善法， 減損善法者，大仙人即斷彼。	If one abandons the growth of evil and unwholesome dharmas and detracts from good dharmas, the Great Immortal will cut them off.
若捨減損惡 不善法，增長善法者，大仙人為彼知時，有 念有智，成就彼故。	If you give up and reduce evil and unwholesome dharmas, and increase good dharmas, when the Great Immortal knows it, you will have thoughts and wisdom, and you will accomplish that.
唯然，世尊！唯然，善逝！唯 然，大仙人！如佛所說法，我悉知之，我斷疑 度惑，無有猶豫，聞佛所說故。」	Only, World Honored One! Only, good things go! However, Great Immortal! As the Buddha said, I know it all, I cut through doubts and doubts, without hesitation, because I heard what the Buddha said. "
時，天王釋 聞佛所說，歡喜奉行。	At that time, Heavenly King Shi heard what the Buddha had said and happily followed it.
復問曰：	Re-question said:
「大仙人！一切 沙門、梵志同一說、一欲、一愛、一樂、一意耶？」	Great Immortal! All recluses and Brahmans have the same theory, one desire, one love, one joy, and one intention?
世 尊聞已，答曰：	The World Honored One heard this, and replied:
「拘翼！一切沙門、梵志不同一 說、一欲、一愛、一樂、一意也。」	Juyi! All recluses and Brahmans have different views, one desire, one love, one joy, and one intention.
時，天王釋復問 曰：	At that time, Heavenly King Shi Fu asked:
「大仙人！一切沙門、梵志以何等故，不同 一說、一欲、一愛、一樂、一意耶？」	Great Immortal! Why are all recluses and Brahmas different from one theory, one desire, one love, one joy, and one meaning?
世尊聞已，答曰：	The World Honored One heard this, and replied:
「拘翼！此世有若干種界，有無量界，彼隨所 知界，即彼界隨其力，隨其方便，一向說此 為真諦，餘者虛妄。	"Juyi! There are several kinds of realms in this world, and there are countless realms. He knows the realms according to what he knows, that is, the realms follow his power and convenience. He has always said that this is the truth, and the rest are false.
拘翼！是故一切沙門、梵志 不同一說、一欲、一愛、一樂、一意耳。」	Shuyi! That's why all recluses and Brahmans don't have the same theory, one desire, one love, one joy, and one mind. "
時，天王釋 聞已，白曰：	At that time, the king of heaven, Shi Wen, said in the day:
「唯然，世尊！唯然，善逝！唯然，大仙人！ 此世有若干種界，有無量界，彼隨所知界， 即彼界隨其力，隨其方便，一向說此為真 諦，餘者虛妄。	"Only, World-Honored One! Only then, good death! Only then, Great Immortal! There are several kinds of realms in this world, and there are countless realms. You follow the realms you know, that is, the realms follow your strength and convenience. It has always been said that this is Truth, the rest is false.
大仙人！以是故，一切沙門、梵志 不同一說、一欲、一愛、一樂、一意耳。	Great Immortal! Therefore, all recluses and Brahmans do not have the same theory, one desire, one love, one joy, and one mind.
唯然，世尊！ 唯然，善逝！唯然，大仙人！如佛所說法，我悉 知之，我斷疑度惑，無有猶豫，聞佛所說 故。」	Only, World Honored One! Only, good things go! But, Great Immortal! As the Buddha said, I am fully aware of it, and I cut through doubts and doubts without any hesitation, because I heard what the Buddha said. "
時，天王釋聞佛所說，歡喜奉行。	At that time, Heavenly King Shi heard what the Buddha had said and happily followed it.
復問曰：	Re-question said:
「大仙人！一切沙門、梵志得至究竟，究竟白 淨、究竟梵行、究竟梵行訖耶？」	"Great Immortal! All recluses and Brahmans have reached the ultimate, the ultimate whiteness, the ultimate Brahma life, the ultimate Brahma life?"
世尊聞已，答 曰：	The World Honored One heard this, and replied:
「拘翼！不必一切沙門、梵志得至究竟，究 竟白淨、究竟梵行、究竟梵行訖。」	Juyi! It is not necessary for all recluses and Brahmans to attain the ultimate, the ultimate innocence, the ultimate Brahma life, the ultimate Brahman life.
時，天王釋復 問曰：	At that time, Heavenly King Shi Fu asked:
「大仙人！以何等故？	"Great Immortal! For what reason?
不必一切沙門、 梵志得至究竟，究竟白淨、究竟梵行、究竟梵 行訖耶？」	It is not necessary for all recluses and Brahmans to attain the ultimate, the ultimate whiteness, the ultimate Brahma life, and the ultimate Brahma life? "
世尊聞已，答曰：	The World Honored One heard this, and replied:
「拘翼！若有沙門、梵 志於無上愛盡，不正善心解脫者，彼不至 究竟，不究竟白淨，不究竟梵行，不究竟 梵行訖。	"Juyi! If there are recluses and Brahmans who are exhausted in supreme love, and who are not liberated with righteous and benevolent minds, they will not go to the end, they will not be pure, they will not be pure, they will not end the holy life, and they will not end the holy life.
拘翼！若有沙門、梵志於無上愛盡， 正善心解脫者，彼至究竟、究竟白淨、究竟 梵行、究竟梵行訖。」	Shuyi! If there are recluses and Brahmans who have exhausted the supreme love and liberated their righteous and benevolent minds, they will reach the ultimate, the ultimate whiteness, the ultimate Brahma life, and the ultimate Brahma life. "
時，天王釋聞已，白曰：	At that time, the Heavenly King Shi heard about it, and said in white:
「唯 然，世尊！唯然，善逝！唯然，大仙人！若有沙門、梵 志於無上愛盡，不正善心解脫者，彼不至 究竟，不究竟白淨，不究竟梵行，不究竟 梵行訖。	"Only, World Honored One! Only then, Suga! Only then, Great Immortal! If there are recluses and Brahmans who have exhausted the supreme love and are not liberated with righteous and kind hearts, they will not go to the end, they will not go to the end, they will not be pure, they will not go to the holy life, they will not go to the end. After all, the Brahma is over.
大仙人！若有沙門、梵志，於無上愛 盡，正善心解脫者，彼至究竟，究竟白淨、究 竟梵行、究竟梵行訖。	Great Immortal! If there are recluses and Brahmans who have exhausted the unsurpassed love and liberated their righteous and benevolent minds, they will reach the ultimate, the ultimate whiteness, the ultimate Brahma life, and the ultimate Brahma life.
唯然，世尊！唯然，善逝！ 唯然，大仙人！如佛所說法，我悉知之，我斷 疑度惑，無有猶豫，聞佛所說故。」	Only, World Honored One! Only, good things go! But, Great Immortal! As the Buddha said, I am fully aware of it, and I have no doubts and doubts, without any hesitation, because I heard what the Buddha said. "
時，天王釋 聞佛所說，善受善持，白曰：	At that time, the Heavenly King Shi heard what the Buddha said, "Be good at receiving and holding on well," and said:
「大仙人！我於長 夜有疑惑刺，世尊今日而拔出之。	"Great Immortal! I had a thorn of doubt in the long night, and the World Honored One pulled it out today.
所以者 何？	So what?
謂如來、無所著、等正覺故。」	It is said that the Tathagata has nothing to write, and so is rightly enlightened. "
世尊問曰：	The World Honored One asked:
「拘翼！ 汝頗憶昔時曾問餘沙門、梵志如此事耶？」	Ju Yi! Do you remember asking Yu Shamen and Fan Zhi about this?
時，天王釋答曰：	At that time, the king of heaven explained:
「世尊！唯大仙人自當知之。	"World Honored One! Only the Great Immortal should know it.
大仙人！三十三天集在法堂，各懷愁慼，數 數歎說，我等若值如來、無所著、等正覺者，必 當往見。	Great Immortal! Thirty-three days gathered in the Dharma hall, everyone was worried, counted and sighed, and said, if we are worthy of the Tathagata, who have nothing to write, and who are truly enlightened, we must go to see them.
大仙人！然我等不得值如來、無所 著、等正覺已，便行具足五欲功德。	Great Immortal! However, if we are not worthy of the Tathagata, have nothing, and wait for the right enlightenment, then we will be able to fulfill the merits of the five desires.
大仙人！ 我等放逸，行放逸已，大威德天子於極妙 處，即便命終，大仙人！我見大威德天子於 極妙處，即命終時，便生極厭，身毛皆竪，莫 令我於此處速命終。	Great Immortal! Let me let it go, let it go, the Son of Heaven is in a very wonderful place, even if he dies, Great Immortal! When I saw the Son of Heaven of Great Virtuous Virtue in a very wonderful place, when he was about to die, I became extremely disgusted, and the hairs on his body stood on end, please don't let me die quickly here.
「大仙人！我因此厭、因 此憂慼故，若見餘沙門、梵志在無事處山林 樹下，樂居高巖，寂無音聲，遠離，無惡，無有 人民，隨順燕坐，彼樂遠離，燕坐安隱，快樂 遊行。	"Great Immortal! Because of this, I am disgusted and worried. If you see Yu Shamen and Brahma under the trees in the mountains and forests where there is nothing to do, living happily on the high rocks, silent and silent, far away from them, without evil, without people, sitting with the swallows, they will be happy to be far away." , Yan sits in peace, happy parade.
我見彼已，便謂是如來、無所著、等正 覺，即往奉見。	When I see him, I call it the Tathagata, who has nothing to grasp, and waits for the right enlightenment, and then I will go to see it.
彼不識我，而問我言：	He didn't know me, but asked me:
『汝為是 誰？』	"Who are you? 』
我時答彼：	I replied:
『大仙人！我是天王釋。	"Great Immortal! I am King Shi.
大仙人！ 我是天王釋。』	Great Immortal! I am King Shi. 』
彼復問我：	Peter asked me again:
『我曾見釋，亦見釋 種姓，以何等故名為釋？	I have seen the interpretation, and I have also seen the caste of the interpretation. What is the name of the interpretation?
以何等故為釋種 姓？』	For what reason is the interpretation of the caste? 』
我便答彼：	I answered him:
『大仙人！若有來問我事者，我 便隨所能、隨其力而答彼。	"Great Immortal! If someone comes to ask me about something, I will answer it as I can and according to my ability.
是故我名為釋。』	That is why my name is Shi. 』
彼作是說：	Bi Zuo said:
『我等若隨其事以問釋者，釋亦 隨其事答我，彼問我事，我不問彼，彼歸 命我，我不歸命彼。』	"If we ask questions according to the situation, the explanation will answer me according to the situation. He asks me, I don't ask him, he returns to me, and I don't return to him. 』
大仙人！從彼沙門、梵志 竟不得威儀法教，況復得如是問耶？」	Great Immortal! From Bishamen and Fanzhi, there is no dignified teaching, so how can I ask this question again? "
時， 天王釋而說頌曰：	At that time, the Heavenly King explained and said:
「釋往釋往已， 釋今作是說，	"Explaining the past, explaining the past, explaining the present is what it says,
遠離意所念， 除疑諸猶豫。	Stay away from thoughts and thoughts, and eliminate doubts and hesitation.
久遠行於世， 推求索如來，	Traveling in the world for a long time, seeking the Tathagata,
見沙門梵志， 在遠離燕坐。	See Shamen Fanzhi, sitting far away from Yan.
謂是正盡覺， 往奉敬禮事，	It is said to be full of enlightenment, to worship and pay homage,
云何得昇進？	How can the cloud ascend?
如是我問彼。	So I asked him.
問已不能知， 聖道及道跡。	It is impossible to know, the holy way and the way.
世尊今為我， 若意有所疑，	The World Honored One is for me now, if you have any doubts,
所念及所思， 其意之所行，	What you think and what you think, what you think and do,
知心隱及現， 明者為我說。	Confidant hidden and present, the wise speak for me.
尊佛尊為師， 尊無著牟尼，	Venerable Buddha as teacher, Venerable Asanga Muni,
尊斷諸結使， 自度度眾生。	Respect and cut off all knots and envoys, and save all living beings by yourself.
覺者第一覺， 御者最上御，	The enlightened one is the first to wake up, the one who controls is the most controlled,
息者尊妙息， 大仙自度度。	Those who breathe respect the wonderful breath, and the great immortal saves himself.
故我禮天尊， 稽首人最上，	Therefore, I salute Heavenly Venerable, Jishou people are the most supreme,
斷絕諸愛刺， 我禮日之親。」	Cut off all love thorns, my dearest relatives. "
於是，世尊問曰：	Then the World Honored One asked:
「拘翼！汝頗憶昔時，得如是 離，得如是歡喜，謂於我得法喜耶？」	Juyi! You recall the past, you were so separated, and you were so happy. Does that mean that I am happy with the Dharma?
時，天王 釋答曰：	At that time, the Heavenly King explained:
「世尊！唯大仙人自當知之。	"World Honored One! Only the Great Immortal should know it.
大仙人！ 昔一時天及阿修羅而共鬪戰。	Great Immortal! Once upon a time, Heaven and Asura fought together.
大仙人！天及 阿修羅共鬪戰時，我作是念：	Great Immortal! When Heaven and Asura fought together, I recited this:
『令天得勝，破 阿修羅，諸天食及阿修羅食，盡令三十三天 食。』	"Make the heavens victorious, break the asuras, eat all the heavens and asuras, and order the thirty-three days to eat." 』
大仙人！天及阿修羅共鬪戰時，天便得勝， 破阿修羅，諸天食及阿修羅食，盡令三十 三天食。	Great Immortal! When the heavens and the asuras fight together, the heavens will win and destroy the asuras. All the heavens and asuras will eat them, and they will eat them for thirty-three days.
大仙人！爾時有離有喜，雜刀杖、結 怨、鬪諍、憎嫉，不得神通，不得覺道，不得 涅槃。	Great Immortal! At that time, there will be separation and joy, miscellaneous knives and sticks, grievances, quarrels, hatred and jealousy, without supernatural powers, enlightenment, and Nirvana.
大仙人！今日得離得喜，不雜刀杖、 結怨、鬪諍、憎嫉，得通得覺，亦得涅槃。」	Great Immortal! Today, when one is free, one is joyful, one does not mix swords, sticks, grudges, quarrels, and hatred. One attains understanding and enlightenment, and attains Nirvana. "
世尊 問曰：	The World Honored One asked:
「拘翼！汝何因得離得喜？	"Ju Yi! Why are you so happy to leave?
謂於我得 法喜耶？」	Does it mean that I get the joy of Dharma? "
時，天王釋答曰：	At that time, the king of heaven explained:
「大仙人！我作是念：	"Great Immortal! I am thinking:
『我於此命終，生於人間，彼若有族，極大富樂， 資財無量，畜牧、產業不可稱計，封戶、食邑種 種具足，謂剎利長者族、梵志長者族、居士長 者族及餘族，極大富樂，資財無量，畜牧、產業 不可稱計，封戶、食邑種種具足。	"When I die here, I am born in the human world. If he has a family, he will be extremely rich and happy, his wealth will be immeasurable, his livestock and property will be immeasurable, and he will have a closed household and food. The elders and the rest of the family are extremely wealthy and happy, with immeasurable wealth, animal husbandry and property, and household closures and food towns.
生如是 族已，成就諸根，如來所說法、律有得信者。	Born in such a family, all roots have been achieved, and the Tathagata has said that there are believers in the laws and regulations.
得信已，剃除鬚髮，著袈裟衣，至信、捨家、無 家、學道，學智。	Once you have gained faith, shave off your beard and hair, wear cassocks, go to faith, give up your home, have no home, learn Taoism, and learn wisdom.
學智已，若得智者，便得究 竟智，得究竟邊。	Having learned wisdom, if you gain wisdom, you will gain ultimate wisdom, the ultimate edge.
學智，學智已，若得智、不 得究竟智者。	Learn wisdom, learn wisdom already, if you gain wisdom, you will not be the ultimate wise man.
若有諸天，有大福祐，色像巍 巍，光耀煒燁極有威力，安隱快樂，長住宮 殿，生於最上，我生彼中。』	If there are heavens, they will be blessed with great blessings, majestic in appearance, radiant and powerful, peaceful and happy, living in palaces forever, born in the highest, and I was born in the other. 』
」
於是，天王釋而 說頌曰：	Then, the Heavenly King Shi Er said the ode:
「捨離於天身， 來下生人間，	"Abandoning the heavenly body, to be reborn in the world,
不愚癡入胎， 隨我意所樂。	Don't be foolish into the womb, just do whatever I want.
得身具足已， 逮質直正道，	To have a good body, to catch the straight and right way,
行具足梵行， 常樂於乞食。	The conduct of the holy life is complete, and he is always willing to beg for food.
「學智，學智已，若得智者，便得究竟智，得究 竟邊，學智，學智已，若得智、不得究竟智者， 當作最上妙天，諸天聞名，色究竟天，往生 彼中。	"Study wisdom, have learned wisdom, if you have acquired wisdom, you will have acquired ultimate knowledge, have acquired ultimate knowledge, learned wisdom, have acquired wisdom, if you have acquired wisdom, but have not acquired ultimate wisdom, you will be regarded as the most wonderful heaven, famous among the heavens, the ultimate heaven of form, Reborn in that.
大仙人！願當得阿那含。	Great Immortal! May you be ananahan.
大仙人！我今 定得須陀洹。」	Great Immortal! I am determined to achieve Xu Tuohuan today. "
世尊問曰：	The World Honored One asked:
「拘翼！汝何因得此 極好、極高、極廣差降，而自稱說得須陀洹 耶？」	Juyi! Why do you claim to be a Sudhapanya because you have obtained such an excellent, extremely high, and extremely wide mission?
時，天王釋以偈答曰：	At that time, the king of heaven replied with a gatha:
「不更有餘尊， 唯世尊境界，	"There are no more venerables, only the world-honored state,
得最上差降， 未曾有此處。	Got the best drop, never had it here.
大仙我此坐， 即於此天身，	Great Immortal, I sit here, in this heavenly body,
我更得增壽， 如是自眼見。」	I shall live longer, as I see it. "
說此法時，天王釋遠塵離垢，諸法法眼生，及 八萬諸天亦遠塵離垢，諸法法眼生。	When speaking this Dharma, the Heavenly King Shi is far away from dust and dirt, and the eyes of all dharmas are born, and the eighty thousand gods are also far away from dust and dirt, and the eyes of all dharmas are born.
於是，天 王釋見法得法，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, the heavenly king Shi saw the Dharma and obtained the Dharma, felt the white and pure Dharma, cut off doubts and overcome confusion, and there was no one left, no longer follow him, without hesitation, he has lived in the fruit of the Dharma, and he is fearless in the Dharma of the World Honored One.
即從坐起，稽首佛 足，白曰：	That is to say, he got up from his seat, checked the head of the Buddha's feet, and said in white:
「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 bhikkhus. I only hope that the World Honored One accepts me as an Upasaka. From today onwards, I return to myself for the rest of my life, even to the end of my life.
於是，天王釋稱歎五結樂子 曰：	Therefore, Heavenly King Shi praised Wujie Lezi and said:
「善哉！善哉！汝五結大益於我。	"Excellent! Excellent! Your five knots are of great benefit to me.
所以者何？	So what?
由汝故，佛從定寤，以汝先使世尊從定 寤故，令我等後得見佛。	Because of you, the Buddha follows the samadhi, and because you first made the World Honored One follow the samadhi, so that I can see the Buddha later.
五結！我從此歸， 以躭浮樓伎樂王女賢月色嫁與汝作 婦，及其父樂王本國拜與汝作伎樂王。」	Five knots! I will return from now on, and I will marry you as my wife with the virtuous moonlight of the Fulou Jiyue King's daughter, and my father, Le Wang, will worship you as the Jiyue King. "
於是，天王釋告三十三天曰：	Therefore, the Heavenly King made an announcement for the Thirty-Three Heavens and said:
「汝等共來！若 我等本為梵天王，住梵天上，再三恭敬禮 事者，彼今盡為世尊恭敬禮事。	"You all come together! If we were originally Brahma kings who lived in the Brahma sky and paid homage to him again and again, he will now be fully respecting and homage to the World Honored One.
所以者何？	So what?
世尊梵天，梵天當造化最尊生眾生，眾生有 及當有彼所，可知盡知，可見盡見。」	World-Honored Brahma, Brahma should create the most respected living beings, all living beings have what they want and what they should have. "
於是，天 王釋及三十三天、五結樂子，若本為梵天，住 梵天上，再三恭敬禮事者，彼盡為世尊恭 敬禮事，稽首如來、無所著、等正覺。	Therefore, if the heavenly king Shiji, the thirty-three days, and the five knots of joy, were originally Brahma heavens and lived in the Brahma heavens, and those who paid homage to and worshiped repeatedly, he would be respectful and homage to the World Honored One.
於是，天王 釋及三十三天、五結樂子再為世尊恭敬 禮事，稽首佛足，遶三匝已，即於彼處忽沒 不現。	Therefore, the Heavenly King Shiji and the thirty-three days and the five knots of joy again paid homage to the World Honored One, checked the head of the Buddha's feet, circled around three times, and then disappeared in that place.
爾時，梵天色像巍巍，光耀煒燁，夜將 向旦，往詣佛所，稽首佛足，却住一面，即時 以偈白世尊曰：	At that time, the image of Brahma was majestic, shining brightly, and at night, towards dawn, he went to visit the Buddha's place. He inspected the Buddha's feet, but stayed on one side, and immediately spoke to the World Honored One in verse, saying:
「為多饒益義， 見利義曰天，	"For the sake of benefiting righteousness, seeing the benefit and righteousness is called heaven,
賢住摩竭國， 婆娑婆問事。	The sage lives in the country of Mojiu, and the mother-in-law asks questions.
「大仙人說此法時，天王釋遠塵離垢，諸法法 眼生，及八萬諸天亦遠塵離垢，諸法法眼生。」	When the Great Immortal preached this Dharma, the Heavenly King Shi was far from dust and defilement, and the eyes of all dharmas were born, and the eighty thousand gods were also far away from dust and defilement, and the eyes of all dharmas were born.
於是，世尊告梵天曰：	Then the World Honored One told Brahma:
「如是，如是。	"Yes, yes.
梵天所說：	Brahma said:
「『為多饒益義， 見利義曰天，	"'For the benefit of righteousness, seeing the benefit of righteousness is called heaven,
賢住摩竭國， 婆娑婆問事。』	The sage lives in the country of Mojiu, and the mother-in-law asks questions. 』
「梵天！我說法時，天王釋遠塵離垢，諸法法眼 生，及八萬諸天亦遠塵離垢，諸法法眼生。」	Brahma! When I preach the Dharma, the heavenly king is far away from dust and dirt, and the eyes of all dharmas are born, and the eighty thousand gods are also far away from dust and dirt, and the eyes of all dharmas are born.
佛 說如是。	Buddha said so.
時，天王釋及三十三天、五結樂子并 大梵天，聞佛所說，歡喜奉行。	At that time, Heavenly King Shiji Thirty-Three Three Heavens, Wujie Lezi and Brahma Heaven, heard what the Buddha said, and happily carried it out.

(end of sutta⏹️)

釋問經第十八竟 （七千三百六十八字）	The eighteenth chapter of the Interpretation of Questions (7368 characters)

MA 134 (BDK translation) The Discourse on the Questions

134. The Discourse on the Questions of Sakka43 Thus have I heard. At one time the Buddha was dwelling in the Magadha country, staying in the Indasāla cave on Mount Vediya, north of Mango Grove village to the east of Rājagaha. 633a At that time Sakka, the ruler of the deva s, heard that the Buddha was dwelling in the Magadha country, staying in the Indasāla cave on Mount Vediya, north of Mango Grove village in the Magadha country to the east of Rājagaha. Then Sakka, the ruler of the deva s, told the gandhabba Pañcasikha: I have heard that the World-honored One is dwelling in the Magadha country, staying in the Indasāla cave on Mount Vediya, north of Mango 46 Division 11 Grove village in the Magadha country to the east of Rājagaha. Pañcasikha, you come along with me to visit the Buddha. The gandhabba Pañcasikha answered, “Very well. ” Then the gandhabba Pañcasikha, carrying a glazed lute, went together with Sakka, the ruler of the deva s. The deva s of the Thirty-three heard that Sakka, the ruler of the deva s, had again the wish to go and visit the Buddha; so the deva s of the Thirty-three also accompanied Sakka, the ruler of the deva s. Then, just as quickly as a strong man might flex his arm or stretch it out, Sakka, the ruler of the deva s, the deva s of the Thirty-three, and the gandhabba Pañcasikha suddenly vanished from the Heaven of the Thirty-three and reappeared at a place not far from the cave on Mount Vediya, north of Mango Grove village, in the Magadha country to the east of Rājagaha. Then Mount Vediya shone with a light as bright as fire. Seeing this, the people living around the mountain thought, “Mount Vediya is on fire, burning everywhere. ” Then, having come to stay there at a certain place, Sakka, the ruler of the deva s, said: Pañcasikha, the World-honored One stays like this in secluded places, under the trees in some mountain forest. He is happy to dwell on some high mountain ridge, which is quiet, without sound, remote, without anything bad and without people. There he sits in solitude at his ease, impressive in his virtue. [We] deva s have gathered here, enjoying his remoteness, sitting peacefully in seclusion, and abiding in happiness. Since we have not yet notified him, we should not go ahead directly. Pañcasikha, you approach him first to notify him. After that we will move forward. The gandhabba Pañcasikha answered, “Very well. ” Then, the gandhabba Pañcasikha, having received this instruction from Sakka, the ruler of the deva s, took up his glazed lute and went ahead to the Indasāla cave. Then he thought, “I know that this spot is neither too far from the Buddha nor too near to him. Let the Buddha know I am here by hearing my voice!” Remaining at that spot, he tuned his glazed lute and sang verses associated with desire, verses associated with nāga s, verses associated with renunciants, and verses associated with arahants. He sang these verses: 44 Bhaddā, I pay homage to your parents: 47 The Madhyama Āgama (Middle-length Discourses), Volume III Moon and Timbaru. They gave birth to you, the beautiful one Who makes my heart rejoice. Oppressed by heat, one seeks a cool breeze, Thirsty, one desires to drink cold water. Similarly I cherish you, As an arahant cherishes the Dharma. As difficult as gathering up spilled water— 633b Such is my clinging and desire To be together [with you] for countless lifetimes, As [a reward for past] offerings made to those free from attachment. The pool has clear, cool water, With golden grains of sand on the bottom. Like an elephant oppressed by heat Entering this pool to bathe, Or like an elephant spurred on with a goad— So has my mind surrendered to you. You do not realize what I will do, [If] I do not obtain you, graceful one. My mind is so attached to you, Impatience and discontent burn my heart. Hence I am unhappy Like a man in a tiger’s mouth. Like the Sakyan son practicing meditation, Constantly happy in [mental] unification. Like a sage on attaining awakening, Just as wonderful [for me] would it be to obtain you. Just as a sage enjoys The unsurpassable right awakening, Similarly what I would enjoy Is to obtain you, whom I constantly desire. 48 Division 11 Like medicine, which a sick person desires to get, Like food, which a hungry person desires to get, Like water, which [can] extinguish a fire, Are you, Bhaddā, who [could] calm my mind. Whatever merit I have made By offering to those free from attachment, To all those who are superbly pure, May you and I receive the reward! I wish I could be with you until the end, Never separated from you nor living alone. 45 Let me die together with you, Rather than live separated [from you]. May Sakka, honored by the deva s of the Thirty-three, Grant me my wish! You, the person I honor most, Are my most constant wish. Therefore I salute the Great Hero, Bowing my head to the supreme human being, Who has discarded all the thorns of craving. I salute the Kinsman of the Sun (the Buddha). At this the World-honored One rose from his meditative concentration and praised the gandhabba Pañcasikha: Well done! Well done, Pañcasikha! The sound of your singing was in harmony with the sound of your lute; and the sound of your lute was in harmony with the sound of your singing. The sound of your singing did not go beyond the sound of your lute; and the sound of your lute did not go beyond the sound of your singing. Pañcasikha, do you remember having in the past recited these verses associated with desire, verses associated with nāga s, verses associated with renunciants, and verses associated with arahants? The gandhabba Pañcasikha answered: 49 The Madhyama Āgama (Middle-length Discourses), Volume III World-honored One, the Great Seer would know that himself. Great Seer, in the distant past when the World-honored One had just attained the path of awakening, he was dwelling at Uruvela, on the bank of the Nerañjarā 633c River, under the goatherds’ banyan tree. At that time the daughter of the gandhabba king Timbaru, named Bhaddā, was being courted by a deva named Sikha, a son of the royal charioteer Mātali. Great Seer, while he was courting that girl, I too was courting a girl. However, Great Seer, I was unable to obtain the girl I was courting. At that time I stood behind the girl and sang the verses associated with desire, the verses associated with nāga s, the verses associated with renunciants, and the verses associated with arahants. Great Seer, when I sang these verses, the girl turned around happily and, with a smile, told me, “Pañcasikha, I have not yet seen the Buddha, the World-honored One. However, I have heard from the deva s of the Thirty-three that the World-honored One is a tathāgata, free from attachment, fully awakened, perfect in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable person, a leader on the path of Dharma, a teacher of deva s and human beings, a buddha, an exalted one. Pañcasikha, if you are able to praise the World-honored One frequently, I can go with you to pay homage to the Great Seer. But I will meet with you only this once. After that we will not meet again. ” At this point Sakka, the ruler of the deva s, thought, “The gandhabba Pañ- casikha has caused the World-honored One to emerge from his concentration, enabling me to get through to the Well-gone One. ” Then Sakka, the ruler of the deva s, said: Pañcasikha, approach and in my name bow your head in homage at the Buddha’s feet. Inquire from the World-honored One whether the Noble One is healthy in body, whether he is at peace, happy, and without disease, whether he is at ease, and whether his energy is as usual. Say this: “Great Seer, Sakka, the ruler of the deva s, pays homage at the Buddha’s feet, and inquires from the World-honored One whether he is healthy in body, whether he is at peace, happy, and without disease, whether he is at ease, and whether his energy is as usual. Great Seer, Sakka, the ruler of the 50 Division 11 deva s, together with the Thirty-three deva s would like to see the World-honored One. ” The gandhabba Pañcasikha answered, “Very well. ” Then the gandhabba Pañcasikha put down his glazed lute, extended his hands with joined palms toward the Buddha, and said: World-honored One, Great Seer, Sakka, the ruler of the deva s, pays homage at the Buddha’s feet, and inquires from the World-honored One whether the Noble One is healthy in body, whether he is at peace, happy, and without disease, whether he is at ease, and whether his energy is as usual. Great Seer, Sakka, the ruler of the deva s, together with the Thirty-three-deva s, wishes to see the World-honored One. Then the World-honored One said: Pañcasikha, may Sakka, the ruler of the deva s, be now at peace and happy, and may all the deva s, human beings, asura s, gandhabba s, yakkha s, as well as the various other groups [of beings] be at peace and happy. Pañ- casikha, if Sakka, the ruler of the deva s, wishes to see me, then let him do as he wishes. Then the gandhabba Pañcasikha, having heard what the Buddha said, received it well and kept it [in mind]. He paid homage with his head at the Buddha’s feet, circumambulated him three times, and left. He approached Sakka, the ruler of the deva s, and told him, “Your Majesty, I have spoken on your behalf with the World-honored One. The World-honored One is now 634a waiting for Your Majesty. May Your Majesty know the right time. ” Thereupon, Sakka, the ruler of the deva s, along with the deva s of the Thirty-three and the gandhabba Pañcasikha, approached the Buddha. Then Sakka, the ruler of the deva s, paid homage with his head at the Buddha’s feet and announced his name three times, “Indeed, Great Seer, I am Sakka, the ruler of the deva s; I am Sakka, the ruler of the deva s. ” Then the World-honored One said, “It is like this, Kosiya, it is like this. You are Sakka, the ruler of the deva s. ” Then Sakka, the ruler of the deva s, having announced his name three times, paid homage with his head at the Buddha’s feet, stepped back, and 51 The Madhyama Āgama (Middle-length Discourses), Volume III stood to one side. The deva s of the Thirty-three and the gandhabba Pañcasikha also paid homage with their heads at the Buddha’s feet, stepped back, and stood to one side. Then Sakka, the ruler of the deva s, said, “Great Seer, how far away should I sit from the World-honored One? ” The World-honored One said, “You may sit near to me. Why is that? Because you have a large retinue of divine retainers. ” Then Sakka, the ruler of the deva s, paid homage with his head at the Buddha’s feet, stepped back, and sat to one side. The deva s of the Thirty-three and the gandhabba Pañca - sikha also paid homage with their heads at the Buddha’s feet, stepped back, and sat to one side. At that time the Indasāla cave suddenly became wider. Why was that? It happened owing to the majesty of the Buddha and the power of the deva s. Then Sakka, the ruler of the deva s, having sat down, said: Great Seer, for a long time I have wanted to visit the World-honored One, wanting to ask questions about the Dharma. Great Seer, once in the distant past the World-honored One was dwelling at Sāvatthī, staying in a cave. Great Seer, at that time, on account of myself and the deva s of the Thirty-three, a chariot drawn by a thousand elephants was being driven toward the dwelling of the Great [Heavenly] King Vessavaṇa. At that time there was a concubine named Bhuñjatī in the household of King Vessavaṇa. At that time the World-honored One had entered quiet meditative concentration. The concubine was extending her hands with joined palms in reverence toward the feet of the World-honored One. Great Seer, I told her, “Sister, now is not the right time for me to visit the World-honored One, [since] the World-honored One has entered meditative concentration. 46 Sister, when the World-honored One emerges from meditative concentration, pay homage in my name at the Buddha’s feet and inquire from the World-honored One whether the Noble One is healthy in body, whether he is at peace, happy, and without disease, whether he is at ease, and whether his energy is as usual. Say this: ‘Great Seer, Sakka, the ruler of the deva s, pays homage at the Buddha’s feet, and inquires of the World-honored One whether he is healthy in body, whether he is at peace, happy, and without disease, whether he is at ease, and whether his energy is as usual. ’” 52 Division 11 Great Seer, did that sister pay homage in my name at the Buddha’s feet and greet the World-honored One? Does the World-honored One remember that? The World-honored One said: Kosiya, I do remember that sister paying homage with her head at my feet in your name and greeting me as you had intended. Kosiya, I also remember hearing the noise made at the time of your departure, which roused me from my meditative concentration. [Sakka said: ] Great Seer, in the distant past I heard that when there appears in the world a tathāgata, free from attachment, fully awakened, accomplished in knowledge and conduct, a well-gone one, a knower of the world, an unsurpassable 634b person, a leader on the path of Dharma, a teacher of deva s and human beings, called a buddha, an exalted one, at that time the deva s increase [in number], and the asura s decrease. Great Seer, with my own eyes I have seen disciples of the World-honored One, and monks who had followed the World-honored One and practiced the holy life, who having [temporarily] discarded sensual desire, becoming secluded from sensual desire, on the breaking up of the body after death reappeared in a good realm of existence, being reborn in heaven. Great Seer, the Sakyan woman Gopikā was such a disciple of the World-honored One. She too followed the World-honored One and practiced the holy life. She detested her female body and desired to have a male appearance, to move out of her female body and acquire a male form. Having [temporarily] discarded sensual desire and become secluded from sensual desire, on the breaking up of the body after death, [she/he] reappeared in a sublime realm of existence, among the deva s of the Thirty-three, as my son. Since he was reborn [there], all the deva s knew that the deva Gopaka is endowed with great bases of supernormal power, great power, great merit, and great authoritative power. Again, Great Seer, I have seen three monks, disciples of the World-honored One, who also had followed the World-honored One and practiced the holy life [but] had not discarded sensual desire nor become secluded 53 The Madhyama Āgama (Middle-length Discourses), Volume III from sensual desire. On the breaking up of the body after death they were reborn in another lowly gandhabba palace. After rebirth, they came to the deva s of the Thirty-three every day to serve all the deva s and attend on Gopaka, a son of deva s. On seeing them, the son of deva s [Gopaka] spoke these verses: 47 I was a laywoman possessing the eye [of Dharma], My name was Gopikā. I extended respect to the Buddha and the Dharma, And served the Sangha [of monks] with pure intention. By grace of the Buddha’s favor, The great merit of the Sakyan son, I came to sublime birth among the Thirty-three, Known to them as a fortunate son of deva s. Seeing those former monks, [Now] reborn as gandhabba s, Standing before me, extending their hands with joined palms, I, Gopaka, spoke to them in verses: [You] were formerly disciples of Gotama, While I was formerly a human being. You came to my house And I offered you fine food and drink. You were formerly equal to noble ones, Practicing the unsurpassable holy life. Yet now you are subservient to others, Coming daily to serve the deva s. Formerly I served you. I heard the Noble One teaching the Dharma well. I gained faith, became accomplished in morality, And came to sublime birth [among] the Thirty-three. You were formerly served, Practicing the unsurpassable holy life. 54 Division 11 Yet now you are subservient to others, Coming daily to serve the deva s. 634c In which direction will you head, After having received the Buddha’s Dharma? Have you turned your backs on the Dharma, Well taught by the one who certainly has awakened vision? I saw you all in the distant past; Now you are reborn as lowly gandhabba s. By yourselves you practiced inappropriately, By yourselves you took rebirth inappropriately. 48 I was formerly a householder. Look at me now, endowed with excellent merit! Transformed from a female into a son of deva s, Freely enjoying the five kinds of sensual pleasure. Being scolded as sons of Gotama,49 They wearily lamented, “Gotama, We should now advance in practice, As the son of deva s (Gopaka) has rightly said. ” Two of them practiced energetically, Remembering Gotama’s Dharma and discipline. Knowing the perils of desire, They promptly discarded desire, became separated from it. Having been bound by the fetter of desire, They promptly succeeded in discarding it and leaving it far behind. Like an elephant breaking out of its harness, They went beyond the deva s of the Thirty-three And the deva s Indra and Brahmā, Who had all come together in an assembly. Seated on their [meditation] seats, they promptly left [the deva s behind], Having heroically discarded the dust of sensual desire. 55 The Madhyama Āgama (Middle-length Discourses), Volume III Seeing this, Sakka, the ruler of the deva s, became dismayed [and exclaimed], “They have outdone the deva s, the deva s among deva s! Formerly born into a lowly [sphere], They have gone beyond the deva s of the Thirty-three!” In subtle quiet words [he had expressed his] dismay. After that Gopaka said: Among human beings, the Buddha is supreme, The Sakyan Sage, who knows about sensual desire. Among his sons [these ones] had lost mindfulness, [But] after my scolding, they recovered it again. One of the three Has been reborn among the gandhabba s. [The other] two attained the right path, Being in heaven they delight in the faculty of concentration. The Dharma you have taught is like this, Disciples become free of perplexity, Overcome the taints, discard erroneous doubt, And pay homage to the Buddha, the supreme one with subdued faculties. They awakened to the teachings And were both able to ascend to a better realm. After having ascended, They were reborn among the Brahmā deva s. We know that Dharma, Great Seer, [therefore] we have come here. At that time the World-honored One thought, “This spirit has for a long time been free of flattery; he is without deception, without delusions, and is of upright character. If he asks, it is because he wants to know fully; he does not [just] want to get in touch and be entertained. It is the same with the questions he will ask. Let me explain the profound higher Dharma [to him]. ”

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56 Division 11 Having understood this, the World-honored One spoke these verses to Sakka, the ruler of the deva s: 635a For the sake of present happiness, And for happiness in future existences, Kosiya, you may ask without restriction According to what pleases your mind. Each question asked, Will be completely resolved for you. The World-honored One allows it Saying, “The deva’s request is seen as merited. ” In this Magadha country, Let the worthy Vāsava (Sakka) pose his questions!50 At this Sakka, the ruler of the deva s, said: World-honored One, as to deva s, human beings, asura s, gandhabba s, yakkha s, as well as the various other kinds and groups [of beings], how many fetters does each of them have? On hearing this, the World-honored One replied: Kosiya, as to deva s, human beings, asura s, gandhabba s, yakkha s, as well as the various other kinds and groups [of beings], each of them has two fetters, namely, stinginess and jealousy. Each of them thinks, “May I be without bonds, without fetters, without resentment, without hatred, without conflict, without fighting, without dukkha, and let me dwell at ease!” Yet, despite thinking like this, each of them has bonds, has fetters, has resentment, has conflict, has fighting, has dukkha, and does not dwell at ease. Then, having heard this, Sakka, the ruler of the deva s, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. Each god, human being, asura, gandhabba, yakkha, as well as each of the various other kinds and groups [of beings] has these two fetters. Each of them thinks, “May I be without bonds, without fetters, without resentment, without hatred, without conflict, without fighting, without dukkha, 57 The Madhyama Āgama (Middle-length Discourses), Volume III and let me dwell at ease!” Yet, despite thinking like this, each of them has bonds, has fetters, has resentment, has conflict, has fighting, has dukkha, and does not dwell at ease. Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and gone beyond perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the deva s, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, as to stinginess and jealousy, what is their cause, what is their condition? From where do they arise, by what do they exist; and by what cause is there no stinginess and jealousy? On hearing this, the World-honored One replied: Kosiya, as to stinginess and jealousy, their cause is liking and disliking, their condition is liking and disliking. From liking and disliking they arise, by liking and disliking they exist; if there is no liking and disliking, then there is no stinginess and jealousy. Then, having heard this, Sakka, the ruler of the deva s, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to stinginess and jealousy, their cause is liking and disliking, their condition is liking and disliking. From liking and disliking they arise, by liking and disliking they exist; if there is no liking and disliking, then there is no stinginess and jealousy. 635b Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the deva s, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, as to liking and disliking, what is their cause, what is their 58 Division 11 condition? From where do they arise, by what do they exist, and by what cause is there no liking and disliking? On hearing this, the World-honored One answered: Kosiya, as to liking and disliking, their cause is desire, their condition is desire. From desire they arise, by desire they exist; if there is no desire, then there is no liking and disliking. Then, having heard this, Sakka, the ruler of the deva s, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to liking and disliking, their cause is desire, their condition is desire. From desire they arise, by desire they exist; if there is no desire, then there is no liking and disliking. Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the deva s, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, as to desire, what is its cause, what is its condition? From where does it arise, by what does it exist; and by what cause is there no desire? On hearing this, the World-honored One answered: Kosiya, as to desire, its cause is [desirous] thinking, its condition is [desirous] thinking. From [desirous] thinking it arises, by [desirous] thinking it exists; if there is no [desirous] thinking, then there is no desire. Then, having heard this, Sakka, the ruler of the deva s, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to desire, its cause is [desirous] thinking, its condition is [desirous] thinking. By [desirous] thinking it arises, by [desirous] thinking it exists; if there is no [desirous] thinking, then there is no desire. 59 The Madhyama Āgama (Middle-length Discourses), Volume III Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the deva s, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, as to [desirous] thinking, what is its cause, what is its condition? From what does it arise, by what does it exist; and by what cause is there no [desirous] thinking? On hearing this, the World-honored One answered: Kosiya, as to [desirous] thinking, its cause is [desirous] intention, its condition is [desirous] intention. 51 From [desirous] intention it arises, because of [desirous] intention it exists; if there is no [desirous] intention, then there is no [desirous] thinking. Because of [desirous] thinking, there is desire; because of desire, there is liking and disliking; because of liking and disliking, there is stinginess and jealousy; because of stinginess and jealousy, there is [the using of] sword and club, dissension and quarreling, hatred and jealousy, flattery and deception, false speech and divisive speech. Thus countless evil and unwholesome states arise in the mind. In 635c this way this entire great mass of dukkha arises. If there is no [desirous] intention, then there is no [desirous] thinking; if there is no [desirous] thinking, then there is no desire; if there is no desire, then there is no liking and disliking; if there is no liking and disliking, then there is no stinginess and jealousy; if there is no stinginess and jealousy, then there is no [using of] sword and club, no dissension and quarreling, no hatred and jealousy, no flattery and deception, and no false speech and divisive speech. Thus countless evil and unwholesome states do not arise in the mind. In this way this entire great mass of dukkha ceases. Then, having heard this, Sakka, the ruler of the deva s, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to [desirous] thinking, its cause is [desirous] intention, its condition is [desirous] intention. From [desirous] intention it arises, because of 60 Division 11 [desirous] intention it exists; if there is no [desirous] intention, then there is no [desirous] thinking. Because of [desirous] thinking, there is desire; because of desire, there is liking and disliking; because of liking and disliking, there is stinginess and jealousy; because of stinginess and jealousy, there is [the using of] sword and club, dissension and quarreling, hatred and jealousy, flattery and deception, false speech and divisive speech. Thus countless evil and unwholesome states arise in the mind. In this way this entire great mass of dukkha arises. If there is no [desirous] intention, then there is no [desirous] thinking; if there is no [desirous] thinking, then there is no desire; if there is no desire, then there is no liking and disliking; if there is no liking and disliking, then there is no stinginess and jealousy; if there is no stinginess and jealousy, then there is no [using of] sword and club, no dissension and quarreling, no hatred and jealousy, no flattery and deception, and no false speech and divisive speech. Thus countless evil and unwholesome states do not arise in the mind. In this way this entire great mass of dukkha ceases. Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. At that time Sakka, the ruler of the deva s, having heard what the Buddha said, was delighted and received it respectfully. He asked further, “Great Seer, what is the path leading to the cessation of illusion? How does a monk practice to progress on the path leading to the cessation of illusion? ” On hearing this, the World-honored One replied: Kosiya, as to the path leading to the cessation of illusion, it is what is called the noble eightfold path, the eight [factors] being right view . . . up to . . . right concentration. Kosiya, this is the path leading to the cessation of illusion. A monk practices this path leading to the cessation of illusion. 52 Then, having heard this, Sakka, the ruler of the deva s, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to the path leading to the cessation of illusion, it is what is called the noble eightfold path, the eight [factors] being right view . . . up to . . . 61 The Madhyama Āgama (Middle-length Discourses), Volume III right concentration. Great Seer, this is the path leading to the cessation of illusion. A monk practices this path leading to the cessation of illusion. Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the deva s, having heard what the Buddha said, 636a was delighted and received it respectfully. He asked further, “Great Seer, as to a monk on the path leading to the cessation of illusion, how many factors does he discard, and how many factors does he practice? ” On hearing this, the World-honored One replied: Kosiya, as to a monk on the path leading to the cessation of illusion, he discards three factors and practices three factors. What are the three? The first is thinking; the second is speech; the third is seeking. 53 Kosiya, as to thinking, I say there are two kinds, namely that which should be undertaken and that which should not be undertaken. If [a line of] thinking should not be undertaken, I [say]: discard it immediately. If [a line of] thinking should be undertaken, I [say]: know the right time in order to actualize such thinking, with mindfulness and comprehension. As to speech it is the same. Kosiya, as to seeking, I say it is again of two kinds, namely that which should be undertaken and that which should not be undertaken. If seeking should not be undertaken, I [say]: discard it immediately. If seeking should be undertaken, I [say]: know the right time in order to actualize such seeking with mindfulness and comprehension. Then, having heard this, Sakka, the ruler of the deva s, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to a monk on the path leading to the cessation of illusion, he discards three factors and practices three factors. What are the three? The first is thinking; the second is speech; the third is seeking. The Great Seer has said that, as to thinking, there are two kinds, namely that which should be undertaken and that which should not be undertaken. 62 Division 11 If [a line of] thinking increases evil and unwholesome states and decreases wholesome states, then the Great Seer [says]: discard it immediately. If [a line of] thinking decreases evil and unwholesome states and increases wholesome states, then the Great Seer [says]: know the right time in order to accomplish such [a line of] thinking with mindfulness and comprehension. As to speech, it is the same. The Great Seer has said that as to seeking there are again two kinds, namely that which should be undertaken and that which should not be undertaken. If seeking increases evil and unwholesome states and decreases wholesome states, then the Great Seer [says]: discard it immediately. If seeking decreases evil and unwholesome states and increases wholesome states, then the Great Seer [says]: know the right time in order to actualize such seeking with mindfulness and comprehension. Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the deva s, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, as to a monk on the path leading to the cessation of illusion, how many factors is he endowed with, and how many factors does he practice to preserve the code of rules? 54 On hearing this, the World-honored One replied: Kosiya, as to a monk on the path leading to the cessation of illusion, he is endowed with six factors, and he practices six factors to preserve the code of rules. What are the six? They are: seeing forms with the eyes, hearing sounds with the ears, smelling odors with the nose, tasting flavors with the tongue, sensing tangibles with the body, and cognizing mental objects with the mind. Kosiya, as to seeing forms with the eyes, I say this is of two kinds, namely: that which should be undertaken and that which should not be 636b undertaken. In the case of seeing forms with the eyes that should not be 63 The Madhyama Āgama (Middle-length Discourses), Volume III undertaken, I [say]: discard it immediately. In the case of seeing forms with the eyes that should be undertaken, I [say]: know the right time in order to accomplish it with mindfulness and comprehension. It is the same with hearing sounds with the ears . . . smelling odors with the nose . . . tasting flavors with the tongue . . . sensing tangibles with the body. As to cognizing mental objects with the mind, I say this too is of two kinds, namely that which should be undertaken and that which should not be undertaken. In the case of cognizing mental objects with the mind that should not be undertaken, I [say]: discard it immediately. In the case of cognizing mental objects with the mind that should be undertaken, I [say]: know the right time in order to accomplish it with mindfulness and comprehension. 55 Then, having heard this, Sakka, the ruler of the deva s, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. As to a monk on the path leading to the cessation of illusion, he is endowed with six factors, and he practices six factors to preserve the code of rules. What are the six? They are: seeing forms with the eyes, hearing sounds with the ears, smelling odors with the nose, tasting flavors with the tongue, sensing tangibles with the body, and cognizing mental objects with the mind. The Great Seer has said that, as to seeing forms with the eyes, this is of two kinds, namely that which should be undertaken and that which should not be undertaken. In the case of seeing forms with the eyes that increases evil and unwholesome states and decreases wholesome states, the Great Seer [says]: discard it immediately. In the case of seeing forms with the eyes that decreases evil and unwholesome states and increases wholesome states, the Great Seer [says]: know the right time in order to accomplish it with mindfulness and comprehension. It is the same with hearing sounds with the ears . . . smelling odors with the nose . . . tasting flavors with the tongue . . . sensing tangibles with the body. The Great Seer has said that cognizing mental objects with the mind is again of two kinds, namely that which should be undertaken and that which should not be undertaken. In the case of cognizing mental objects with the mind that increases evil and unwholesome states and decreases wholesome states, the Great Seer [says]: abandon it immediately. 64 Division 11 In the case of cognizing mental objects with the mind that decreases evil and unwholesome states and increases wholesome states, the Great Seer [says]: know the right time in order to accomplish it with mindfulness and comprehension. Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the deva s, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, as to a monk on the path leading to the cessation of illusion, whose duration of existence is a single moment,56 how many factors should he discard, and how many factors should he practice? On hearing this, the World-honored One answered: Kosiya, as to a monk on the path leading to the cessation of illusion, whose duration of existence is a single moment, he should discard three factors, and he should practice three factors. What are the three? The first is joy; the second is sadness; the third is equanimity. Kosiya, as to joy, I say that there are two kinds, namely that which should be undertaken and that which should not be undertaken. As to joy of the kind that should not be undertaken, I [say]: discard it immediately. As to joy of the kind that should be undertaken, I [say]: know the right time in order to accomplish it with mindfulness and comprehension. As 636c to sadness, it is the same. . . . Kosiya, as to equanimity, I say that there are again two kinds, namely that which should be undertaken and that which should not be undertaken. As to equanimity of the kind that should not be undertaken, I [say]: discard it immediately. As to equanimity of the kind that should be undertaken, I [say]: know the right time in order to accomplish it with mindfulness and comprehension. Then, having heard this, Sakka, the ruler of the deva s, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. 65 The Madhyama Āgama (Middle-length Discourses), Volume III As to a monk on the path leading to the cessation of illusion, whose duration of existence is a single moment, he should discard three factors, and he should practice three factors. What are the three? The first is joy; the second is sadness; the third is equanimity. The Great Seer said that, as to joy, there are two kinds, namely that which should be undertaken and that which should not be undertaken. As to joy of the kind that increases evil and unwholesome states and decreases wholesome states, the Great Seer [says]: discard it immediately. As to joy of the kind that decreases evil and unwholesome states and increases wholesome states, the Great Seer [says]: know the right time in order to accomplish it with mindfulness and comprehension. As to sadness, it is the same. . . . The Great Seer has said that, as to equanimity, there are two kinds, namely that which should be undertaken and that which should not be undertaken. As to equanimity of the kind that increases evil and unwholesome states and decreases wholesome states, the Great Seer [says]: eliminate it immediately. As to equanimity of the kind that decreases evil and unwholesome states and increases wholesome states, the Great Seer [says]: know the right time in order to accomplish such equanimity with mindfulness and comprehension. Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the deva s, having heard what the Buddha said, was delighted and received it respectfully. He asked further, “Great Seer, do all renunciants and brahmins have the same teaching, desire, liking, pleasure, and intention? ” On hearing this, the World-honored One replied, “Kosiya, renunciants and brahmins do not all have the same teaching, desire, liking, pleasure, and intention. ” Then Sakka, the ruler of the deva s, asked further, “Great Seer, for what reason do renunciants and brahmins not all have the same teaching, desire, liking, pleasure, and intention? ” 66 Division 11 On hearing this, the World-honored One replied: Kosiya, in this world there are different types of elements, countless elements. Each [renunciant or brahmin], according to the element he knows, and according to his ability and means in relation to that element, argues exclusively, “This is true; anything else is false. ” Therefore, Kosiya, renunciants and brahmins do not all have the same teaching, desire, liking, pleasure, and intention. Then, having heard this, Sakka, the ruler of the deva s, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. In this world there are different types of elements, countless elements. Each [renunciant or brahmin], according to the element he knows, and 637a according to his ability and means in relation to that element, argues exclusively, “This is true; anything else is false. ” Therefore, Great Seer, renunciants and brahmins do not all have the same teaching, desire, liking, pleasure, and intention. Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. At that time Sakka, the ruler of the deva s, having heard what the Buddha said, was delighted and received it respectfully. He asked further: Great Seer, are all renunciants and brahmins able to attain the ultimate— the ultimate purity, the ultimate holy life, the ultimate completion of the holy life? Hearing this, the World-honored One replied: Kosiya, renunciants and brahmins are not all necessarily able to attain the ultimate—the ultimate purity, the ultimate holy life, the ultimate completion of the holy life. Then Sakka, the ruler of the deva s, asked further: Great Seer, for what reason are renunciants and brahmins not all necessarily 67 The Madhyama Āgama (Middle-length Discourses), Volume III able to attain the ultimate—the ultimate purity, the ultimate holy life, the ultimate completion of the holy life? On hearing this, the World-honored One replied: Kosiya, if there is a renunciant or brahmin who has not, by the unsurpassable elimination of craving, rightly and well liberated his mind, then he does not attain the ultimate—the ultimate purity, the ultimate holy life, the ultimate completion of the holy life. Kosiya, if there is a renunciant or brahmin who has, by the unsurpassable elimination of craving, rightly and well liberated the mind, then he attains the ultimate—the ultimate purity, the ultimate holy life, the ultimate completion of the holy life. Then, having heard this, Sakka, the ruler of the deva s, said: Just so, World-honored One; just so, Well-gone One; just so, Great Seer. If there is a renunciant or brahmin who has not, by the unsurpassable elimination of craving, rightly and well liberated the mind, then he does not attain the ultimate—the ultimate purity, the ultimate holy life, the ultimate completion of the holy life. Great Seer, if there is a renunciant or brahmin who has, by the unsurpassable elimination of craving, rightly and well liberated the mind, then he attains the ultimate—the ultimate purity, the ultimate holy life, the ultimate completion of the holy life. Just so, World-honored One; just so, Well-gone One; just so, Great Seer. I have entirely understood the Dharma as the Buddha has taught it. I have discarded doubt and overcome perplexity, and I am without uncertainty because of hearing what the Buddha has said. Then Sakka, the ruler of the deva s, having heard what the Buddha said, having received it well, and having kept it well [in mind], said: Great Seer, I have had the thorn of doubt for a long time. Today the World-honored One has pulled it out. Why is that? It is because he is a tathāgata, free from attachment and fully awakened. The World-honored One asked, “Kosiya, do you recall ever having, in the 637b past, asked other renunciants and brahmins about these matters? ” 68 Division 11 Then Sakka, the ruler of the deva s, replied: 57 The World-honored One, the Great Seer, would know this himself. Great Seer, [in the past] the deva s of the Thirty-three assembled in the Sudhamma Hall. Each of them, harboring worry and grief, exclaimed again and again, “If we were to encounter a tathāgata, free from attachment and fully awakened, we would certainly go and visit him. ” However, Great Seer, we were unable to encounter a tathāgata, free from attachment and fully awakened. Then we engaged to the full in the five kinds of sensual pleasure. Great Seer, we were negligent. Having been negligent, one deva with great merit then died in that sublime realm. Great Seer, when I saw that that deva with great merit had died in that sublime realm, I became extremely distressed. The hairs of my entire body stood on end [and I thought], “Let me not [so] soon die in this realm!” Great Seer, because of this I was distressed; because of this I was worried. If I saw another renunciant or brahmin staying in a forest place, in a mountain grove, or at the base of a tree, or happily dwelling on a high cliff, or in an isolated quiet place, in seclusion, a place without evil and without people, conducive to seated meditation, then [I knew that] he was enjoying seclusion, sitting in meditation peacefully in seclusion, abiding in happiness. Seeing him, I took him to be a tathāgata, free from attachment and fully awakened, and I went immediately to pay him a respectful visit. Not recognizing me, he asked me, “Who are you? ” Then I answered him, “Great Seer, I am Sakka, the ruler of the deva s. Great Seer, I am Sakka, the ruler of the deva s. ” He asked me further, “I met Sakka or met members of the Sakka lineage. 58 Why are you called Sakka? Why do you bear the name of the Sakka lineage? ” Then I answered him, “Great Seer, if someone comes and asks me about some matter, then I answer him according to my ability, according to my strength ( sakkā). For this reason, I am called Sakka. ”59 He said, “If we ask Sakka about this matter, Sakka will also answer us about this matter. ” Then he asked me about some matters; I did not ask him. [In the end] he took refuge in me; I did not take refuge in him. Great Seer, from those renunciants and brahmins I could not even get a teaching about deportment. How could I get [a teaching on] questions like these? 69 The Madhyama Āgama (Middle-length Discourses), Volume III Then Sakka, the ruler of the deva s, spoke these verses: 60 Sakka approached, and Sakka having approached, Sakka now spoke like this, “Keeping my mind remote from thought, And eliminating doubt and all uncertainty, Long have I traveled the world In search of a tathāgata. “When I saw renunciants and brahmins 637c Sitting in meditation in remote seclusion, I took them to be fully awakened, And went to serve and respect them. “How can I progress upward? ” Thus I asked them. Having asked, I [still] could not know The noble path and route. Now the World-honored One has for me [Removed] the doubts I had in my mind: What I was thinking, what I was reflecting on, What my mind was engaged with. Knowing the latent and the manifest in my mind, The Enlightened One has explained them to me. Honor to the Buddha! Honor to the teacher! Honor to the sage who is without attachment! Honor to the one who has cut off all fetters and latent tendencies, Who has delivered himself and who delivers sentient beings, Who has awakened to the highest awakening, The foremost charioteer among charioteers, The one who is still! Honor to his sublime stillness, To the Great Seer who, having delivered himself, delivers [others]! Therefore I pay respect to the one honored by the deva s, And pay homage with my head to the supreme human being, 70 Division 11 Who has completely cut out the thorns of craving. I pay homage to the Kinsman of the Sun. At this the World-honored One asked: Kosiya, do you remember having, in the past, attained detachment like this and attained joy like this, that is, joy in the Dharma [which you have] attained in my presence? 61 Then Sakka, the ruler of the deva s, answered: World-honored One, the Great Seer would certainly know that himself. Great Seer, once long ago the deva s and the asura s were fighting each other. Great Seer, while the deva s and the asura s were fighting each other, I thought, “May the deva s triumph and defeat the asura s! May the food of the deva s and the food of the asura s all be eaten by the deva s of the Thirty-three!” Great Seer, when the deva s and the asura s fought each other, the deva s finally triumphed, defeating the asura s. The food of the deva s and the food of the asura s was all eaten by the deva s of the Thirty-three. Great Seer, at that time I experienced detachment and joy; but it was mixed with the [use of] sword and club, bound up with enmity, with aggression and conflict, with hatred and envy. I was unable to attain penetrative knowledge, to attain the path to awakening, to attain nirvana. Great Seer, today I have attained detachment and joy that is not mixed with the [use of] sword and club, not bound up with enmity, with aggression and conflict, or with hatred and envy. I am able to attain penetrative knowledge, to attain awakening, and to attain nirvana. The World-honored One asked, “Kosiya, why are you able to attain detachment and joy, that is, to attain joy in the Dharma in my presence? ” Then Sakka, the ruler of the deva s, answered: Great Seer, I am having this thought, “When this life of mine ends, may I be reborn among human beings. May the clan [I am born into] be very wealthy and opulent, with immeasurable wealth, with livestock and property beyond calculation, with a fiefdom well endowed with various feudal manors. That is, may it be a clan of warrior householders, a clan of brahmin householders, or a clan of merchant householders, or any other clan that 638a 71 The Madhyama Āgama (Middle-length Discourses), Volume III is very wealthy and opulent, with immeasurable wealth, with livestock and property beyond calculation, with a fiefdom well endowed with various feudal manors. Having been born into such a clan, may I be endowed with all the faculties, and may I gain faith in the Dharma and discipline taught by the Tathā- gata. Having gained faith, may I shave off my hair and beard, don yellow robes, and out of faith give up the household life and become a homeless one to train in the path. May I train in wisdom. Having trained in wisdom, if I attain wisdom, then may I attain the utmost wisdom, attain the ultimate. As to training in wisdom, if having trained in wisdom I attain wisdom but do not attain final knowledge, then if there exist deva s that are endowed with great merit, with sublime appearance, radiant and bright, with great power, peace, and happiness, and living in a [heavenly] palace for a long time at the highest level, may I be reborn among them!62 Then Sakka, the ruler of the deva s, spoke these verses: Abandoning this divine body, May I come down and be born among human beings. Free of ignorance, may I enter a womb According to my intention and pleasure. Having obtained a completely intact body, May I attain the straight right path And practice completely the holy life, Always delighting in begging for almsfood. As to training in wisdom, if, having trained in wisdom, I attain wisdom, then may I attain the final wisdom, and attain the ultimate. [Again] as to training in wisdom, if, having trained in wisdom, I attain wisdom but do not attain the final wisdom, then may I be supreme among sublime deva s, famed among all deva s as one of the Akaniṭṭha deva s, being reborn among them. Great Seer, may I attain nonreturn. Great Seer, at present I have definitely attained stream-entry. The World-honored One asked, “Kosiya, for what reason do you proclaim that you have attained stream-entry, this extremely fine, very high, and very extensive distinction? ”63 72 Division 11 Then Sakka, the ruler of the deva s, answered by reciting verses: [For me] there is no other [object of] veneration In this realm, [there is] only the World-honored One. [I] have attained the highest distinction, Having never before experienced this. Great Seer, as I sit here, In this divine body, I have attained an increase in my life span. It is like this; I have seen it with my own eyes. As he was explaining this phenomenon, Sakka, the ruler of the deva s, became remote from the dust of defilements as, [in regard to] all phenomena, the Dharma eye arose [in him]. Eighty-thousand deva s also became remote from the dust of defilements as, [in regard to] all phenomena, the Dharma eye arose [in them]. Thereupon Sakka, the ruler of the deva s, saw the Dharma, attained the Dharma, realized the pure white Dharma, discarded doubt, and overcame perplexity. He would have no other [object of] veneration, would no longer follow others, being without uncertainty. Having attained the fruit of realization and attained unshakability in regard to the World-honored One’s Dharma, he rose from his seat, paid homage 638b with his head at the Buddha’s feet, and said: World-honored One, I now personally take refuge in the Buddha, the Dharma, and the Sangha of monks. May the World-honored One receive me as a lay disciple, from now on until life ends. I personally take refuge for my entire life. Thereupon Sakka, the ruler of the deva s, praised the gandhabba Pañca - sikha: Well done! Well done, Pañcasikha! You have benefited me greatly. Why is that? Because of you, the Buddha emerged from meditative concentration. Because you first caused the Buddha to emerge from meditative concentration, we were afterward able to meet the Buddha. Pañcasikha, when I return home from here, I will have Bhaddā Suriya-vacchasā, the daughter of the gandhabba king Timbaru, marry you and become your wife. Also, 73 The Madhyama Āgama (Middle-length Discourses), Volume III I will transfer the territory ruled over by her father, the gandhabba king, to you as the [new] king of the gandhabba s. Then Sakka, the ruler of the deva s, told the deva s of the Thirty-three: All of you, come here! Formerly we paid threefold homage and reverence to the king of deva s Brahmā, who dwells up in the Brahmā world and who now pays homage and reverence exclusively to the World-honored One. Why is that? As to the World-honored One and Brahmā, Brahmā acts as creator; [but] the most to be venerated of all sentient beings,64 whether born in the present or in the future, is he who completely knows what can be known, and completely sees what can be seen. 65 Thereupon Sakka, the ruler of the deva s, along with the deva s of the Thirty-three and the gandhabba Pañcasikha—all of whom had formerly paid threefold homage and reverence to Brahmā who dwells up in the Brahmā world and who [now] pays homage and reverence to the World-honored One—they [all] paid homage with their heads to the Tathāgata, who is free from attachment and fully awakened. Then Sakka, the ruler of the deva s, along with the deva s of the Thirty-three and the gandhabba Pañcasikha, again paid homage to the World-honored One. They paid homage with their heads at the Buddha’s feet and, having circumambulated him three times, suddenly vanished from that spot and were no longer to be seen. Then, when the night was over, at dawn, Brahmā, of sublime appearance, radiant and bright, approached the Buddha. Having paid homage with his head at the Buddha’s feet, he stepped back, stood to one side, and spoke these verses to the World-honored One: For the benefit and welfare of the many, Seeing to their profit and benefit, The Noble One, while staying in the Magadha country, Spoke to Vāsava the [ruler] of deva s, Who was asking him questions. When the Great Seer explained this Dharma, Sakka, the ruler of the deva s, became remote from the dust of defilement as, [in regard to] all phenomena, the Dharma eye arose [in him]. Eighty thousand deva s also became remote 74 Division 11 from the dust of defilement as, [in regard to] all phenomena, the Dharma eye arose [in them]. At this the World-honored One said to Brahmā: It is like this, as Brahmā has said, it is like this, “For the benefit and welfare of the many, Seeing to their profit and benefit, The Noble One, while staying in the Magadha country, Spoke to Vāsava the [ruler] of deva s, Who was asking him questions. ” 638c Brahmā, when I explained the Dharma [to him], Sakka, the ruler of the deva s, became remote from the dust of defilement as, [in regard to] all phenomena, the Dharma eye arose [in him]. Eighty thousand deva s also became remote from the dust of defilement as, [in regard to] all phenomena, the Dharma eye arose [in them]. Thus spoke the Buddha. At that time Sakka, the ruler of the deva s, the deva s of the Thirty-three, the gandhabba Pañcasikha, and the heavenly Great Brahmā, having heard what the Buddha said, were delighted and received it respectfully. (end of sutta⏹️)