4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → 🏛️ → SA-2 all chn+eng    🔝
 SA-2 0 – SA-2, all 364 sutras
    SA-2 0.10 – SA-2 Parallel index
    SA-2 1 - SA-2 1
    SA-2 2 - SA-2 2
    SA-2 3 - SA-2 3
    SA-2 4 - SA-2 4
    SA-2 5 - SA-2 5
    SA-2 6 - SA-2 6
    SA-2 7 - SA-2 7
    SA-2 8 - SA-2 8
    SA-2 9 - SA-2 9
    SA-2 10 - SA-2 10
    SA-2 11 - SA-2 11
    SA-2 12 - SA-2 12
    SA-2 13 - SA-2 13
    SA-2 14 - SA-2 14
    SA-2 15 - SA-2 15
    SA-2 16 - SA-2 16
    SA-2 17 - SA-2 17
    SA-2 18 - SA-2 18
    SA-2 19 - SA-2 19
    SA-2 20 - SA-2 20
    SA-2 21 - SA-2 21
    SA-2 22 - SA-2 22
    SA-2 23 - SA-2 23
    SA-2 24 - SA-2 24
    SA-2 25 - SA-2 25
    SA-2 26 - SA-2 26
    SA-2 27 - SA-2 27
    SA-2 28 - SA-2 28
    SA-2 29 - SA-2 29
    SA-2 30 - SA-2 30
    SA-2 31 - SA-2 31
    SA-2 32 - SA-2 32
    SA-2 33 - SA-2 33
    SA-2 34 - SA-2 34
    SA-2 35 - SA-2 35
    SA-2 36 - SA-2 36
    SA-2 37 - SA-2 37
    SA-2 38 - SA-2 38
    SA-2 39 - SA-2 39
    SA-2 40 - SA-2 40
    SA-2 41 - SA-2 41
    SA-2 42 - SA-2 42
    SA-2 43 - SA-2 43
    SA-2 44 - SA-2 44
    SA-2 45 - SA-2 45
    SA-2 46 - SA-2 46
    SA-2 47 - SA-2 47
    SA-2 48 - SA-2 48
    SA-2 49 - SA-2 49
    SA-2 50 - SA-2 50
    SA-2 51 - SA-2 51
    SA-2 52 - SA-2 52
    SA-2 53 - SA-2 53
    SA-2 54 - SA-2 54
    SA-2 55 - SA-2 55
    SA-2 56 - SA-2 56
    SA-2 57 - SA-2 57
    SA-2 58 - SA-2 58
    SA-2 59 - SA-2 59
    SA-2 60 - SA-2 60
    SA-2 61 - SA-2 61
    SA-2 62 - SA-2 62
    SA-2 63 - SA-2 63
    SA-2 64 - SA-2 64
    SA-2 65 - SA-2 65
    SA-2 66 - SA-2 66
    SA-2 67 - SA-2 67
    SA-2 68 - SA-2 68
    SA-2 69 - SA-2 69
    SA-2 70 - SA-2 70
    SA-2 71 - SA-2 71
    SA-2 72 - SA-2 72
    SA-2 73 - SA-2 73
    SA-2 74 - SA-2 74
    SA-2 75 - SA-2 75
    SA-2 76 - SA-2 76
    SA-2 77 - SA-2 77
    SA-2 78 - SA-2 78
    SA-2 79 - SA-2 79
    SA-2 80 - SA-2 80
    SA-2 81 - SA-2 81
    SA-2 82 - SA-2 82
    SA-2 83 - SA-2 83
    SA-2 84 - SA-2 84
    SA-2 85 - SA-2 85
    SA-2 86 - SA-2 86
    SA-2 87 - SA-2 87
    SA-2 88 - SA-2 88
    SA-2 89 - SA-2 89
    SA-2 90 - SA-2 90
    SA-2 91 - SA-2 91
    SA-2 92 - SA-2 92
    SA-2 93 - SA-2 93
    SA-2 94 - SA-2 94
    SA-2 95 - SA-2 95
    SA-2 96 - SA-2 96
    SA-2 97 - SA-2 97
    SA-2 98 - SA-2 98
    SA-2 99 - SA-2 99
    SA-2 100 - SA-2 100
    SA-2 101 - SA-2 101
    SA-2 102 - SA-2 102
    SA-2 103 - SA-2 103
    SA-2 104 - SA-2 104
    SA-2 105 - SA-2 105
    SA-2 106 - SA-2 106
    SA-2 107 - SA-2 107
    SA-2 108 - SA-2 108
    SA-2 109 - SA-2 109
    SA-2 110 - SA-2 110
    SA-2 111 - SA-2 111
    SA-2 112 - SA-2 112
    SA-2 113 - SA-2 113
    SA-2 114 - SA-2 114
    SA-2 115 - SA-2 115
    SA-2 116 - SA-2 116
    SA-2 117 - SA-2 117
    SA-2 118 - SA-2 118
    SA-2 119 - SA-2 119
    SA-2 120 - SA-2 120
    SA-2 121 - SA-2 121
    SA-2 122 - SA-2 122
    SA-2 123 - SA-2 123
    SA-2 124 - SA-2 124
    SA-2 125 - SA-2 125
    SA-2 126 - SA-2 126
    SA-2 127 - SA-2 127
    SA-2 128 - SA-2 128
    SA-2 129 - SA-2 129
    SA-2 130 - SA-2 130
    SA-2 131 - SA-2 131
    SA-2 132 - SA-2 132
    SA-2 133 - SA-2 133
    SA-2 134 - SA-2 134
    SA-2 135 - SA-2 135
    SA-2 136 - SA-2 136
    SA-2 137 - SA-2 137
    SA-2 138 - SA-2 138
    SA-2 139 - SA-2 139
    SA-2 140 - SA-2 140
    SA-2 141 - SA-2 141
    SA-2 142 - SA-2 142
    SA-2 143 - SA-2 143
    SA-2 144 - SA-2 144
    SA-2 145 - SA-2 145
    SA-2 146 - SA-2 146
    SA-2 147 - SA-2 147
    SA-2 148 - SA-2 148
    SA-2 149 - SA-2 149
    SA-2 150 - SA-2 150
    SA-2 151 - SA-2 151
    SA-2 152 - SA-2 152
    SA-2 153 - SA-2 153
    SA-2 154 - SA-2 154
    SA-2 155 - SA-2 155
    SA-2 156 - SA-2 156
    SA-2 157 - SA-2 157
    SA-2 158 - SA-2 158
    SA-2 159 - SA-2 159
    SA-2 160 - SA-2 160
    SA-2 161 - SA-2 161
    SA-2 162 - SA-2 162
    SA-2 163 - SA-2 163
    SA-2 164 - SA-2 164
    SA-2 165 - SA-2 165
    SA-2 166 - SA-2 166
    SA-2 167 - SA-2 167
    SA-2 168 - SA-2 168
    SA-2 169 - SA-2 169
    SA-2 170 - SA-2 170
    SA-2 171 - SA-2 171
    SA-2 172 - SA-2 172
    SA-2 173 - SA-2 173
    SA-2 174 - SA-2 174
    SA-2 175 - SA-2 175
    SA-2 176 - SA-2 176
    SA-2 177 - SA-2 177
    SA-2 178 - SA-2 178
    SA-2 179 - SA-2 179
    SA-2 180 - SA-2 180
    SA-2 181 - SA-2 181
    SA-2 182 - SA-2 182
    SA-2 183 - SA-2 183
    SA-2 184 - SA-2 184
    SA-2 185 - SA-2 185
    SA-2 186 - SA-2 186
    SA-2 187 - SA-2 187
    SA-2 188 - SA-2 188
    SA-2 189 - SA-2 189
    SA-2 190 - SA-2 190
    SA-2 191 - SA-2 191
    SA-2 192 - SA-2 192
    SA-2 193 - SA-2 193
    SA-2 194 - SA-2 194
    SA-2 195 - SA-2 195
    SA-2 196 - SA-2 196
    SA-2 197 - SA-2 197
    SA-2 198 - SA-2 198
    SA-2 199 - SA-2 199
    SA-2 200 - SA-2 200
    SA-2 201 - SA-2 201
    SA-2 202 - SA-2 202
    SA-2 203 - SA-2 203
    SA-2 204 - SA-2 204
    SA-2 205 - SA-2 205
    SA-2 206 - SA-2 206
    SA-2 207 - SA-2 207
    SA-2 208 - SA-2 208
    SA-2 209 - SA-2 209
    SA-2 210 - SA-2 210
    SA-2 211 - SA-2 211
    SA-2 212 - SA-2 212
    SA-2 213 - SA-2 213
    SA-2 214 - SA-2 214
    SA-2 215 - SA-2 215
    SA-2 216 - SA-2 216
    SA-2 217 - SA-2 217
    SA-2 218 - SA-2 218
    SA-2 219 - SA-2 219
    SA-2 220 - SA-2 220
    SA-2 221 - SA-2 221
    SA-2 222 - SA-2 222
    SA-2 223 - SA-2 223
    SA-2 224 - SA-2 224
    SA-2 225 - SA-2 225
    SA-2 226 - SA-2 226
    SA-2 227 - SA-2 227
    SA-2 228 - SA-2 228
    SA-2 229 - SA-2 229
    SA-2 230 - SA-2 230
    SA-2 231 - SA-2 231
    SA-2 232 - SA-2 232
    SA-2 233 - SA-2 233
    SA-2 234 - SA-2 234
    SA-2 235 - SA-2 235
    SA-2 236 - SA-2 236
    SA-2 237 - SA-2 237
    SA-2 238 - SA-2 238
    SA-2 239 - SA-2 239
    SA-2 240 - SA-2 240
    SA-2 241 - SA-2 241
    SA-2 242 - SA-2 242
    SA-2 243 - SA-2 243
    SA-2 244 - SA-2 244
    SA-2 245 - SA-2 245
    SA-2 246 - SA-2 246
    SA-2 247 - SA-2 247
    SA-2 248 - SA-2 248
    SA-2 249 - SA-2 249
    SA-2 250 - SA-2 250
    SA-2 251 - SA-2 251
    SA-2 252 - SA-2 252
    SA-2 253 - SA-2 253
    SA-2 254 - SA-2 254
    SA-2 255 - SA-2 255
    SA-2 256 - SA-2 256
    SA-2 257 - SA-2 257
    SA-2 258 - SA-2 258
    SA-2 259 - SA-2 259
    SA-2 260 - SA-2 260
    SA-2 261 - SA-2 261
    SA-2 262 - SA-2 262
    SA-2 263 - SA-2 263
    SA-2 264 - SA-2 264
    SA-2 265 - SA-2 265
    SA-2 266 - SA-2 266
    SA-2 267 - SA-2 267
    SA-2 268 - SA-2 268
    SA-2 269 - SA-2 269
    SA-2 270 - SA-2 270
    SA-2 271 - SA-2 271
    SA-2 272 - SA-2 272
    SA-2 273 - SA-2 273
    SA-2 274 - SA-2 274
    SA-2 275 - SA-2 275
    SA-2 276 - SA-2 276
    SA-2 277 - SA-2 277
    SA-2 278 - SA-2 278
    SA-2 279 - SA-2 279
    SA-2 280 - SA-2 280
    SA-2 281 - SA-2 281
    SA-2 282 - SA-2 282
    SA-2 283 - SA-2 283
    SA-2 284 - SA-2 284
    SA-2 285 - SA-2 285
    SA-2 286 - SA-2 286
    SA-2 287 - SA-2 287
    SA-2 288 - SA-2 288
    SA-2 289 - SA-2 289
    SA-2 290 - SA-2 290
    SA-2 291 - SA-2 291
    SA-2 292 - SA-2 292
    SA-2 293 - SA-2 293
    SA-2 294 - SA-2 294
    SA-2 295 - SA-2 295
    SA-2 296 - SA-2 296
    SA-2 297 - SA-2 297
    SA-2 298 - SA-2 298
    SA-2 299 - SA-2 299
    SA-2 300 - SA-2 300
    SA-2 301 - SA-2 301
    SA-2 302 - SA-2 302
    SA-2 303 - SA-2 303
    SA-2 304 - SA-2 304
    SA-2 305 - SA-2 305
    SA-2 306 - SA-2 306
    SA-2 307 - SA-2 307
    SA-2 308 - SA-2 308
    SA-2 309 - SA-2 309
    SA-2 310 - SA-2 310
    SA-2 311 - SA-2 311
    SA-2 312 - SA-2 312
    SA-2 313 - SA-2 313
    SA-2 314 - SA-2 314
    SA-2 315 - SA-2 315
    SA-2 316 - SA-2 316
    SA-2 317 - SA-2 317
    SA-2 318 - SA-2 318
    SA-2 319 - SA-2 319
    SA-2 320 - SA-2 320
    SA-2 321 - SA-2 321
    SA-2 322 - SA-2 322
    SA-2 323 - SA-2 323
    SA-2 324 - SA-2 324
    SA-2 325 - SA-2 325
    SA-2 326 - SA-2 326
    SA-2 327 - SA-2 327
    SA-2 328 - SA-2 328
    SA-2 329 - SA-2 329
    SA-2 330 - SA-2 330
    SA-2 331 - SA-2 331
    SA-2 332 - SA-2 332
    SA-2 333 - SA-2 333
    SA-2 334 - SA-2 334
    SA-2 335 - SA-2 335
    SA-2 336 - SA-2 336
    SA-2 337 - SA-2 337
    SA-2 338 - SA-2 338
    SA-2 339 - SA-2 339
    SA-2 340 - SA-2 340
    SA-2 341 - SA-2 341
    SA-2 342 - SA-2 342
    SA-2 343 - SA-2 343
    SA-2 344 - SA-2 344
    SA-2 345 - SA-2 345
    SA-2 346 - SA-2 346
    SA-2 347 - SA-2 347
    SA-2 348 - SA-2 348
    SA-2 349 - SA-2 349
    SA-2 350 - SA-2 350
    SA-2 351 - SA-2 351
    SA-2 352 - SA-2 352
    SA-2 353 - SA-2 353
    SA-2 354 - SA-2 354
    SA-2 355 - SA-2 355
    SA-2 356 - SA-2 356
    SA-2 357 - SA-2 357
    SA-2 358 - SA-2 358
    SA-2 359 - SA-2 359
    SA-2 360 - SA-2 360
    SA-2 361 - SA-2 361
    SA-2 362 - SA-2 362
    SA-2 363 - SA-2 363
    SA-2 364 - SA-2 364

0 – SA-2, all 364 sutras

translations by google unless specified otherwise

0.10 – SA-2 Parallel index

SA-2 Saṁyuktāgama (2nd)
SA-2 1善生SA 1062, SN 21.5
SA-2 2惡色Ja 202, SA 1063, SN 21.6
SA-2 3提婆EA‍ 12.7, EA‍ 23.7, AN 4.68, SA 1064, Kd 17:22–30, SN 17.36, SN 17.35
SA-2 4象首SN 3.23, SN 3.2, SA 1065
SA-2 5難陀SA 1067, EA‍ 18.6, SN 21.8
SA-2 6難陀SA 275, SA 1066, AN 8.9
SA-2 7窒師SA 1068, SN 21.9
SA-2 8般闍聞SA 1069, AN 4.48, SN 21.7
SA-2 9年少SA 1070, SN 21.4
SA-2 10長老SA 1071, SN 21.10
SA-2 11僧鉗SA 1072
SA-2 12阿難SF 273, T 117, T 116, SA 1073, EA‍ 23.5, AN 3.79
SA-2 13結髮SA 1074
SA-2 14陀驃SA 1075
SA-2 15陀驃SA 1076
SA-2 16賊SF 66, SF 19, T 212.17, T 200.99, T 119, T 118, SHT Sutta 2, SA 1077, EA‍ 38.6, MN 86
SA-2 17散倒吒SA 1078, SN 1.20
SA-2 18丘塚T 95, SA 1079, EA‍ 39.9, MN 23
SA-2 19慚愧根SA 1080
SA-2 20苦子SA 1081, AN 3.128
SA-2 21覆瘡SA 1082
SA-2 22食藕根SA 1083, SN 20.9
SA-2 23長壽SA 1084, SN 4.9
SA-2 24河帝SA 1085, SN 4.10
SA-2 25波旬San Lo Mvu 106, SA 1086, SN 4.15
SA-2 26睡眠SA 1087, SN 4.7
SA-2 27經行SA 1088, SN 4.11
SA-2 28大毒蛇SA 1089, SN 4.6
SA-2 29無所為SA 1090, SN 4.13
SA-2 30求德SA 1091, SN 4.23
SA-2 31魔女San Lo Mvu 89, SA 1092, Lal 21, SN 4.25
SA-2 32好惡SA 1093, SN 4.3
SA-2 33帝釋SA 1104, SA3 21, SN 11.11
SA-2 34摩訶離SA 1105, SN 11.13
SA-2 35以何因SF 275, SA 1106, SN 11.12
SA-2 36夜叉SA 1107, EA‍ 45.5, SN 11.22
SA-2 37得眼SA 1108, SN 11.24
SA-2 38得善勝SA 1109, SN 11.5
SA-2 39縛繫SF 265, SA 1110, EA‍ 34.8, SN 11.4
SA-2 40敬佛SA 1111, SN 11.19
SA-2 41敬法SF 27, SA 1112, SN 11.18
SA-2 42敬僧SA 1113, SN 11.20
SA-2 43須毘羅SA 1114, SN 11.1
SA-2 44仙人SA 1115, SN 11.10, SN 11.9
SA-2 45滅瞋SA 1116, SN 11.21
SA-2 45:t0389a08滅瞋G-Dhp 274–289, UVS 20:20.3, SA 1116:t0295c07, SA-2 81:t0402a17, SA 1158:t0308c20, SA-2 308:t0478c14, SA 1309:t0360b14, Uv Kg 20:411, SN 11.21:3, SN 7.1:8, SN 2.3:3, SN 1.71:3, T 213.20:vgns20.2, T 212.21:vgns21.3, T 210.25:vgns25.18, UV 20:20.3
SA-2 45:t0389a04滅瞋SA 1116:t0295c01, SA-2 81:t0402a13, SA 1158:t0308c13, SA-2 308:t0478c10, SA 1309:t0360b09, SN 11.21:2, SN 7.1:7, SN 1.71:2, SN 2.3:2
SA-2 46月八日SHT Sutta 55, SA 1117, EA‍ 24.6, AN 3.38, AN 3.37
SA-2 47病SA 1118, SN 11.23
SA-2 48持一戒SA 1120, SN 11.7
SA-2 49鳥巢Ja 31, SA 1222, SN 11.6
SA-2 50婆稚SA 1119, SN 11.8
SA-2 51貧人SA 1223, SN 11.14
SA-2 52大祠SA 1225, SA 1224, SA 1201–1300, EA‍ 13.6, SN 11.16
SA-2 53三菩提San Mu Kd 17:253–255, SA 1226, D 296, SN 3.1
SA-2 54母SA 1227, EA‍ 26.7, SN 3.22
SA-2 55愛己SA 1228, SN 3.4
SA-2 56è­·å·±SA 1229, SN 3.5
SA-2 57捕魚SA 1231, SN 3.7
SA-2 58鹿穽SA 1230, SN 3.6
SA-2 59慳SA 1232, EA‍ 23.4, SN 3.19
SA-2 60命終SA 1233, SN 3.20
SA-2 61祠祀SF 22, SA 1234, SN 3.9
SA-2 62繁縛SA 1235, SN 3.10
SA-2 63得勝SA 1236, SN 3.14
SA-2 64毀壞SF 148, SA 1237, SN 3.15
SA-2 65徒佛教SA 1238, SN 3.18
SA-2 66一法SN 3.17, SF 100, T 765.1, SA 1239, MA 141, SN 45.146–148, SN 45.141–145
SA-2 67福田SA 1240, EA‍ 26.6, SN 3.3
SA-2 68可厭患SA 1145, SN 3.24
SA-2 69明闇T 127, SA 1146, SN 3.21
SA-2 70石山SA 1147, SN 3.25
SA-2 71著一衣Ud 6.2, SA 1148, SN 3.11
SA-2 72諸王SA 1149, EA‍ 33.1, SN 3.12
SA-2 73喘息SA 1150, SN 3.13
SA-2 74阿修羅鹽SA 1151, SA3 25, SN 7.3
SA-2 75卑嶷SA 1153, SA 1152, SA 1101–1200, SN 7.2
SA-2 76瞋罵SA 1153
SA-2 77瞋罵SA 1154, SN 7.4
SA-2 78返戾SA 1155, SA3 7, SN 7.16
SA-2 79無害SA 1156, SA3 26, SN 7.5
SA-2 80羅閣SA 1157, SN 7.12
SA-2 81婆私吒SA 1158, SN 7.1
SA-2 81:t0402a17婆私吒G-Dhp 274–289, UVS 20:20.3, SA-2 45:t0389a08, SA 1116:t0295c07, SA 1158:t0308c20, SA-2 308:t0478c14, SA 1309:t0360b14, Uv Kg 20:411, SN 11.21:3, SN 7.1:8, SN 2.3:3, SN 1.71:3, T 213.20:vgns20.2, T 212.21:vgns21.3, T 210.25:vgns25.18, UV 20:20.3
SA-2 81:t0402a13婆私吒SA-2 45:t0389a04, SA 1116:t0295c01, SA 1158:t0308c13, SA-2 308:t0478c10, SA 1309:t0360b09, SN 11.21:2, SN 7.1:7, SN 1.71:2, SN 2.3:2
SA-2 82摩佉SA 1159
SA-2 83剎利SA 1160, SN 7.7
SA-2 84火SA 1161
SA-2 85老夫婦SA 1162
SA-2 86人生SA-2 87, AN 3.52, AN 3.51
SA-2 87 SA-2 86, AN 3.51, AN 3.52
SA-2 88鬱多羅SA 88, SN 7.19
SA-2 89優波迦SA 89, AN 4.39
SA-2 90優波迦SF 23, SA 90, AN 4.40
SA-2 91鬱闍迦AN 8.54, SA 91, AN 8.55
SA-2 92婆私吒SA 1178
SA-2 93失牛SA 1179, SN 7.10
SA-2 94構巢處SA 1180, SN 7.22
SA-2 95天敬SA 1181, SN 7.13
SA-2 96婆羅林SA 1182, SN 7.17
SA-2 97聚薪SA 1183, SN 7.18
SA-2 98孫陀利T 51, MA 93, EA‍ 13.5, MN 7
SA-2 99孫陀利SA 1184, SN 7.9
SA-2 100髻髮T 1670b 2.10, SA 1187, SA 1186, SA 1101–1200, SN 7.6
SA-2 101尊重SA 1188, SN 6.2, AN 4.21:1–11
SA-2 102梵天SA 1189, SA3 4, SN 47.43
SA-2 103梵主SA 1190, SN 6.11
SA-2 104空閑處SA 1191, SN 6.13
SA-2 105集會D 34, T 19, SHT Sutta 8, SF 55, SF 282, SF 242, SF 140, SF 108, DA 19, DN 20:1–9, SA 1192, SN 1.37
SA-2 106瞿迦黎SA 1193, SA3 5, SN 6.9, SN 6.8, SN 6.7
SA-2 107梵天SA 1194, SN 6.6
SA-2 108婆迦梵SA 1195, SN 6.4
SA-2 109邪見SA 1196, SN 6.5
SA-2 110入滅SA 1197, SN 6.15
SA-2 111月喻SF 74, T 121:t0544b12–t0545a16, SA 1136, SN 16.3
SA-2 112施與SA 1137, SN 16.4
SA-2 113負勝EA‍ 31.11, SA 1138, SN 16.6
SA-2 114無信SA 1139, SN 16.7
SA-2 115佛為根本SA 1140, SN 16.8
SA-2 116極老SA 1141, EA‍ 41.5, EA‍ 12.6, SN 16.5
SA-2 117極老SA 1142, SN 16.9
SA-2 118此時SA 1143, SN 16.10
SA-2 119眾減少San Lo Mvu 72, SA 1144, SN 16.11
SA-2 120外道SA 905, SN 16.12
SA-2 121法減滅SA 906, SN 16.13
SA-2 122動搖SA 907, SN 42.2
SA-2 123爭鬥SA 908, SN 42.3
SA-2 124調馬SA 909, SN 42.5
SA-2 125惡性SA 910, SN 42.1
SA-2 126頂髮Kd 22:12–13, SA 911, SN 42.10
SA-2 127王髮SA 912, SN 42.12
SA-2 128驢姓SA 913, SN 42.11
SA-2 129飢饉SA 914, SN 42.9
SA-2 130種田SA 915, SN 42.7
SA-2 131說何論SA 916, SN 42.8
SA-2 132阿練SF 17, SA 995, SN 1.10
SA-2 133憍慢SA 996, SN 1.9
SA-2 134修福增SA 997, SN 1.47
SA-2 135云何大得SA 998, SN 1.42
SA-2 136生歡喜SA 999, SN 2.23
SA-2 137遠去SA 1000, SN 1.53
SA-2 138強親回SF 20, SN 2.19, SA 1001, SN 1.3
SA-2 139日夜有損減SN 1.4
SA-2 140思惟SA 1312, SA 1002, SA-2 311, SN 1.5
SA-2 141睡寤SA 1003, SN 1.6
SA-2 142:t0428a16–t0428a24生歡喜SA 1004:t0263a17–t0263a20, SN 1.12:2–3, SN 4.8:2–3, KN Snp‍ 1.2:vns33–vns34
SA-2 142生歡喜SN 4.8, SA 1004, SN 1.12
SA-2 143惡馬SA 918, SA-2 144, AN 9.22, AN 3.141, SA 917, AN 3.140
SA-2 144順調馬
SA-2 145賢乘AN 9.22, SA 919, AN 3.142
SA-2 146三T 114, SA 920, AN 3.98, AN 3.97, AN 3.96
SA-2 147四SA 921, AN 4.260, AN 4.259
SA-2 148鞭影SA 922, AN 4.113
SA-2 149有過SA 925, SA-2 150, AN 8.13, SA 924, AN 8.14
SA-2 150八種T 115, SA 924, SA-2 149, AN 8.14, SA 925, AN 8.13
SA-2 151迦旃延SA 926, AN 11.9
SA-2 152優婆塞SA 927, SN 55.37
SA-2 153得果SN 55.49, SA 928
SA-2 154一切行SA 929, AN 8.25
SA-2 155自輕SA 930, SN 55.22
SA-2 156住處T 1537.8, T 1536.16:t0433a02–t0433b08, SA 931, AN 6.25, AN 6.10
SA-2 157十一SA 932, AN 11.11
SA-2 158解脫SA 934, AN 3.73
SA-2 159含羅SA 935, SN 55.23
SA-2 160麤手SA 936, SN 55.24
SA-2 161歡喜園SA 576, EA‍ 31.9, SN 1.11
SA-2 162鉤錙SA 577, SA-2 299, SN 10.2
SA-2 163慚愧SA 578, SN 1.18
SA-2 164不善知SA 579, SN 1.7
SA-2 165善調SA 580, SN 1.8
SA-2 166羅漢T 1509.1b, SA 582, SA 581, SA 501–600, SN 1.25
SA-2 167月天子SF 276, SA 583, D 331, D 42, SN 2.9
SA-2 168手杻SA 584, SN 1.19
SA-2 169獨一住SA 585, SN 2.18
SA-2 170利劍SN 2.16, SA 586, SN 1.21
SA-2 171天女SA 587, SN 1.46
SA-2 172四轉輪SN 2.28, SA 588, SN 1.29
SA-2 173髻髮SA 599, SN 1.23, SN 7.6:2–5
SA-2 174極難盡SA 600, SN 1.17
SA-2 175睡眠SA 598, SN 1.16
SA-2 176æ± æ°´Sag:8.1, SHT Sutta 41, SA 601, SN 1.27
SA-2 177伊尼延SA 602, SN 1.30
SA-2 178流KN Snp‍ 1.9:vns175–vns177, Sag:10.1–10.3, SN 2.15, SA 1316, SA-2 315, SA 1269
SA-2 179解陀SA 1268, SN 1.2
SA-2 180濟度Sag:13, SA 1267, SN 1.1
SA-2 181常驚SA 596, SN 2.17
SA-2 182顏色SN 2.14
SA-2 183羅吒園SA 589, SN 1.28
SA-2 184古客SA 590
SA-2 185輸波羅SA 591
SA-2 186須達MA 28, Kd 16:52–60, SA 592, SN 10.8
SA-2 187須達生天SN 55.26, SN 1.48, SHT Sutta 66, SA 1032, MN 143, MA 28, EA‍ 51.8, SA 593, SN 2.20
SA-2 188首長者生天SA 594, AN 3.127
SA-2 189無煩天SN 1.50, SA 595, SN 2.24
SA-2 190身命SN 44.9
SA-2 191目連SA 958, SN 44.7
SA-2 192迦旃延SA 959, SN 44.8
SA-2 193迦旃延SA 959, SN 44.11
SA-2 194未曾有SA 960
SA-2 195無我SA 961, SN 44.10
SA-2 196見Up 3.057, SA 962, MN 72
SA-2 197愚痴SA 963, SN 33.5, SN 33.4, SN 33.3, SN 33.2, SN 33.1
SA-2 198出家SA 964, MN 73
SA-2 199優陟SA 965, AN 10.95
SA-2 200分匿SF 78
SA-2 201俱迦那SF 92, SF 79, SF 132, SA 967, AN 10.96
SA-2 202須達SF 80, SF 132, SA 968, AN 10.93
SA-2 203長爪SF 81, SF 133, Xct Mu Kd Eimer, T 200.90, T 1545.98, T 1509.1a, SA 969, Avs 99, MN 74
SA-2 204舍羅步SF 82, SF 132, SA 970, AN 3.64
SA-2 205上坐SF 83, SA 971
SA-2 206婆羅門出家SF 84, AN 4.185
SA-2 207旃陀AN 3.71
SA-2 208補縷低迦SA 974
SA-2 209補縷低迦SA 975
SA-2 210尸婆SA 976
SA-2 211尸婆SA 977, SN 36.21
SA-2 212商主SA 978
SA-2 213須跋陀羅SA 979
SA-2 214曠野SA 1198, SN 5.1
SA-2 215素彌SA 1199, SN 5.2
SA-2 216瞿曇彌SA 1200, SN 5.3
SA-2 217蓮華SA 1201, SN 5.5
SA-2 218石室T 1670b 2.1, SA 1202, SN 5.10
SA-2 219鼻黎SA 1203, SN 5.9
SA-2 220毘闍SA 1204, SN 5.4
SA-2 221折羅SA 1205, SN 5.6
SA-2 222優婆折羅SA 1206, SN 5.7
SA-2 223動頭SA 1207, SN 5.8
SA-2 224揭伽他SA 1208, SN 8.11
SA-2 225憍陳如SA 1209, SN 8.9
SA-2 226舍利弗SA 1210, SN 8.6
SA-2 227龍脅SA 1211, SN 8.10
SA-2 228自恣SF 73, SF 16, T 63, T 62, T 61, SA 1212, MA 121, EA‍ 32.5, SN 8.7
SA-2 229不樂SA 1213, SN 8.2
SA-2 230欲結Sag:3.1–3.5, SA 1214, EA‍ 35.9, SN 8.4
SA-2 231義利SA 1005, SN 1.54
SA-2 232所愛無過子SA 1006, SN 1.13
SA-2 233剎利SA 1007, SN 1.14
SA-2 234種子SA 1008:t0263c12–t0264a07, SN 1.74
SA-2 235 SA 1008:t0264a08–t0264a19, SN 1.70
SA-2 236意AN 4.186:2, SA 1009, SN 1.62
SA-2 237縛SA 1010, SN 1.64
SA-2 238覆SA 1011, SN 1.68
SA-2 239無明SA 1012
SA-2 240ä¿¡SA 1013, SN 1.73
SA-2 241第二SA 1014, SN 1.59
SA-2 242持戒至老SA 1015, SN 1.51
SA-2 243生世間SA 1016, SN 1.56
SA-2 244生世間SA 1017, SN 1.57
SA-2 245生世間SA 1018, SN 1.55
SA-2 246非道SA 1019, SN 1.58
SA-2 247最上勝SA 1020, SN 1.61
SA-2 248偈者何者初SA 1021, SN 1.60
SA-2 249別車SA 1022, SN 1.72
SA-2 250出離SA 1215, SN 8.1
SA-2 251憍慢SA 1216, SN 8.3
SA-2 252本如醉酒SA 1217, SN 8.12
SA-2 253四句讚KN Snp‍ 3.3, SA 1218, SN 8.5
SA-2 254拔毒箭SA 1220
SA-2 255尼瞿陀劫賓SA 1221
SA-2 256讚大聲聞SA 993
SA-2 257婆耆娑滅盡SA 994
SA-2 258憍慢SF 24, SA 92, SN 7.15
SA-2 259火SA 93, AN 7.47
SA-2 260僧迦羅AN 5.31, SA 94
SA-2 261生聞SHT Sutta 45, SA 95, SA3 2, AN 3.57
SA-2 262婆羅門SF 24, SA 96, SN 7.14
SA-2 263乞食SA 97, SN 7.20
SA-2 264耕田KN Snp‍ 1.4, SF 25, SA 98, SA3 1, SN 7.11
SA-2 265梵天SF 26, SA 99, SN 6.3
SA-2 266佛陀SA 100
SA-2 267人間GF 10, EA‍ 38.3, SA 101, AN 4.36
SA-2 268旃陀羅KN Snp‍ 1.7, SA 102
SA-2 269拘迦尼SA 1270
SA-2 270四句法經SA 1271
SA-2 271波純提女SA 1273, SN 1.40
SA-2 272波純提女SA 1274, SN 1.39
SA-2 273觸SA 1275, SN 1.22
SA-2 274愚痴人SF 9, SF 3, SF 210:18.333–18.335, SA 1276, SN 2.22
SA-2 275嫌責SA 1277, SN 1.35
SA-2 276瞿迦黎AN 4.3:3–5, AN 10.89:1–10, KN Snp‍ 3.10:1–vns666, SN 6.9, EA‍ 21.5, SA 1278, SN 6.10
SA-2 277輕賤SA 1279
SA-2 278垂下SA 1280
SA-2 279遮止SA 1281, SN 1.24
SA-2 280名稱SA 1282
SA-2 281技能SA 1283
SA-2 282彈琴SA 1284
SA-2 283:t0472c24乘捨SA 1285:t0354b03, SN 1.34:3
SA-2 283乘捨SA 1285, SN 1.71
SA-2 283:t0472c20乘捨UVS 20:20.2, SA 1285:t0354b05, Uv Kg 20:410, T 212.21:vgns21.2, T 210.25:vgns25.17, UV 20:20.2
SA-2 283:t0472c17乘捨SA 1285:t0354a28
SA-2 284種別SA 1286, SN 1.36
SA-2 284:t0473a18–t0473a19種別SN 1.36:2, SA 1286:t0354b22–t0354b23
SA-2 285善丈夫SA 1287, SN 1.31
SA-2 286慳貪SA 1288, SN 1.32
SA-2 287八天SA 1289, SN 1.38
SA-2 288大地SA 1290
SA-2 289火不燒SA 1291, SN 1.52
SA-2 290糧SN 1.79, SN 1.77
SA-2 291所為SA 1293
SA-2 292甚能SA 1294
SA-2 293車乘SA 1295
SA-2 294鋸陀女SA 1296
SA-2 295算數SA 1297
SA-2 296何重SA 1298
SA-2 297十善SA 1299
SA-2 298因陀羅SA 1300, SN 10.1
SA-2 299釋迦SA 577, SA-2 162, SN 10.2
SA-2 300說善稱SA 1301
SA-2 301尸毘SA 1302, SN 2.21
SA-2 302月自在SA 1303, SN 2.11
SA-2 303毗紐SA 1304, SN 2.12
SA-2 304般闍羅SA 1305, SN 2.7
SA-2 305須深摩SA 1306, SN 2.29
SA-2 306邊際EA‍ 43.1, SN 2.26, SA 1307, AN 4.46, AN 4.45
SA-2 307外道諸見SA 1308, SN 2.30
SA-2 308摩佉SA 1309, SN 2.3
SA-2 308:t0478c14摩佉G-Dhp 274–289, UVS 20:20.3, SA-2 45:t0389a08, SA 1116:t0295c07, SA-2 81:t0402a17, SA 1158:t0308c20, SA 1309:t0360b14, Uv Kg 20:411, SN 11.21:3, SN 7.1:8, SN 2.3:3, SN 1.71:3, T 213.20:vgns20.2, T 212.21:vgns21.3, T 210.25:vgns25.18, UV 20:20.3
SA-2 308:t0478c10摩佉SA-2 45:t0389a04, SA 1116:t0295c01, SA-2 81:t0402a13, SA 1158:t0308c13, SA 1309:t0360b09, SN 11.21:2, SN 7.1:7, SN 1.71:2, SN 2.3:2
SA-2 309照明SN 2.4, SA 1310, SN 1.26
SA-2 310曇摩Sag:12.1–12.4, SA 1311, SN 2.5
SA-2 311所斷SA 1312, SA 1002, SA-2 140, SN 1.5
SA-2 312實智SA 1313, SN 2.6
SA-2 313度流Sag:11.1–11.4, SA 1314, SN 10.3:3–6, KN Snp‍ 2.5:vns273–vns276, SA 1324, SA-2 323
SA-2 314栴檀SA 1315, SN 1.75, Ja 458:13–14
SA-2 315栴檀SA 1269, SA-2 178, KN Snp‍ 1.9:vns175–vns177, Sag:10.1–10.3, SA 1316, SN 2.15
SA-2 316迦葉SA 1317, SN 2.1
SA-2 317迦葉SA 1318, SN 2.2
SA-2 318崛摩SA 1319, SN 10.4
SA-2 319白山SA 1320
SA-2 320賓伽羅SA 1321, SN 10.6
SA-2 321富那婆藪SA 1322, SN 10.7
SA-2 322曼尼遮聞SA 1323
SA-2 323箭毛Sag:11.1–11.4, SA 1314, SN 10.3:3–6, KN Snp‍ 2.5:vns273–vns276, SA 1324, SA-2 313
SA-2 324受齋SA 1325, SN 10.5
SA-2 325矌野KN Snp‍ 1.10, SA 603, SA 1326, SN 10.12
SA-2 326æ·¨SA 1328, SN 10.11
SA-2 327雄SA 1327, SN 10.10, SN 10.9
SA-2 328七岳雪山T 198:t0183b17–t0184b02, SA 1329, KN Snp‍ 1.9, SA 1329
SA-2 329害及無害SA 1330
SA-2 330血SA 937, EA‍ 51.2, SN 15.13
SA-2 331淚SA 938, EA‍ 51.1, SN 15.3
SA-2 332母乳SA 939, SN 15.4
SA-2 333土丸SA 940, SN 15.1
SA-2 334如豆粒SA 941, SN 15.2
SA-2 335喜樂SA 942, SN 15.12
SA-2 336苦惱SA 943, SN 15.11
SA-2 337恐怖SA 944
SA-2 338彼愛SA 952, SA 945, SA-2 345, SN 15.19, SN 15.18, SN 15.17, SN 15.16, SN 15.15, SN 15.14
SA-2 339恒河SA 946, SN 15.8
SA-2 340骨聚KN Iti 24, T 765.2, SA 947, SA3 11, EA2 30, SN 15.10
SA-2 341城SA 948, EA‍ 52.3, SN 15.6
SA-2 342山SA 949, EA‍ 52.4, SN 15.5
SA-2 343過去SA 950, SN 15.7
SA-2 344無地方處SA 951
SA-2 345無不是SA 952, SA 945, SA-2 338, SN 15.19, SN 15.18, SN 15.17, SN 15.16, SN 15.15, SN 15.14
SA-2 346麤雨諦雨SA 659, SN 48.50
SA-2 347縛掃篲SA 954
SA-2 348縛掃篲SA 954, SN 15.9
SA-2 349轉輪SA 955
SA-2 350毘富羅SA 956, SN 15.20
SA-2 351不樂San Lo Mvu 107, SA 1331, Ja 403, SN 9.4
SA-2 352睡眠SA 1332, SN 9.2
SA-2 353遠離SA 1333, SN 9.1
SA-2 354倒淨SA 1334, SN 9.11
SA-2 355安住Ja 547:179, SN 9.12, SA 1335, SN 1.15
SA-2 356闍利那SA 1336, SN 9.6
SA-2 357誦習SA 1337, SN 9.10
SA-2 358花Ja 392, SA 1338, SN 9.14
SA-2 359迦葉SA 1339, SN 9.3
SA-2 360跋耆子SA 1340, SN 9.9
SA-2 361非比丘法SA 1341, SN 9.5
SA-2 362龍與SA 1342, SN 9.7
SA-2 363眾多比丘SN 9.13, SA 1343, SN 2.25
SA-2 364嬉戲SA 1344, SN 9.8

1 - SA-2 1

SA-2 1 (一)
SA-2 1 (1)
No.
No.
100
100
別譯雜阿含經卷第一
The first volume of other translations of the Agama Sutra
失譯人名今附秦錄
The names of people whose translations have been lost are now attached to Qin Lu
初誦第一
First recitation
如是我聞:
This is what I heard:
一時,佛在彌絺羅國菴婆羅園。
At one time, the Buddha was in the Umbala Garden of the Mijira Kingdom.
爾時,尊者善生初始出家,剃除鬚髮,來詣佛所,頂禮佛足,在一面坐。
At that time, the Venerable Susheng was a monk for the first time, shaved off his beard and hair, came to the Buddha's place, bowed at the Buddha's feet, and sat on one side.
佛告諸比丘:
The Buddha told the monks:
「此族姓子善生,有二種端嚴:
"This clan's surname is Zi Shansheng, and there are two kinds of strictness:
一容貌璝偉,天姿挺特。
He has a majestic appearance and a unique natural posture.
二能剃除鬚髮,身服法衣,深信家法會歸無常,出家學道,盡諸煩惱,具足無漏心得解脫,慧得解脫,身證無為,生死永盡,梵行已立,不受後有。」
The second one can shave off his beard and hair, wear dharma robes, firmly believe that the family dharma will be impermanent, become a monk and learn Taoism, eliminate all worries, have a perfect mind and be liberated, be liberated by wisdom, realize inaction, and have eternal life and death, and the holy life has been established, and there will be no Later. "
佛說是已,即說偈言:
The Buddha said this and said a verse:
「比丘常寂定,  除欲離生死,
"A bhikkhu is always calm, free from desire and life and death.
住最後邊身,  能破於魔軍,
Living on the last side, you can defeat the demonic army,
修心斷諸結,  端正無等倫。」
Cultivate the mind and cut off all knots, and become upright and unparalleled. "
佛說是經已,諸比丘聞佛所說,歡喜奉行。
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it.

2 - SA-2 2

SA-2 2 (二)
SA-2 2 (two)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,世尊與無央數大眾圍遶說法。
At that time, the World Honored One and countless people gathered around to preach the Dharma.
當于爾時,有一比丘,容色憔悴,無有威德,來詣佛所,頂禮佛足,叉手合掌,向諸比丘,在一面坐。
At that time, a bhikkhu with a haggard appearance and no majestic virtue came to the Buddha's place, bowed at the Buddha's feet, folded his hands and clasped his palms, and sat down beside the other bhikkhus.
時,諸比丘皆作是念:
At that time, all the monks thought:
「今此比丘,何故如是顏容毀悴,無有威德?」
Why is this bhikkhu now so disfigured and haggard, with no majesty or virtue?
世尊爾時知諸比丘心之所念,即告之言:
The World Honored One then knew what the bhikkhus were thinking and immediately told them:
「汝諸比丘,見彼比丘禮我已不?」
You monks, do you see that monk bowing to me?
時,諸比丘白佛言:
At that time, the monks said to the Buddha:
「世尊!唯然已見。」
World Honored One! I have already seen you.
佛復告言:
The Buddha again said:
「汝等今者勿於彼所生下劣想。
"You guys now, don't have any bad thoughts about him.
何以故?
Why?
彼比丘者,所作已辦,獲阿羅漢,捨於重擔,盡諸有結,得正解脫。
That bhikkhu, having done what he has done, becomes an Arhat, gives up his heavy burdens, eliminates all obstacles, and achieves true liberation.
而今汝等,不應於彼生輕賤想。
Now you should not think lightly of him.
汝等若當知見如我,然後乃可籌量於彼。
If you know that you see something like me, then you can take stock of it.
若妄稱量,則為自損。」
If you weigh it erroneously, it will be self-inflicted. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「孔雀雖以色嚴身,  不如鴻鵠能高飛,
"Although the peacock is strict with its appearance, it is not as capable of flying high as the swan.
外形雖有美儀容,  未若斷漏功德尊。
Although the appearance is beautiful, it is not as good as the merits.
今此比丘猶良馬,  能善調伏其心行,
Now this bhikkhu is like a good horse, able to control his mind well.
斷欲滅結離生死,  受後邊身壞魔軍。」
Cut off desires and ties, separate from life and death, and accept the evil demonic army behind you. "
佛說是已,諸比丘等,聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus and others, after hearing what the Buddha said, happily followed it.

3 - SA-2 3

SA-2 3 (三)
SA-2 3 (three)
如是我聞:
This is what I heard:
一時,佛住王舍城迦蘭陀竹林。
At one time, the Buddha lived in the Kalanda Bamboo Grove in the city of Rajagaha.
爾時,提婆達多獲得四禪,而作是念:
At that time, Devadatta attained the fourth jhāna and thought as follows:
「此摩竭提國誰為最勝?」
Who is the most victorious in this country of Mojati?
覆自思惟:
Reflect on yourself:
「今日太子阿闍世者,當紹王位,我今若得調伏彼者,則能控御一國人民。」
Today the prince, Ajasa, will be appointed to the throne. If I can tame him now, I can control the people of a country.
時,提婆達多作是念已,即往詣阿闍世所,化作象寶,從門而入,非門而出。
At that time, Devadatta had just thought of this, and went to Ajasa's place, transformed into an elephant treasure, entered through the door, and came out through the non-door.
又化作馬寶,亦復如是。
It also turned into a horse treasure, and it was like this again.
又復化作沙門,從門而入,飛虛而出。
He transformed into a Samana again, entered through the door, and flew out.
又化作小兒,眾寶瓔珞,莊嚴其身,在阿闍世膝上。
He also transformed into a child, and his body was adorned with jewels and necklaces, and was placed on Ajasa's lap.
時,阿闍世抱取嗚唼,唾其口中。
At that time, Ajasa held him in his arms and whined, and spit in his mouth.
提婆達多貪利養故,即嚥其唾。
Devadatta was so greedy for profit that he swallowed his saliva.
提婆達多變小兒形,還伏本身。
Devadatta changed into the form of a child and then bowed himself.
時,阿闍世見是事已,即生邪見,謂提婆達多神通變化,踰於世尊。
At that time, Ajasasa saw what had happened, and he immediately had wrong views, saying that Devadatta's supernatural powers had changed beyond those of the Blessed One.
時,阿闍世於提婆達多所,深生敬信,日送五百車食而以與之。
At that time, Acharya lived in Devadatta's house and was deeply respected and respected him. He sent five hundred carts of food to him every day.
提婆達多與其徒眾五百人,俱共受其供。
Devadatta and his five hundred disciples all received the offering.
時,有眾多比丘,著衣持鉢入城乞食。
At that time, many monks came to the city to beg for food, dressed in robes and holding alms bowls.
飲食已訖,往詣佛所,白佛言:
After finishing his meal, he went to the Buddha's place and said to the Buddha:
「世尊!向以時到,入城乞食,見提婆達多招集遠近,大獲供養。」
World Honored One! When the time came, I went to the city to beg for alms. I saw Devadatta gathering people from far and near, and he received a large amount of offerings.
佛告諸比丘:
The Buddha told the monks:
「汝等不應於提婆達所,生願羨心。
"You should not have any desire or envy in Devadha.
所以者何?
So what?
此提婆達必為利養之所傷害。
This Devada will surely be harmed by those who seek to gain advantage.
譬如芭蕉生實則死,蘆竹駏驉,騾懷妊等,亦復如是。
For example, when bananas are born, they die, when reeds and bamboos grow, and when a mule becomes pregnant, the same is true.
提婆達多得於利養,如彼無異。
Devadatta received benefits and nourishment, just like him.
提婆達多愚癡無智,不識義理,長夜受苦。
Devadatta was ignorant and ignorant, and he suffered all night long.
是故汝等,若見於彼提婆達多為於利養之所危害,宜應捨棄貪求之事,審諦觀察,當作是解,莫貪利養。」
Therefore, if you see that Devadatta is harmed by the pursuit of gain, you should give up the pursuit of things, observe carefully, and take it as an explanation, and do not be greedy for gain. "
即說偈言:
That is to say a verse:
「芭蕉生實死,  蘆竹葦亦然,
"The plantains are born and die, and so are the reeds and bamboos.
貪利者如是,  必能自傷損。
Those who are greedy for profit will surely harm themselves.
而此利養者,  當為衰損減,
And this profit and maintenance should be regarded as decline and loss.
孾愚為利養,  能害於淨善。
Being foolish is for profit, but it can harm the pure and good.
譬如多羅樹,  斬則更不生。」
For example, if you cut off the Taoluo tree, it will never grow again. "
佛說此經已,諸比丘聞佛所說,歡喜奉行。
The Buddha has spoken this sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it.

4 - SA-2 4

SA-2 4 (四)
SA-2 4 (four)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,眾多比丘,食時已到,著衣持鉢入城乞食。
At that time, many monks came to the city to beg for food.
時,諸比丘聞釋子象首比丘在於城內遇病命終,食訖迴還,往至佛所,禮佛足已,在一面坐。
At that time, all the bhikkhus heard that Bhikkhu Sakyamuni was dying of illness in the city. After eating, he returned and went to the Buddha's place. After paying homage to the Buddha, he sat down on one side.
白佛言:
Bai Fo said:
「世尊!我等比丘,晨朝著衣持鉢,入城乞食,聞象首比丘其命已終,唯願世尊為我解說象首比丘為生何處?
"World Honored One! We, the monks, went to the city to beg for food in the morning with their robes and alms bowls in hand. We heard that Bhikkhu Elephant Head had passed away. I wish the World Honored One could explain to me where Bhikkhu Elephant Head lived.
受何果報?」
What is the retribution? "
佛告諸比丘:
The Buddha told the monks:
「夫能增長三非法者,身壞命終,必墮地獄。
"Those who are able to increase the three illegalities will eventually suffer physical destruction and will fall into hell.
云何名為三種非法?
What are the three illegalities?
所謂增長慳貪、愚癡、瞋恚。
The so-called increase in greed, ignorance, and anger.
今此比丘犯三非法,比丘當知,墮於地獄。」
Now that this bhikkhu has committed three illegal acts, the bhikkhu should know that he will fall into hell. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「若生不善心,  成就貪瞋癡,
"If you have an unwholesome mind, you will become greedy, angry and foolish.
此身自作惡,  還復害於己,
If you do evil to yourself, you will harm yourself again.
如芭蕉生實,  自害於其身。
Just like bananas growing fruit, it will cause harm to oneself.
若無貪瞋癡,  是名為智慧,
If there is no greed, anger and ignorance, this is called wisdom.
不害於己身,  是名勝丈夫。
It does no harm to one's own body, and is a famous husband.
是以應除斷,  貪瞋癡大患。」
Therefore, we should eliminate the serious troubles of greed, anger, and ignorance. "
時,諸比丘聞佛所說,歡喜奉行。
At that time, the monks heard what the Buddha said and followed it with joy.

5 - SA-2 5

SA-2 5 (五)
SA-2 5 (five)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,長老難陀著鮮淨衣,執持好鉢,意氣憍慢,陵蔑餘人,自貢高言:
At that time, the elder Nanda was wearing fresh and pure clothes, holding a good alms bowl, with a arrogant mood, looking down on the others, and saying:
「我是佛弟姨母之子。」
I am the son of Buddha's aunt.
爾時眾多比丘往至佛所,頂禮佛足,在一面坐。
At that time, many bhikkhus went to the Buddha's place, bowed at the Buddha's feet, and sat on one side.
白佛言:
Bai Fo said:
「世尊!難陀比丘著鮮潔衣,手持淨鉢,稱是佛弟,云是姨子,內自憍慢,陵蔑餘人。」
World Honored One! Nanda Bhikkhu is wearing fresh and clean robes and holding a pure alms bowl. He calls himself the Buddha's disciple. It is said that he is his sister-in-law. He is arrogant and looks down on others.
佛聞語已,遣一比丘往召難陀。
After the Buddha heard the words, he sent a bhikkhu to summon Nanda.
時,一比丘受佛勅已,往至其所,語難陀言:
At that time, a bhikkhu, who had received the Buddha's order, went to the place where he was and said to Nanda:
「世尊喚汝。」
The World Honored One calls you.
難陀聞已,即詣佛所,頂禮佛足,在一面立。
After Nanda heard this, he went to the Buddha's place, bowed at the Buddha's feet, and stood on one side.
佛告難陀:
The Buddha told Nanda:
「汝實著鮮潔衣,手持好鉢,稱是佛弟姨母之子,憍慢於人,有是事不?」
You are wearing fresh and clean clothes, holding a good alms bowl, and you claim to be the son of Buddha's aunt. You are arrogant and arrogant. Is this a problem?
難陀答言:
Nanda replied:
「實爾,世尊。」
Sure, World Honored One.
佛告難陀:
The Buddha told Nanda:
「汝今不應作如是事,汝今應當樂阿練若,處塚間樹下,納衣乞食。
"You shouldn't do such a thing now. You should be happy now, Ah Lianruo, sitting under the tree among the graves, collecting clothes and begging for food.
若是我弟姨母所生,應當修行如是等事。」
If he is born to my brother and his aunt, he should practice such things. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「我當云何見?
"How can I see this?
難陀樂苦行,
Nanda enjoys asceticism,
如彼阿練若,  塚間坐乞食,
Just like Ah Lianruo, sitting among the graves begging for food.
山林閑靜處,  捨欲而入定。」
In a quiet place in the mountains and forests, let go of desire and enter concentration. "
佛說是偈已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this verse, and the bhikkhus happily followed it after hearing what the Buddha said.

6 - SA-2 6

SA-2 6 (六)
SA-2 6 (six)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,尊者難陀往至佛所,頂禮佛足,在一面坐。
At that time, the Venerable Nanda went to the Buddha's place, bowed at the Buddha's feet, and sat on one side.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「善說法中,難陀比丘最為第一。
"Among those who are good at teaching the Dharma, Bhikkhu Nanda is the best.
容儀端正,豪姓之子,難陀比丘最為第一。
A son with a good appearance and noble surname, Nanda Bhikkhu is the best.
能捨盛欲,難陀比丘最為第一。
Able to give up excessive desires, Bhikkhu Nanda is the best.
收攝諸根,飲食知量,於初後夜精勤修道,修念覺意,常現在前,難陀比丘最為第一。
Gather all the faculties, know the amount of food and drink, practice the Tao diligently on the first and last night, practice mindfulness, and always appear before you. Bhikkhu Nanda is the first.
云何名難陀比丘能攝諸根?
Why is Nanda Bhikkhu able to take care of all the faculties?
不著色聲香味觸法,是名難陀能攝諸根。
Without color, sound, fragrance, or touch, this is the name Nanda that can capture all the roots.
云何名難陀比丘飲食知量?
Why is Nanda Bhikkhu known for his food intake?
食以止飢,不為色力,為修梵行,裁自取足,如似脂車。
Eating is to quench hunger, not for lust, but for the purpose of cultivating the holy life. It is just like a cart of fat.
又如治癰,不為色力,肥鮮端正,是名難陀飲食知量。
Another example is the treatment of carbuncle, which is not caused by color power, but fat and freshness are correct. This is called difficulty in knowing the amount of food and drink.
云何名難陀比丘於初後夜精勤修道?
Why is it that Nanda monk practiced diligently on the first and last night?
晝則經行,夜則坐禪,除陰蓋心。
During the day, walk through meditation, and at night, sit in meditation to remove the Yin covering the mind.
於其初夜,洗足已訖,正身端坐,繫念在前,入于禪定,訖於初夜。
On the first night, I have finished washing my feet. I sit upright, with my mind in front of me, and enter into meditation. On the first night, I finish.
又於中夜,右脇著地,足足相累,繫心在明,修念覺意。
And in the middle of the night, he touched the ground on his right side, tired of each other, and focused his mind on the brightness, practicing mindfulness.
於後夜初,正身端坐,繫念在前。
At the beginning of the night, I sat upright with my thoughts in front of me.
而此難陀於初後夜專心行道,等無有異。
But this Nanda devoted himself to practicing the Tao on the first and second nights, and there was no difference.
族姓子,難陀得最上念覺,難陀比丘撿心不散,正觀東方,南西北方,亦復如是。
The son of the family surname Nanda has attained the highest enlightenment of mindfulness. The Nanda bhikkhu picks up his mind and does not let it go. He looks straight towards the east, south, west and north, and the same is true.
撿心觀察,不令錯亂。
Observe carefully and avoid confusion.
苦受、樂受、不苦不樂受,悉知緣起,知此諸受起滅久近。
Painful feeling, pleasant feeling, neither painful nor pleasant feeling, knowing the origin and origin of all these feelings, knowing how long and near the onset and end of these feelings are.
亦知諸想起滅因緣,亦知諸覺當住起滅因緣。
I also know that the causes and conditions for the cessation of all thoughts are also known, and I also know that the causes and conditions for the arising and cessation of all awareness are abiding.
令諸比丘當作是學,守攝諸根,飲食知量,初中後夜,精勤修習,修最上念覺,當如難陀。」
Let all bhikkhus study in this way, guard all the faculties, know the amount of food and drink, practice diligently in the first and last night, and cultivate the highest state of mindfulness, just like Nanda. "
佛告諸比丘:
The Buddha told the monks:
「我今教汝學難陀比丘所修之行,設有比丘所修之行,猶如難陀,我今亦當教汝等學。」
I am now teaching you to learn the practices practiced by monk Nanda. If there are practices practiced by monks like Nanda, I will also teach you now.
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「若能善攝諸根者,  亦能繫念節飲食,
"If you can take good care of all your faculties, you can also be mindful of eating and drinking.
是則名為有智人。
This is called a wise man.
善知心起之體相,
A good understanding of the nature of the arising mind,
難陀如是我所歎,  汝等應當如是學。」
Nanda, I sigh like this, you should learn from this. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

7 - SA-2 7

SA-2 7 (七)
SA-2 7 (seven)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,有比丘名曰窒師,是佛姑子。
At that time, there was a bhikkhu named Shishi, who was the Buddha's sister-in-law.
恃佛故,恒懷憍慢,不敬長老有德比丘,無有慚愧,每常多言。
Relying on the Buddha, he is always arrogant, disrespectful of the elders and virtuous monks, has no shame, and always talks too much.
若諸比丘少有所說,便生瞋恚。
If the monks say nothing, they will become angry.
時,諸比丘見其如是,往詣佛所,合掌禮足,在一面坐。
At that time, when the monks saw him like this, they went to the Buddha's place, put their palms together and bowed their feet, and sat down on one side.
白佛言:
Bai Fo said:
「世尊!窒師比丘常生憍慢,自說我是佛姑之子,輕慢諸餘長老比丘,恒多言說。
"World Honored One! Bhikkhu Master Shi is always arrogant. He says that I am the son of the Buddha's sister. He looks down on other elders and bhikkhus and talks too much.
若諸比丘少有所說,便生瞋忿。」
If the monks say something less, they will become angry. "
佛告諸比丘:
The Buddha told the monks:
「汝等今者可往喚彼窒師比丘。」
You, now, can go and call that monk, the Master.
諸比丘等受佛教已,往喚窒師。
The bhikkhus and others, having accepted Buddhism, went to call the master.
窒師受勅,即詣佛所,禮佛足已,在一面立。
After receiving the order, Master Cho went to the Buddha's place, paid homage to the Buddha, and stood on one side.
如來爾時告窒師言:
The Tathagata then told the Master:
「汝見諸長宿比丘無恭敬心,無慚無愧,自多言說。
"You see that the long-sustaining monks have no reverence, no shame, and talk too much.
若諸比丘少有所說,便生瞋忿。
If the monks say something less, they will become angry.
為實爾不?」
Is it true? "
窒師白言:
Shi Shibai said:
「實爾,世尊。」
Sure, World Honored One.
佛告窒師:
The Buddha told the Master:
「汝今若是我姑之子,應於宿德長老諸比丘深生恭敬,有慚有愧,應自少語。
"If you are my aunt's son, you should have deep respect for Elder Su De and other monks. If you feel ashamed, you should speak less.
聞他所說,宜應忍受。」
After hearing what he said, you should endure it. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「恒應修善莫生瞋,  若生瞋恚名不善。
"You should always practice good and avoid giving rise to anger. If anger arises, it is called unwholesome.
窒師汝今於我所,  宜應斷瞋及憍慢,
Master, you are here with me now. You should put an end to your anger and arrogance.
習行諸善修梵行,  若如是者我慶悅。」
If you practice good deeds and practice the holy life, I will be happy if you do this. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

8 - SA-2 8

SA-2 8 (八)
SA-2 8 (eight)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,毘舍佉沙門般闍羅子於講堂上,集諸比丘而為說法,言辭圓滿,所說無滯,能令大眾聞者悅豫,聽之無厭,即得悟解。
At that time, Vaishaka Samana Pāṇāraputta gathered all the monks in the lecture hall and preached the Dharma. His words were perfect and without lag, so that the people who heard it were delighted and listened without getting tired of it, and they immediately understood and understood it.
時,諸比丘聞其所說,踊躍歡喜,至心聽受,供養恭敬,撿心專意,聽其說法,不為利養及與名稱,應義才辯,無有窮盡,能令聞者憶持不忘,時,會大眾皆如是聽。
At that time, when all the bhikkhus heard what he said, they would be excited and rejoicing. They would listen with sincerity, make offerings and be respectful, listen to his teachings with concentration, not for profit or name, and they would argue according to the meaning. There is no limit to the number of people who can listen to it. Remember it and never forget it, and when the time comes, all the people in the assembly will listen to it.
有諸比丘往詣佛所,頂禮佛足,在一面立。
Some bhikkhus went to the Buddha's place, bowed at the Buddha's feet, and stood on one side.
白佛言:
Bai Fo said:
「世尊!毘舍佉比丘般闍羅子在講堂上為眾說法,不為利養、名稱、讚嘆,應義辯才,無有窮盡,能令聞者憶持不忘。」
World Honored One! Bhikkhu Pāṇāraja Vaisaka preaches the Dharma to the public in the lecture hall. He does not do it for profit, fame, or praise. He responds to the meaning and eloquence without any end, so that the listeners can remember it and never forget it.
佛告諸比丘:
The Buddha told the monks:
「汝可往喚彼毘舍佉般闍羅子。」
You can go and call Pāṇāraja Pāṇārazi, the Viṣāṇa.
時,諸比丘受教,往喚毘舍佉。
At that time, the bhikkhus received the instruction and went to call Vaisaka.
既受勅已,來詣佛所,頂禮佛足,在一面立。
After receiving the order, go to the Buddha's place, bow at the Buddha's feet, and stand on one side.
佛問毘舍佉言:
The Buddha asked Vaishya:
「汝實集諸比丘為其說法,乃至令諸比丘至心聽受。
"You actually gathered all the bhikkhus to explain it to you, so that all the bhikkhus listened to it with all their heart.
有是事不?」
Is there something wrong? "
答言:
Answer:
「實爾。」
Shil.
佛讚之言:
Buddha’s words of praise:
「善哉!善哉!毘舍佉!汝集諸比丘在講堂上為其說法,又復不為利養名稱,言辭圓滿,聞者歡喜,至心信受。
Excellent! Excellent! Vaisaka! You gather all the monks to teach him the sermon in the lecture hall. You no longer seek to gain the name, and your words are perfect. Those who hear it will be happy and believe it with their whole heart.
汝自今已後,常應如是說法饒益。
From now on, you should always speak the Dharma to benefit you.
汝諸比丘,若多若少,應行二事:
You monks, whether they are many or few, should do two things:
一者、應說法要。
First, the essentials of the Dharma should be stated.
二者、若無所說,應當默然,不得論說諸餘俗事。
Second, if you have nothing to say, you should remain silent and not discuss other worldly matters.
汝等今者,莫輕默然。
You guys today, don’t be silent.
而默然者,有大利益。」
And those who remain silent have great benefits. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「若諸大眾中,  愚智共聚集,
"If in the crowd, foolishness and wisdom gather together,
若未有所說,  人則不別知;
If it has not been said, people will not know otherwise;
若有所顯說,  然後乃別知。
If something is revealed, then you will not know.
是故汝今者,  常應說法要,
Therefore, you, now, should always preach the essentials of the Dharma.
熾然於法炬,  竪立仙聖幢。
Blazing in the Dharma torch, erect the immortal holy banner.
諸阿羅漢等,  咸妙法為幢;
Arhats and others, use the wonderful Dharma as a pillar;
諸仙勝人等,  以善語為幢。」
Immortals are superior to men, and they use kind words as a pillar. "
佛說是已,諸比丘等聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus and others listened to what the Buddha said and followed it happily.

9 - SA-2 9

SA-2 9 (九)
SA-2 9 (nine)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
當于爾時,有眾多比丘集講堂中,各作衣服。
At that time, many monks gathered in the lecture hall and each made clothes.
時,有一年少比丘,出家未久,新受具戒,在僧中坐,不作僧衣。
At that time, there was a one-year-old monk who had not been a monk for a long time and had newly received the ordination. He was sitting in the monks without wearing monk robes.
時,諸比丘作衣已訖,往至佛所,頂禮佛足,在一面坐。
At that time, all the bhikkhus had finished dressing and went to the Buddha's place. They bowed at the Buddha's feet and sat down on one side.
諸比丘白佛言:
The monks said to the Buddha:
「世尊!我等比丘在講堂中裁作衣服,此年少比丘在僧中坐,不為眾僧造作衣服。」
World Honored One! We monks are making clothes in the lecture hall. This young monk is sitting among the monks and does not make clothes for the monks.
佛告年少比丘言:
The Buddha told the young bhikkhu:
「汝實不佐眾僧而作衣耶?」
Are you really not going to help the monks but make clothes?
比丘白佛言:
The bhikkhu said to the Buddha:
「世尊!我隨力所能,亦為僧作。」
World Honored One! I do whatever I can for the monks.
爾時,世尊知彼比丘心之所念,告諸比丘:
At that time, the World-Honored One knew what the bhikkhu was thinking and told him:
「汝等勿嫌年少比丘無所作也,彼比丘者,所作已辦,得阿羅漢,諸漏已盡,捨於重擔,獲於正智,心得解脫。」
Don't you think that a young bhikkhu has done nothing. That bhikkhu has done what he has done, and has become an Arhat. All the outflows have been eliminated. He has given up heavy burdens, gained correct wisdom, and his mind has been liberated.
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「我涅槃法,  終不為彼,  懈怠無智,
"My Dharma of Nirvana is not for that, I am lazy and unwise,
之所獲得。
obtained.
猶如良馬,  上大丈夫,
Like a good horse, riding on a man,
斷除愛結,  盡諸煩惱。
Cut off the knot of love and eliminate all worries.
除祛四取,
In addition to removing the four elements,
獲于寂滅,  能壞魔軍,  住最後身。」
Obtained in annihilation, can destroy the demonic army, and dwell in the final body. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

10 - SA-2 10

SA-2 10 (一〇)
SA-2 10 (10)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
時,有一比丘名曰長老,獨止一房,讚嘆獨住。
At that time, there was a bhikkhu named Elder who stayed alone in a room and praised him for living alone.
時,諸比丘往詣佛所,頂禮佛足,在一面坐。
At that time, the monks went to the Buddha's place, bowed at the Buddha's feet, and sat down on one side.
白佛言:
Bai Fo said:
「世尊!此長老比丘讚嘆獨住、獨行、獨坐。」
World Honored One! This elder monk praises you for living alone, walking alone, and sitting alone.
佛告比丘:
The Buddha told the bhikkhu:
「汝可喚彼長老比丘。」
You can call that elder monk.
時,一比丘往至其所,語長老言:
At that time, a bhikkhu came to the place and said to the elder:
「世尊喚汝。」
The World Honored One calls you.
長老比丘受教勅已,來詣佛所,頂禮佛足,在一面立。
The elder monk, having received the instruction, came to the Buddha's place, bowed at the Buddha's feet, and stood on one side.
佛告長老:
The Buddha told the elder:
「汝實獨住,讚嘆獨坐行法耶?」
You really live alone and praise me for sitting alone and practicing the Dharma?
長老白佛言:
The elder said to the Buddha:
「實爾,世尊。」
Sure, World Honored One.
佛復告言:
The Buddha again said:
「汝今云何樂於獨住,讚嘆獨住?」
Why do you now enjoy living alone and praise living alone?
長老白佛言:
The elder said to the Buddha:
「世尊!我實獨入聚落,獨出獨坐。」
World Honored One! I enter the village alone and sit alone when I go out.
佛復告言:
The Buddha again said:
「更有獨住,勝汝獨住。
"Moreover, living alone is better than living alone.
何等是耶?
How true?
欲本乾竭,來欲不起,現欲不生,是名婆羅門。
The root of desire is exhausted, the desire cannot come, and the desire cannot arise. This is called Brahman.
無我、我所,斷於疑結,遠離諸入,滅於煩惱。」
No self, no self, no doubts, no entanglements, no worries. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「一切世間,  我悉知之。
"I know all the world.
捨棄一切,
Give up everything,
盡諸愛結。
All love knots.
如此勝法,  名為獨住。」
This method of victory is called living alone. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

11 - SA-2 11

SA-2 11 (一一)
SA-2 11 (one one)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,長老僧鉗從驕薩羅國遊行至舍衛國,到祇樹給孤獨園。
At that time, the elder monk Ng went on a procession from the country of Jasara to the country of Sravasti, and arrived at the Garden of Jieshuge Solitude.
爾時,本二知僧鉗來至舍衛國,著衣服瓔珞,種種莊嚴,携將其子至僧鉗房。
At that time, I, the second acquaintance, came to Savatthi State, dressed in clothes, necklaces, and all kinds of solemnities, and took his son to the monk's room.
時,尊者僧鉗露地經行。
At that time, the venerable monk was walking on the exposed ground.
到尊者所而語之言:
What the venerable one said:
「我子稚小,不能自活,故來相見尊者。」
My son is young and cannot survive on his own, so I have come to see you, Your Majesty.
雖與相見,不共其語。
Although we met each other, we didn't speak the same language.
第二第三,亦作是說。
Second and third, this is also said.
尊者僧鉗雖復相對,了不顧視,亦不與語。
Although the venerable monk faced each other again, he did not look at him or speak to him.
本二即言:
The second chapter says:
「我來見爾,不共我語,此是爾子,爾自養活。」
I came to see you. You don't want to talk to me. This is your son. You can support yourself.
著經行道頭,棄之而去,遠住遙看。
Follow the sutra at the end of the road, abandon it, and stay far away to watch.
爾時,尊者亦復不共子語。
At that time, the Venerable Master also no longer shared his words.
本二復自思念:
This second thought about myself again:
「今此沙門善得解脫,能斷愛結。
"Now this ascetic has attained liberation and is able to break the knot of love.
彼仙所斷,盡以獲得。」
What the other immortal has cut off is obtained. "
不滿所願,還來取兒,負還向家。
Unsatisfied with what he wanted, he came to fetch his son and returned it to his family.
爾時,世尊以淨天耳過於人耳,具聞僧鉗、本二所說。
At that time, the World-Honored One, with his pure heavenly ears surpassing human ears, heard the words of the monk Ji and Ben Er.
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「見來亦不喜,  見去亦不憂,
"I'm not happy when I see you coming, I'm not worried when I'm going,
捨除愛欲者,  最上婆羅門。
He who gives up love and desire is the highest Brahman.
來時既不喜,  去時亦不憂,
I am not happy when I come, I am not worried when I leave.
離垢清淨行,  名智婆羅門。」
A person who is free from dirt and conducts pure things is called a wise Brahman. "
說是偈已,諸比丘聞佛所說,歡喜奉行。
After saying this verse, all the bhikkhus heard what the Buddha said and followed it with joy.
善生及惡色  提婆并象首
Good births and evil forms Deva and elephant head
二難陀、窒師  般闍羅、少年
Ernantuo, Shishi Pāṇāraja, young man
長老并僧鉗
Elders and monks

12 - SA-2 12

SA-2 12 (一二)
SA-2 12 (one or two)
如是我聞:
This is what I heard:
一時,佛住王舍城仙人山中。
At one time, the Buddha lived in the Immortal Mountain in Rajagaha.
時,尊者阿難處於閑靜,默自思惟:
At that time, the Venerable Ananda was at ease, thinking to himself:
「世尊昔來說三種香,所謂根、莖、華香,一切諸香,不出此三。
"The World-Honored One once spoke of three kinds of incense, the so-called root, stem, and flower incense. All kinds of incense cannot originate from these three.
然三種香,順風則聞,逆風不聞。」
However, the three kinds of fragrance can be smelled when the wind is blowing, but not when the wind is blowing. "
尊者阿難思惟是已,即從坐起,往至佛所,禮佛足畢,在一面立。
The Venerable Ananda thought about this, got up from his seat, went to the Buddha's place, paid homage to the Buddha, and stood on one side.
白佛言:
Bai Fo said:
「世尊!我於向者,獨處閑靜,默自思惟:
"World Honored One, I am alone with you, quietly thinking:
『世尊所說根、莖、華等三種之香,眾香中上。
"The three kinds of fragrance mentioned by the World-Honored One: roots, stems, and flowers, are the best among all fragrances.
然其香氣,順風則聞,逆則不聞。』
However, its fragrance can be smelled when the wind is blowing, but not when the wind is blowing against it. 』
世尊!頗復有香,逆風順風皆能聞不?」
World Honored One! It's so fragrant that you can smell it in both headwind and tailwind, right? "
佛告阿難:
The Buddha told Ananda:
「如是如是。
"So it is.
世有好香,順逆皆聞。
There is a good fragrance in the world, and you can smell it whether you are good or bad.
何者是耶?
Which one is it?
若聚落城邑,若男若女,修治不殺、不盜、不婬、不妄語、不飲酒,若諸天及得天眼者,盡皆稱嘆。
If you gather in a city, if you are a man or a woman, and if you are a man and a woman, you will not kill, steal, engage in sexual misconduct, lie, or drink alcohol, then all the gods and those who have the divine eye will praise you.
彼城邑聚落,若男若女持五戒者,如是戒香,順逆皆聞。」
In that city and settlement, any man or woman who upholds the five precepts will smell the incense of such precepts, both good and bad. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「若栴檀沈水,  根莖及花葉,
"If the sandalwood sinks into the water, its roots, stems, flowers and leaves,
此香順風聞,  逆風無聞者。
This fragrance can be smelled with the wind, but not with the wind.
持戒香丈夫,  芳馨遍世界,
Keep the precepts and incense your husband, and the fragrance will spread all over the world.
名聞滿十方,  逆順悉聞之。
His fame spreads all over the ten directions, and everyone who goes against his will will hear about it.
栴檀及沈水,  優鉢羅拔師,
Tan Tan and Shen Shui, Ubala was the master,
如此香微劣,  不如持戒香。
Such a weak fragrance is not as good as the fragrance of holding the precepts.
如是種種香,  所聞處不遠,
Such various kinds of fragrance are not far from where you smell them.
戒香聞十方,  殊勝諸天香。
The incense of Jie is smelled in all directions, it is superior to the incense of all heavens.
如此清淨戒,  不放逸為本,
Such pure precepts are based on not letting loose.
安住無漏法,  正智得解脫。
Abide in the Dharma without leakage, and achieve liberation with correct wisdom.
眾魔雖欲求,  莫知其方所,
Although the demons desire it, they don’t know where it is.
是名安隱道。
It's called An Yin Dao.
此道最清淨,
This is the purest way,
永離於諸向,  捨棄於眾趣。」
Forever separated from all directions, abandoned in all interests. "
說是偈已,諸比丘聞佛所說,歡喜奉行。
After saying this verse, all the bhikkhus heard what the Buddha said and followed it with joy.

13 - SA-2 13

SA-2 13 (一三)
SA-2 13 (one three)
如是我聞:
This is what I heard:
一時,佛遊摩竭提國,與千比丘俱。
At one time, the Buddha was traveling to the country of Magati, together with thousands of bhikkhus.
先是婆羅門耆舊有德,獲阿羅漢,諸漏已盡,盡諸有結,所作已辦,捨於重擔,逮得己利。
First, there is the old Brahmin who is virtuous and becomes an Arahant. All the outflows have been eliminated, all the knots have been eliminated, all things have been done, he has given up heavy burdens, and he has gained his own benefits.
如來往至善住天寺祠祀林中,頻婆娑羅王聞佛到彼祠祀林間,時,頻婆娑羅王即將騎隊,有萬八千輦輿,車乘萬有二千,婆羅門居士數千億萬,前後圍遶,往詣佛所。
The Tathagata came to the temple where the Supreme Master lived in the ancestral forest. King Bimbasara heard that the Buddha came to the temple to worship in the forest. At that time, King Bimbasara was about to ride a team with 18,000 chariots and carriages. There were 2,000 chariots and several Brahmins. Thousands and billions of them, surrounding him from front to back, went to the Buddha's place.
至佛所已,捨象馬車,釋其容飾,往至佛所,長跪合掌,白佛言:
When he arrived at the Buddha's place, he left his elephant carriage, took off his face and ornaments, went to the Buddha's place, knelt down, put his palms together, and said to the Buddha:
「世尊!我是摩竭提王頻婆娑羅。」
World Honored One! I am Bimbasara, King of Magati.
三自稱說。
The three said themselves.
佛言:
Buddha said:
「如是,如是,摩竭提王頻婆娑羅。」
So, so, King Magati King Bimbasara.
時,頻婆娑羅禮佛足已,在一面坐。
At that time, Bimbasara had finished paying homage to the Buddha and sat on one side.
摩竭提國諸婆羅門,及以長者,禮佛足已,各前就坐。
All the Brahmins and elders of the Magadi Kingdom had finished bowing to the Buddha and sat down in front of him.
時,此坐中,或有舉手,或默然坐。
At this time, while sitting, some people raise their hands, or they sit silently.
爾時,優樓頻螺迦葉坐於佛所,摩竭提人咸生疑惑,而作是念:
At that time, Urupinluo Kassapa was sitting in the Buddha's place. Mojieti was confused and thought as follows:
「為佛是師,為優樓迦葉是師耶?」
Is this a teacher for the Buddha, and a teacher for Uru Kassapa?
爾時,世尊知摩竭提人深心所念,即以偈問迦葉曰:
At that time, the World-Honored One knew what Mojieti was thinking deeply about, so he asked Kassapa in a verse:
「汝於優樓所,  久修事火法,
"You have been practicing the fire method for a long time in Youlou.
今以何因緣,  卒得離斯業?」
What is the reason why I have to leave this industry? "
優樓頻螺迦葉以偈答曰:
Urupinluo Kassapa replied with a verse:
「我先事火時,  貪嗜於美味,
"When I was in the fire, I was greedy for delicious food,
及以五欲色,  此皆是垢穢,
And the five desires and colors, these are all filth,
以是故棄捨,  事火祠火法。」
Therefore, I gave it up and worshiped the Fire Dharma in the Temple of Fire. "
爾時,世尊復說偈言:
At that time, the World-Honored One spoke another verse:
「我知汝不樂,  五欲及色味,
"I know you are not happy because of your five desires and tastes,
汝今所信樂,  當為人天說。」
The joy you believe in now should be spoken to humans and heaven. "
尊者優樓頻螺迦葉復說偈言:
The Venerable Urupinluo Kassapa once again spoke this verse:
「我先甚愚癡,  不識至真法,
"I was very ignorant and did not know the true Dharma.
祠祀火苦行,  謂為解脫因。
Worshiping fires in temples and practicing asceticism are said to be the causes of liberation.
譬如生盲者,  不見解脫道,
For example, a person who is born blind does not know how to escape.
今遇大人龍,  示我正見法。
Now I meet the great dragon, showing me the correct view of the Dharma.
今日始覩見,  無為正真迹,
Today I first saw that Wuwei is the authentic work.
利益於一切,  調御令解脫。
Benefiting everything, adjusting the control and ordering liberation.
佛出現於世,  開示於真諦,
The Buddha appeared in the world and revealed the true meaning.
令諸含生類,  咸得覩慧光。」
Let all living beings receive the light of wisdom. "
爾時,世尊復說偈言:
At that time, the World-Honored One spoke another verse:
「汝今為善來,  所求事已得,
"You have come to do good deeds, and you have obtained what you asked for.
汝有善思力,  能別最勝法。
You have good thinking ability and can distinguish the most winning way.
汝今應觀察,  大眾之深心,
You should observe now, the deep heart of the masses,
為其現神變,  使彼生敬信。」
Give him a magical transformation and make him respectful and trustworthy. "
尊者優樓頻螺迦葉即時入定,起諸神通,身昇虛空,坐臥經行,即於東方,行住坐臥,現四威儀。
The Venerable Uru-Pinluo Kassapa immediately entered samadhi, aroused all his supernatural powers, ascended into the sky, sat, lay down, meditated, and walked. He then went to the east, walked, stood, sat, and lay down, and appeared in the four majestic manners.
身上出水,身下出火。
Water comes out of the body and fire comes out of the body.
身下出水,身上出火。
Water comes out of his body and fire comes out of his body.
入火光三昧,出種種色光,於其東方,現其神變,南西北方,亦復如是。
Entering the fire-light samadhi, various colored lights emerge, and magical changes appear in the east, and the same is true in the south, northwest, and north.
現神足已,在佛前住,頂禮佛足,合掌而言:
Now that he is at his feet, he stands in front of the Buddha, bows at the feet of the Buddha, puts his palms together and says:
「大聖世尊是我之師,我於今者是佛之子。」
The Great Sage, World Honored One, is my teacher, and I am now the son of the Buddha.
佛言:
Buddha said:
「如是如是。
"So it is.
汝從我學,是我弟子。」
If you learn from me, you are my disciple. "
佛復命言:
The Buddha replied:
「還就汝坐。」
Just sit down.
時,摩竭提頻婆娑羅王聞佛所說,歡喜奉行。
At that time, King Magati Bimbasara heard what the Buddha said and followed it happily.

14 - SA-2 14

SA-2 14 (一四)
SA-2 14 (one four)
如是我聞:
This is what I heard:
一時,佛在王舍城迦蘭陀竹林。
At one time, the Buddha was in the Kalanda Bamboo Grove in the city of Rajagaha.
爾時,有陀驃比丘,力士之子。
At that time, there was Bhikkhu Tokyo, the son of a strong man.
世尊于時勅陀驃比丘料理僧事,陀驃比丘奉命典知。
At that time, the World-Honored One ordered Bhikkhu Tuopyo to take care of the monks' affairs.
後於一時,有一比丘名彌多求,於眾僧次,應當受請。
Later, there was a bhikkhu named Mi Duoqiu who was invited by all the monks.
陀驃爾時即依僧次,遣彌多求比丘應請詣彼。
Tuo Piao immediately followed the order of the monks and sent Miduo to ask the monks to visit him.
值彼設供,飲食麁澁。
On the occasion of making an offering to him, his food and drink were luxuriant.
如是再三,私自惆悵,生大苦惱,向其姊妹彌多羅比丘尼說:
This happened again and again, and he felt secretly melancholy and suffered greatly, so he said to his sister Bhikshuni Midora:
「陀驃所差因緣,每得麁澁,苦惱於我。」
The causes and conditions sent by Tuo Piao make me troubled every time I get confused.
即語彌多羅比丘尼言:
That is to say, Bhikshuni Midora said:
「姊妹!陀驃比丘三以惡食,苦惱於我。
"Sister! Bhikkhu Tokyu has been eating badly for three times and is troubled by me.
而汝今者,寧不為我設諸方便,報彼怨耶?」
And you, now, would rather not set up any convenience for me to repay him for his grievances? "
彌多羅比丘尼言:
Bhikshuni Mitra said:
「我當云何能得相佐?」
How can I be able to help you?
彌多求比丘言:
Bhikkhu Midoqiu said:
「為汝計者,汝往佛所言:
"For your plan, go to what the Buddha said:
陀驃比丘先於我所,作非梵行。」
Bhikkhu Tokyo preceded me in his non-Brahma conduct. "
我當證言:
I bear witness:
「實爾實爾。」
Sir, Shir.
彌多羅比丘尼言:
Bhikshuni Mitra said:
「我當云何於淨戒人而作毀謗?」
Why should I speak slanderously against a pure person?
彌多求言:
Mido asks for words:
「姊妹,汝若不能為我作此事者,我自今後,更復不能與汝言語。」
Sister, if you cannot do this for me, I will never be able to speak to you from now on.
比丘尼言:
Bhikshuni said:
「汝意必爾,我當從汝。」
You will do what you say, and I will follow you.
彌多求比丘言:
Bhikkhu Midoqiu said:
「姊妹,我今先去,汝可後來。」
Sister, I will go first now, and you can come later.
彌多比丘往至佛所,禮佛足已,在一面坐。
Bhikkhu Mido went to the Buddha's place. After paying homage to the Buddha, he sat down beside him.
彌多羅比丘尼復詣佛所,禮佛足已,在一面立。
Bhikshuni Midora returned to the Buddha's place. After paying homage to the Buddha, she stood on one side.
白佛言:
Bai Fo said:
「世尊!云何陀驃力士子,乃於我所作非梵行?」
World Honored One! Are you, the noble man of Yunhe Tuo, doing something unholy to me?
彌多求比丘言:
Bhikkhu Midoqiu said:
「實爾,世尊。」
Sure, World Honored One.
時,陀驃比丘在大眾中。
At that time, Bhikkhu Tokyo was among the crowd.
佛告陀驃比丘言:
The Buddha told Bhikkhu Tuopiao:
「聞是語不?」
Is this what you heard?
爾時,陀驃比丘白佛言:
At that time, Bhikkhu Tokyo said to the Buddha:
「世尊!佛自知我。」
World Honored One! The Buddha knows me.
佛告陀驃:
The Buddha told Tuo Piao:
「汝今不應作如是語,若作是事,汝當言憶;
"You should not say such words now. If you do such things, you should remember them;
若不作者,當言不憶。」
If there is no author, it should be forgotten. "
即白佛言:
That is to say, the Buddha said:
「世尊!我實不憶有如此事。」
World Honored One! I really don't remember such a thing.
時羅睺羅白佛言:
At that time Rahula said to the Buddha:
「世尊!此陀驃比丘共彌多羅比丘尼作非梵行。」
World-Honored One! This bhikkhu Tuo Kyo and the bhikkhuni Midora are engaged in non-Brahma conduct.
彌多求比丘證言:
Bhikkhu Mido asked for his testimony:
「我見陀驃比丘於彌多羅比丘尼所作非梵行,陀驃比丘欲何所道?」
I saw that Bhikkhu Tokyo was performing non-Brahma conduct in Bhikshuni Mitara. What path does Bhikkhu Tokyo want to follow?
佛告羅睺羅:
Buddha told Rahula:
「若彼彌多羅比丘尼誣謗於汝言:
"If Bhikshuni Midora slanders you falsely:
『羅睺羅今於我所作非梵行。』
“What Rahula is doing to me now is not a holy life. 』
彌多求比丘亦復證言:
Bhikkhu Midokyu also testified:
『我實見羅睺羅於彼彌多羅比丘尼所作非梵行。』
"I have truly seen the unholy conduct of Bhikshuni Bmidhara and Rahula. 』
汝何所道?」
What do you mean? "
羅睺羅白佛言:
Rahula said to the Buddha:
「世尊!我若被誣,唯言婆伽婆自證知我。」
World Honored One! If I am falsely accused, I can only say that Bhagavan himself has realized me.
佛告羅睺羅:
Buddha told Rahula:
「汝尚知爾,況彼清淨無有所犯,而當不知作如是語。」
As you know, he is pure and has not violated anything, yet he should not have known to say such a thing.
佛告諸比丘:
The Buddha told the monks:
「汝等可為陀驃比丘作憶念羯磨;
"You can do remembrance karma for Bhikkhu Tokyo;
彌多羅比丘尼以自言故,為作滅擯。」
Bhikshuni Mitra said that he was excommunicated. "
爾時,諸比丘受佛勅已,於彌多求比丘苦切撿挍,語彌多求比丘言:
At that time, all the bhikkhus had received the Buddha's instruction, and Bhikkhu Miduoqiu picked it up with great pains, and said to Bhikkhu Miduoqiu:
「陀驃比丘共彌多羅比丘尼作非梵行,為何處見?
"Where can I see Bhikkhu Tokyu and Bhikshuni Mitara performing non-Brahma practices?
為獨見耶?
To see alone?
為共人見?」
To meet everyone? "
如是責問,彌多求比丘不能得對,方言誣謗陀驃比丘,先於僧次,差我受請,三得麁食。
Such accusations were made, and the monk Miduo asked for help but could not get the answer. He slandered Bhikkhu Tuopiao in his dialect and sent me to receive the invitation before the monks did.
「我今實以貪瞋癡故,而生此謗。」
I am actually greedy, angry and ignorant, and this slander has arisen.
爾時,世尊出於靜室,在眾僧前敷座而坐。
At that time, the World-Honored One came out of the quiet room and sat down in front of the monks.
諸比丘等白佛言:
The monks and others said to the Buddha:
「世尊!已為陀驃比丘作憶念羯磨,復為彌多羅比丘尼作滅擯竟,已為問彌多求,知其虛謗。」
World Honored One! I have done the remembrance karma for Bhikkhu Tokyo, and I have done the annihilation and banishing for Bhikkhu Midora. I have asked for many things, and I know that they are false.
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「若成就一切,  所謂虛妄語,
"If everything is accomplished, the so-called false words,
則為棄後世,  無惡而不造。
This is to abandon future generations and do no evil without doing anything.
寧當以此身,  吞食熱鐵丸,
I would rather use my body to swallow hot iron pills,
不以破戒身,  而受淨信施。」
Don't break the precepts, but receive gifts of pure faith. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

15 - SA-2 15

SA-2 15 (一五)
SA-2 15 (one five)
如是我聞:
This is what I heard:
一時,佛在王舍城迦蘭陀竹林。
At one time, the Buddha was in the Kalanda Bamboo Grove in the city of Rajagaha.
爾時,陀驃比丘往詣佛所,於大眾中,頂禮佛足,白佛言:
At that time, Bhikkhu Tokyo went to the Buddha's place. In the midst of the crowd, he bowed at the Buddha's feet and said to the Buddha:
「世尊!我於今者,欲入涅槃,唯願世尊聽我滅度。」
World Honored One! I want to enter Nirvana now. I only hope that the World Honored One will listen to my passing away.
如是三請。
If so, three please.
佛告陀驃:
The Buddha told Tuo Piao:
「汝入涅槃,我不遮汝。」
When you enter Nirvana, I will not hide you.
時,陀驃比丘於如來前,作十八種變,踊身虛空。
At that time, Bhikkhu Tuokyo stood in front of the Tathagata and performed eighteen transformations, leaping into space.
即於東方,現四威儀,青黃赤白,種種色像,或現為水,或現火聚。
That is, in the east, four majestic objects appeared, green, yellow, red and white, and various color images, either as water or as fire.
身上出水,身下出火。
Water comes out of the body and fire comes out of the body.
身上出火,身下出水。
Fire comes out of the body and water comes out of the body.
或現大身,滿虛空中,或復現小。
It may appear as a large body, filling the sky, or it may appear as a small one.
履水如地,履地如水。
Walking on water is like the ground, walking on the ground is like the water.
南西北方,亦復如是。
The same is true in the south, northwest and north.
作是事已,即於空中,入火光三昧,火炎熾然,如大火聚,即入涅槃,無有遺燼,猶如酥油一時融盡。
Once you have done this, you will enter the fire-light samadhi in the air. The flames will be blazing, like a big fire gathering, and you will enter nirvana. There will be no embers left, just like butter that melts away in a moment.
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「譬如熱鐵,  椎打星流。
"Like hot iron, the vertebra hits the star stream.
散已尋滅,
The scattered ones have been found and destroyed,
莫知所至。
Don't know where you are.
得正解脫,  亦復如是。
Once you achieve true liberation, it will be the same again.
已出煩惱,  諸欲淤泥。
The troubles are gone, all desires are mired in mud.
莫能知彼,
No one can know the other,
所趣方所。」
Interesting place. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

16 - SA-2 16

SA-2 16 (一六)
SA-2 16 (one six)
如是我聞:
This is what I heard:
一時,佛遊化摩竭陀國桃河樹林。
At one time, the Buddha traveled to the Peach River Forest in the Kingdom of Huamajeda.
見放牧人,稱此林中有鴦掘魔羅賊,或傷害人。
I saw a herdsman and said that there was a thief in the forest who might harm people.
佛告牧人言:
The Buddha told the shepherds:
「彼賊或能不見傷害。」
The thief may be able to escape harm.
即便前進。
Even moving forward.
復見牧人,亦作是語,佛如前答,至於再三。
When he saw the shepherd again, he also said the same words, and the Buddha replied as before, again and again.
佛故答言:
The Buddha replied:
「彼惡人者,或不見害。」
Those who are evil may not see harm.
佛到林中,鴦掘魔羅遙見佛來,左手持鞘,右手拔刀,騰躍而來,彼雖奔走,如來徐步,不能得及。
When the Buddha came to the forest, Mara Yaguru saw the Buddha coming from a distance. He held a sheath in his left hand and drew a sword in his right hand.
鴦掘魔羅極走力盡,而語佛言:
After running out of all his strength, Mara Ji spoke to the Buddha:
「住!住!沙門。」
Stay! Stay! Samana.
佛語之言:
The words of Buddha:
「我今常住,汝自不住。」
I am here to stay forever, but you cannot stay here.
鴦掘魔羅即說偈言:
Yangdi Moluo then said a verse:
「沙門行不止,  自言我常住。
"The ascetic travels ceaselessly, saying to myself that I will always remain.
我今實自住,  今言我不住。
Now I actually live on my own, but now I say I don’t live there.
云何爾言住,  道我行不住?」
How can you say you can't do it when you say you can't do it? "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「我於諸眾生,  久捨刀杖害,
"I have long given up my sword and staff to harm all sentient beings.
汝惱亂眾生,  不捨是惡業,
You annoy and confuse sentient beings, and you are unwilling to give up this evil karma.
是故我言住,  汝名為不住。
That’s why I say stay, but your name is Unstoppable.
我於有形類,  捨諸毒惡害,
I give up all kinds of evil and evil in the visible world,
汝不止惡業,  常作不善業,
You have not only done bad deeds, but also performed unwholesome deeds.
是故我言住,  汝名為不住。
That’s why I say stay, but your name is Unstoppable.
我於諸有命,  捨除眾惱害,
For all living beings, I give up all troubles and harms,
汝害有生命,  未除黑闇業,
You have harmed living beings and have not eliminated your dark karma.
以是我言住,  汝名為不住。
So I say stay, but your name is unstoppable.
我樂於己法,  攝心不放逸,
I am happy with my own way, and I keep my mind focused and never let go.
汝不見四部,  一切所不住,
You don’t see the four parts, and everything is unstoppable.
是名我實住,  汝名為不住。」
It is my name that truly abides, but your name cannot. "
鴦掘魔羅復說偈言:
The yangdimoluo said another verse:
「我久處曠野,  未見如此人,
"I have been in the wilderness for a long time and have never seen such a person.
婆伽婆來此,  示我以善法。
Bhagava came here to show me the good Dharma.
我久修惡業,  今日悉捨離,
I have been practicing bad karma for a long time, but I will give it up today.
我今聽汝說,  順法斷諸惡。」
Now I listen to you, follow the law and put an end to all evils. "
以刀內鞘中,  投棄於深坑,
With the sword in its sheath, Throw it into the deep pit,
即便稽首禮,  歸命於世尊,
Even if I bow my head and return my destiny to the World Honored One,
信心甚猛利,  發意求出家。
My faith is so powerful that I decided to become a monk.
佛起大悲心,  饒益諸世間,
The Buddha has great compassion and benefits the world.
尋言汝善來,  便得成沙門。
If you are kind enough to seek advice, you will become a recluse.
爾時,鴦掘魔羅族姓子,鬚髮自落,被服法衣,已得出家,處於空靜,心無放逸,專精行道,勤修精進。
At that time, a son of the Yangghumoluo clan, with his hair falling, wearing dharma robes, has left the home life, is in a state of emptiness and tranquility, his mind is not restful, he is dedicated to practicing the Way, and he is practicing diligently and diligently.
以能專精,攝心正念,修無上梵行,盡諸苦際,於現法中,自身取證明知,己法自知,我生已盡,梵行已立,所作已辦,不受後有。
With the ability to concentrate, concentrate on the mind and right thoughts, cultivate the supreme Brahma life, and end all sufferings. In the present Dharma, I can realize and understand myself, and I know my own Dharma. My life is over, the Brahma life has been established, what I have done has been done, and I will not accept it. There will be later.
爾時,尊者無害已成羅漢,得解脫樂。
At that time, the Venerable One was harmless and had become an Arhat, attaining the bliss of liberation.
即說偈言:
That is to say, verse:
「我今字無害,  後為大殘害,
"I am harmless now, but will do great harm later.
我今名有實,  真實是無害。
My name is real now, and truth is harmless.
我今身離害,  口意亦復然,
Now that my body is free from harm, my speech and mind are also restored.
終不害於他,  是真名無害。
It won't harm him in the end. His true name is harmless.
我本血塗身,  故名鴦掘摩,
I am smeared with blood, so I am called Yangjumo.
為大駛流漂,  是故歸依佛。
For the purpose of traveling on a great journey, I took refuge in the Buddha.
歸依得具戒,  即逮得三明,
If you take refuge and have the precepts, you will have the three luminaries.
具知佛教法,  遵奉而修行。
Know the Buddhist Dharma, follow it and practice it.
世間調御者,  治以刀杖捶,
In this world, those who regulate and control are punished by beating with swords and sticks.
鐵鉤及鞭轡,  種種諸楚撻。
Iron hooks and whip bridles, all kinds of Chu tarts.
世尊大調御,  捨離諸惡法,
The World-Honored One has great guidance, abandoning all evil dharmas,
去離刀杖捶,  真是正調御。
Going away from the sword and beating with the stick is really a good way to control.
渡水須橋船,  直箭須用火,
To cross the water, you need bridges and boats; to make straight arrows, you need fire.
匠由斤斧正,  智以慧自調。
A craftsman straightens his work with an axe, and wisdom adjusts itself with wisdom.
若人先造惡,  後止不復作,
If a person commits evil first and then stops doing it again,
是照於世間,  如月雲翳消。
It shines on the world, like the moon and clouds disappearing.
若人先放逸,  後止不放逸,
If people let go first and then stop letting go,
正念離棘毒,  專心度彼岸。
Keep your righteous thoughts away from the thorns and poisons, and concentrate on reaching the other shore.
作惡業已訖,  必應墮惡趣,
Once your evil deeds are over, you will surely fall into the lower realms.
蒙佛除我罪,  得免於惡業。
May the Buddha remove my sins and free me from bad karma.
諸人得我說,  皆除怨結心,
Everyone, let me tell you, get rid of all the hatred and knots in your mind,
當以忍淨眼,  佛說無諍勝。」
Use forbearance to purify your eyes. The Buddha said that no criticism will prevail. "

17 - SA-2 17

SA-2 17 (一七)
SA-2 17 (one seven)
如是我聞:
This is what I heard:
一時,佛在王舍城迦蘭陀竹林中。
At one time, the Buddha was in the bamboo grove of Kalanda in the city of Rajagaha.
爾時,有一比丘,天未明曉,往趣河邊,襞疊衣服,安著一處,入河洗浴,露形出水,於河岸上,晞乾其身。
At that time, there was a bhikkhu who went to the Qu River before dawn. He folded his clothes, settled down in a place, went into the river to bathe, and lay naked on the bank of the river to dry himself.
有天放光,照彼河岸,語比丘言:
One day, light shone from the sky, shining on the other bank of the river, and said to the bhikkhu:
「汝出家未久,盛壯好髮,何不受五欲樂,非時出家?」
You have not been a monk for a long time, and you are prosperous and prosperous. Why don't you deprive yourself of the five sensual pleasures and become a monk at an inappropriate time?
比丘答言:
The bhikkhu replied:
「我今出家,正是其時,獲於非時。」
I have become a monk at the right time, but I have achieved it at the wrong time.
天語沙門:
Tianyu Sramana:
「云何出家是時,獲於非時。」
Why is it the right time to become a monk? It's not the right time to become a monk.
沙門答言:
The ascetic replied:
「佛世尊說五欲是時,佛法是非時。
"The Buddha and the World-Honored One said that the five desires are right and the Dharma is right and wrong.
五欲之樂,受味甚少,其患滋多,憂惱所集。
The pleasures of the five desires have very little taste, and are the source of many troubles and agglomerations.
我佛法中,現身受證,無諸熱惱。
In my Buddha Dharma, when I show up and receive the realization, I am free from all kinds of heat and troubles.
諸有所作,不觀時日。
Everything you do depends on the time.
種少微緣,獲大果報。」
Sow a small fate, but reap great rewards. "
天復問言:
Tianfu asked:
「佛云何說五欲是時?
"Why does the Buddha say that the five desires are at this time?
云何佛法名為非時?」
Why is the name of Buddhism so inappropriate? "
比丘答言:
The bhikkhu replied:
「我既年稚,出家未久,學日又淺,豈曰能宣如來至真廣大深義。
"I am young, have not been a monk for a long time, and have only a limited education. How can I say that I can declare the true vastness and profound meaning of the Tathagata?
婆伽婆今者,在近迦蘭陀竹林,爾可自往,問其疑惑。」
Bhagava is now in the bamboo forest near Kalanda. You can go there yourself and ask him about his doubts. "
天答之言:
God’s answer:
「今佛侍從大威德天,盈集左右,如我弱劣,不能得見。
"Now the Buddha is serving the mighty and virtuous heaven, and he is gathered around me. I am weak and unable to see him.
汝今為我往白世尊,如來慈矜,若垂聽許,我當詣彼,諮啟所疑。」
You are now paying my respects to the World Honored One, Tathagata, who is kind and considerate. If you listen to me, I will go to him and inquire about my doubts. "
比丘答言:
The bhikkhu replied:
「汝若能往,我當為汝啟白世尊。」
If you are able to go, I will enlighten you, World Honored One.
天復答言:
Tianfu replied:
「我隨汝往詣世尊所。」
I will follow you to where the World Honored One is.
爾時比丘往詣佛所。
Then the bhikkhu went to the Buddha's place.
頂禮佛足,在一面立,具以天問而白世尊。
Bowing at the feet of the Buddha, standing on one side, he asked the Buddha to ask questions from the sky.
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「名色中生相,  謂為真實有,
"The appearance in name and form is said to be real.
當知如斯人,  是名屬死徑。
You should know that such a person is called a dead end.
若識於名色,  本空無有性,
If one recognizes name and form, they are essentially empty and have no nature.
是名尊敬佛,  永離於諸趣。」
This is called respecting the Buddha and staying away from all realms forever. "
佛問天曰:
Buddha asked Heaven and said:
「汝解已未?」
Have you understood it yet?
天即答言:
Heaven immediately answered:
「未解。
"Unsolved.
世尊!」佛復說偈言:
World Honored One! ” The Buddha spoke another verse:
「勝慢及等慢,  并及不如慢,
"Slowness is worse than slowness, but it is better to be slow than to be slow.
有此三慢者,  是可有諍論;
Those who have these three conceits can be criticized;
滅除此三慢,  是名不動想。」
Eliminating these three conceits is called not thinking. "
佛告天曰:
The Buddha told Heaven:
「汝解已未?」
Have you understood it yet?
天答佛言:
God replied to the Buddha:
「未解。
"Unsolved.
世尊!」佛復說偈言:
World Honored One! ” The Buddha spoke another verse:
「斷愛及名色,  滅除三種慢;
"Cut off love and name and form, and eliminate the three kinds of conceit;
不觸於諸欲,  滅除於瞋恚;
Not touched by desires, eliminated by anger;
拔除諸毒根,  諸想願欲盡。
Pull out all poisonous roots, and eliminate all thoughts and wishes.
若能如是者,  得度生死海。」
If you can do this, you will be able to cross the sea of ​​life and death. "
天白佛言:
Tianbai Buddha said:
「我今已解。」
I've figured it out now.
諸比丘聞佛所說,歡喜奉行。
When the bhikkhus heard what the Buddha said, they followed it with joy.

18 - SA-2 18

SA-2 18 (一八)
SA-2 18 (one eight)
如是我聞:
This is what I heard:
一時,佛在王舍城迦蘭陀竹林。
At one time, the Buddha was in the Kalanda Bamboo Grove in the city of Rajagaha.
爾時,有一比丘,於清晨朝往趣河邊,脫衣洗浴,還出岸上,晞乾其身。
At that time, there was a bhikkhu who went to the Xiangqu River early in the morning, took off his clothes and took a bath, and then came out on the bank to dry himself.
有天放光,照于河岸,問比丘言:
One day, light shone from the sky on the bank of the river. He asked the bhikkhu:
「比丘!此是巢窟,夜則烟出,晝則火燃。
"Bhikkhu! This is a nest. Smoke comes out at night and fire burns during the day.
有婆羅門見是事已,破彼巢窟,并掘其地。
Seeing what had happened, a Brahmin broke into the nest and dug its ground.
時有智人語婆羅門言:
At that time, a wise man spoke to Brahman:
『以刀掘地。』
"Digging the ground with a knife." 』
見有一龜,婆羅門言:
Seeing a turtle, the Brahmin said:
『取是龜來。』
"Take the tortoise." 』
復語掘地,見一蝮蛇,語令捉取。
Fu Yu digs the ground and sees a viper, giving orders to catch it.
復語掘地,見一肉段,語令挽取。
With complex words, he dug into the ground and found a piece of meat. He gave orders to retrieve it.
復語掘地,見一刀舍,婆羅門言:
After digging in the ground for a while, he saw a sword shed, and the Brahmin said:
『此是刀舍。』
"This is the sword house." 』
語令掘取。
Command excavation.
復語掘地,見楞祇芒毒蟲,語令掘取。
I asked him to dig in the ground again, but he saw a poisonous mangosteen, and he ordered me to dig up the ground.
復語掘地,見有二道,復語掘出。
Fu Yu digs the ground, and sees that there are two ways. Fu Yu digs out.
語更掘地,見有石聚,語令出石。
Yu Geng dug in the ground and saw a gathering of stones. He ordered the stones to come out.
復語掘地,見有一龍,婆羅門言:
Fuyu dug the ground and saw a dragon. The Brahmin said:
『莫惱於龍。』
"Don't be angry with the dragon." 』
即跪彼龍。」
That is to say, kneel down to the dragon. "
天語比丘言:
Bhikkhu Tianyu said:
「莫忘我語,可以問佛,佛有所說,至心憶持。
"Don't forget what I said. You can ask the Buddha. If the Buddha has said it, remember it with your heart.
所以者何?
So what?
我不見若天、若魔、若梵,有能分別者,除佛及以聲聞弟子比丘,無能得解如是問者。」
I don’t see anyone who can distinguish between gods, demons, and Brahman. Except for Buddhas and monks who are disciples of sravakas, no one can answer such a question. "
爾時比丘往至佛所,頂禮佛足,在一面立。
At that time, the bhikkhu went to the Buddha's place, bowed at the Buddha's feet, and stood on one side.
所聞天語,具向佛說:
He heard the heavenly words and said to the Buddha:
「世尊!云何巢窟夜則烟出,晝則火然?
"World Honored One! Why is there smoke coming out of the cave at night and fire in the day?
誰是婆羅門?
Who is Brahmin?
誰是智人?
Who is Homo sapiens?
云何是刀?
What is the sword?
云何是掘?
What is digging?
云何為龜?
Why is Yun a turtle?
云何蝮蛇?
Where is the viper?
云何肉段?
Why the meat?
云何刀舍?
Where is the sword?
云何楞祇芒毒虫?
What's the matter with just a poisonous insect?
云何二道?
What are the two ways?
云何石聚?
Where are the stones gathered?
云何名龍?」
Why is Yun called dragon? "
佛告比丘:
The Buddha told the bhikkhu:
「諦聽諦聽,當為汝說。
"Listen carefully, listen carefully, and I will speak to you.
巢窟者,所謂是身。
The nest is called the body.
受於父母精氣,四大和合,衣食長養,乃得成身。
Receiving the essence of the parents, the four elements are harmonious, and the person is nourished by food and clothing, and then he becomes a human being.
而此身者,會至散敗,膖脹虫爛乃至碎壞。
And this body will be disintegrated, swollen, rotten by insects and even broken into pieces.
夜烟出者,種種覺觀。
When the smoke comes out at night, you will experience various perceptions.
晝火然者,從身口業,廣有所作。
Those who have fire during the day can do a lot from their body, speech, and deeds.
婆羅門者,即是如來。
Brahman is the Tathagata.
有智人者,即諸聲聞。
Those who have wisdom are the voice-hearers.
刀喻智慧。
The sword represents wisdom.
掘地者,喻於精進。
The one who digs the ground is a metaphor for diligence.
龜者,喻於五蓋。
Turtle is a metaphor for the five hindrances.
蝮蛇者,喻瞋惱害。
The viper symbolizes anger and harm.
肉段者,喻慳貪嫉妬。
Those with fleshy sections are a metaphor for greed and jealousy.
刀舍者,喻五欲。
The knife is used as a metaphor for the five desires.
楞祇芒毒虫,喻如愚癡。
A poisonous insect is like a fool.
二道者,喻於疑。
Those with two ways are known as doubts.
諸石聚者,喻於我慢。
The gathering of stones represents my arrogance.
龍者,喻於羅漢,盡諸有結。」
The dragon is likened to the Arhat, who has all kinds of knots. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「巢窟名為身,  覺觀如彼烟,
"The nest is called the body, and I feel like the smoke,
造作如火然,  婆羅門如佛,
Creation is like fire, Brahman is like Buddha,
智人是聲聞,  刀即是智慧,
Homo sapiens is the voice-hearer, the sword is wisdom,
掘地喻精進,  五蓋猶如龜,
Digging in the ground is a metaphor for diligence, and the five hindrances are like turtles.
瞋恚如蝮蛇,  貪嫉如肉段,
Anger is like a viper, greed and jealousy are like pieces of meat,
五欲如刀舍,  愚癡如楞祇,
The five desires are like swords and sheds, and ignorance is like being stunned.
疑者如二道,  我見如石聚,
Doubts are like two paths; I see them like stones gathered together.
汝今莫惱龍,  龍是真羅漢。
Don't be angry with the dragon now. The dragon is the true Arhat.
善答問難者,  唯有佛世尊。」
The only one who is good at answering questions is the Buddha, the World Honored One. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

19 - SA-2 19

SA-2 19 (一九)
SA-2 19 (one nine)
如是我聞:
This is what I heard:
一時,佛在波羅奈國仙人鹿野苑中。
At one time, the Buddha was in the sage Sarnath in the country of Parana.
爾時,世尊著衣持鉢入波羅奈城,見一比丘,身意不定,諸根散亂。
At that time, the World-Honored One entered the city of Parana wearing robes and holding an alms bowl. He saw a bhikkhu whose body and mind were unstable and whose faculties were scattered.
時,彼比丘遙見佛已,低頭慚愧。
At that time, the bhikkhu saw the Buddha in the distance and lowered his head in shame.
佛乞食已,洗足入僧坊中,出於靜室,坐僧眾中,語諸比丘言:
After the Buddha had begged for food, he washed his feet and entered the monk's room. He came out of the quiet room and sat among the monks. He said to the monks:
「我於今朝,見一比丘不攝諸根,時,彼比丘遙見我已,有慚愧色,低頭撿情,為是誰耶?」
Today, I saw a bhikkhu who did not take care of his faculties. When he saw me from a distance, he looked ashamed and lowered his head to show his affection. Who is he?
時,彼比丘即於坐起,以欝多羅僧著右肩上,叉手合掌,白佛言:
At that time, the bhikkhu immediately sat up, put his head on his right shoulder, crossed his hands and clasped his palms, and said to the Buddha:
「世尊!心意不定,諸根散者,即我身是也。」
World Honored One! My mind is unstable and my roots are scattered. This is what I am.
佛言:
Buddha said:
「善哉!比丘!見我乃能撿情攝意,見諸比丘、比丘尼、優婆塞、優婆夷,亦當如是,撿情攝意,如似見我。
"Excellent! Bhikkhu! When you see me, you can pick up your emotions and capture your mind. When you see bhikkhus, nuns, Upasakas, and Upasikas, you should do the same. You should pick up your emotions and capture your mind as if they were seeing me.
汝能如是,於長夜中安樂利益。」
Can you do this and enjoy peace and benefit in the long night? "
有一比丘即於佛前,而說偈言:
A bhikkhu stood in front of the Buddha and said a verse:
「比丘乞食入聚落,  心意縱亂不暫定,
"A bhikkhu goes to the village to beg for food, and his mind is in a state of confusion.
見佛精進攝諸根,  是故佛稱為善哉。」
Seeing the Buddha diligently grasping all the faculties, that is why the Buddha is called good. "

20 - SA-2 20

SA-2 20 (二〇)
SA-2 20 (twenty)
如是我聞:
This is what I heard:
一時,佛在波羅奈國古仙人住處鹿野苑中。
At one time, the Buddha was in Sarnath, the ancient residence of the immortals in the country of Parana.
爾時,世尊時到,著衣持鉢,入城乞食。
At that time, the Blessed One arrived, dressed in robes and holding an alms bowl, and entered the city to beg for food.
有一比丘在天祠邊,心念惡覺,嗜欲在心。
There was a bhikkhu who was sitting beside the temple. He had evil thoughts and desires in his heart.
時,佛世尊語比丘言:
At that time, the Buddha and the World-Honored One spoke to the bhikkhu:
「比丘!比丘!汝種苦子,極為鄙穢,諸根惡漏,有漏汁處,必有蠅集。」
Bhikkhu! Bhikkhu! You have sown bitter seeds, which are extremely despicable. Your roots are full of leaks. Where there are leaks, flies will gather.
爾時,比丘聞佛所說,知佛世尊識其心念,生大怖畏,身毛皆竪,疾疾而去。
At that time, the bhikkhu heard what the Buddha said and knew that the Buddha and the World-Honored One recognized his thoughts. He was so frightened that the hair on his body stood on end and he ran away quickly.
佛乞食還,食已洗足,還僧坊中,入靜房坐。
The Buddha returned after begging for food. After washing his feet, he returned to the monk's cell and sat in a meditation room.
從靜房出,在眾僧前敷座而坐。
Come out of the quiet room and sit down in front of the monks.
佛告諸比丘:
The Buddha told the monks:
「我今入城乞食,見一比丘在天祠邊,心念惡覺。
"I went into the city to beg for alms and saw a bhikkhu by the temple with evil thoughts in his mind.
嗜欲在心。
Desire is in the heart.
我即語言:
I am language:
『比丘!比丘!汝種苦子,極為鄙穢,諸根惡漏,有漏汁處,必有蠅集。』
"Bhikkhu!" Bhikkhu! You have sown bitter seeds, which are extremely despicable. Your roots are prone to leakage, and wherever there is leakage, flies will gather. 』
是時,比丘聞佛所說,生大驚怖,身毛皆竪,疾疾而去。」
At that time, when the bhikkhu heard what the Buddha said, he was greatly frightened, the hair on his body stood on end, and he ran away quickly. "
佛說是已,有一比丘從坐而起,叉手合掌,白佛言:
After the Buddha said this, a bhikkhu stood up from his seat, folded his hands and clasped his palms, and said to the Buddha:
「世尊!云何名種苦子?
"World Honored One! Why is it called sowing bitter seeds?
云何名為鄙穢?
Why is it called despicable?
云何名為惡漏?
Why is it called evil leakage?
云何名為蠅集?」
Why is it called Fly Collection? "
佛言:
Buddha said:
「諦聽!諦聽!當為汝說。
"Listen carefully! Listen carefully! I will speak for you.
瞋恚嫌害,名種苦子。
Anger and hatred are the seeds of bitterness.
縱心五欲,名為鄙穢。
Indulging the five desires is called despicable.
由六觸入,不攝戒行,名為惡漏。
Entering through the six contacts and not following the precepts, it is called evil outflow.
煩惱止住,能起無明、憍慢、無慚、無愧,起諸結使,所謂蠅集。」
The cessation of defilements can cause ignorance, arrogance, lack of shame, and lack of shame, as well as all kinds of knots, the so-called gathering of flies. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「若有不攝諸根者,  增長欲愛種苦子,
"If there is someone who does not take care of all the roots, the growth of desire and love will sow bitter seeds.
作諸鄙穢常流出,  親近欲覺惱害覺,
All kinds of despicable things often flow out, and closeness to the sense of desire harms the sense of anger.
若在聚落空閑處,  心終無有暫樂時。
If you are in an idle place in a settlement, your heart will never have any temporary happiness.
若於己身修正定,  修集諸通得三明,
If you modify your concentration in your own body and cultivate all the powers to gain the three clarities,
彼得快樂安隱眠,  能滅覺蠅使無餘,
Peter slept happily and peacefully, slaying the sleeping flies and leaving nothing behind,
能修得行住健處,  履行聖迹到善方,
Can cultivate to walk and live in a healthy place, perform holy deeds to a good place,
得正智迹終不還,  入於涅槃寂滅樂。」
The traces of righteous wisdom will never return, and you will enter into the bliss of Nirvana. "
佛說是已,諸比丘聞已,歡喜奉行。
The Buddha said this, and the bhikkhus heard it and followed it with joy.

21 - SA-2 21

SA-2 21 (二一)
SA-2 21 (Two One)
如是我聞:
This is what I heard:
一時,佛住舍衛國祇樹給孤獨園。
For a time, the Buddha lived in Sravasti with only one tree in the Solitary Garden.
爾時,有一比丘著衣持鉢入城乞食。
At that time, a monk came into the city wearing robes and holding an alms bowl to beg for food.
食已,迴還洗足,攝持坐具,入得眼林中,在一樹下,敷草而坐,起惡覺觀,貪嗜五欲。
After eating, he went back to wash his feet, took the seat, went into the forest of eyes, and sat down under a tree with grass spread on him. He aroused evil thoughts and indulged in the five desires.
得眼林神知比丘念,念於不淨,在此林中,不應嗜惡,作如是念:
The bhikkhu who has the eye in the forest knows that he is thinking about something impure. In this forest, he should not be addicted to evil and think like this:
「我當[寤-吾+告]寤。」
I shall [寤-我+ sue] Huan.
即作是言:
That is to say:
「比丘!比丘!何故作瘡?」
Bhikkhu! Bhikkhu! Why do you have sores?
比丘答言:
The bhikkhu replied:
「我當覆之。」
I will overturn it.
林神復語:
Lin Shen replied:
「汝瘡如[土*瓦],以何覆之?」
Your sore is like [earth * tile], how can you cover it?
比丘答言:
The bhikkhu replied:
「我以念覺,用覆此瘡。」
I use my mind to heal this sore.
林神讚言:
Lin Shen praised:
「善哉!善哉!今此比丘善知覆瘡,真實覆瘡。」
Excellent! Excellent! Now this bhikkhu is good at covering sores and truly covering sores.
佛以清淨天耳聞彼林神共比丘語。
The Buddha heard the words of the forest spirit and bhikkhu with his pure heavenly ears.
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「世間嗜欲,  邪意所作。
"The world is filled with lust and evil intentions.
瘡疣已生,
The sores and warts have appeared,
眾蠅唼食。
Flies are eating.
嗜欲即瘡,  覺觀即蠅。
Desire is a sore, and awareness is a fly.
我慢依貪,  鑽丈夫心。
I am greedy and greedy, trying to get into my husband's heart.
貪利名稱,
Greedy name,
疑惑所著。
Written by Doubt.
不知出要,  內心修定。
I don’t know what to do, so I cultivate my mind.
具學諸通,  此不作瘡。
If you have all the knowledge, this will not cause sores.
安隱見佛,
See the Buddha in peace and quiet,
能得涅槃。」
Able to achieve nirvana. "
說此偈已,諸比丘聞佛所說,歡喜奉行。
After saying this verse, all the bhikkhus heard what the Buddha said and followed it with joy.

22 - SA-2 22

SA-2 22 (二二)
SA-2 22 (Two Two)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,眾多比丘著衣持鉢入城乞食。
At that time, many bhikkhus came to the city to beg for food in their robes and alms bowls.
爾時,有一年少新學比丘,不以時節入於聚落。
At that time, there was a new monk who was a year old and did not enter the settlement according to the season.
時,諸比丘處處見彼新學比丘,而語之言:
At that time, the bhikkhus saw the new bhikkhu everywhere and said:
「汝今新學,未知對治法門,云何處處經歷諸家?」
You are new to learning and don't know the antidote. Where do you think you have experienced various schools?
新學比丘白諸比丘言:
The new bhikkhu said to all the bhikkhus:
「大德諸長老等皆往諸家,云何遮我不至諸家?」
The great virtuous elders and others are all going to their homes, so how can they keep me from going to their homes?
時,諸比丘乞食食已,收攝衣鉢,洗足已,往至佛所,頂禮佛足,在一面坐。
At that time, the monks had finished begging for food, collected their robes and bowls, and washed their feet. They went to the Buddha's place, bowed at the Buddha's feet, and sat on one side.
諸比丘等白佛言:
The monks and others said to the Buddha:
「世尊!我等入城乞食,見一年少新學比丘,不以時節,往至諸家。
"World Honored One, when we went to the city to beg for alms, we saw a young monk who was new to the school and was visiting various houses regardless of the season.
我等語言:
Our language:
『汝是新學,未知對治,何緣非時往至他家?』
"You are a new student and don't know the cure. Why did you come to his house at such an unexpected time?" 』
答我等言:
Answer me:
『諸老比丘亦到諸家,何故獨自而遮我耶?』
"Old bhikkhus also come to various houses, why do you cover me alone?" 』
」
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「大曠野中有一大池,有諸大象入彼池中,以鼻拔取池中藕根,淨抖擻已,用水洗之,然後乃食,身體肥盛,極得氣力。
"There was a large pool in the wilderness. Elephants entered the pool and plucked lotus root roots with their trunks. They shook them out, washed them with water, and then ate them. Their bodies became fat and they gained great strength.
諸小象等亦復食藕,不知抖擻并及水洗,合埿出食,後轉羸瘦,無有氣力,若死若近死。」
The little elephants also eat lotus roots again, but they do not know how to shake themselves up and wash them with water. They then close their stomachs and eat, and then become weak and thin, with no strength, and they appear to be dead or close to death. "
爾時,世尊而說偈言:
At that time, the World-Honored One spoke a verse:
「大象入池時,  以鼻拔藕根,
"When the elephant enters the pond, it pulls out the lotus root with its trunk.
抖擻洗去泥,  然後方食之。
Shake it up and wash off the mud, then eat it.
若有諸比丘,  具修清白法,
If there are monks who are capable of cultivating purity,
若受於利養,  無過能染著,
If you receive benefit and nourishment, there will be no fault that can stain you.
是名修行者,  猶如彼大象。
This practitioner is like that elephant.
不善解方便,  後受於過患,
If you are not good at understanding convenience, you will suffer from mistakes later.
後受其苦惱,  如彼小象等。」
Later, I suffered from it, just like that little elephant. "
諸比丘聞佛所說,歡喜奉行。
When the bhikkhus heard what the Buddha said, they followed it with joy.
阿難與結髮  及以二陀驃
Ananda and Jiefa and Yi Ertuo
賊并散倒吒  拔彌、慚愧根
The thieves scattered together and fell down. Bami felt ashamed.
苦子并覆瘡  小大食藕根
Bitter seeds and covered sores, Xiaoda eats lotus root
別譯雜阿含經卷第一
The first volume of other translations of the Agama Sutra
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

23 - SA-2 23

SA-2 23 (二三)
SA-2 23 (two three)
別譯雜阿含經卷第二
The Second Translation of the Agama Sutra
失譯人名今附秦錄
The names of people whose translations have been lost are now attached to Qin Lu
初誦第二
First recitation second
如是我聞:
This is what I heard:
一時,佛在王舍城,住寒林中。
At one time, the Buddha was in the city of Rajagaha, living in the cold forest.
爾時,佛告諸比丘:
At that time, the Buddha told the monks:
「人生壽淺,會必歸終,應勤行道,淨修梵行,是故汝等不應懈怠,應修善行,修於法義,及以真行。」
Life is short and life will eventually end. You should diligently practice the Tao and practice pure Brahma. Therefore, you should not slack off. You should practice good deeds, cultivate the meaning of the Dharma, and practice true conduct.
爾時,魔王聞是說已,即作是念:
At that time, after hearing this, the devil thought:
「沙門瞿曇在王舍城,住寒林中,為諸聲聞而說法要,我當至彼而作壞亂。」
The ascetic Qutan is in the city of Rajagaha, living in the cold forest, preaching sermons for the voice-hearers. I should go there and cause chaos.
爾時魔王作是念已,化為摩納,往至佛所,頂禮佛足,在一面立,而說偈言:
At that time, the devil had thought this and turned into mana. He went to the Buddha's place, bowed at the Buddha's feet, stood on one side and said a verse:
「人生壽長,  無諸嬈惱,  常得安隱,
"Life is long, free from all troubles, and always in peace and quiet.
無有死徑。」
There are no dead ends. "
佛作是念:
The Buddha thought:
「魔王波旬來作嬈亂。」
Demon King Boshun has come to cause chaos.
即說偈言:
That is to say, verse:
「人命短促,  多諸嬈害,  宜急修善,
"Human life is short, and there are many evils, so we should practice good deeds urgently.
如救頭燃。
Like saving your head from burning.
當知波旬,  欲來惱觸。」
You should know that in Bo Xun, you will be annoyed and touched by desire. "
爾時,魔王聞說偈已,即作是念:
At that time, after the devil heard the verse, he thought as follows:
「沙門瞿曇知我心念。」
The recluse Qutan knows my thoughts.
愁憂苦惱,深生悔恨,便即隱形,還于天宮。
When you are worried and distressed and deeply regretful, you will become invisible and return to the heavenly palace.

24 - SA-2 24

SA-2 24 (二四)
SA-2 24 (Two Four)
如是我聞:
This is what I heard:
一時,佛在王舍城寒林之中。
At one time, the Buddha was in the cold forest of Rajagaha.
爾時,佛告諸比丘:
At that time, the Buddha told the monks:
「諸行無常,迅速不停,無可恃怙,是敗壞法,應當速離,趣解脫道。」
All actions are impermanent, rapid and unstoppable, and have no support. This is a corrupt dharma. We should leave it quickly to pursue the path of liberation.
爾時,魔王波旬復作是念:
At that time, Demon King Bo Xun thought again:
「沙門瞿曇住王舍城在寒林中,為諸聲聞說如是法,我當往彼而為嬈亂。」
The ascetic Qutan lives in the city of Rajagaha in the cold forest and preaches this Dharma to all the voice-hearers. I should go there and cause chaos.
爾時魔王作是念已,化為摩納,往至佛所,在一面立,而說偈言:
At that time, the demon king had thought this thought and turned it into mana. He went to the Buddha's place, stood on one side and said a verse:
「晝夜恒在,  命常迴來,  如輪軸轉,
"Day and night are always there, life always comes back, like a wheel turning,
周迴無已。」
Week after week. "
佛知魔王來作嬈亂,即說偈言:
The Buddha knew that the demon king was coming to cause trouble, so he said this verse:
「命欲日夜盡,  壽者多患難,
"My life will be exhausted day and night, and those who live long will have many troubles.
猶如陷下河,  速盡無遺餘,
Like sinking into a river, quickly running out without leaving anything behind,
是故汝波旬,  不應作壞亂。」
Therefore, in Rubo Xun, you should not cause chaos. "
魔作是念:
The magic is thought:
「佛知我心。」
Buddha knows my heart.
愁憂苦惱,極生悔恨,隱形而去,還于天宮。
Sad and troubled, full of regret, he disappeared invisible and returned to the palace of heaven.

25 - SA-2 25

SA-2 25 (二五)
SA-2 25 (Two Five)
如是我聞:
This is what I heard:
一時,佛在王舍城迦蘭陀竹林。
At one time, the Buddha was in the Kalanda Bamboo Grove in the city of Rajagaha.
爾時,世尊於夜後分,經行林中。
At that time, the World Honored One was walking in the forest at the end of the night.
於其晨朝,洗足已,正身端坐,繫念在前。
In the morning, after washing his feet, he sat upright with his thoughts in front of him.
爾時,魔王作是念言:
At that time, the devil said:
「沙門瞿曇在王舍城,於夜後分,林中經行。
"The ascetic Qutan was in Rajagaha, walking in the forest late at night.
於其晨朝,洗足已,入於靜室,正身端坐,繫念在前。
In the morning, after washing his feet, he went into the quiet room and sat upright with his thoughts in front of him.
我今當往,而作嬈亂。」
I will go there now and cause chaos. "
作是念已,即便化為摩納之形,在佛前立,而說偈言:
Once you have thought this, you will transform into the form of mana, stand in front of the Buddha, and say a verse:
「我心能化作,  羅網遍虛空,
"My heart can turn into a net that fills the sky,
沙門於我所,  終不得解脫。」
The ascetics in my place will never be liberated. "
佛作是念:
The Buddha thought:
「魔來嬈亂。」
The devil comes to cause chaos.
即說偈言:
That is to say, verse:
「世間有五欲,  愚者為所縛,
"There are five desires in the world, and fools are bound by them.
能斷此諸欲,  永盡一切苦。
If you can cut off all these desires, you will end all suffering forever.
我已斷諸欲,  意亦不染著,
I have given up all desires, and my mind is not tainted,
波旬應當知,  我久壞欲網。」
Bo Xun should know that I have been corrupting my desire network for a long time. "
爾時,魔王聞說偈已,不果所願,憂愁苦惱,隱形而去,還于天宮。
At that time, after hearing the verse, the demon king did not get what he wanted. He became sad and distressed, disappeared invisible, and returned to the palace of heaven.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

26 - SA-2 26

SA-2 26 (二六)
SA-2 26 (two six)
如是我聞:
This is what I heard:
一時,佛住王舍城迦蘭陀竹林。
At one time, the Buddha lived in the Kalanda Bamboo Grove in the city of Rajagaha.
爾時,世尊於初夜後分,坐臥經行。
At that time, the World-Honored One was sitting, lying down, and meditating at the end of the first night.
於其晨朝,洗足入房,右脇著地,足足相累,繫心在明,修於念覺,而生起想。
In the morning, he washed his feet and entered the room. He placed his right side on the ground, his feet were tired, his mind was focused on clarity, he cultivated in mindfulness, and thoughts arose.
爾時,魔王波旬即作是念:
At that time, Demon King Bo Xun thought as follows:
「沙門瞿曇在王舍城迦蘭陀竹林中,經行坐臥。
"The ascetic Qutan was walking and sitting in the bamboo grove of Kalanda in the city of Rajagaha.
於其晨朝,洗足入房,右脇著地,足足相累,繫心在明,修於念覺,作於起想。
In the morning, he washes his feet and enters the room. He touches his right side on the ground, his feet are tired together, his mind is focused on clarity, he practices mindfulness, and he begins to think.
我當至彼,而作嬈亂。」
I should go there and cause chaos. "
作是念已,化為摩納,在佛前住,而說偈言:
Having said this thought, it turned into mana, stayed in front of the Buddha, and said a verse:
「何以睡眠?
"Why sleep?
何以睡眠?
Why sleep?
云何睡眠,
How can I sleep?
如入涅槃?
Like entering nirvana?
如所作辦,  而自安眠,
As you do, you will sleep peacefully,
乃至日出,  故復眠也。」
Even the sun rises, so he goes back to sleep. "
佛知天魔來作嬈亂,即說偈言:
The Buddha knew that the demons were coming to cause trouble, so he said this verse:
「愛網著諸有,  遍覆一切處,
"The net of love clings to everything, covering everywhere,
我今破斯網,  諸愛永已斷。
Now that I have broken this net, all love is forever broken.
一切有生盡,  安隱涅槃樂,
All existence is over, and the joy of Nirvana is peaceful,
波旬汝今者,  於我復何為?」
Now, what do you do to me now? "
爾時,魔王聞說偈已,憂愁苦惱,即便隱形,還于天宮。
At that time, after hearing the verse, the demon king became sad and troubled, and even though he was invisible, he returned to the palace of heaven.

27 - SA-2 27

SA-2 27 (二七)
SA-2 27 (Twenty-seven)
如是我聞:
This is what I heard:
一時,佛在王舍城耆闍崛山中。
At one time, the Buddha was in the Jijajjue Mountain in the city of Rajagaha.
值天雲霧,降少微雨,電光暉赫,處處晃耀。
The sky was cloudy and foggy, with a little drizzle falling, and the electric light was shining brightly everywhere.
爾時,世尊即於其夜露地經行。
At that time, the World-Honored One was walking in the dew at night.
魔王波旬而作是念:
Demon King Bo Xun came and thought:
「沙門瞿曇在王舍城耆闍崛山,值天雲霧,降少微雨,電光暉赫,處處光耀,於其夜中露地經行。
"The ascetic Qutan was walking in the open air at night on the Qijijue Mountain in the city of Rajagaha. There were clouds and mist in the sky, and there was a light rain. The lightning was bright and shining everywhere.
我當往彼,而作壞亂。」
I should go there and cause chaos. "
爾時,魔王作是念已,在其山上,推大石下,欲到佛所。
At that time, the Demon King had this thought and was on his mountain, pushing down the big stone, hoping to reach the Buddha's place.
時,彼大石,自然碎壞。
At that time, the big stone naturally broke into pieces.
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「汝壞靈鷲山,  令如粉微塵,
"You have broken Lingjiu Mountain, your order is like a fine dust,
巨海及大地,  悉皆分碎裂。
The great sea and the earth were all torn into pieces.
欲使正解脫,  生於怖畏相,
If you want to achieve true liberation, you will be born in the state of fear.
欲令毛髮竪,  終無有是處。」
Trying to make the hair stand on end is of no use. "
爾時,魔王作是念言:
At that time, the devil said:
「沙門瞿曇知我所念。」
The Samana Kutan knows what I am thinking.
憂愁苦惱,即便隱身,還于天宮。
Sorrow and distress, even if invisible, are still in the palace of heaven.

28 - SA-2 28

SA-2 28 (二八)
SA-2 28 (twenty-eight)
如是我聞:
This is what I heard:
一時,佛在王舍城耆闍崛山。
At one time, the Buddha was on the Mount Qijajue in the city of Rajagaha.
爾時,世尊於其中夜露地經行,洗足已,入靜房中,整身端坐,繫念在前。
At that time, the World-Honored One was walking in the night dew among them. After washing his feet, he entered the quiet room and sat upright with his thoughts in front of him.
魔王波旬作是念言:
Demon King Bo Xunzuo said:
「瞿曇沙門在王舍城耆闍崛山中,露地經行。
"Qu Tan Samana was meditating in the open on the Qijijue Mountain in the city of Rajagaha.
我當往彼,而作嬈亂。」
I should go there and cause chaos. "
爾時,魔王即自變形作蟒蛇身,其形長大,猶如大船。
At that time, the devil transformed himself into the body of a python, and his shape grew like a big ship.
雙目晃朗,如憍薩羅鉢。
His eyes are as bright as Kosala's bowl.
吐舌炎炎,又如掣電。
Glossary is inflamed, and it is like an electric shock.
出入息聲,如大雷震。
The sound of breathing in and out is like a thunderous earthquake.
住於佛前,以身遶佛,引頸舉頭,當佛頂上。
Stand in front of the Buddha, wrap your body around the Buddha, draw your neck and raise your head, so that it is on top of the Buddha.
爾時,世尊知魔嬈亂,而說偈言:
At that time, the World-Honored One knew that the demons were in chaos and spoke a verse:
「我處于閑寂,  繫心正解脫,
"I am in tranquility, and my mind is liberated,
安禪修其身,  如昔諸佛法。
Meditate and cultivate your body peacefully, just like the Dharma of the past.
毒蛇極猛暴,  狀貌甚可畏,
The venomous snake is extremely violent, and its appearance is very frightening.
蚊虻及蚤蝨,  種種諸惱觸,
Mosquitoes, flies, fleas and lice, all kinds of annoyances,
不動我一毛,  況能令我畏?
If you don't move a hair from me, can this situation scare me?
假使虛空裂,  大地皆振動,
If the void breaks apart and the earth vibrates,
一切諸眾生,  皆生大驚懼,
All sentient beings are in great fear,
欲令我怖畏,  終無有是處。
Trying to make me fearful is of no use.
設復有毒箭,  中于我心者,
Suppose a poisonous arrow strikes my heart,
當于被箭時,  終不求救護,
When he was shot by an arrow, he never asked for help.
然復此毒箭,  亦不能中我。」
However, this poisonous arrow cannot hit me. "
爾時,魔王聞佛說偈,而作是念:
At that time, the demon king heard the Buddha say this verse and thought as follows:
「瞿曇沙門已知我心。」
The Samana Kutan knows my heart.
生大怖畏,憂愁悔恨,即變形去,還于天宮。
If he feels great fear, sorrow and regret, he will transform and return to the heavenly palace.

29 - SA-2 29

SA-2 29 (二九)
SA-2 29 (twenty-nine)
如是我聞:
This is what I heard:
一時,佛在王舍城曼直林中。
At one time, the Buddha was in the Manzhi Forest of Rajagaha.
佛於初夜坐禪經行。
The Buddha sat in meditation and walked on the first night.
初夜以訖,洗足入室,右脇著地,足足相累,繫心在明,作於起想。
At the end of the first night, I washed my feet and entered the room. I touched my right side on the ground.
魔王波旬知佛心已,而作是念:
Demon King Bo Xun knew the Buddha's mind and thought as follows:
「沙門瞿曇在王舍城曼直林中,於其初夜,坐禪經行。
"The ascetic Qutan was sitting in meditation and walking on his first night in the Manzhi Forest of Rajagaha.
至中夜前,洗足入房,右脇著地,足足相累,繫心在明,作於起想。
Before the middle of the night, wash your feet and enter the room. Place your right side on the ground, your feet are tired, and your mind should be clear, and you should think about it.
我今當往,而作壞亂。」
I will go there now and cause chaos. "
爾時,魔王化作摩納,在如來前,而說偈言:
At that time, the Demon King transformed into Mona and spoke a verse in front of the Tathagata:
「云何無事務,  而作於睡眠?
Why do you do it while sleeping when you have nothing to do?
安寢不[寤-吾+告]寤,  如似醉人眠。
Sleep peacefully without [寤-wu + sue] 寤, it’s like sleeping intoxicated.
人無財業者,  乃可自恣睡,
People who have no wealth can just sleep on their own.
大有諸財業,  歡樂快睡眠。」
There is a lot of wealth, happiness and sleep quickly. "
爾時,世尊知魔來嬈亂,而說偈言:
At that time, the World-Honored One knew that demons were coming to stir up trouble, and he spoke a verse:
「我非無作睡,  亦非醉而眠。
"I did not sleep without sleep, nor did I sleep while drunk.
我無世財故,  是以今睡眠,
I have no worldly wealth, so I sleep now,
我多得法財,  是以安睡眠。
I have gained more Dharma wealth, so I can sleep peacefully.
我於睡眠中,  乃至出入息,
In my sleep, I even breathe in and out,
皆能有利益,  未甞有損減。
There can be benefits for all, and there are no losses.
寤則無疑慮,  睡眠無所畏。
There is no doubt in Wan, and there is no fear in sleep.
譬如有毒箭,  人射中其心,
It's like a poisonous arrow that hits a person's heart.
數數受苦痛,  猶尚能得睡。
Even though I have suffered countless pains, I can still sleep.
我毒箭已拔,  何故而不睡?」
I have pulled out the poisonous arrow, why don’t I sleep? "
魔聞是偈,作是念:
The demon heard this verse and recited this verse:
「沙門瞿曇已知我心。」
The Samana Kutan knows my heart.
心懷憂惱,於即還宮。
Feeling worried, he immediately returned to the palace.

30 - SA-2 30

SA-2 30 (三〇)
SA-2 30 (三 )
如是我聞:
This is what I heard:
一時,佛在王舍城毘婆波世山七葉窟中。
At one time, the Buddha was in the Seven-leaf Cave on Mount Vipoboshi in the city of Rajagaha.
爾時,有一比丘名曰求[真/心],獨住仙山黑石窟中,處於閑靜,勤行精進,以不放逸,斷於我見,得時解脫,自身作證,復還退失。
At that time, there was a bhikkhu named Qiu [True Heart], who lived alone in a black cave in the Immortal Mountain. He was quiet, diligent and diligent, not letting go, breaking away from the view of self, attaining the time to be liberated, bearing witness to himself, and recovering from the lost.
第二第三,乃至第六,亦還退失。
The second, third, and even sixth scores were also lost.
比丘念言:
The bhikkhu said:
「我今獨處,修行精進,六返退失,若更退失,以刀自割。」
I am now alone, practicing diligently, and have retreated six times. If I retreat further, I will cut myself with a knife.
魔王波旬知佛在王舍城毘婆波世山七葉窟中,瞿曇弟子名曰求[真/心],亦在王舍城獨住仙山黑石窟中,勤行精進,心不放逸,得時解脫,自身作證。
Demon King Bo Xunzhi Buddha was in the Seven-leaf Cave on Mount Vipobo in the city of Wangha. A disciple of Qu Tan was named Qiu [True Heart]. He also lived alone in the black cave on the Immortal Mountain in the city of Wangha. He worked diligently and diligently without letting his mind wander. When you are liberated, you will testify by yourself.
得已,退失,如是六返。
Gained, retreated and lost, like this six times.
爾時,魔王而作是念:
At that time, the devil thought:
「求[真/心]比丘若第七得,必自傷害,出魔境界。」
If a bhikkhu who seeks [True/Heart] obtains the seventh achievement, he will harm himself and escape from the realm of demons.
作是念已,捉琉璃琴,往到佛所,扣琴作偈:
After reciting this thought, I caught the glazed harp, went to the Buddha's place, played the harp and composed a verse:
「大智大精進,  有大神通達,
"Great wisdom, great diligence, great spiritual understanding,
於法得自在,  威光極熾盛。
Be at ease with the Dharma, and your majesty will be extremely radiant.
汝聲聞弟子,  今將欲自害,
You disciples of the Sravakas, now you want to harm yourself,
人中最上者,  汝今應遮斷。
You, the best among men, should be cut off now.
云何樂汝法?
How can I enjoy your method?
何故學他死?」
Why should you imitate him and die? "
爾時,魔王說是偈已,佛告魔言:
At that time, the devil said this verse, and the Buddha told the devil:
「波旬!汝今乃是諸放逸者之大親友,汝今所說自為說耳,乃不為彼比丘說也。」
Bo Xun! You are now a great relative and friend of the idle people. What you say now is for your own ears, not for that bhikkhu.
爾時,世尊復說偈言:
At that time, the World-Honored One spoke another verse:
「若人不怯弱,  堅修行精進,
"If a person is not timid and practices diligently,
恒樂於禪定,  晝夜修眾善。
Always be happy to meditate and practice good deeds day and night.
乾竭愛欲使,  壞汝魔軍眾,
Exhausted of love and desire, I destroyed your demonic army,
今捨後邊身,  永入於涅槃。」
I will leave behind my body now and enter Nirvana forever. "
爾時,魔王憂悲苦惱,失琉璃琴,愁毒悔恨,還本宮殿。
At that time, the Demon King was sad and distressed. He had lost his glass harp. He was filled with sorrow and regret and returned to his palace.
佛告諸比丘:
The Buddha told the monks:
「當共汝等詣仙人山求[真/心]比丘所。」
You should go to the Immortal Mountain together to seek the [true/heart] bhikkhu.
佛將諸比丘詣求[真/心]所,見求[真/心]尸東猶如煙聚。
The Buddha sent all the bhikkhus to seek for the [true/mind], and they saw the corpses of the [true/mind] gathering in the east like smoke.
佛告諸比丘:
The Buddha told the monks:
「汝等見此煙聚已不?」
Have you seen this smoke gathering yet?
諸比丘言:
The monks said:
「已見,世尊。」
I have seen you, World Honored One.
尸南西北亦如是聚。
Corpses gathered in the same manner in the south, northwest and northwest.
佛告比丘:
The Buddha told the bhikkhu:
「此是波旬隱形遶求[真/心]所,覓其心識。」
This is the place where Bo Xun invisiblely wanders around to seek [the true/mind] and find his mind.
佛告比丘:
The Buddha told the bhikkhu:
「求[真/心]比丘以入涅槃,無有神識,無所至方。」
Seeking the [true/mindful] bhikkhu to enter Nirvana, without spiritual consciousness, there is no way to go.
爾時,魔王化形摩納,而說偈言:
At that time, the devil took the form of Mona and spoke a verse:
「上下及四方,  推求求[真/心]識,
"Above, below and in all directions, seek [true/mind] consciousness.
莫知所至方,  神識竟何趣?」
If you don’t know where you are going, what’s the point of spiritual consciousness? "
爾時,世尊告波旬言:
At that time, the World-Honored One told Bo Xun:
「如此健夫,破汝軍眾,以入涅槃。」
Such a strong man will defeat your army and enter Nirvana.
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

31 - SA-2 31

SA-2 31 (三一)
SA-2 31 (SANY)
如是我聞:
This is what I heard:
一時,佛在優樓比螺聚落尼連禪河菩提樹下,成佛未久。
At one time, the Buddha was under the bodhi tree in the Niranjan River in the Urubiluo settlement, not long after he became a Buddha.
爾時,魔王而作是念:
At that time, the devil thought:
「佛在優樓比螺聚落尼連禪河菩提樹下,成佛未久。
"The Buddha was under the bodhi tree in the Niranjan River in Urubiluo settlement, not long after he became a Buddha.
我當詣彼,伺求其便。」
I should reach out to him and seek his convenience. "
作是念已,往詣佛所,而說偈言:
After reciting this thought, he went to the Buddha's place and said a verse:
「汝獨處閑靜,  閉默常寂然,
"When you are alone and quiet, you are always quiet in silence,
光顏顯神體,  諸根悉悅豫。
The radiant face reveals the spiritual body, and all the roots are happy.
譬如失財者,  後還獲於財,
For example, someone who loses money will later gain it again.
汝今翫禪寂,  歡喜亦如是。
You are now in Zen meditation, and you are joyful as well.
既能遺國榮,  亦不悕名利,
Not only can we leave the country glory, but we also don’t care about fame and fortune.
何不與諸人,  而共為親友?」
Why not become relatives and friends with everyone? "
爾時,世尊以偈答言:
At that time, the World-Honored One replied with a verse:
「我久獲禪定,  其心常寂然,
"I have attained meditation for a long time, and my mind is always at peace.
破壞汝欲軍,  得於無上財。
Destroy your army and gain supreme wealth.
我根恒恬豫,  心中得寂滅,
My roots are always peaceful, and my heart is at peace,
以壞汝欲軍,  修道情歡喜。
If you want to destroy your army, you will be happy to practice Taoism.
獨一離憒閙,  安用親友為?」
When you are alone, how can you use your relatives and friends? "
爾時,魔王復說偈言:
At that time, the devil said another verse:
「汝已獲正道,  安隱向涅槃,
"You have attained the right path, and you have retreated towards Nirvana.
既以得妙法,  宜常戢在懷,
Now that you have obtained the wonderful Dharma, you should always keep it in your heart.
誠應獨了知,  何以教眾人?」
Sincerity alone knows how to teach others? "
爾時,世尊復說偈言:
At that time, the World-Honored One spoke another verse:
「人不屬魔者,  諮吾彼岸法,
"If you are not a demon, please consult me ​​on the Dharma on the other side.
我為正分別,  諦實得盡滅,
I make the right distinction, and the truth will be completely destroyed,
止心不放逸,  魔不得其便。」
If you stop your mind and don't let it go, the devil will not have its way. "
爾時,魔王復說偈言:
At that time, the devil said another verse:
「譬如白石山,  其色類脂膏,
"For example, Baishi Mountain, its color is like lipid paste,
群鳥不別知,  飛來而噏食。
The birds don't know any other, and fly in to eat.
既不得其味,  [口*(隹/乃)]傷而虛還,
Since I can’t taste it, [口* (鹹/Nai)] is injured and returns empty.
我今亦如是,  徒來無所為。」
The same is true for me now, just coming and doing nothing. "
爾時,魔王說是偈已,憂愁苦惱,極生悔恨,向一空處,蹲踞獨坐,以箭畫地,思作方計。
At that time, the Demon King had finished speaking this verse. He was feeling sad and distressed, and full of regret. He squatted and sat alone in an empty place, tracing the ground with arrows, and thinking about making plans.
時,魔三女:
At that time, the three demon girls:
一名極愛,二名悅彼,三名適意。
One is extremely loving, the second is pleasing to the other, and the third is pleasant.
時,魔三女往至魔邊,向父說偈:
At that time, the three demon girls went to the demon and said a verse to their father:
「父今名丈夫,  何以懷憂愁?
“My father’s name is husband, why do I feel sad?
我當以欲羂,  羂彼如捕鳥,
I should chase him with my desire, just like catching a bird.
將來至父所,  使父得自在。」
In the future, I will go to my father's home and make my father feel at home. "
爾時,魔王說偈答言:
At that time, the devil said a verse and replied:
「彼人善斷欲,  不可以欲牽,
"That person is good at cutting off desires and should not be led by desires.
已過魔境界,  是故我懷憂。」
I have passed the realm of demons, so I am worried. "
彼魔三女化其形容,極為端嚴,往至佛所,即禮佛足,在一面立。
The three demonic women transformed themselves into figures and were very dignified. They went to the Buddha's place, bowed at the Buddha's feet, and stood on one side.
三女同聲,俱白佛言:
The three women spoke in unison and said to the Buddha:
「我故來供養,與佛策使。」
I have come to make offerings to the Buddha and to serve as his envoy.
爾時,世尊無上斷愛,了不顧視,第二第三,亦作是語,佛不觀察。
At that time, the World-Honored One was supremely cut off from love, and did not even look at it. The second and third times also said the same words, and the Buddha did not observe them.
時,魔三女退在一處,自共議論:
At that time, the three demon girls retreated to one place and discussed among themselves:
「男子之法,所好各異,或愛小者,或愛中者,或愛大者。」
Men have different preferences. Some love the small, some love the medium, some love the big.
即時一女,化作六百女人,或作小女,或作童女,或作未嫁女,或作已嫁女,或作已產女,或作未產女,化作如是眾多女已,俱往佛所,白佛言:
Immediately, one girl transformed into six hundred women, either as little girls, or as virgins, or as unmarried girls, or as married girls, or as pregnant girls, or as unborn girls, and transformed into so many girls. Go to the Buddha's place and say to the Buddha:
「世尊!我等今來供養世尊,為其策使,給侍手足。」
World Honored One! We are here to support the World Honored One, serve as his advisors, and serve as his attendants.
佛不觀察,第二第三,亦如是說,都不顧視。
The Buddha does not observe, the second and third, the same thing is said, he does not pay attention to it.
時,魔女等復退一處,更共語言:
At this time, the witch and others retreated to a place and spoke together:
「此必得無上斷愛欲解脫故,若不爾者,應見我等狂亂吐血,或能心裂。
"This is why we must achieve the supreme liberation from love and desire. If you don't do it, you will see us vomiting blood in a frenzy, or our hearts may be broken.
我等當往其所,以偈問難。」
We should go to the place and ask questions with verses. "
魔女極愛以偈問曰:
The witch loved to ask this verse:
「端拱樹下坐,  閑靜獨思惟,
"Sit under the arched tree and think quietly.
為失於財寶,  為欲求大財?
To lose treasure, to seek great wealth?
城邑聚落中,  都無愛著心,
In the towns and villages, there is no heart for love,
何不與眾人,  而共作親友?」
Why not be friends with everyone? "
爾時,世尊說偈答言:
At that time, the World-Honored One spoke a verse and replied:
「我以得大財,  心中得寂滅,
"In order to gain great wealth, I can achieve peace in my heart,
我壞愛欲軍,  妙色都不著。
I am a bad eros, and I don’t even have any good looks.
獨處而坐禪,  最受第一樂,
Sitting in solitude and meditating is the most enjoyable thing.
以是因緣故,  都不求親友。」
So for some reason, I don’t ask for relatives and friends. "
魔女適意復說偈言:
The witch said the verse again as she pleased:
「比丘住何處,  能度五駛流,
"Where does a bhikkhu live who can cross the five rivers?
六駛流亦過?
Six driving streams have also passed?
入何禪定中,
How to enter into meditation,
得度大欲岸,  永離有攝縛?」
To be saved from the shore of great desire, to be forever free from the bondage? "
爾時,世尊復說偈言:
At that time, the World-Honored One spoke another verse:
「身獲柔軟樂,  心得善解脫,
"The body is soft and happy, and the mind is liberated.
心離於諸業,  意不復退轉。
The mind is free from all karma, and the mind will never turn back.
得斷覺觀法,  得離瞋愛掉,
Gain severance and observe the Dharma, get rid of hatred and love,
得住此處住,  能度五駛流。
If you can live here, you can survive the five rivers.
并度第六者,  作如是坐禪,
And save the sixth person, do this sitting meditation,
能度大欲結,  并離有攝流。」
It can overcome the knot of great desires and free itself from the flow of emotions. "
魔女悅彼復說偈言:
The witch pleased him and said another verse:
「已斷於愛結,  離眾所著處,
"Broken from the knot of love, separated from the common place,
多欲度駛流,  多欲度死岸,
Too much desire to sail through the current, too much desire to cross the shore of death,
唯有黠慧者,  能度如斯難。」
Only a wise person can overcome such difficulties. "
爾時,世尊復說偈言:
At that time, the World-Honored One spoke another verse:
「大精進濟拔,  如來正法度,
"With great diligence, the Tathagata rectifies the Dharma.
如法得度脫,  智者莫不欣。」
If the Dharma can save you, all wise people will be happy. "
三女不果所願,還至父所。
The three daughters did not get what they wanted and returned to their father.
爾時,魔王呵責三女,因說偈言:
At that time, the devil scolded the three girls because he said a verse:
「三女占壞彼,  形容猶如電,
"Three women occupying the other side, described as like electricity,
向彼大精進,  如風吹兜羅。
Toward that great effort is like the wind blowing in a circle.
爪以欲壞山,  齒齚於鐵丸,
The claws want to destroy the mountain, and the teeth are like iron balls.
嬰愚以藕絲,  欲懸於太山。
The foolish baby wants to hang on Mount Tai with lotus root silk.
佛已度眾著,  欲共彼講論,
The Buddha has saved many people, and I want to share his teachings with them.
羂摾欲捕風,  欲下虛空月。
I want to catch the wind, I want to see the moon in the void.
以手掬大海,  望欲得乾竭,
Holding the sea in my hands, my desires are exhausted,
佛已離諸著,  欲往共講論。
The Buddha has left all writings and wishes to go and talk together.
舉脚度須彌,  大海中覓地,
Lifting one's feet to reach Sumeru, looking for land in the sea,
佛已出諸著,  而往共講論。」
The Buddha has published many works, and he went to share his lectures. "
魔王憂愁悔恨,於即滅沒,還于天宮。
The demon king was sad and regretful, so he perished and returned to the heavenly palace.

32 - SA-2 32

SA-2 32 (三二)
SA-2 32 (three two)
如是我聞:
This is what I heard:
一時,佛在王舍城靈鷲山。
At one time, the Buddha was on Vulture Mountain in the city of Rajagaha.
爾時,佛與諸比丘讚嘆涅槃法。
At that time, the Buddha and the monks praised the Dharma of Nirvana.
魔王作是念:
The devil thought:
「佛在王舍城,與諸比丘讚涅槃法。
"The Buddha was in the city of Rajagaha and praised the Dharma of Nirvana with all the monks.
我今當往,而作壞亂。」
I will go there now and cause chaos. "
作是念已,即便化形,作一百人,五十人極為端正,五十人極為醜惡,時,諸比丘皆生驚怪,今以何故,極為端正,復有極醜?
After thinking this, even if I take the form of a hundred people, fifty of them are extremely upright and fifty are extremely ugly. At that time, all the monks are surprised. Why is it that now there are extremely upright people and fifty people are extremely ugly?
佛知魔來欲作壞亂。
The Buddha knows that demons come and want to cause chaos.
爾時,世尊告波旬言:
At that time, the World-Honored One told Bo Xun:
「汝於長夜生死之中,具受如是好惡之形,汝當云何得度苦岸?
"You have experienced such likes and dislikes in the long night of life and death. How can you survive the suffering?
如是變化,復何用為?
If it changes like this, what's the use?
若有愛著於男女者,汝當變化作眾形相。
If there is someone who loves a man or a woman, you should transform into various forms.
我今都無男女之相,何用變化作眾形為?」
I don't have the appearance of a man or a woman now, so why do I need to change into multiple forms? "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
長壽、何帝及羂摾  睡眠、經行、大毒蛇
Longevity, Emperor He and Jin Jin Sleep, Menstruation, Serpent
無所為、求[真/心]、魔女  壞亂變形及好惡
Doing nothing, seeking [truth/heart], witch, chaos, deformation, likes and dislikes

33 - SA-2 33

SA-2 33 (三三)
SA-2 33 (three three)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,佛告諸比丘:
At that time, the Buddha told the monks:
「堅持七行,必得帝釋。
"Adhere to the Seven Elements and you will surely gain the Emperor's release.
何以故?
Why?
昔者,帝釋為人之時,發初履行:
In the past, when Emperor Sakyamuni was a human being, he first performed:
孝順父母;
respect parents;
恭敬尊長;
Respect your elders;
所言柔軟,斷於兩舌;
The words are soft and broken between the two tongues;
好施;
philanthropic;
無慳;
no frugality;
恒修實語,終不欺誑;
Constantly cultivate truthful speech and never deceive;
不起瞋恚,設生嫌恨,尋思滅之。」
Don't be angry, let resentment arise, and seek to destroy it. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「於父母所,  極能孝順,  於諸尊長,
"Be extremely filial to your parents, and be extremely filial to your elders.
深心恭敬。
Deeply respectful.
恒作軟善,  恩柔好語,
Always be gentle and kind, and speak kind words.
斷於兩舌,  慳貪瞋恚。
Cut off between the two tongues, saving greed, anger and hatred.
三十三天,
Thirty-three days,
各作是語:
Each one writes:
『如是行者,  勝我等輩,
"Those who do this will be better than all my peers.
應當別住,  以為天王。』
You should stay away and think of yourself as the King of Heaven. 』
」
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

34 - SA-2 34

SA-2 34 (三四)
SA-2 34 (three or four)
如是我聞:
This is what I heard:
一時,佛在毘舍離獼猴彼岸大講堂中。
At one time, the Buddha was in the great lecture hall on the other side of Vaishali Macaque.
有一離車,名摩訶離,來詣佛所,禮佛足已,在一面坐。
There was a chariot named Mahali who came to the Buddha's place. After paying homage to the Buddha, he sat on one side.
白佛言:
Bai Fo said:
「世尊!頗曾見帝釋不?」
World Honored One! Have you ever met Emperor Sakyamuni?
佛言:
Buddha said:
「我見。」
I see.
離車白佛言:
Leaving the carriage, he said to the Buddha:
「有夜叉鬼,狀似帝釋,世尊所見將無是彼夜叉鬼耶?」
There is a yaksha ghost that looks like Sakyamuni. The World Honored One will never see a yaksha ghost like him.
佛告離車:
The Buddha told him to leave the carriage:
「是帝釋身,我善識之。
"This is the Emperor's release, and I know him well.
夜叉之形如帝釋者,我亦識知。
I also know the shape of Yaksha like Emperor Shakti.
帝釋本行,及所行事,我亦盡知。
I am also fully aware of Emperor Shi's profession and actions.
帝釋本為人時,極孝順父母;
When Emperor Sakyamuni was a human being, he was extremely filial to his parents;
敬於尊長;
Respect your elders;
所言柔軟,斷於兩舌;
The words are soft and broken between the two tongues;
除去慳嫉;
Get rid of jealousy;
常好布施;
Always good at giving;
口常實語;
speak the truth;
除於瞋恚,不起嫌恨。」
Apart from anger, I can't afford to hate you. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「於父母所,  極能孝順,  於諸尊長,
"Be extremely filial to your parents, and be extremely filial to your elders.
深心恭敬,  恒作軟善,  恩柔好語,
Be deeply respectful, always do gentle kindness, and speak kind words.
斷於兩舌,  慳貪瞋恚。
Cut off between the two tongues, saving greed, anger and hatred.
三十三天,
Thirty-three days,
各作是語:
Each one writes:
『如是行者,  勝我等輩,
"Those who do this will be better than all my peers.
應當別住,  以為天王。』
You should stay away and think of yourself as the King of Heaven. 』
」
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

35 - SA-2 35

SA-2 35 (三五)
SA-2 35 (three-five)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,有一比丘往到佛所,頂禮佛足,在一面立。
At that time, a bhikkhu went to the Buddha's place, bowed at the Buddha's feet, and stood on one side.
白佛言:
Bai Fo said:
「世尊!云何名帝釋?
"World Honored One! Why is this called Emperor Sakyamuni?
云何作帝釋相?」
Why should I be the Prime Minister? "
佛告比丘:
The Buddha told the bhikkhu:
「帝釋本在人中,所有布施,生純信心,信心施於貧窮、沙門、婆羅門等。
"Saṃkhāra is among the people, and all charity generates pure faith, and faith is given to the poor, ascetics, brahmans, etc.
其所施時,施漿飲食,種種餚饍,種種華鬘,種種諸香,燒香、塗香,財帛床榻。
When they are given, they give food and drink, all kinds of dishes, all kinds of flowers, all kinds of incense, burn incense, apply incense, and provide money and silk for the bed.
以是因緣。
So it's karma.
時諸天等名為帝釋。」
At that time, all the gods were named Emperor Shi. "
比丘復白佛:
Bhikkhu asked Buddha again:
「何故名帝釋為富蘭但那?」
Why is Emperor Shi named Fulandana?
佛告比丘:
The Buddha told the bhikkhu:
「帝釋昔在人中,施無厭足,數數施故,諸天號名為富蘭但那。」
In the past, when Emperor Sakyamuni was among the people, he never tired of giving, and he gave countless gifts. Therefore, the name of the heavens was Fulandana.
「以何因緣,復名帝釋為摩佉婆?」
What is the reason why Emperor Shi was renamed as Mahava?
佛告比丘:
The Buddha told the bhikkhu:
「帝釋本作婆羅門,名摩佉婆。」
Emperor Sakyamuni was originally a Brahmin, named Mahava.
又問:
Asked again:
「復何因緣,名婆娑婆?」
What is the reason for the name Po Sa Po?
佛言:
Buddha said:
「數數常以衣服施沙門、婆羅門,以是緣故,名婆娑婆。」
I often give clothes to recluses and brahmans. For this reason, I am called Basa.
又問:
Asked again:
「復何因緣,名憍尸迦?」
What is the reason for the name Kaushika?
佛告比丘:
The Buddha told the bhikkhu:
「帝釋本為人時,姓憍尸迦,故名憍尸迦。」
When Emperor Sakyamuni was a human, his surname was Kosika, hence his name.
「復何因緣,名舍脂夫?」
What is the reason for being named Shezhifu?
佛告比丘:
The Buddha told the bhikkhu:
「帝釋娶毘摩質多羅阿修羅王女,名舍脂。」
Emperor Sakyamuni married the daughter of Asura King Bhimachitara, named Shezhi.
又問:
Asked again:
「復以何緣,名為千眼?」
Why is it called Thousand Eyes?
佛告比丘:
The Buddha told the bhikkhu:
「帝釋本為人時,極大聰明,斷事之時,須臾之間,能斷千事,以是因緣,故名千眼。」
When Emperor Sakyamuni was a human being, he was extremely intelligent. When he was able to resolve matters, he could resolve thousands of matters in a matter of seconds. For this reason, he was named Thousand Eyes.
「復以何緣,名因陀羅?」
Why is he called Indra?
佛告比丘:
The Buddha told the bhikkhu:
「帝釋居天王位,斷理天事故,名因陀羅。」
Emperor Sakyamuni resides on the heavenly throne and decides on heavenly affairs. His name is Indra.
爾時,世尊告比丘:
At that time, the World Honored One told the bhikkhu:
「能具上七事,以是緣故,諸天號曰帝釋。」
He is capable of the above seven things. For this reason, he is called Emperor Shi by the heavens.
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

36 - SA-2 36

SA-2 36 (三六)
SA-2 36 (three six)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「昔所有一夜叉,形狀甚小,顏色鄙惡,身形又黑,人不喜見,坐帝釋座上。
"In the past there was a Yaksha who was very small in shape, vile in color, and dark in stature. People did not like to see him. He sat on the throne of Emperor Sakyamuni.
爾時,三十三天見是夜叉坐於釋處,皆大瞋忿,種種毀罵。
At that time, when the Thirty-three Thirty-three people saw this Yaksha sitting in the place of salvation, everyone was very angry and cursed him in all kinds of ways.
爾時,夜叉惡相漸滅,善色轉生,漸漸長大。
At that time, the evil aspects of the yaksha gradually disappear, and the good aspects are reincarnated and gradually grow up.
諸天罵詈,瞋恚轉多,夜叉遂復身形長大,顏色鮮盛。
The gods scolded him, and their anger and anger increased. Then the yaksha grew bigger and brighter in color.
諸天相將至帝釋所,白帝釋言:
When the heavenly ministers were about to arrive at Emperor Shi's place, Bai Di explained:
『有一夜叉,極為醜陋,身形甚小,坐帝釋處。
"There was a Yaksha who was extremely ugly and small in stature. He was sitting in the seat of Emperor Shakti.
我等諸天,盡共罵詈,而夜叉子顏色轉好,身形漸大。』
We, the gods, all scolded him together, but Yakshazi's color improved and his body grew bigger. 』
帝釋語言:
Emperor's language:
『有是夜叉,得諸罵詈,形色轉好,名助人瞋。』
"There is a Yaksha, who is scolded by many people. His appearance changes for the better, and his name helps people to be angry." 』
爾時,帝釋還向坐所,偏袒右肩,手擎香爐,語夜又言:
At that time, Emperor Shi returned to where he was sitting, with his right shoulder exposed, holding the incense burner in his hand, and said again at night:
『大仙!我是帝釋,我是帝釋。』
"Great Immortal!" I am Emperor Shi, I am Emperor Shi. 』
三自稱名,夜叉轉小,形色轉惡,於是消滅。
After three self-proclaimed names, the yaksha turned small, his appearance turned evil, and he was destroyed.
帝釋還復帝釋坐,告諸天言:
Emperor Shi returned to his seat and told the gods:
『自今以往,莫生瞋恚。
"From now on, don't be angry.
若有惡對,慎莫加瞋。』
If there is an evil opponent, be careful not to add anger. 』
即說偈言:
That is to say, verse:
「『若他來侵欺,  莫還侵欺彼,
"'If he comes to invade, don't invade him again.
於來侵害者,  皆生於慈心。
Those who come to harm us are all born out of compassion.
無瞋無害者,  常應親近之,
Those who are harmless and harmless should always be close to them.
彼即是賢聖,  亦賢聖弟子。
He is both a virtuous sage and a disciple of a virtuous sage.
諸有瞋恚者,  為瞋山所障。
Those who have anger will be hindered by the mountain of anger.
若有瞋恚時,  能少禁制者,
If there is anger, those who can restrain less will
是名為善法,  如轡制惡馬。』
This is called a good law, like a bridle restraining an evil horse. 』
」
佛告諸比丘:
The Buddha told the monks:
「帝釋居天王位,受諸欲樂,猶能制瞋,又常讚嘆禁制瞋者,況汝比丘,信家非家,出家入道,剃除鬚髮,被服法衣,而不制瞋,讚離瞋者?
"Emperor Sakyamuni, who occupies the heavenly throne and enjoys all kinds of sensual pleasures, is still able to control anger, and he often praises those who restrain anger. How about you, monk, believe in family but not family, become a monk, shave off your beard and hair, and wear dharma robes, but you do not control anger, praise and leave. Hateful person?
是故比丘,當如是學。」
Therefore, monks, you should learn in this way. "
爾時,比丘聞佛所說,歡喜奉行。
At that time, the bhikkhu heard what the Buddha said and followed it with joy.

37 - SA-2 37

SA-2 37 (三七)
SA-2 37 (Sanqi)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,世尊晨朝時到,著衣持鉢,入城乞食。
At that time, the World-Honored One arrived for his morning pilgrimage. He dressed in robes and held an alms bowl, and entered the city to beg for food.
食已,洗足,攝坐具,詣得眼林中,遍觀察已,於閑靜處,在樹下,結加趺坐,住於天住。
After eating, wash your feet, take a seat, look into the forest, observe everything, sit in a knot under a tree in a quiet place, and live in the heaven.
爾時,耆陀精舍中,有二比丘於僧斷事時,共生忿諍,一小默然忍,一瞋熾盛。
At that time, there were two bhikkhus in the Jitua monastery, and they were quarreling with each other when the monk was deciding the matter. One of them was silent and patient, and the other was very angry.
彼熾盛者,自見己過,而來歸向默忍比丘,求欲懺悔。
The blazing one, seeing his own faults, came to the silent monk and asked for repentance.
默忍比丘,不受其懺。
The bhikkhu silently endures and does not accept his confession.
如是展轉,諸比丘等共相論說,出大音聲。
In this way, the monks and other monks discussed and expounded the situation with loud voices.
如來爾時住於天住,以淨天耳過於人耳,遙聞是聲,即從坐起,至於僧中,在於僧前,敷座而坐。
The Tathagata then lived in heaven, with his pure heavenly ears surpassing human ears. Hearing this sound in the distance, he stood up from his seat, went to the monks, and sat down in front of the monks.
佛告諸比丘:
The Buddha told the monks:
「我於今朝著衣持鉢,入城乞食,乃至來入林中靜坐,聞諸比丘高聲大喚,為作何事?」
Now I am carrying my alms bowl, going into the city to beg for food, and even going to the forest to sit quietly. I hear the bhikkhus shouting loudly. What am I doing?
爾時,比丘即白佛言:
At that time, the bhikkhu said to the Buddha:
「世尊!耆陀精舍有二比丘僧斷事時,共生忿諍。
"World Honored One! When there were two bhikkhus and monks in the Jita Vihara who were deciding a matter, they got into a quarrel with each other.
一比丘者,小自默忍;
A bhikkhu is patient and silent;
其一比丘,熾盛多語。
One of them, a bhikkhu, was very talkative.
熾盛比丘,自知己過,歸誠懺悔,默忍比丘,不受其懺。
A bhikkhu who knows his faults, is a bhikkhu who sincerely repentes, and a bhikkhu who endures silently does not accept his repentance.
展轉共道,出大音聲。」
They spread out and share the road, making a loud sound. "
佛告比丘:
The Buddha told the bhikkhu:
「云何愚癡,不受他懺?
"Why are you so stupid that you won't be confessed by him?
諸比丘!當知昔日釋提桓因在善法堂諸天眾中,而說偈言:
Monks! You should know that in the past, Shi Tihuan was among all the heavenly beings in Shan Dharma Hall and said this verse:
「『譬如用瓢器,  斟酥以益燈,
"'It's like using a gourd to pour out cakes to lighten the lamp.
火然轉熾盛,  反更燒瓢器。
The fire suddenly became blazing, and the gourds were burned even more.
瞋心亦如是,  還自燒善根,
The same is true with anger, which burns the roots of good deeds.
我終不含怒,  瞋已尋復散。
I am finally free of anger, and my anger has been found and dispersed.
不如水漩流,  迴復無窮已,
Not as good as the whirlpool of water, the recovery is endless,
雖瞋不惡口,  不觸汝所諱。
Although I am angry, I will not speak harshly, and I will not offend you.
所諱如要脈,  我終不傷害,
What is taboo is like a vital pulse, I will never hurt you,
調伏於身已,  於己即有利。
It is beneficial to oneself to tame oneself.
無瞋無害者,  彼即是賢聖,
He who is free from anger and harmless is a sage.
亦賢聖弟子,  常應親近之。
You are also a disciple of a virtuous sage, and you should always be close to him.
諸有瞋恚者,  重障猶如山。
For those who are angry and angry, heavy obstacles are like mountains.
若有瞋恚時,  能少禁制者,
If there is anger, those who can restrain less will
是名為善業,  如轡制惡馬。』
This is called good karma, like a bridle restraining an evil horse. 』
」
佛告諸比丘:
The Buddha told the monks:
「釋提桓因處天王位,天中自在,尚能修忍,讚嘆忍者,況汝比丘,出家毀形,而當不忍讚嘆於忍?」
Because Shaktihuan is on the throne of heaven, he is at ease in heaven, he is still able to practice forbearance, and he praises ninjas. How about you, a monk, who has become a monk and ruined his appearance, so you can't bear to praise ninjas?
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

38 - SA-2 38

SA-2 38 (三八)
SA-2 38 (三八)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「昔釋提桓因將諸天眾,將欲往與阿脩羅戰。
"In the past, Shaktihuan wanted to fight the Asuras because he had sent all the heavenly beings to him.
時,釋提桓因語毘摩質多羅阿脩羅王言:
At that time, Shiti Huanyin spoke to King Bhimazitara Asura:
『我等今者,不必苟須多將人眾,共相傷害,但共講論,以決勝負。』
"We, those of us now, do not need to overwhelm many people and harm each other, but we can discuss them together to determine the outcome." 』
毘摩質多羅語釋提桓因言:
Bhimositara language Shitihuan Yin said:
『憍尸迦!我等講論,若有勝負,誰當分別?』
"Kaushika!" When we talk, if there is a winner or a loser, who should tell the difference? 』
釋提桓因言:
Shi Tihuan said:
『我等眾中,并阿修羅,亦有聰哲、智慧、辯才,能當善惡,決勝負者。』
"Among us, as well as the Asuras, there are those who are intelligent, wise, and eloquent, capable of doing good and evil, and deciding between winners and losers." 』
毘摩質多言:
Bhimochi said many things:
『帝釋汝今先說。』
"Emperor Shi, you will speak first. 』
帝釋答言:
Emperor Shi replied:
『我亦能說;
“I can also say;
汝是舊天,應當先說。』
You are from the past, so you should speak first. 』
「毘摩質多即說偈言:
"Bhimoshitta then spoke a verse:
「『今我見忍過,  愚者謂忍法,
"'Now I have seen endurance. Fools call it the law of endurance.
彼怖故生忍,  便以己為勝。』
His fear gave rise to endurance, and he regarded himself as the winner. 』
「釋提桓因復說偈言:
"Shi Tihuan repeated this verse:
「『隨彼言怖畏,  己利最為勝,
"'Fear as he says, self-interest is the most victorious.
財寶及諸利,  無勝忍辱者。』
Treasures and benefits, there is no victory for those who endure humiliation. 』
「毘摩質多羅復說偈言:
"Bhimoshitarafu said this verse:
「『愚者無智慧,  要當須止制,
"'Fools have no wisdom, and must be restrained.
譬如彼後牛,  騰陌先牛上,
Just like the cow behind him, the cow in Tengmo came up first.
是故須刀杖,  摧伏於愚者。』
Therefore, you must have a sword and a staff to defeat the foolish. 』
「釋提桓因以偈答言:
"Shi Tihuan responded with a verse:
「『我觀止制愚,  默忍最為勝,
"'I watch and stop foolishness. Silent endurance is the best.
極大瞋恚忿,  能忍彼自息。
If you are extremely angry and angry, you can tolerate it and calm down.
無瞋無害者,  彼即是賢聖,
He who is free from anger and harmless is a sage.
亦賢聖弟子,  常應親近之。
You are also a disciple of a virtuous sage, and you should always be close to him.
諸有瞋恚者,  瞋重障如山。
For those who have anger, anger is as heavy as a mountain.
若有瞋恚時,  能少禁制者,
If there is anger, those who can restrain less will
是名為善業,  如轡制惡馬。』
This is called good karma, like a bridle restraining an evil horse. 』
「諸天及阿脩羅眾有智慧者,詳共評議,量其勝負。
"The wise men of the heavens and asuras will discuss it carefully and measure the outcome.
以阿脩羅說諍鬪為本,釋提桓因止息諍訟,心無忿競,以阿脩羅負,帝釋為勝。」
Taking Asura's argument as the basis, Shi Tihuan stopped the lawsuit and had no resentment in his heart. Asura was the loser, and Emperor Shi was the winner. "
佛告諸比丘:
The Buddha told the monks:
「釋提桓因天中自在,長夜忍辱,讚忍辱法,汝等比丘,若能忍辱,讚嘆忍者,稱出家法。」
Shi Tihuan endured humiliation for a long night because he was at ease in heaven. He praised the method of enduring humiliation. If you monks can endure humiliation, praise the ninja and call him a monk.
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

39 - SA-2 39

SA-2 39 (三九)
SA-2 39 (three-nine)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「往昔之時,釋提桓因共阿脩羅將欲戰鬭,治嚴已辦。
"In the past, Shi Tihuan wanted to fight with the Asura generals because he was with them, so he had to strictly control them.
爾時,釋提桓因告諸天言:
At that time, Shi Tihuan told the heavens:
『我等諸天,若得勝者,必以五縛繫阿脩羅,將詣天宮。』
"We, the gods, whoever wins, will bind the asuras with the five bindings and reach the celestial palace." 』
時,阿脩羅亦勅己眾:
At that time, Asura also ordered everyone:
『我等若勝,亦以五縛繫釋提桓因,詣阿脩羅宮。』
"If we win, we will use the Five Bindings to release Tihuanyin and go to the Asura Palace." 』
爾時,諸天眾勝,即以五縛繫毘摩質多羅,將詣天宮。
At that time, all the gods were victorious, and they bound Bhimozhitara with the five bindings and reached the heavenly palace.
毘摩質多見帝釋時,瞋恚罵詈,極出惡言。
When Bhimozhi often saw Emperor Shi, he was angry and scolded him, making extremely evil remarks.
帝釋爾時親聞罵聲,默不加報。
Emperor Shier heard the scoldings in person and did not retaliate in silence.
爾時,御者摩得伽即說偈言:
At that time, the charioteer Modaka spoke a verse:
「『釋脂之夫摩佉婆,  汝為怖畏無力耶?
“‘Shizhi’s husband Mahava, are you afraid and powerless?
毘摩質多面前罵,  極出惡言云何忍?』
How can you bear to scold Bhimoshitta in front of him and speak extremely evil words? 』
「爾時,帝釋說偈答言:
"At that time, Emperor Shi said a verse and replied:
「『我不怖畏而生忍,  亦不以我無力故,
“‘I am patient without fear, nor because I am powerless.
而畏毘摩質多羅,  我以勝智自修忍。
And fearing Bhimachitara, I practice tolerance by myself with superior wisdom.
愚者淺識智無及,  而常諍訟心不息,
Fools have shallow knowledge and lack of wisdom, but they always have an unyielding heart to dispute and litigate.
若我以力用禁制,  與彼愚者同無異。』
If I use force to restrain myself, I will be no different from that fool. 』
「御者復說偈言:
"The charioteer said another verse:
「『孾愚若放縱,  轉劇不休息,
"'If you are foolish and indulgent, you will not take a break from the drama,
如彼後行牛,  騰陌前牛上,
Just like the ox behind him, the ox in front of Tengmo,
健者為以力,  禁制彼愚者。』
Those who are strong use their strength, and those who are stupid are restrained. 』
「帝釋復說偈言:
"Emperor Shikaku said again this verse:
「『我觀制禁愚,  莫過於忍默,
“‘I believe that the best way to control stupidity is to endure silence.
瞋恚熾盛時,  唯忍最能制。
When anger is raging, patience can best control it.
愚者謂有力,  而實是無力,
Fools say they are powerful, but in fact they are powerless.
愚不識善惡,  無法可禁制。
Foolishness does not know good and evil, and cannot be restrained.
我身有勇力,  能忍愚劣者,
I have courage and can endure fools,
是名第一忍,  忍中之善者。
This is the first kind of forbearance, the kindest among the forbearers.
微者於有力,  不得不行者,
Those who are weak are more powerful than those who have no choice but to do it.
是名怖畏忍,  不名為實忍。
This is called fearful forbearance, not true forbearance.
威力得自在,  為他所毀罵,
The power is at ease, and he is slandered by him,
默然不加報,  是名為勝忍。
Being silent and not retaliating is called forbearance.
微劣怖威力,  默然不能報,
The weak and terrifying power cannot be repaid by silence,
是名為怖畏,  不名為行忍。
This is called fear, not endurance.
孾愚無智等,  惡害以加他,
Those who are foolish and unwise will do harm to them.
見他默然忍,  便以己為勝。
Seeing that he endured silently, he considered himself the winner.
賢聖有智者,  謂忍最為勝,
The sages and wise people say that patience is the best.
是以聖賢眾,  恒讚忍功德。
Therefore, the saints and sages always praise the merits of endurance.
除己并與他,  滅除諸難畏,
Get rid of yourself and be with others, destroy all difficulties and fears,
見他瞋恚盛,  但能行默忍。
I saw that he was full of anger, but he was able to tolerate it silently.
彼瞋自然滅,  不煩刀杖力,
His anger will disappear naturally, and he will not bother with the power of swords and sticks.
彼此得大利,  自利亦利他。
They benefit each other greatly, benefiting themselves as well as benefiting others.
愚者謂忍怯,  賢智之所讚,
A fool calls it cowardice, but a wise man praises it.
忍於勝己者,  怖畏患害故。
Those who endure to overcome themselves do so because they are afraid of danger.
若於等己諍,  畏俱害故忍,
If you quarrel with yourself, you will endure it out of fear of harming both of you.
能忍卑劣者,  忍中最為上。』
Those who can endure despicable things are the best in endurance. 』
」
佛告諸比丘:
The Buddha told the monks:
「帝釋於三十三天最為自在,行於王法,尚能修忍,讚嘆於忍,況諸比丘,毀形入法,應當修忍,讚嘆於忍。
"Emperor Sakyamuni is most at ease in the thirty-three days. He practices the king's dharma and is still able to cultivate forbearance and praise forbearance. But monks who destroy the form and enter the dharma should cultivate forbearance and praise forbearance.
若能修忍,及讚嘆者,是出家法。」
If you can practice tolerance and praise, this is the way to become a monk. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

40 - SA-2 40

SA-2 40 (四〇)
SA-2 40 (forty)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,佛告比丘:
At that time, the Buddha told the bhikkhu:
「昔釋提桓因欲詣遊戲園,勅御者摩得梨伽:
"In the past, Shaktihuan wanted to visit the amusement park, so he ordered his charioteer Modliga:
『汝駕千馬車。』
"You drive a thousand chariots." 』
時,摩得梨伽疾駕車已,即白釋言:
At that time, Modlijia was driving quickly and said in vain:
『嚴駕已訖,宜知是時。』
"The strict command has ended, it is time to know that it is time." 』
帝釋出毘禪延堂上,叉手合掌,東面向佛。
Emperor Shi came out to the Vichanyan Hall, folded his hands and clasped his palms, and faced the Buddha eastward.
摩得梨見帝釋東向合掌,心生驚懼,失所捉鞭,并所執轡。
Modli saw the emperor Shi Dong with his palms clasped, and was frightened. He lost the whip and the bridle he was holding.
帝釋語言:
Emperor's language:
『汝見何事,驚怖乃爾,失馬鞭轡?』
"What did you see that made you so frightened that you lost your horse's whip and bridle?" 』
摩得梨言:
Modli said:
『摩佉釋脂之夫,我見汝叉手東向,以是心懼,故失鞭轡。
Mr. Mokai Shizhi, I saw you crossing your hands and facing the east, so I was afraid, so I lost the bridle of the whip.
一切有生,皆敬於汝。
Everything in life respects you.
一切地主,盡屬於汝。
All landowners belong to you.
四天王及三十三天,皆禮敬汝。
The Four Heavenly Kings and the Thirty-three Heavenly Kings all respect you.
誰復有德,勝於汝者?
Who is more virtuous than you?
叉手合掌,東向而立。』
With crossed hands and palms together, stand facing east. 』
帝釋答言:
Emperor Shi replied:
『一切敬我,信如汝言。
Everyone respects me and believes in your words.
一切人天,所恭敬者,號之為佛。
Those who are respected by all humans and gods are called Buddhas.
我今恭敬,禮向於佛。』
I now respectfully bow to the Buddha. 』
爾時,帝釋即說偈言:
At that time, Emperor Shi said a verse:
「『最大名稱世間尊,  汝摩得梨應當知,
"'The greatest name is the Worldly Honored One, you should know it.
我今於彼生敬信,  是故叉手合掌立。』
I now have faith in him, so I stand with my hands folded and my palms folded. 』
「摩得梨即說偈言:
"Modli then said a verse:
「『爾時敬禮世間勝,  我亦隨汝恭敬禮。』
"'Now you salute the world's best, I will also salute you respectfully.'
「作是語已,合掌禮敬,乘輦而去。」
Having said these words, I put my palms together in salute and rode away in the chariot.
佛告諸比丘:
The Buddha told the monks:
「帝釋自在處天王位,猶尚恭敬禮拜於佛,汝諸比丘,剃除鬚髮,出家學道,勤當敬佛,應出家法。」
Emperor Sakyamuni is on the throne of heaven, and he still bows respectfully to the Buddha. You monks, shave off your beards and hair, become a monk and study the Tao. You should diligently respect the Buddha and become a monk.
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

41 - SA-2 41

SA-2 41 (四一)
SA-2 41 (April 1)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「昔釋提桓因欲詣遊戲園,勅御者摩得梨:
"In the past, Shi Tihuan wanted to visit the game garden, so he ordered his charioteer Mo Deli:
『汝駕千馬車。』
"You drive a thousand chariots." 』
時,摩得梨尋駕車已,詣帝釋所,即白釋言:
At that time, Mo Deli was looking for his chariot. He went to the emperor's place and said in vain:
『嚴駕已訖,宜知是時。』
"The strict command has ended, it is time to know that it is time." 』
爾時,帝釋出毘禪延堂,合掌南向。
At that time, the emperor came out of the Bichan Yantang, put his palms together and faced south.
時,摩得梨見已,心亦驚怕,失鞭及轡。
At that time, when Mo Deli saw him, he was frightened and lost his whip and bridle.
帝釋語言:
Emperor's language:
『汝見何事,驚怖乃爾?』
"What did you see that made you so frightened?" 』
摩得梨言:
Modli said:
『摩佉釋脂之夫!我今見汝合掌南向,心懷懼故,致失鞭轡。
"Moji Shizhi's husband!" Now I see you clasping your hands and facing south. Because of your fear, you lost the bridle of your whip.
一切有生,皆敬於汝。
Everything in life respects you.
一切地主,盡屬於汝。
All landowners belong to you.
四天王天及三十三天,皆禮敬汝。
The Four Heavenly Kings and the Thirty-three Heavens all respect you.
誰復有德,勝於汝者?
Who is more virtuous than you?
叉手合掌,南向而立。』
With crossed hands and palms together, stand facing south. 』
帝釋答言:
Emperor Shi replied:
『一切敬我,信如汝言。
Everyone respects me and believes in your words.
一切天人,所恭敬者,名之為法,我今恭敬禮具足戒法。』
What all deities and beings respect is called Dharma. I now respectfully pay homage and fulfill the precepts. 』
爾時,帝釋即說偈言:
At that time, Emperor Shi said a verse:
「『有諸出家者,  以修不放逸,
"'There are those who are monks who practice cultivation and do not let go.
長夜入寂定,  修最上梵行。
Spend a long night in silence, practicing the highest holy life.
捨棄於三毒,  能得解脫法,
Abandoning the three poisons can lead to liberation.
有如是等法,  我今恭敬禮。
Such is the Dharma, I respectfully salute you now.
諸大阿羅漢,  遠離於欲者,
Great Arahants, stay away from those who desire,
能滅無明闇,  斷除諸結使;
Can destroy light and darkness, and cut off all the knots;
并在家修善,  不作惡業者,
And practice good deeds at home and refrain from doing evil deeds,
如是正法子,  今我皆敬禮。』
This is the right way. Now I salute you all. 』
「摩得梨言:
"Modli said:
『汝禮最勝,我願隨禮。』
"Your courtesy is the best, and I am willing to follow it." 』
爾時,帝釋作是語已,合掌敬禮,乘輦而去。」
At that time, the emperor finished saying these words, put his palms together in salute, and rode away in his chariot. "
佛告諸比丘:
The Buddha told the monks:
「帝釋處於人天,而得自在,尚能恭敬禮敬於法,況汝比丘,剃除鬚髮,出家學道,而當不勤恭敬於法?」
The Emperor, Sakyamuni, is at ease in the human and heavenly realms and can still respect and respect the Dharma. How about you, a bhikkhu, who shaves off his beard and hair and becomes a monk to study Taoism, but you should not diligently respect and respect the Dharma?
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

42 - SA-2 42

SA-2 42 (四二)
SA-2 42 (four two)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
佛告諸比丘:
The Buddha told the monks:
「昔釋提桓因欲詣遊戲園,勅御者摩得梨:
"In the past, Shi Tihuan wanted to visit the game garden, so he ordered his charioteer Mo Deli:
『汝嚴駕千馬車。』
"Ru Yan drives a thousand chariots." 』
時,摩得梨駕車已訖,詣帝釋所,白帝釋言:
At that time, Mo Deli had finished driving and went to see the emperor. Bai Di explained:
『嚴駕已訖,宜知是時。』
"The strict command has ended, it is time to know that it is time." 』
爾時,帝釋出毘禪延堂,合掌西向。
At that time, the emperor came out of the Bichanyan Hall, put his palms together and faced west.
時,御者摩得梨見是事已,亦生驚懼,失鞭及轡。
At that time, when the charioteer Mo Deli saw what had happened, he was frightened and lost his whip and bridle.
帝釋語言:
Emperor's language:
『汝見何事,驚怖乃爾?』
"What did you see that made you so frightened?" 』
摩得梨言:
Modli said:
『摩佉釋脂之夫!我今見汝合掌西向,心懷懼,故致失鞭轡。
"Moji Shizhi's husband!" Now I see you clasping your hands and facing the west, and you are filled with fear, so you lose the bridle of your whip.
一切有生,皆敬於汝。
Everything in life respects you.
一切地主,盡屬於汝。
All landowners belong to you.
四天王天及三十三天,皆禮敬汝。
The Four Heavenly Kings and the Thirty-three Heavens all respect you.
誰復有德,勝於汝者?
Who is more virtuous than you?
叉手合掌,敬向西方。』
Cross your hands and join your palms, facing the west. 』
帝釋答言『一切敬我,如汝所言。
Emperor Shi replied, "Everyone respects me, just as you said."
一切天人,所恭敬者,名之為僧,今我恭敬信向於僧。』
Those who are respected by all gods and humans are called monks. Now I respect and believe in monks. 』
爾時,摩得梨說偈問言:
At that time, Modli said a verse and asked:
「『人身膿汗滿,  劇於露死屍,
"'The body is full of pus and sweat, it would be more dramatic to expose a dead body.
恒患飢渴苦,  豈羨彼無家?
How can I envy him who has no home when he is constantly suffering from hunger and thirst?
汝今以何故,  極能恭敬彼?
Why are you so respectful to him now?
彼有何威儀,  及以道德行?
What majesty does he have and how does he act morally?
願汝為我說,  我今至心聽。』
May you speak for me, and I will listen with all my heart. 』
「爾時,釋提桓因即說偈言:
"At that time, Shi Tihuan Yin said a verse:
「『以彼無家故,  我實羨於彼,
"'Because he has no home, I really envy him.
彼亦無庫藏,  倉庫及穀米。
He also has no storehouses, warehouses or grain.
離諸眾事務,  節食諧全命,
Stay away from all kinds of affairs, go on a diet to harmonize your life,
善護於禁戒,  辯說美妙法。
He is good at guarding the forbidden precepts and debating the wonderful Dharma.
勇健無怯心,  行聖默然法,
Be brave and have no timidity, practice the holy and silent Dharma,
諸天阿脩羅,  恒共有戰諍。
Asuras in the heavens, there will always be wars.
一切諸人中,  悉各有忿競,
Among all people, everyone has his own grievances,
今我所敬者,  悉皆離刀杖。
Now all those whom I respect have left their swords and sticks.
一切皆積聚,  彼悉能遠離,
Everything is accumulated, but he can all stay away,
世間所愛著,  彼心皆捨棄。
What I love in the world, I give up in my heart.
我今敬禮者,  遠離一切過,
The one I salute today is far away from all faults,
摩得梨!汝今  應當知此事。』
Mod pear! You should know this now. 』
「爾時,摩得梨復說偈言:
"At that time, Modli spoke another verse:
「『汝禮者最勝,  我亦隨恭敬,
"'Your courtesy is the best, I will also respect you,
摩佉之所禮,  我今隨汝禮。』
Mo Qi’s courtesy, I will follow you now. 』
「說是偈已,帝釋乘輿而去。」
After saying this verse, Emperor Shi left in his carriage.
佛告諸比丘:
The Buddha told the monks:
「彼帝釋者,處人天自在,尚能敬僧,況汝比丘,出家修道,各宜敬僧。」
The Emperor, Sakyamuni, is at ease with human beings and gods, and he can still respect the monks. How about you monks who have become monks and cultivate the Tao, so you should respect the monks.
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
帝釋、摩訶離  以何因、夜叉
Emperor Shi, Mahali, Why Yin, Yaksha
得眼、得善勝  縛繫及敬佛
Gaining eyes, gaining good virtues, binding ties and worshiping Buddha
敬法、禮僧十
Respect the Dharma and pay homage to the monks
別譯雜阿含經卷第二
The Second Translation of the Miscellaneous Agama Sutras

43 - SA-2 43

SA-2 43 (四三)
SA-2 43 (four three)
別譯雜阿含經卷第三
The third volume of the other translations of the Zagama Sutra
失譯人名今附秦錄
The names of people whose translations have been lost are now attached to Qin Lu
初誦第三
First recitation third
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「昔阿修羅集諸四兵象馬車步,悉皆嚴備鬪戰之具,欲詣忉利天宮,與諸天共鬪。
"In the past, Asura gathered four soldiers, like chariots and horsemen, all of whom were well prepared for war. They wanted to go to the Trayasa Palace and join the other gods.
爾時,帝釋聞阿修羅莊嚴四兵,即告須毘羅天子:
At that time, Emperor Sakyamuni heard that Asura had solemnly prepared his four soldiers and immediately told Emperor Subira:
『我聞阿脩羅莊嚴四兵,汝亦莊嚴四兵,往與共鬪。』
"I have heard that Asura has solemnly decorated his four soldiers. You have also solemnized your four soldiers and gone to fight with him." 』
須毘羅白言:
Subhira said in plain words:
『此事最善。』
"This is the best thing. 』
作是語已,縱逸著樂,不憶此事。
Having said these words, I indulged myself in pleasure and did not remember this incident.
帝釋聞阿脩羅已來出城,復召須毘羅言:
When Emperor Sakyamuni heard that Asura had come out of the city, he summoned Supira again and said:
『阿脩羅今已出城,汝可莊嚴四兵往彼共鬪。』
"Asura has now left the city. You can send your four soldiers to march there together." 』
須毘羅白言:
Subhira said in plain words:
『憍尸迦!此是善事。』
"Kaushika!" This is a good deed. 』
須毘羅仍爾著樂,不修戰備。
Subhira is still enjoying himself and does not prepare for war.
阿脩羅莊嚴四兵,已至須彌山上,漸欲近來。
The four solemn soldiers of Asura have arrived at Mount Sumeru and are getting closer.
帝釋復言:
Emperor Shi replied:
『我聞阿修羅漸來逼近,汝將四兵,可往擊之。』
"I heard that the Asuras are approaching. You have four soldiers to attack them." 』
須毘羅即說偈言:
Subira then spoke a verse:
「『若有清閑無事處,  唯願與我如此處。』
'If you have a free place with nothing to do, I would like to be here with you.
「帝釋即說偈答言:
"Emperor Shi said a verse and replied:
「『若有如此閑樂處,  汝當將我共至彼。』
"'If there is such a leisurely place, you should take me there together.'
「須毘羅復說偈言:
"Subirafu said this verse:
「『我今懈怠不欲起,  雖具聞知不莊嚴,
"'I am lazy now and don't want to get up. Although I have heard and learned, I am not solemn.
天女五欲光四塞,  唯願帝釋與此願。』
The five desires of the goddess are blocked in all directions, and I only hope that the emperor will release this wish. 』
「帝釋以偈答言:
"Emperor Shi answered with a verse:
「『若有如此懈墮處,  百千天女而圍遶,
"'If there is such a place of desolation, surrounded by hundreds of thousands of celestial beings,
五欲自恣受快樂,  汝若往彼與我俱。』
The five desires allow you to enjoy happiness by yourself. If you go there, join me. 』
「須毘羅復說偈言:
"Subirafu said this verse:
「『天王若無事役處,  與我無苦受斯樂。』
"'If the king of heaven has nothing to do, he will enjoy my happiness without suffering.'
「帝釋以偈答言:
"Emperor Shi answered with a verse:
「『汝須毘羅有如是,  我當與汝同是樂,
"'Supira, you are like this, I will be happy with you.
頗曾見聞無事業,  而得生活受樂者?
Have you ever seen someone who has no career and yet has a happy life?
汝今若有如是處,  可疾速往可隨汝,
If you are in such a place now, I can go quickly and follow you.
汝當畏事好閑處,  應當速疾向涅槃。』
You should be afraid of things and find leisure, and you should hurry towards Nirvana. 』
「聞是語已,須毘羅即集四兵,出與阿脩羅戰。
"Hearing these words, Supira immediately gathered four soldiers and went out to fight Asura.
時,諸天得勝,阿脩羅退壞,阿脩羅已種種莊嚴而來還宮。」
At that time, the heavens were victorious, the asuras retreated from evil, and the asuras returned to the palace in all their splendor. "
佛告諸比丘:
The Buddha told the monks:
「釋提桓因處天王位得大自在,猶自精勤,讚嘆精進,況復汝等,信心出家,被服法衣,而當不勤精進,讚嘆精進?
"Because Shitihuan was so comfortable in the throne of heaven, he still worked diligently and praised his diligence. How about you, you have become a monk with faith and are wearing dharma robes, but you should not work hard and praise your diligence?
若能精進,讚嘆精進,如是為應出家之法。」
If you can be diligent, praise your diligent efforts, this is the way to become a monk. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

44 - SA-2 44

SA-2 44 (四四)
SA-2 44 (four four)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「往昔之時,遠於聚落阿練若處,多有諸仙在中而住。
"In the past, far away from the settlement of A Lian Ruo, there were many immortals living there.
離仙處不遠,有天阿脩羅,而共戰鬪。
Not far from the immortal place, there are Asuras in the sky, fighting together.
爾時,毘摩質多羅阿脩羅王著五種容飾,首戴天冠,捉摩尼拂,上戴華蓋,帶於寶劍,眾寶革屣,到仙人住處。
At that time, King Bhimozhitara asura, wearing five kinds of ornaments, wearing a heavenly crown on his head, holding a mani whisk, wearing a flower canopy, carrying a sword, and wearing many precious leather clothes, arrived at the residence of the immortal.
行不由門,從壁而入,亦復不與諸仙言語,共相問訊,還從壁出。
Instead of walking through the door, he entered through the wall. He no longer spoke to the immortals and asked each other, and then he came out through the wall.
爾時,有一仙人而作是語:
At that time, there was an immortal who said this:
『毘摩質多羅等無恭敬心,不與諸仙問訊共語,從壁而出。』
"Bhimachitara and others had no respect, and did not talk to the immortals when they asked questions, so they came out from the wall. 』
復有一仙而作是言:
Another immortal said this:
『阿脩羅等若當恭敬問訊諸仙,應勝諸天,今必不如。』
"If the Asuras and others respectfully inquired of the immortals, they would be better than the gods, but they will not be as good as they are now." 』
有一仙問言:
An immortal asked:
『此為是誰?』
"Who is this?" 』
有一仙言:
There is a fairy saying:
『此是毘摩質多阿脩羅王。』
"This is King Bhimachita Asura. 』
仙人復言:
The immortal replied:
『阿脩羅法知見微淺,無有法教,無尊敬心,猶如農夫,諸天必勝,阿脩羅負。』
"Asuras have little knowledge of Dharma, no teachings, and no respect. They are like farmers. The gods will win and the Asuras will lose." 』
「爾時帝釋後到仙邊,即捨天王五種容飾,從門而入,慰勞諸仙,遍往觀察,語諸仙言:
"At that time, Emperor Shi Hou went to the immortals. He gave up the five kinds of attires of the heavenly kings, entered through the door, comforted the immortals, looked around, and spoke to the immortals:
『盡各安隱,無諸惱耶?』
"Everything is peaceful and peaceful, and there are no worries?" 』
問訊已訖,從門而出。
The interrogation was over and he walked out of the door.
復有一仙問言:
Another immortal asked:
『此為是誰?
Who is this?
安慰問訊,周遍察行,然後乃出,甚有法教,容儀端正。』
He comforted and inquired, inspected his behavior all over the place, and then came out. He had great teachings and his appearance was correct. 』
一仙答言:
The immortal replied:
『此是帝釋。』
"This is Emperor Shi. 』
有一仙言:
There is a fairy saying:
『諸天極能敬順,為行調適,諸天必勝,阿脩羅負。』
"The gods are extremely capable of being respectful and obedient and adapting to their actions. The gods will surely win and the asuras will lose." 』
「毘摩質多羅聞諸仙讚嘆諸天,毀呰阿脩羅,甚大瞋恚。
"Bhimazhitara heard the immortals praising the heavens and destroying the Asuras, and he was very angry.
諸仙聞已,往詣阿脩羅所,語言:
When the immortals heard this, they went to Asura's place and said:
『我等聞爾,甚大瞋忿。』
"When I heard about you, I was very angry. 』
即說偈言:
That is to say, verse:
「『我等故自來,  欲乞索所願,
"'We have come here to beg for what we wish for,
施我等無畏,  莫復生瞋忿,
Give us fearlessness and let us not be angry again.
我等若有過,  願教責數我。』
If I have ever done it, I would like to teach you how to do it. 』
「毘摩質多以偈答言:
"Bhimoshitta replied with a verse:
「『不施汝無畏,  汝等侵毀我,
"'If I don't give you fear, you will invade me,
卑遜求帝釋,  於我生毀呰,
If I humble myself and seek the emperor’s explanation, my life will be ruined.
汝等求無畏,  我當與汝畏。』
You seek fearlessness, I will be fearless with you. 』
「爾時,諸仙以偈答言:
"At that time, the immortals responded with verses:
「『如人自造作,  自獲於果報,
"'Just as a man creates his own deeds, he will reap the rewards of his own actions.
行善自獲善,  行惡惡自報。
Do good deeds and be rewarded by doing good deeds.
譬如下種子,  隨種得果報,
For example, the following seeds will reap the rewards as they are sown:
汝今種苦子,  後必還自受。
If you sow bitter seeds now, you will reap the rewards later.
我今乞無畏,  逆與我怖畏,
Now I am begging without fear, but I am afraid of the contrary.
從今日已往,  使汝畏無盡。』
From today onwards, I will make you fear endlessly. 』
「諸仙面與阿脩羅語已,即乘虛去。
"The Immortal Faces have spoken to the Asuras and are about to take advantage of the situation.
毘摩質多羅即於其夜,夢與帝釋交兵共戰,生大驚怕,第二亦爾。
That night, Bhimajitara dreamed that he was fighting with Emperor Sakyamuni, and he was greatly frightened. The next day, too.
第三夢時,帝釋軍眾,果來求戰。
In the third dream, Emperor Shi's army came to seek battle.
時,毘摩質多即共交兵,阿脩羅敗,帝釋逐進,至阿脩羅宮。
At that time, Bhimajita fought with each other, Asura was defeated, and Emperor Sakyamuni drove forward to Asura's palace.
爾時,帝釋種種戰諍既得勝已,詣諸仙所。
At that time, Emperor Shi, having won all kinds of battles, visited the places of immortals.
諸仙在東,帝釋在西,相對而坐。
The immortals are in the east and Emperor Shi is in the west, sitting opposite each other.
時,有東風仙人向帝釋即說偈言:
At that time, Dongfeng Immortal said a verse to Emperor Shiji:
「『我身久出家,  腋下有臭氣,
"'I have been a monk for a long time, and my armpits smell bad.
風吹向汝去,  移避就南坐,
If the wind blows towards you, move away and sit south.
如此諸臭氣,  諸天所不喜。』
Such stench is not pleasing to the heavens. 』
「爾時,帝釋以偈答言:
"At that time, Emperor Shi replied with a verse:
「『集聚種種華,  以為首上鬘,
"'Gather all kinds of flowers and put them in the garland first,
香氣若干種,  能不生厭離。
There are several kinds of aromas, which can prevent you from getting bored.
諸仙人出家,  氣如諸華鬘,
When all the immortals become monks, their Qi is like the flower garlands,
我今頂戴受,  不以為厭患。』
I bear the burden now, and I don’t think I am tired of suffering. 』
」
佛告諸比丘:
The Buddha told the monks:
「帝釋居天王位,長夜恭敬諸出家者,汝諸比丘,以信出家,亦應當作如是欽敬。」
The Emperor Sakyamuni, occupying the heavenly throne, pays homage to all the monks throughout the night. You monks who have become monks with faith should also show such respect.
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

45 - SA-2 45

SA-2 45 (四五)
SA-2 45 (four or five)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,釋提桓因顏色殊妙,過於人天,於其中夜,來至佛所,稽首佛足,在一面坐。
At that time, because of his extraordinary color, which surpassed that of humans and heaven, Shi Tihuan came to the Buddha's place at night, bowed his head at the Buddha's feet, and sat down on one side.
時,祇洹中,晃然大明,踰於晝日。
At that time, in Qi Huanzhong, the bright light shone brightly, surpassing the daytime.
爾時,釋提桓因即說偈言:
At that time, Shi Tihuan Yin said a verse:
「除滅何事安隱眠?
"What's the point of sleeping peacefully if you eliminate it?
滅除何物無憂愁?
What can be destroyed without sorrow?
滅何一法瞿曇讚?
Which method can be destroyed by Qu Tanzan?
唯願為我決眾疑。」
Only wish to clear up all doubts for me. "
爾時,世尊說偈答言:
At that time, the World-Honored One spoke a verse and replied:
「滅除瞋恚安隱眠,  滅除瞋恚無憂愁,
"Eliminate anger and anger, and sleep in peace. Eliminate anger and anger, and there will be no sorrow.
去除瞋恚棘毒根,  汝今帝釋應當知,
To remove the thorny and poisonous roots of anger, you, the present emperor, should know,
如是瞋恚壞美善,  除滅上事聽所讚。」
Such hatred destroys the good and the good, and destroys the good things that are praised by the superiors. "
釋提桓因聞佛所說,遶佛三匝,歡喜奉行。
After Shitihuan heard what the Buddha said, he walked around the Buddha three times and followed it happily.

46 - SA-2 46

SA-2 46 (四六)
SA-2 46 (four six)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,佛告諸比丘:
At that time, the Buddha told the monks:
「月八日,四天王遣使者案行天下,伺察世間,有慈孝父母,敬順尊長,奉事沙門、婆羅門,修於善法,及行惡者,是故宜應修行善法,滅除眾惡,撿情守戒。
"On the eighth day of the month, the Four Heavenly Kings sent envoys to travel around the world to observe the world. There are those who are kind and filial to their parents, respectful to their elders, serving ascetics and brahmins, practicing good Dharma, and those who do evil. Therefore, it is appropriate to practice good Dharma and eliminate them. If you are evil, pick up your emotions and keep your precepts.
至十四日,四天王復遣太子案行天下。
On the fourteenth day, the Four Heavenly Kings sent the crown prince to the throne again.
至十五日,四天王自案行伺察,亦復如是。
On the fifteenth day, the Four Heavenly Kings went on their own to inspect the case, and it was the same again.
時,四天王既伺察已,往帝釋善法堂上,啟白帝釋并語:
At that time, the Four Heavenly Kings, having observed the situation, went to the Emperor's Shan Dharma Hall and spoke to the Emperor's interpretation:
『諸天世間人中,多有不孝父母,不敬沙門、婆羅門者,不奉事師及家尊長,乃至無有多持戒者。』
"Among the people in the world, there are many who are unfilial to their parents, disrespectful to ascetics and brahmins, do not serve their teachers and family elders, and there are not even many who uphold the precepts. 』
爾時,帝釋及諸天眾聞斯語已,慘然不樂,諸天咸作是言:
At that time, Emperor Sakyamuni and all the heavens heard these words, and they felt miserable and unhappy. All the heavens said this:
『損諸天眾,益阿脩羅。』
"It harms all the gods and benefits the Asuras." 』
若世間中,有人常能孝順父母,供養沙門、婆羅門,乃至多能持戒。
If there are people in the world who can always be filial to their parents, make offerings to ascetics and brahmins, and even keep the precepts.
四天王上啟帝釋,時諸天等極大歡喜,咸作是言:
When the Four Heavenly Kings came to enlighten the emperor, the gods were extremely happy and said this:
『世間人中,修行善事,極為賢善,作所應作,增益諸天,損阿脩羅。』
"Among the people in the world, those who practice good deeds are extremely virtuous and good. Doing what they should do will benefit the gods and harm the asuras." 』
帝釋歡喜,即說偈言:
Emperor Shi was delighted and said a verse:
「『月八十四日,  及以十五日,
"'On the eighty-fourth day of the month, and on the fifteenth day,
并及神足月,  受持清淨戒,
And with the full moon of God, accept and uphold the pure precepts,
是人得生天,  功德如我身。』
This person is reborn in heaven, and his merits are as good as mine. 』
」
佛告諸比丘:
The Buddha told the monks:
「帝釋所說,不名善說。
"What Emperor Shi said is not a good explanation.
所以者何?
So what?
若漏盡阿羅漢,所作已辦,應作是偈:
If all the omissions are lost and the Arahant has done what he has done, he should write this verse:
「『月八十四日,  及以十五日,
"'On the eighty-fourth day of the month, and on the fifteenth day,
并及神足月,  受持清淨戒,
And with the full moon of God, accept and uphold the pure precepts,
斯人獲勝利,  功德如我身。』
This man is victorious, and his merits are as good as mine. 』
「佛與羅漢應說斯偈,名稱實說,名為善說。」
Buddha and Arhats should say this stanza, which is called truthful saying and good saying.
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

47 - SA-2 47

SA-2 47 (四七)
SA-2 47 (four seven)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,佛告諸比丘:
At that time, the Buddha told the monks:
「往昔之時,質多阿脩羅王病患委困。
"In the past, King Asura Asura was sick and suffering from illness.
時,釋提桓因往詣其所,阿脩羅語帝釋言:
At that time, Shi Tihuan went to visit his place, and Asura spoke to the emperor and said:
『願汝使我病差、安隱,身得平健,肥鮮如前。』
"May you make me less ill and safe, my body healthy and fat as before." 』
帝釋語言:
Emperor's language:
『汝可教我阿脩羅幻化之法,我當使汝安隱、病差,歡樂如前。』
"You can teach me the method of asura's transformation, and I will make you safe, free from illness, and happy as before." 』
阿脩羅言:
Asura said:
『待我問諸阿脩羅等,若可爾者,我當教汝。』
"When I ask the Asuras and others, if you know it, I will teach you." 』
阿脩羅王即問諸阿脩羅。
King Asura immediately asked all the Asuras.
爾時,其中有一諂偽阿脩羅語毘摩質多羅言:
At that time, one of them flattered the false Asura and said Bhimāsitāra:
『帝釋長夜行直善行,無諸諂偽,汝可語帝釋言:
"Emperor Shi has been doing good and upright things for a long time, without any flattery or hypocrisy. You can say to Emperor Shi:
「汝學阿脩羅諂偽幻者,當入盧樓地獄。」
If you imitate the asuras and flatter those who are false and illusory, you will enter the Lulou Hell.
帝釋若語汝言:
Emperor Shiruo said to you:
「我不學彼阿脩羅者,汝但捨去,汝患必愈。」
I will not imitate that Asura, but if you give it up, your troubles will be cured.
』阿脩羅王即用其語,說偈語帝釋言:
” King Asura then used his language to say a verse and the emperor explained:
「『千眼帝釋舍脂夫,  若知幻法必當墮,
"'Thousand-Eyed Emperor Shi Shezhifu, if you know that the illusory method will surely fall,
於彼盧留地獄中,  滿足一劫被燒煮。』
In the hell of Biluliu, I was boiled for one calamity. 』
「爾時,帝釋聞斯語已,即言:
"At that time, Emperor Sakyamuni heard these words and said:
『止止,不須幻法。』
"Stop, there is no need for illusion." 』
尋即願言:
Looking for it and wishing to say:
『令汝病差、安隱無患。』
"May your illness be cured and you will be safe and sound." 』
」
佛告諸比丘:
The Buddha told the monks:
「釋提桓因雖處天位,尚不諂曲,真實行事,況汝出家,剃除鬚髮,而當不離諸諂偽事,行質直乎?
Although Shi Tihuan is in the heavenly position, he still does not flatter and act truthfully. How about you becoming a monk and shaving off your beard and hair, but you should not shun flattery and hypocrisy and behave upright?
若行質直,應出家法。」
If your conduct is upright, you should become a monk. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

48 - SA-2 48

SA-2 48 (四八)
SA-2 48 (four eight)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,帝釋來詣佛所,將欲還時,請受一戒。
At that time, Emperor Shi came to visit the Buddha. When he wanted to return, I asked him to take a precept.
何謂一戒?
What is a precept?
「若我還宮,見諸怨憎,設來害我,我於彼所,終不加害。」
If I return to the palace and see some resentment and hatred, and try to harm me, I will never harm you there.
毘摩質多羅既聞帝釋持如是戒,便捉利劍,於路而待。
When Bhimāsitāra heard that the Emperor Shakti upheld this precept, he grabbed a sharp sword and waited on the road.
時,釋提桓因聞阿脩羅在於路側捉劍而待,遙語阿脩羅言:
At that time, Shitihuan heard that Asura was waiting for him on the side of the road, catching his sword. He said to Asura from a distance:
「止!止!汝今自縛。」
Stop! Stop! You are binding yourself now.
毘摩質多語帝釋言:
The multilingual emperor Bhimoshit said:
「汝於佛所,受一戒言:
"When you were at the Buddha's place, you received a precept:
『若我還宮,見諸怨憎,設彼害我,我於彼所,終不加惡,豈可不受如是戒耶?』
"If I return to the palace and see someone who is resentful and hates me, if he harms me, I will never do any evil in that place. How can I not be subject to such a warning?" 』
」帝釋答言:
Emperor Shi replied:
「我雖受戒,語汝住住,汝今自縛。
"Although I have received the precepts and told you to stay there, you are now binding yourself.
如是之言,於戒無犯。」
As such, there is no violation of the precepts. "
毘摩質多羅言:
Bhimachitara says:
「憍尸迦放我!」帝釋語言:
"Kaishika, let me go!" Sakyamuni said:
「汝作呪誓,更於我所,不為怨疾,我當放汝。」
You have sworn to stay with me and not complain. I will let you go.
毘摩質多羅即說誓言:
Bhimachitara then said the oath:
「貪瞋妄語謗賢聖,  如是惡報使我得。」
Greed, anger, lies, and slander of saints will bring me such evil retribution.
爾時,帝釋聞斯誓已,即語毘摩質多羅言:
At that time, Emperor Sakyamuni heard this oath and said to Bhimajitara:
「我今放汝。」
I'll let you go now.
釋提桓因還至佛所,頂禮佛足,白佛言:
Shi Tihuan returned to the Buddha's place, bowed at the Buddha's feet, and said to the Buddha:
「世尊!毘摩質多羅聞我受戒,即捉利劍,在於路側,伺圖於我。
"World Honored One! When Bhimachitra heard that I had received the precepts, he immediately grabbed a sharp sword and laid it on the side of the road, waiting for me.
時,我遙語阿脩羅言:
At that time, I spoke to Asura from a distance:
『止!止!汝今自縛。』
"end! end! You are now bound to yourself. 』
毘摩質多即語我言:
Bhimazita then spoke to me:
『汝於佛所受於一戒,若我還宮,見有怨憎,設來害我,我於彼所,終不加惡,豈可不受如是戒耶?』
"You have received a precept from the Buddha. If I return to the palace and see someone with hatred and hatred who intends to harm me, but I will never do any evil in that place, how can I not accept such a precept?" 』
我即答言:
I immediately replied:
『我雖受戒,但語汝住,汝今自縛。
Although I have received the precepts, I have told you to stay here. You are now bound to yourself.
如是之言,於戒無犯。』
As such, there is no violation of the precepts. 』
毘摩質多羅即語我言:
Bhimasitra then spoke to me:
『憍尸迦!放我!』我即語言:
"Kaushika!" Let me go! 』I am language:
『汝可重誓,更於我所,莫生憎疾,我當放汝。』
"You can reaffirm your oath to stay in my place without any hatred, and I will let you go." 』
時,毘摩質多羅聞我語已,即說誓言:
At that time, Bhimachitara heard my words and immediately said the oath:
「『貪瞋妄語謗賢聖,  如是惡報使我得。』
"'Greed, anger, lies, and slander of saints will bring me such evil retribution.'
「我聞其誓,即放令去。」
After hearing his oath, I gave the order to go.
帝釋復白佛言:
Emperor Shi again spoke to the Buddha and said:
「此阿脩羅作重誓已,從今已後,更不作於怨憎惡耶?」
This Asura has made a solemn oath. From now on, he will not commit any hatred or hatred?
佛告帝釋:
The Buddha told Emperor Shi:
「阿脩羅設不作誓,猶不為惡,況作誓已?」
If Asura doesn't swear an oath, he doesn't do evil. How much more can he do anything evil?
爾時,帝釋聞佛所說,踊躍歡喜,即於坐沒,尋還天宮。
At that time, Emperor Shi heard what the Buddha said, and he was so excited that he sat down and returned to the heavenly palace.

49 - SA-2 49

SA-2 49 (四九)
SA-2 49 (four-nine)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,佛告諸比丘:
At that time, the Buddha told the monks:
「昔於一時,帝釋與阿脩羅戰。
"A long time ago, Emperor Sakyamuni fought with Asura.
當于爾時,諸天不如,阿脩羅勝。
At that time, all the heavens will be inferior, and the Asuras will be victorious.
爾時,帝釋見已不如,尋即迴駕,欲還天宮。
At that time, Emperor Shi saw that he was no longer in good condition, so he immediately returned to the palace, hoping to return to the heavenly palace.
於其道中,見苦娑羅樹,時,樹上有金翅鳥巢。
On his way, he saw a Kusala tree. There was a golden-winged bird's nest on the tree.
爾時,帝釋即勅御者摩得梨言:
At that time, Emperor Shi ordered his charioteer Mo Deli to say:
『此巢中有二鳥卵,脫能傷損,汝可迴車,避於此樹。』
"There are two bird eggs in this nest. If they are removed, they will be damaged. You can get back to your car and avoid this tree." 』
帝釋即向摩得梨而說偈言:
Emperor Shi then said a verse to Modli:
「『汝觀樹上巢,  巢中有二卵,
"'Look at the nest in the tree. There are two eggs in the nest.
今車若往彼,  必衝而傷破。
If the chariot goes that way now, it will rush and be damaged.
我若以此身,  入阿脩羅陣,
If I enter the Asura Formation with this body,
喪失於身命,  終不傷鳥卵。』
Lose your life, but never harm the bird's eggs. 』
「說是偈已,尋即迴車。
"Having said the verse, I immediately returned to my car.
時,阿脩羅眾見帝釋迴,生大恐怖,各作是言:
At that time, when the Asuras saw Emperor Shihui return, they were greatly frightened, and each of them said this:
『帝釋向者,詐現退散。
Those who are sent to the throne by the Emperor are deceived and retreated.
今復迴者,必破我軍。』
Whoever comes back now will definitely defeat our army. 』
阿修羅眾即時退,諸天逐退,迫到其城。」
The asuras immediately retreated, and the gods drove them back, forcing them to reach the city. "
佛告諸比丘:
The Buddha told the monks:
「釋提桓因居天王位,猶能長夜修於慈忍,汝等比丘,當如是學。」
Because Shaktihuan occupies the heavenly throne, he can practice loving-kindness and forbearance all night long. You monks should learn in this way.
諸比丘聞佛所說,歡喜奉行。
When the bhikkhus heard what the Buddha said, they followed it with joy.

50 - SA-2 50

SA-2 50 (五〇)
SA-2 50(五 )
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,釋提桓因與拔利婆婁支阿脩羅夜詣佛所,威光熾盛,禮佛足已,在一面坐。
At that time, Shiti Huanyin and the asuras of the Bali Bolulu branch visited the Buddha at night. Their majestic light was blazing. They had paid full homage to the Buddha and sat down beside him.
時,彼帝釋、毘婁支光明普照祇洹,猶如晝日。
At that time, the light from the branches of the emperors Sakyamuni and Pilou shone all over Jihuan like the day and sun.
時,拔利毘婁支在一面坐,而說偈言:
At that time, Balipiluozhi sat on one side and said a verse:
「夫人常精進,  所求必使得,
"Madam, you are always diligent, and whatever you ask for will come true.
既求得義理,  安隱受快樂。」
Not only seek righteousness, but also enjoy peace and happiness. "
帝釋亦說偈言:
Emperor Shi also said a verse:
「夫人常精進,  所求必使得,
"Madam, you are always diligent, and whatever you ask for will come true.
既求得事業,  修忍最為勝。」
In order to gain a career, practicing forbearance is the most successful. "
爾時,帝釋白佛言:
At that time, Emperor Shi said to the Buddha:
「世尊!我等所說,何者利益?
"World Honored One! What benefit are we talking about?
何者無利?」
Which one is not beneficial? "
佛告帝釋:
The Buddha told Emperor Shi:
「善分別者,皆是善說。
"Those who are good at distinguishing are all good at speaking.
汝等今當聽我所說。」
You should listen to what I say now. "
即說偈言:
That is to say, verse:
「一切眾生皆為利,  各各隨心之所欲,
"All sentient beings are for benefit, and everyone follows their own desires.
等同利欲適願樂,  夫人精勤求必得,
It is equal to the desire for gain and happiness, Madam, if you work hard, you will get it.
既得事業忍最勝,  是故應當修行忍。」
Once you have achieved a career, endurance is the best, so you should practice endurance. "
帝釋、毘婁支聞佛所說,禮佛足已,即於彼處,而沒還宮。
After hearing what the Buddha said, Emperor Sakyamuni and Pilou Zhi paid homage to the Buddha and went there without returning to the palace.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

51 - SA-2 51

SA-2 51 (五一)
SA-2 51 (May Day)
如是我聞:
This is what I heard:
一時,佛在王舍城迦蘭陀竹林。
At one time, the Buddha was in the Kalanda Bamboo Grove in the city of Rajagaha.
爾時,王舍城中有一貧人,極為窮困,甚可憐愍,於佛法中,生清淨信,能淨持戒,少讀誦經,亦能小施。
At that time, there was a poor man in the city of Rajagaha. He was extremely poor and pitiful. He had pure faith in the Dharma, was able to observe the precepts, read and recited little sutras, and was able to give little money.
有此四事因緣果報,身壞命終,生忉利天勝妙善處。
These four things have karma and retribution, the body will be destroyed and life will end, and the wrathful and beneficial heaven will be born, and the wonderful and good place will be achieved.
此新生天有三事勝:
There are three things to win in this new birth:
一色貌勝,二名稱勝,三壽命勝。
One is appearance, two is name, and three is longevity.
諸天見已,皆共恭敬,往帝釋所,白帝釋言:
When all the heavens saw this, they all respectfully went to Emperor Shi's place. Bai Di explained:
「有新生天,有三事勝於餘諸天。」
There is a new heaven, and there are three things that are better than the other heavens.
帝釋言:
The emperor explained:
「我先曾見,彼新生天,本為人時,貧窮困苦,極為寒悴,直以信心,向於三寶,能淨持戒,少多修施,今得生此忉利天上。」
I have seen before that when he was born in the new world, he was poor and miserable and very shabby when he was a human being. He had faith and devoted himself to the Three Jewels. He was able to keep the precepts and practice a little charity. Now he is reborn in this heaven of tribulation and benefit.
爾時,帝釋即說偈言:
At that time, Emperor Shi said a verse:
「若於三寶生淨信,  其心堅固不動轉,
"If one has pure faith in the Three Jewels, his heart will be firm and unyielding.
持所受戒不毀犯,  當知此人不名貧。
If you uphold the precepts you have received and do not violate them, you should know that this person is not poor.
名為智慧壽命人,  以敬無上三寶故,
He is called a person of wisdom and longevity, because he respects the three supreme treasures.
得生天上受勝樂,  是故應當作斯學。」
To be reborn in heaven and receive supreme happiness, this is why we should learn this. "
爾時,諸天聞此偈已,歡喜信受,作禮還宮。
At that time, all the gods heard this verse, accepted it with joy, and returned to the palace with rituals.

52 - SA-2 52

SA-2 52 (五二)
SA-2 52 (five-two)
如是我聞:
This is what I heard:
一時,佛在王舍城耆闍崛山中。
At one time, the Buddha was in the Jijajjue Mountain in the city of Rajagaha.
爾時,王舍城有九十六種外道,各各祠祀。
At that time, there were ninety-six kinds of heretics in the city of Rajagaha, each worshiping in their own temples.
設有檀越,信心於外道遮勒者,言當先供養我師遮勒;
If there is Tanyue who has faith in the heretic Jalek, he will say that he should first make offerings to my teacher Jalek;
若信外道婆羅婆寔者,亦言先當供養我師婆羅婆寔;
If you believe in the non-Buddhist Brahma, you should also make offerings to my master Brahma first;
若信外道乾陀者,咸言先與我師乾陀大嚫後與餘者;
If you believe in the heretic Qiantuo, I would like to say that you should speak to my master Qiantuo first and then talk to the rest;
若信外道名三水者,言當供養我師三水;
If you believe in the non-Buddhist name Sanshui, then you should offer my teacher Sanshui;
若信外道名老聲聞者,言先供養我師老聲聞;
If you believe in a heretic named Lao Sravaka, please first make offerings to my teacher, Lao Sravaka;
若信外道大聲聞者,亦言供養我師大聲聞;
If you believe in the heretic Great Hearer, you should also make offerings to my teacher, the Great Hearer;
若信佛者,咸言應先供養我師如來及以眾僧。
If you believe in Buddhism, you should first make offerings to my teacher Tathagata and all the other monks.
時釋提桓因作是念言:
At that time, Shi Tihuan said this:
「今王舍城人生大邪見,佛僧在世,若生邪見,名為不善。」
Nowadays, people in Rajagaha have great wrong views. If Buddhas and monks are alive, if they have wrong views, it is called unwholesome.
帝釋爾時尋自變身為老婆羅門,容貌端正,乘以白車,駕以白馬,諸摩納等圍遶左右,向於寺場,當中直過。
At that time, Emperor Sakyamuni transformed himself into an old Brahmin, with an upright appearance. He rode in a white chariot and drove a white horse. Surrounded by many Monas and others, he walked towards the temple and passed directly in the middle.
時,王舍城人咸作是念:
At that time, the people of Rajagaha thought as follows:
「今此老婆羅門先向何處,我等隨從。」
Wherever this old Brahmin goes first, we will follow him.
爾時,帝釋知諸人等心之所念,迴車南旋,向靈鷲山。
At that time, Emperor Shi knew what everyone else was thinking, so he returned to the car and turned south, toward Lingjiu Mountain.
到諸乘駕所住之處,於中而止。
Arrive at the place where all the chariots are staying and stop in the middle.
下車前進,往至佛所,頂禮佛足,在一面坐。
Get off the car and go forward to the Buddha's place, bow to the Buddha's feet, and sit on one side.
爾時,帝釋即說偈言:
At that time, Emperor Shi said a verse:
「轉法輪聖王,  能度苦彼岸,
"Holy King Zhuan Falun can overcome the other side of suffering,
無怨憎恐怖,  我今稽首禮。
Without resentment or fear, I bow to you now.
設人欲修福,  當於何處施?
Suppose someone wants to cultivate good fortune, where should he give?
又欲精求福,  應生淨信敬。
If you want to seek blessings with your essence, you should have pure faith and respect.
今日修布施,  來世得善報,
If you practice giving today, you will receive good rewards in the next life.
於何福田中,  少施獲大果?」
In what blessed field can a small amount of charity produce great results? "
爾時,世尊在耆闍崛山中,為天帝釋敷演祠中最為勝者,以偈答言:
At that time, the World-Honored One was in the Qijijue Mountain, performing the most successful performance in the shrine for the Heavenly Emperor Shakti, and replied with a verse:
「四果及四向,  禪定明行足,
"The four fruits and the four directions, meditation is clear and sufficient,
功德力甚深,  猶如大海水。
The power of merit is as deep as the ocean.
此名為實勝,  調御之弟子,
This is called Shi Sheng, the disciple of Tiao Yu,
於大黑闇中,  能燃智慧燈。
In the great darkness, a lamp of wisdom can burn.
常為諸眾生,  說法而示道,
Always preaching the Dharma and showing the way to all sentient beings,
是名僧福田,  廣大無漄際。
This is the Monk's Field of Fortune, vast and boundless.
若施斯福田,  是名為善與,
If a field of blessings is given, it is called kindness and kindness.
若祀斯福田,  是名為善祀。
If you offer sacrifices to this blessed field, it is called a good sacrifice.
焚物而祭天,  徒費而無補,
Burning things to offer sacrifices to heaven is a waste of time and no benefit.
不名為善燒。
Not called Shan Shao.
若於福田所,
If you are in Futian,
少作諸功業,  後獲大富利,
If you do less meritorious deeds, you will gain great wealth later.
乃名為善燒。
It is called Shanshao.
帝釋應當知,
Emperor Sakyamuni should know,
是名良福田,  施僧次一人,
This is a good and blessed field, and the monk Shi Shi is one of them.
後必獲大果。
Big results will follow.
此事是時說,
This matter is said at the time,
世間解所說,  無量功德佛,
According to worldly explanations, the Buddha with immeasurable merits,
以百偈讚僧。
Praise the monk with hundreds of verses.
祠祀中最上,
The best among the ancestral sacrifices,
無過僧福田,  若人種少善,
There is no blessed field for monks. If a person’s race is few and good,
獲報無有量。
The reward is immeasurable.
是以善丈夫,
Therefore, a good husband
應當施於僧,  能總持法者,
It should be given to the monks who can always uphold the Dharma.
是則名為僧。
This is called a monk.
譬如大海中,
For example, in the sea,
多有眾珍寶,  僧海亦如是,
There are many treasures, and so is the sea of ​​monks.
多饒功德寶,  若能施僧寶,
There are many treasures of merit and virtue. If you can give the treasure to the monks,
是名善丈夫。
He is a good husband.
已獲歡喜信,
Received a happy letter,
若能信心施,  當知如此人,
If you can give with confidence, you should know that such a person
得三時歡喜,  以三時喜故,
There are three seasons of joy, because there are three seasons of joy,
能度三惡道,  除祛諸塵垢,
Able to save the three evil paths, remove all dirt and dirt,
離煩惱毒箭。
A poisonous arrow away from troubles.
淨心手自施,
Purify your mind and give to yourself,
自利亦利彼,  能設如此祠,
If you can benefit yourself and others, you can build such a temple.
是人則名為,  世間明智者。
This person is called a wise person in the world.
信心既清淨,  得至無為處,
Since faith is pure, it reaches the place of inaction,
世間之極樂,  智者得生彼。」
The ultimate happiness in the world, the wise will be born there. "
帝釋聞是偈已,踊躍歡喜,於坐處沒,還於天宮。
When Emperor Shi heard this verse, he was so excited that he disappeared where he was sitting and returned to the heavenly palace.
帝釋還宮未久之間,王舍城中長者婆羅門即從坐起,偏袒右肩,右膝著地,合掌向佛,而白佛言:
Not long after Emperor Sakyamuni returned to the palace, an elder Brahmin in Rajagaha stood up from his seat, raised his right shoulder, put his right knee on the ground, put his palms together and faced the Buddha, and said to the Buddha:
「唯願世尊,及比丘僧,於明晨朝,受大祠歡喜請。」
I only hope that the World Honored One and the bhikkhus and monks will be invited by the great shrine tomorrow morning.
爾時,如來默然許之。
At that time, the Tathagata silently agreed.
時,王舍城婆羅門長者知佛默然受已請已,頂禮佛足,各還所止。
At that time, the Brahmin elders of Rajagaha knew that the Buddha had silently accepted the invitation, bowed at the Buddha's feet, and returned to their destination.
時,諸人等既還家已,各各辦諸香美飲食,清淨香潔供設。
At that time, everyone had returned home, and each of them made delicious food and drinks, and made clean and fragrant offerings.
辦已,晨朝敷座,具行淨水,遣使往詣靈鷲山中,白世尊言:
After finishing the work, he laid down his seat in the morning and brought water purification equipment. He sent an envoy to the Jiulingjiu Mountain and said to the World Honored One:
「食時已到。」
It's time to eat.
爾時,如來著衣持鉢,眾僧圍遶,世尊在前,往詣彼城,到大祠所。
At that time, the Tathagata, wearing robes and holding an alms bowl, surrounded by monks, and the World Honored One in front, went to the other city to the great ancestral hall.
既至彼已,如來敷座,於僧前坐,彼城中人,敷好床座,與僧而坐。
After arriving there, the Tathagata spread out his seat and sat in front of the monk. The people in that city prepared a bed and seat and sat down with the monk.
爾時,諸長者等察眾坐定,各行淨水,諸婆羅門長者手自斟酌種種香美飲食。
At that time, the elders and others sat down to observe the crowd, each walking in the water purification. The elders of the Brahmins were drinking various kinds of delicious food and drinks with their own hands.
時,諸人等各各勸益。
At that time, everyone gave advice and advice.
爾時,世尊觀諸眾僧飯食已訖,即時收鉢,付於阿難。
At that time, the World-Honored One saw that all the monks had finished eating. He immediately collected the alms bowl and gave it to Ananda.
時,諸人等各自敷座,在佛前坐,專心敬仰,求欲聽法。
At that time, everyone took their seats and sat in front of the Buddha, worshiping him with all his heart and wishing to listen to the Dharma.
爾時,如來讚其所施,而說偈言:
At that time, the Tathagata praised what he had done and said a verse:
「婆羅門經書,  祠祀火為最。
"In the Brahman Sutra, fire is the most important thing to worship in temples.
外道典籍中,  婆比室為最。
Among the heretical classics, Pobishi is the most popular.
於諸世人中,  王者最為首。
Among all the people in the world, the king is the first.
百川眾流中,  巨海名為最。
Among the hundreds of rivers and streams, the giant sea is the most famous.
星辰諸宿中,  月光名為最。
Among the stars, the moonlight is the most beautiful.
於眾明之中,  日光最為最。
Among all the lights, the sun is the best.
上下及四方,  世間及天人,
Up and down and in all directions, in the world and in heaven and earth,
諸賢聖眾中,  佛最第一尊。」
Among all the sages and saints, Buddha is the first. "
爾時,世尊為王舍城人種種說法,示教利喜,諸人踊躍,從坐而退。
At that time, the World Honored One preached various sermons to the people of Rajagaha, and the teachings were beneficial and joyful. They all jumped up and retreated from their seats.
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
須毘羅仙人  滅瞋、月八日
Subhira Sage: Destroy Hate, Eighth Day of the Moon
病并持一戒  鳥巢及婆梨
Being sick and observing the precepts Bird's Nest and Po-Pear
貧人及大祠
Poor people and big temple
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

53 - SA-2 53

SA-2 53 (五三)
SA-2 53 (five-three)
如是我聞:
This is what I heard:
一時,佛在俱薩羅國漸次遊行,至舍衛城祇樹給孤獨園。
At that time, the Buddha gradually traveled through the country of Kosala, and when he arrived at Savatthi City, he only had a tree in the Solitary Garden.
時,波斯匿王聞佛來至舍衛國祇樹給孤獨園,往詣佛所,稽首問訊,在一面坐,而白佛言:
At that time, King Pasenadi heard that the Buddha had come to the Solitary Garden in Savatthi State. He went to the Buddha's place, bowed his head and inquired. He sat on one side and said to the Buddha:
「世尊!我昔聞爾出家求道,要成無上至真、等正覺。
"World Honored One! I once heard that you left home and sought the Tao, hoping to achieve the supreme truth and perfect enlightenment.
汝為實有如是語耶?
Do you really think so?
將非他人謬傳者乎?
Is it someone else who spreads false information?
為是譏嫌,致於毀呰,作此語也?」
Why do you say this to ridicule and ruin you? "
佛告波斯匿言:
The Buddha told Persia to remain silent:
「如此語者,是真實語,非為毀呰,亦非增減,實是我語,實如法說,非非法說,一切外人亦無有能譏嫌我者。」
Those who speak like this are true words. They are not meant to destroy or increase or decrease. They are actually my words. They are spoken according to the Dharma. They are not illegal words. No outsider can ridicule me.
波斯匿王復作是言:
King Pasenadi repeated this:
「我雖聞爾有如此語,猶未能信。
"Although I heard you say this, I still couldn't believe it.
何故不信?
Why don't you believe it?
自昔諸人,有久出家,耆老宿舊,諸婆羅門:
Since ancient times, people have been monastics for a long time, and the elders have stayed in the old places. Brahmins:
富蘭那迦葉、末伽梨俱賒梨子、刪闍耶毘羅邸子、阿闍多翅舍欽婆羅、迦據多迦栴延、尼乾陀闍提弗多羅,彼諸宿舊,尚自不信得阿耨多羅三藐三菩提,況汝年少而出家未久,而當得乎?」
Fulanakasyapa, Mokalli Guchenglizi, Sakyayavira Dizi, Ajata Chisachenpala, Kaju Doka Clanyan, Niganda Jantifutra, all of them are old, You still don’t believe that you can achieve Anuttarasamyaksambodhi. Besides, you are young and haven’t been a monk for a long time, so you should be able to achieve it? "
佛言:
Buddha said:
「大王!世有四事,小不可輕。
"Your Majesty! There are four things in this world that should not be taken lightly.
何者為四?
What is four?
一者、王子雖小,最不可輕。
First, although the prince is young, he should not be taken lightly.
二、龍子雖小,亦不可輕。
2. Although the dragon son is small, he should not be taken lightly.
三、火雖小,亦不可輕。
3. Although the fire is small, it should not be taken lightly.
四、比丘雖小,亦不可輕。」
4. Although a bhikkhu is small, he should not be taken lightly. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「王者雖為小,  具習諸技藝,
"Although the king is young, he has learned various skills.
生處既真正,  亦不雜鄙穢。
The place of birth is both genuine and free from filthiness.
有大美名稱,  一切悉聞知,
It has a great name, and I know everything about it,
如此雖言小,  其實不可輕。
Although this sounds small, it should not be taken lightly.
欲護己命者,  不應輕於小。
Those who want to protect their own lives should not take it lightly.
剎利雖云小,  法應紹王位,
Although Ksāri is small, Dharma should be the king of the throne.
既紹王位已,  法當行謫罰,
Now that he has been crowned king, he should be punished by banishment.
是以應敬順,  不宜生輕慢。
Therefore, one should be respectful and obedient, and one should not be disrespectful.
於諸聚落中,  及以閑靜處,
In various settlements and quiet places,
若見小龍子,  形狀雖微細,
If you see a little dragon, even though its shape is tiny,
能大亦能小,  亦復能興雲,
It can be big or small, it can also raise clouds,
降注於大雨。
It rains heavily.
若以小故輕,
If you take it lightly because of small things,
必能縱毒螫,  欲護身命者,
He will definitely be able to indulge in poisonous stings, and those who want to protect their lives,
不宜輕於彼。
It is not advisable to take him lightly.
為於己利故,
For the sake of self-interest,
宜應自擁護。
You should support yourself.
亦如有小火,
Just like a small fire,
若具於眾緣,  猛炎甚熾盛,
If there are many conditions, the fierce flames will be very fierce,
遇於大暴風,  能焚燒山野,
In the event of a strong storm, it can burn the mountains and fields,
既焚林野已,  遇時還復生,
The woods and fields have been burnt, but they will come back to life when the time comes.
欲護己命者,  不應輕小火。
Those who want to protect their own lives should not take the fire lightly.
若於淨戒所,  惡口加罵辱,
If you use harsh words and insults in a place of pure precepts,
其身及子孫,  一切皆毀謗,
His body and his descendants will all be slandered,
於未來世中,  當同受惡報,
In the future life, we shall all suffer the same evil retribution.
是故應自護,  莫以惡加彼。
Therefore, you should protect yourself and do not do evil to others.
剎利具技藝,  龍子及與火,
The Ksāri has skills, the dragon and the fire,
比丘持淨戒,  此四不可輕。
Monks who uphold pure precepts must not take these four lightly.
為護己命故,  謹慎應遠離。」
To protect your own life, please be cautious and stay away. "
爾時,波斯匿王聞此語已,其心戰慄,身毛為竪,即從坐起,偏袒右肩,合掌向佛,白佛言:
At that time, when King Pashnadi heard these words, his heart trembled and his hair stood on end. He stood up from his seat, raised his right shoulder, put his palms together and faced the Buddha, and said to the Buddha:
「世尊!我於今者,實有過罪,自知毀犯,譬如孾愚,狂癡無知,所作不善。
"World Honored One, I have indeed committed sins now, and I have committed self-conscious and destructive acts, such as being a fool, being crazy and ignorant, and doing bad things.
唯願世尊憐愍我故,聽我懺悔。」
I only hope that the World Honored One will take pity on me and listen to my confession. "
佛告波斯匿王言:
The Buddha told King Pasenadi:
「我今愍汝,聽汝懺悔。」
I feel sorry for you now, and I want to hear your confession.
時,波斯匿王既蒙懺悔,心大歡喜,作禮而去。
At that time, King Pasenadi was very happy since he was repented, so he bowed and left.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

54 - SA-2 54

SA-2 54 (五四)
SA-2 54 (May 4th)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,波斯匿王稟性仁孝,母初崩背,哀號戀慕,不自堪勝。
At that time, the king of Persia was a benevolent and filial person, and his mother collapsed, wailing in admiration, and unable to win.
燒葬母已,便自沐浴,衣髮故濕,於日中時,往詣佛所,禮佛足已,在一面坐。
After burning and burying his mother, he bathed himself, his clothes and hair were wet. At noon, he went to the Buddha's place, bowed to the Buddha's feet, and sat down on one side.
佛告王曰:
The Buddha told the king:
「王從何來?
"Where does the king come from?
衣髮故濕。」
Clothes are wet due to hair loss. "
波斯匿王白佛言:
King Pasenadi said to the Buddha:
「世尊!我之慈母情特尊敬,一旦崩背。
"World Honored One! My loving motherly love is so respectful that once it collapses.
我送母喪,遠至曠野,殯葬已訖,新浴洗故,衣髮猶濕。」
I went to the wilderness to attend my mother's funeral. The funeral was over, and I had taken a new bath, but my clothes and hair were still wet. "
佛告大王:
The Buddha told the king:
「汝於母所極愛敬不?」
Do you love and respect your mother very much?
王即答言:
The king immediately replied:
「實為愛敬。
"It's really out of love and respect.
設令有人能使我母還得活者,我以象軍、車軍、馬軍、步軍悉以與之,續我母命,心無悔恨。
If someone can bring my mother back to life, I will send an army of elephants, chariots, horses, and infantry to help her survive, and I will have no regrets in my heart.
設以半國賞之,亦不生恨。」
Even if half the country rewards him, there will be no hatred. "
王復言曰:
Wang Fu said:
「佛語誠實,一切生者,會必歸死。」
Buddha's words are true, all living beings will eventually die.
佛言:
Buddha said:
「實爾!實爾!生必有死,五趣四生,無不終者。
"True! True! Death is inevitable in life. There are five pleasures and four lives, and all of them will come to an end.
王者、臣民、婆羅門眾,會歸當死。
The king, his subjects, and all the Brahmins will die.
灌頂人王,威力自在,統領國土,會歸終沒。
Enlighten the king of men, with his own power, to rule the country, but he will eventually disappear.
轉輪聖王,王四天下,七寶具足,亦會當死。
The Holy King of Wheel Turning, who rules the four worlds and possesses the seven treasures, will also die.
五通神仙,在於山藪,飲水食果,亦歸於死。
The Five-Connected Immortal lives in the mountains, drinks water and eats fruits, and also dies.
三十三天,極受快樂,光色熾盛,處天宮殿,壽命延長,亦歸終沒。
For the thirty-three days, I experienced great happiness, radiant light and color, and lived in the heavenly palace. My life span was extended, but I eventually died.
諸羅漢等,捨於重擔,逮得己利,盡諸有結,心得自在,正智解脫,後邊之身,亦歸散滅。
Arhats, etc., give up their heavy burdens, seize their own interests, eliminate all obstacles, feel at ease in their hearts, and liberate themselves with correct wisdom, and the bodies behind them will also disappear.
諸辟支佛,獨一無侶,常在閑靜,亦當散滅。
All Pratyekabuddhas, who are alone without companions and are always in tranquility, should also be dispersed and destroyed.
諸佛正覺,具於十力,有四無畏,得四無礙,能師子吼,身亦無常,會歸散滅。」
The Buddhas who are fully enlightened possess the ten powers, have four kinds of fearlessness, and have four kinds of freedom from hindrance. "
佛言:
Buddha said:
「大王!我為大王,種種分別,生必有死。
"Your Majesty! I am your Majesty, and all kinds of distinctions will lead to death in life.
略而言之,無生不終。」
In short, there is no life without end. "
佛即說偈言:
The Buddha then spoke a verse:
「一切生皆死,  壽命必歸終,
"All life is subject to death, and life must come to an end,
隨業受緣報,  善惡各獲果。
Receive retribution according to your karma, and good and evil will each receive their consequences.
修福上昇天,  為惡入地獄,
Those who practice good will ascend to heaven; those who do evil will go to hell.
修道斷生死,  永入於涅槃。
Cultivate the Tao to end life and death, and enter Nirvana forever.
非空非海中,  非入山石間,
Not in the sky, not in the sea, not in the mountains and rocks,
無有地方所,  脫之不受死。
There is no place to escape from, and you will not die.
諸佛與緣覺,  菩薩及聲聞,
Buddhas and Pratyekabuddhas, Bodhisattvas and Sravakas,
猶捨無常身,  何況諸凡夫。」
Even if you give up your impermanent body, let alone ordinary people. "
時,波斯匿王聞佛所說,心開意解,更不憂愁,歡喜而去。
At that time, King Pasirani heard what the Buddha said, his heart was happy, he was not worried, and he left happily.
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

55 - SA-2 55

SA-2 55 (五五)
SA-2 55 (五五)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,波斯匿王在空閑處獨靜思惟:
At that time, King Pasenadi was thinking quietly in his spare time:
「夫為人者,云何愛己?
"How can you love yourself if your husband is a human being?
云何惡己?」
Why do you hate yourself? "
復作是念:
The repetition is to read:
「若身口意行於善業,遠離諸惡,是名愛己。
"If you perform good deeds with your body, speech, and mind and stay away from all evil, this is called loving yourself.
若身口意行不善業,作眾惡行,名不愛己。」
If you perform unwholesome deeds with your body, speech, and mind and commit many evil deeds, it is called not loving yourself. "
波斯匿王思惟是已,從靜處起,往詣佛所,頂禮佛足,在一面坐,即白佛言:
King Pasenadi thought about this, got up from a quiet place, went to the Buddha's place, bowed at the Buddha's feet, sat on one side, and said to the Buddha:
「世尊!我獨靜處,作是思惟:
"World-Honored One, I am alone and think about this:
『云何名愛己?
What is the name of loving oneself?
云何不愛己?
Why don't you love yourself?
若能於身口意行善,是名愛己;
If you can do good deeds in body, speech and mind, this is called loving yourself;
若身口意行不善業,名不愛己。』
If you do bad deeds with your body, speech and mind, it is called not loving yourself. 』
」
佛言:
Buddha said:
「大王!實爾。
"Your Majesty! Shir.
若人身口意行惡者,是名不愛己。
If a person does evil with his words or thoughts, it means he does not love himself.
何以故?
Why?
彼為惡者,雖有怨讎,不必速能有所傷害;
Although he is an evil person, he does not have to be quick to do harm even if he has resentment;
自造惡業,毀害甚深,是以自作惡業,名為不愛己。
Self-inflicted evil deeds cause serious harm, so doing one's own bad deeds is called not loving oneself.
又有為己故,作殺盜婬,是為損己。
There are also those who kill, steal and commit sexual acts for their own sake, which is to their own detriment.
若人身口意行善者,設作是念:
If a person does good deeds with his words or thoughts, suppose he thinks like this:
『我捨所愛居家妻子。』
"I give up my beloved home wife. 』
名不愛己,實是愛己。
In name of not loving oneself, one actually loves oneself.
何以故?
Why?
如此之人,雖有親友、父母、兄弟,恩徹骨髓,至其衰老,不能得救。
Although such a person has relatives, friends, parents, and brothers who are kind to his bones, he cannot be saved until he grows old.
要自身口意修行善,能自濟度,是名愛己。」
To practice good deeds with your own words and thoughts and be able to save yourself is called loving yourself. "
佛即說偈言:
The Buddha then spoke a verse:
「若人自愛己,  不以惡加彼,
"If anyone loves himself, he does not do evil to others.
無有造作惡,  得於快樂者。
There is no one who does evil and gets happiness.
若人自愛己,  應修諸善業,
If a person loves himself, he should practice good deeds.
速疾能獲得,  種種諸快樂。
Speed ​​can lead to all kinds of happiness.
夫欲愛己者,  應當自擁護,
If your husband wants to love you, you should support him.
譬如邊表城,  曠野多賊盜。
For example, in the border city, there are many thieves and thieves in the wilderness.
得值無難時,  應當自隱藏,
When it is worth it and there is no difficulty, you should hide yourself.
若其失無難,  值難苦無窮。」
If it is lost without difficulty, it is worth endless suffering. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

56 - SA-2 56

SA-2 56 (五六)
SA-2 56 (five or six)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,波斯匿王於空閑處,作是思惟:
At that time, King Pasni was sitting in his spare place, thinking as follows:
「云何護己?
"How can you protect yourself?
云何不護己?」
Why don't you protect yourself? "
復自念言:
Repeat to himself:
「若人修善,名為護己;
“If a person practices good deeds, it is called protecting himself;
若人行惡,名不護己。」
If a person does evil, his reputation will not protect him. "
思惟是已,即從坐起,往詣佛所,禮佛足已,在一面坐。
After thinking about this, he got up from his seat, went to the Buddha's place, paid homage to the Buddha, and sat down beside him.
白佛言:
Bai Fo said:
「世尊!我於靜處作是思惟:
"World Honored One, I am thinking in a quiet place:
『云何護己?
How can I protect myself?
云何不護己?』
Why don't you protect yourself? 』
復作是念:
The repetition is to read:
『若修善行,名為護己;
"If you practice good deeds, it is called protecting yourself;
若行不善,名不護己。』
If you do bad things, you will not be able to protect yourself. 』
」
佛告大王:
The Buddha told the king:
「實爾!實爾!若以四兵象兵、馬兵、車兵、步兵圍遶自身,不名護己。
"True! True! If you surround yourself with four armies, including elephants, horsemen, chariots, and infantry, you will not be able to protect yourself.
何以故?
Why?
非內護故。
Not for internal protection.
若人身口意善,雖無四兵,是名護己。
If a person's words and intentions are good, even if he does not have the four soldiers, he is called to protect himself.
何以故?
Why?
有內護故。
There is internal protection.
此內護者,勝於外護,故名護己。」
This internal protection is better than external protection, so it is called self-protection. "
佛即說偈言:
The Buddha then spoke a verse:
「若人欲自護,  當護身口意,
"If a person wishes to protect himself, he should protect his body, speech and mind.
修行於善法,  有慚亦有愧。
When you practice good Dharma, you will feel ashamed and guilty.
不護三業者,  邪見及眠睡,
Not protecting the three industries, wrong views and sleep,
障蔽諸善法,  隨從於惡魔。
Obscuring all good dharma and following the devil.
則為自毀傷,  是以應自護,
It is self-destruction, so you should protect yourself.
修定及智慧,  常念佛所教。」
Cultivate concentration and wisdom, and always recite what the Buddha taught. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

57 - SA-2 57

SA-2 57 (五七)
SA-2 57 (five-seven)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,波斯匿王於閑靜處,作是思惟:
At that time, King Pasani was in a quiet place, thinking as follows:
「世界之中,少有能得富貴財業。
"In this world, few people can achieve wealth and wealth.
設得財業,不尚驕奢,貞廉知足,節於嗜欲,不惱眾生,如是人少。
If you have wealth, you are not arrogant and extravagant, you are honest and contented, you are restrained in your desires, and you do not offend all living beings, then there are few people like this.
世界多有眾人,得勝財業,驕逸自恣,貪嗜於欲,加惱眾生,如是人多。」
There are many people in the world who have gained wealth, are arrogant and indulge in self-indulgence, are greedy and addicted to lust, and annoy all living beings. There are many such people. "
波斯匿王於閑靜處,思惟是已,從坐而起,往詣佛所,頂禮佛足,在一面坐,即白佛言:
King Pasenadi was in a quiet place, thinking about this, stood up from his seat, went to the Buddha's place, bowed at the Buddha's feet, sat on one side, and said to the Buddha:
「世尊!我於靜處作是思惟:
"World Honored One, I am thinking in a quiet place:
『世界之中,若設有人,得勝財業,心自知足,能不驕恣,不嗜於欲,不惱於人,如是人少。
"If there are people in this world who have gained wealth, are content with themselves, are not arrogant, are not addicted to lust, and are not annoyed by others, then there will be few such people.
若復有人,得勝基業,憍逸自恣,貪嗜於欲,加惱眾生,如是人多。』
If there are people who have gained the foundation, are carefree and indulge in their own desires, and are addicted to lust, causing trouble to all sentient beings, there will be many such people. 』
」
佛言:
Buddha said:
「大王!實爾,實爾。
"Your Majesty! Real, real.
世界之中,多有眾人,得封祿已,憍慢自恣,貪嗜於欲,苦楚眾生。
In this world, there are many people who, after being granted high status, are arrogant and self-indulgent, greedy and addicted to lust, and suffer all sentient beings.
如是愚人,長夜受苦,得大損減,命終之後,必入地獄。」
Such a fool will suffer for a long night, suffer great losses, and will go to hell after his death. "
佛言:
Buddha said:
「大王!譬如魚師及其弟子,於捕魚法善巧方便,以細密網截流而拖,魚鼈黿鼉,水性之屬,為網所得。
"Your Majesty! For example, the fish master and his disciples are skilled in fishing methods and use fine nets to intercept and drag the rivers. Fish, turtles, turtles, and other water-based species are captured by the nets.
此水性等,入網之者,悉皆集在魚師之手,牽挽旋轉,任魚師意。
All the water types, etc., that enter the net are gathered in the hands of the fish master, and they are pulled and rotated according to the fish master's will.
世間之中,多有眾人,得勝封祿,憍慢自恣,貪嗜五欲,加惱眾生,亦復如是。
In the world, there are many people who, after winning and winning, are arrogant and self-indulgent, greedy and addicted to the five desires, and annoy all living beings, and this is also the case.
所以者何?
So what?
如斯愚人,即入魔網,為網所獲,周迴舉動,住魔所為。」
Such a fool will fall into the devil's net, be caught by the net, and behave in circles, living in the devil's deeds. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「縱逸著事業,  荒迷嗜五欲,
"Indulging in career, being obsessed with the five desires,
不知有惡果,  如魚入密網,
Not knowing the consequences, like a fish caught in a tight net,
此業已成就,  極受大苦惱。」
This deed has been accomplished, and I have suffered greatly. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

58 - SA-2 58

SA-2 58 (五八)
SA-2 58 (five-eight)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,波斯匿王於閑靜處,作是思惟:
At that time, King Pasani was in a quiet place, thinking as follows:
「世界之中,少有於人,得勝封祿,而不憍恣,不嗜五欲,不惱眾生。
"There are very few people in the world who can achieve success and receive a salary, but they are not arrogant, do not indulge in the five desires, and do not annoy all sentient beings.
世界之中,多有眾人,得勝基業,憍慢自恣,貪嗜五欲,加惱眾生。」
In the world, there are many people who have conquered the foundation, are arrogant and self-indulgent, and are greedy and addicted to the five desires, causing trouble to all living beings. "
思惟是已,從坐處起,即詣佛所,頂禮佛足,在一面坐,白佛言:
After thinking about this, he got up from where he was sitting, went to the Buddha's place, bowed at the Buddha's feet, sat on one side and said to the Buddha:
「世尊!我今靜處,作是思惟:
"World Honored One, I am quietly thinking about this:
『世界之中,少有眾人,得勝基業,不憍恣,不貪五欲,不惱眾生。
"In this world, there are few people who have won the foundation, are not greedy, are not greedy for the five desires, and do not annoy all living beings.
多有眾人,得勝基業,貪嗜五欲,加惱眾生。』
There are many people who have gained the foundation and are greedy for the five desires, causing trouble to all living beings. 』
」
佛言:
Buddha said:
「大王!如是,如是。
"Your Majesty! So, so.
實如汝語。
Just as you said.
譬如獵師,鑿穽捕鹿,驅入穽中,隨意而取。
It's like a hunter who uses a chisel to catch a deer, drives it into the lantern, and takes it as he pleases.
世界之中,多有眾人,得勝基業,憍逸自恣,貪嗜五欲,苦楚眾生,亦復如是。
In the world, there are many people who have won the foundation, are carefree and indulge in the five desires, and are suffering from the same situation.
如斯愚人,入於魔穽,從魔所為,當入地獄,長夜受苦。」
Such a fool, who falls into the devil's trap and follows the devil's actions, will go to hell and suffer for a long night. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「縱逸著事業,  荒迷嗜五欲,
"Indulging in career, being obsessed with the five desires,
不知後惡果,  如鹿入深穽,
Not knowing the consequences will be like a deer entering a deep hole.
極受諸苦惱。
Extremely troubled.
行此惡業者,
Those who do this evil,
悲苦更苦報,  悔恨何所及。
Misery is even more painful, and regret is nowhere to be found.
修於善業者,  後獲妙果報,
Those who practice good deeds will receive wonderful rewards later.
臨終情歡豫,  後則無悔恨。」
There will be joy at the end of life, but there will be no regrets later. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

59 - SA-2 59

SA-2 59 (五九)
SA-2 59 (five-nine)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,波斯匿王往詣佛所,頂禮佛足,在一面坐,即白佛言:
At that time, King Pasenadi went to the Buddha's place, bowed at the Buddha's feet, sat on one side, and said to the Buddha:
「世尊!有一長者名摩訶南,其家巨富,多饒財寶。」
World Honored One! There is an elder named Mahanan. His family is extremely wealthy and has many treasures.
佛問王曰:
The Buddha asked the king:
「云何大富?」
How rich are you?
王白佛言:
Wang Baifo said:
「彼長者家,金銀珍寶,數千萬億,不可稱量,況復餘財。
"The elder's family has hundreds of billions of gold, silver and treasures that cannot be weighed, and there is still more wealth left.
雖有財富,不能飲食,所可食者,雜糠麁澁。
Although he has wealth, he cannot eat anything, and what he can eat is mixed with chaff.
若作羹時,渾煮薑罷,煮已還取,賣為財用。
If you are making a soup, just boil the ginger. After boiling, take it back and sell it for money.
所可衣者,唯著麁布,五總踈弊,以為內衣。
The only clothing that can be worn is a ruffled cloth, and the five pieces of clothing are considered underwear.
乘朽故車,連綴樹葉,以為繖蓋。
Riding on an old car, the leaves are attached as an umbrella canopy.
未曾見其施沙門、婆羅門、貧窮乞兒。
I have never seen him giving alms to any recluse, brahmin, or poor beggar.
若欲食時,要先閉門,恐諸沙門、婆羅門等來從其乞。」
If you want to eat, you should close the door first, lest ascetics, brahmins, etc. come to beg from you. "
佛言:
Buddha said:
「大王!如此之人,非善丈夫。
"Your Majesty! Such a man is not a good husband.
何以故?
Why?
得斯財富,不能開意正直受樂,又復不能孝養、供給妻子,亦不賜與奴婢僕使,又不時時施諸沙門、婆羅門,亦復不求上業生天之報。
Having acquired such wealth, one cannot live happily and uprightly, nor can one be filial, provide for one's wife, nor give one's slaves or servants, nor give to ascetics and brahmans from time to time, nor seek the retribution of heavenly deeds.
譬如鹵地,有少汪水,以鹹苦故,無能飲者,乃至竭盡。
For example, there is a small amount of water in the bran land. Because it is salty and bitter, those who cannot drink it will even use it up.
世間愚夫,亦復如是。
The same is true for the foolish people in the world.
大得財業,不能施用身自受樂,亦復末能供養父母及與妻子,并其眷屬、奴婢、僕使、親友知識,悉不惠與,雖豐財寶,都無利益。」
If you gain a lot of wealth, you will not be able to use it to enjoy yourself, nor will you be able to provide for your parents, your wife, your family members, your servants, your servants, your relatives, your friends, and your knowledge. You will not benefit from it. Even though you have a lot of wealth, it will be of no benefit. "
佛言:
Buddha said:
「大王!善丈夫者,得於財業,能自施用正直受樂,亦能供養師長父母及與妻子,并其眷屬、奴婢僕使、親友知識,乃至供養沙門、婆羅門、貧窮乞匃,悉能惠施。
"Your Majesty, a good husband will gain wealth, be able to use himself uprightly and enjoy happiness, and be able to provide for his teachers, parents, and his wife, as well as their dependents, servants, relatives, friends, and knowledge, and even provide for ascetics, brahmins, and poor beggars. Able to give.
如斯善人,所得財寶,名為上業。
The treasures obtained by such good people are called superior karma.
作快樂因生天之緣,此人聚財,成就大善。
Being happy is due to the destiny of heaven. This person gathers wealth and achieves great good deeds.
譬如近城村邑聚落,有清冷池,流出好水,四邊平正,多饒林樹,種種華果,有柔軟草,遍布其地,一切眾人,皆得洗浴,并獲好飲,飛禽走獸,翱翔嬉樂。
For example, in a village near a city, there is a cool pool with good water flowing out. It is flat on all sides, with many trees, flowers and fruits of all kinds, and soft grass all over the land. All people can bathe and get good drinks, and birds and animals can fly. Have fun.
善健丈夫,亦復如是,乃至生天,成就大善。」
A good and healthy husband will do the same, and even be reborn in heaven and achieve great good deeds. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「譬如鹹鹵土,  中有冷汪水,
"For example, there is salty brine soil with cold water in it.
鹹苦不可飲,  後自煎涸盡。
It is salty and bitter and should not be drunk. It will be decocted and dried up by itself.
儜夫亦復爾,  雖有多財寶,
The husband is also here again. Although there are many treasures,
不能自衣食,  亦不施他人,
He cannot feed and clothe himself, and he cannot give to others.
是名為儜者。
It's the one named Wei.
有財能布施,
If you have money, you can give alms.
譬如平博地,  有好清流池,
For example, Pingbo Land has a beautiful clear stream pond.
林亦甚蔚茂,  人獸同快樂,
The forest is also very lush, and humans and animals are happy together,
是名為智者。
He is called a wise man.
如似大牛王,
Like the great bull king,
生則受快樂,  死則生天上。」
If you are alive, you will receive happiness; if you die, you will be reborn in heaven. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

60 - SA-2 60

SA-2 60 (六〇)
SA-2 60 (sixty)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,城中有大長者,名摩訶男。
At that time, there was an elder in the city named Mahanan.
無有子胤,遇患命終。
If you don't have a son, you will die in case of illness.
爾時,國法若不生男,命終之後,家財入官。
At that time, according to the law of the country, if a man does not give birth to a son, after his death, his family wealth will be transferred to the official position.
以是之故,摩訶南所有財產,應入國主。
For this reason, all the property of Mahanan should belong to the lord of the country.
時,波斯匿王身體坌塵,往詣佛所,既頂禮已,却坐一面。
At that time, the body of King Pasni was removed from the dust and he went to the Buddha's place. After he had prostrated himself, he sat on one side.
佛告王曰:
The Buddha told the king:
「今日何故,身體坌塵,顏容改常,而來至此?」
Why are you here today, with your body dusty and your appearance changed?
波斯匿王白佛言:
King Pasenadi said to the Buddha:
「世尊!舍衛城中,有大長者,名摩訶南,昨日命終,以無子故,所有財寶,稅入于宮,視其財寶,冒涉風塵,是以坌身。」
World Honored One! In Savatthi City, there was a great elder named Mahanan. He died yesterday. He had no children. All his treasures were taxed and brought into the palace. He considered his treasures and risked his life by wandering into the wind and dust.
佛問王曰:
The Buddha asked the king:
「摩訶南實巨富耶?」
Is Mahanam really rich?
王即答言:
The king immediately replied:
「實爾!世尊。
"Ser! World Honored One.
云何大富?
Why is he so rich?
金銀珍寶數千億萬,不可稱計,況復餘財。
There are hundreds of billions of gold and silver treasures, which cannot be calculated, and there is still more money left.
雖有珍寶,多諸儲積,以慳貪故,惜不噉食,所可食者,秕稗雜糠,極為麁澁。
Although there are treasures and many hoards, due to frugality and greed, they are reluctant to eat. What can be eaten is barnyard grass mixed with chaff, which is extremely poor.
若作羹時,煮薑一罷,煮已還取,賣為財用。
If when making soup, boil the ginger once, then take it back after boiling and sell it for money.
所可著者,唯衣麁布,五總麁弊,以為內衣。
The only thing that can be written about is clothes and cloth, and the five general disadvantages are considered underwear.
乘朽故車,連綴樹葉,以為繖蓋。
Riding on an old car, the leaves are attached as an umbrella canopy.
未曾見其修少布施沙門、婆羅門、貧窮乞兒。」
I have never seen him giving alms to ascetics, brahmins, or poor beggars. "
佛言:
Buddha said:
「如此愚人,非善丈夫。
"Such a fool is not a good husband.
何以故?
Why?
雖有財寶,不能開意正直受樂,又復不能供養父母及與妻子,亦不賜與奴婢僕使,不時時施與沙門及婆羅門,亦復不求生天善報。」
Although he has wealth, he cannot live happily and uprightly, nor can he provide for his parents and wife, nor can he give it to his servants, nor can he give it to recluses and brahmins from time to time, nor can he seek any good retribution in heaven. "
佛告王曰:
The Buddha told the king:
「此摩訶南乃往昔時,已曾於多伽羅瑟辟支佛所,種少善根。
"In the past, this Mahanan had planted some good roots in the place of Pratyekabuddha Dokarose.
爾時布施飲食,不至心施,不信心施,不手自施,不恭敬施,撩擲而與。
At that time, when giving food and drink, you don't give with heart, don't give with confidence, don't give with your own hands, don't give with respect, and just throw it away.
布施已訖,後復生悔,作是念言:
After the donation was over, he came back to regret and recited these words:
『我之飲食,云何與此剃頭沙門?
Why should I eat and drink like this shaven-headed ascetic?
不如自與家中僕使。』
It is better to live with your servants at home. 』
於其捨身,得生舍衛城第一巨富大長者家。
He sacrificed his life and lived in the home of the richest elder in the city.
雖復生彼富長者家,由先施食有悔心故,自然不憙著好衣裳,亦復不喜食於美食,鞍馬車乘嚴飾之具,悉不喜樂。
Even though he was reborn in the house of a wealthy elder, he felt regret for having given him food first. Naturally, he would not wear good clothes, nor would he like to eat delicious food. He would not be happy to have a saddle, carriage, or well-decorated equipment.
大王當知,摩訶南於昔往日,其家豪富,為錢財故,殺異母弟,以是因緣,入於地獄,無量年歲受諸苦惱,由是之故,錢財七返,常沒於官。
Your Majesty, you should know that in the past, Mahanan's family was very wealthy. For the sake of money, he killed his half-brother. Because of this, he entered the hell and suffered countless sufferings for countless years. Because of this, his money returned seven times and was often lost. official.
摩訶南於多伽羅瑟辟支佛所,施食因緣,受福已盡,如大罪人,捨身之後,入于地獄,摩訶南捨身,亦復如是,入大叫喚地獄。」
Mahanam gave food to Pratyekabuddha at Dorgarose, and after receiving all the blessings, he was like a great sinner who sacrificed his life and entered the hell. Mahanam sacrificed his body and entered the hell of great cry. "
時,波斯匿王復白佛言:
At that time, King Pasenadi spoke to the Buddha again and said:
「世尊!彼摩訶南捨身實入大叫喚地獄耶?」
World Honored One! Is this Mahanan sacrificing his body and going into hell shouting?
佛言:
Buddha said:
「實入。」
Put in.
時,王聞已,悲泣流淚,王整衣服,偏袒右肩,合掌說偈:
At that time, when the king heard this, he wept and shed tears. The king straightened his clothes, exposed his right shoulder, put his palms together and said a verse:
「錢財穀帛并珍寶,  奴婢僕使及眷屬,
"Money, grain, silk and treasures, servants, servants and their families,
一切無隨無隨者,  亦不能取其少分。
Everything that has no follow-up and no follow-up cannot be taken away from it.
為死所侵捨故尸,  一切財寶雖羅列,
The dead body was invaded by death, even though all the treasures are listed,
都無一物是儲有,  亦復不能持少去。
Nothing is stored, and nothing can be left behind.
為有何物隨逐人,  譬如有影隨其形,
Why does anything follow a person, like a shadow following his shape?
善惡受報必不失,  唯此隨人猶如影。」
Good and evil will be rewarded and will not be lost, but this will follow people like a shadow. "
爾時,世尊以偈答言:
At that time, the World-Honored One replied with a verse:
「善惡隨逐人,  譬如影隨形,
"Good and evil follow people, just like a shadow follows its body.
隨其所趣向,  未曾相捨離。
Follow their interests and never leave each other.
譬如少資糧,  越險增苦惱,
For example, if you have less financial resources, you will be more at risk and suffer more.
行惡亦如是,  不能至善徑。
The same goes for doing evil, and there is no way to do good.
譬如豐資糧,  安樂越險道,
For example, with abundant resources and food, peace and happiness can cross the dangerous road.
修福者亦爾,  安隱至善處。
Those who cultivate good fortune will also be able to hide in the best place.
譬如久別離,  至於曠遠處,
For example, after being separated for a long time, as for being far away,
安隱得還家,  其心甚悅豫,
His heart is very happy that he can return home An Yin.
妻子及眷屬,  歡喜極快樂。
My wife and dependents are extremely happy.
修善者亦爾,  善業來迎接,
Those who practice good deeds will be welcomed by good deeds.
亦如離眷屬,  會合得歡喜,
Just like leaving family members, reuniting with joy,
是以應積善,  當為後世故。
This is why you should accumulate good deeds for the sake of future generations.
欲得後世福,  應修行正行,
If you want to be blessed in the future, you should practice righteous conduct.
今不被譏呵,  後受於快樂。」
Don’t be ridiculed now, but you will be happy later. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

61 - SA-2 61

SA-2 61 (六一)
SA-2 61 (June 1st)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
當于爾時,波斯匿王欲設大祀,養千牛王,皆繫於柱,并及犛牛、水牛、乳牛犢,及小牛,盡各數千;
At that time, King Pasenadi wanted to hold a great sacrifice and raise a thousand oxen, all of which were tied to pillars, as well as yaks, buffaloes, suckling calves, and calves, each thousands in number.
牂羖羊等,亦復數千;
There are thousands of sheep, goats, etc.;
種種畜生,皆繫祀場。
All kinds of animals belong to the place of worship.
時,餘國中,諸婆羅門聞王大祀,自遠而至,進集舍衛城。
At that time, the Brahmins from the rest of the country heard that the king was offering sacrifices, and came from afar to enter the city of Jishāvasti.
時,眾多比丘於其晨朝,著衣持鉢,入城乞食,聞波斯匿王欲設大祀,養千牛王,并及犛牛、水牛、乳牛、小牛及犢,盡各數千;
At that time, many bhikkhus came to the city to beg for food in their morning court. They heard that King Pashnadi wanted to hold a large sacrifice and raise a thousand bulls, as well as yaks, buffaloes, cows, calves and calves, all thousands in number.
牂羖羊等,亦復數千。
There are also thousands of sheep, sheep, etc.
如是種種,諸畜生等,皆悉繫著於彼祀場。
All kinds of animals, such as this, are all tied to that sacrificial place.
又聞餘國諸婆羅門,聞波斯匿王施設大祀,一切雲集在舍衛城。
He also heard that the Brahmans of the remaining states and that King Pasenadi had performed a great sacrifice, all gathered in Savatthi City.
諸比丘乞食已訖,攝於衣鉢,洗足已去,往詣佛所,頂禮佛足,在一面坐,白佛言:
The bhikkhus had finished begging for alms, collected their food in their robes and bowls, and had washed their feet. They went to the Buddha's place, bowed at the Buddha's feet, sat on one side and said to the Buddha:
「世尊!我等今日入城乞食,聞如是事。」
World Honored One! Today we went to the city to beg for food and heard something like this.
爾時,世尊聞是語已,即說偈言:
At that time, the World Honored One heard these words and immediately spoke a verse:
「月月百千祀,  修此以求福,
"Hundreds and thousands of sacrifices are made every month to pray for blessings.
不如一信佛,  十六分中一。
It is better to believe in Buddhism and get one out of sixteen points.
月月百千祀,  修此以求福,
Hundreds and thousands of sacrifices are made every month to pray for blessings.
不如一信法,  十六分中一。
It is better to believe in the Dharma and get one out of sixteen points.
月月百千祀,  修此以求福,
Hundreds and thousands of sacrifices are made every month to pray for blessings.
不如一信僧,  十六分中一。
It is better to be a believing monk and get one out of sixteen points.
月月百千祀,  修此以求福,
Hundreds and thousands of sacrifices are made every month to pray for blessings.
不如一慈心,  十六分中一。
It is better to have a kind heart and get one out of sixteen points.
月月百千祀,  修此以求福,
Hundreds and thousands of sacrifices are made every month to pray for blessings.
不如憐眾生,  十六分中一。
It is better to pity all living beings and get one out of sixteen points.
月月百千祀,  修此以求福,
Hundreds and thousands of sacrifices are made every month to pray for blessings.
不如憐鬼神,  十六分中一。
It is better to pity the ghosts and gods and get one out of sixteen points.
月月百千祀,  不如一善心,
Hundreds and thousands of sacrifices every month are not as good as one kind heart.
憐愍畜生類,  十六分中一。
Pity the beasts, one out of sixteen.
月月百千祀,  不如於佛說,
Hundreds and thousands of sacrifices are made every month. It is better to say to the Buddha,
生信而愛樂,  十六分中一。
Born of faith and loving joy, one out of sixteen points.
假使修諸祀,  及與事火法,
If you practice all kinds of sacrifices and perform fire rituals,
修此欲求福,  行此諸祠祀,
To seek blessings by cultivating this, perform sacrifices at these temples,
滿足一年中,  不如正身立,
If you are satisfied for a year, it is better to stand upright,
一禮敬向佛,  四分中之一。」
One bow to the Buddha, one quarter. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

62 - SA-2 62

SA-2 62 (六二)
SA-2 62 (six two)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時波斯匿王,收攝剎利、毘舍、首陀羅、沙門、婆羅門,持戒、破戒出家,乃至伎兒、旃陀羅等,悉皆繫閉。
At that time, King Pasenadi collected the Ksāriyas, Vaisāṇas, Sudras, ascetics, and Brahmins, kept the precepts, broke the precepts and became a monk, and even the charlatans, chandharas, etc., were all closed.
時,諸比丘入城乞食,聞如是上事,食已,洗足,往詣佛所,頂禮佛足,在一面坐,白佛言:
At that time, the bhikkhus came to the city to beg for food. After hearing what was said, they finished eating, washed their feet, went to the Buddha's place, bowed at the Buddha's feet, sat on one side and said to the Buddha:
「世尊!我等入城乞食,聞波斯匿王收攝剎利、毘舍、首陀羅、沙門、婆羅門、出家持戒、破戒,及伎兒、旃陀羅等,悉皆繫閉。」
World Honored One! When we went to the city to beg for alms, we heard that King Pasana collected Ksharis, Vaishyas, Sudras, ascetics, Brahmins, monks who kept the precepts, those who broke the precepts, as well as charlatans, chandharas, etc., and all of them were closed.
爾時,世尊聞斯語已,即說偈言:
At that time, the World-Honored One heard these words and immediately spoke a verse:
「王者繫縛人,  以鐵木及繩,
"The king binds people with iron wood and rope,
賢聖觀斯事,  深知非牢縛。
The wise sage observes this matter and knows that it is not a prison.
若戀於妻子,  錢財及珍寶,
If you love your wife, money and treasures,
如是繫縛人,  堅牢過於彼。
Binding people like this is stronger than that.
妻子及財寶,  愚人生繫著,
Wife and treasure, a fool's life is tied to it,
其實如瀑流,  漂沒諸凡夫。
In fact, it is like a waterfall, drowning all ordinary people.
是以宜速逝,  趣向於解脫。」
Therefore, it is better to pass away quickly, and the interest is towards liberation. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
三菩提及母  愛己及護己
Three bodhisattvas mention mother, love and protect yourself
捕魚并鹿穽  慳并及命終
Fishing and deer, saving money and ending one's life
祠祀及繫縛
Temple worship and binding
別譯雜阿含經卷第三
The third volume of other translations of the Zagama Sutra

63 - SA-2 63

SA-2 63 (六三)
SA-2 63 (six three)
別譯雜阿含經卷第四
The fourth volume of the Miscellaneous Translation of the Agama Sutra
失譯人名今附秦錄
The names of people whose translations have been lost are now attached to Qin Lu
初誦第四
First recitation fourth
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
摩竭提國阿闍世王將領四兵來,共波斯匿王交陣大戰。
King Ajāśaṣṭhāna of the Mogeti Kingdom came with four soldiers, and they joined forces with King Paṇṭṭhāna to engage in a battle.
時,阿闍世王,韋提希子,破波斯匿王所將軍眾。
At that time, King Ajāśaṣṇa and his son Vaidehi defeated all the generals commanded by King Paṇṭṭhāna.
波斯匿王單乘一車,獨得入城。
King Pasenadi, riding in a single chariot, had the sole opportunity to enter the city.
時,諸比丘入城乞食,見是事已,乞食訖,洗足,往詣佛所,頂禮佛足,在一面立。
At that time, the monks went into the city to beg for food. Seeing that this was done, they finished begging, washed their feet, went to the Buddha's place, bowed to the Buddha's feet, and stood on one side.
白佛言:
Bai Fo said:
「世尊!我等晨朝入城乞食,見阿闍世王及波斯匿王各嚴四兵,極大鬪戰。
"World Honored One! We went to the city in the morning to beg for food. We saw King Ajāsāṇī and King Paṇṣṇad each arrogating their troops and fighting fiercely.
波斯匿王所將四兵為彼所破,唯王一身,單乘一車,獨得入城。」
The four soldiers of King Pasenadi were defeated by him, but the king alone, riding in a single chariot, was able to enter the city alone. "
爾時,世尊聞斯事已,即說偈言:
At that time, the World-Honored One heard this and said a verse:
「勝則多怨疾,  負則惱不眠。
“If you win, you will be resentful and ill; if you lose, you will be upset and sleepless.
若無勝負者,  寂滅安睡眠。」
If there is no winner or loser, then sleep peacefully. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

64 - SA-2 64

SA-2 64 (六四)
SA-2 64 (June 4th)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,摩竭提阿闍世王及波斯匿王各嚴四兵,交兵大戰。
At that time, King Magati Ajasa and King Pasenadi each raised their own troops and engaged in a fierce battle.
波斯匿王大破阿闍世王所將兵眾,并復擒得阿闍世王身。
King Pasenadi defeated the army of King Ajasaṣṇa and captured him again.
波斯匿王既得勝已,與阿闍世王同載一車,來詣佛所,頂禮佛足。
Having won the victory, King Pasenadi came to the Buddha's place with King Ajasaputta in a carriage and paid obeisance at the Buddha's feet.
時,波斯匿王白佛言:
At that time, King Pasenadi said to the Buddha:
「世尊!此摩竭提阿闍世王,韋提希子,我於彼所,初無怨嫌。
"World Honored One! I have never had any grudges against this king of Ajājāṣṭhāna, the son of Vaidehi, in this place.
彼於我所,恒懷憎嫉。
He is always jealous of me.
然其是我親友之子,以是之故,我今欲放,令得還國。」
However, he is the son of my relatives and friends. For this reason, I want to release him now and let him return to the country. "
佛言:
Buddha said:
「大王!可放令去。
"Your Majesty! You can give me the order.
若能放彼王,於長夜有大利益。」
If the king can be released, it will be of great benefit in the long night. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「力能破他軍,  還為他所壞;
"Strength can destroy his army, but it will be destroyed by him;
力能侵掠人,  還為他所掠。
The power can invade and plunder people, but they are still plundered by him.
愚謂為無報,  必受於大苦;
If you foolishly say that there is no reward, you will surely suffer great suffering;
若當命終時,  乃知實有報。」
If you die, you will know that you will be rewarded. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

65 - SA-2 65

SA-2 65 (六五)
SA-2 65 (Six Five)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,波斯匿王於閑靜處,作是思惟:
At that time, King Pasani was in a quiet place, thinking as follows:
「佛所教法,極有義利,能得現報,無有熱惱,不待時節,能將於人到于善處。
"The teachings taught by the Buddha are extremely righteous and beneficial, can lead to immediate rewards, are free of heat and anger, and can lead people to good places without waiting for the right time.
語諸人言:
People say:
『汝等來!善示汝妙法。
"Wait a minute!" I'd like to show you the wonderful method.
夫為智者,自身取證,深得解達。
The husband is a wise man who obtains his own evidence and obtains profound understanding.
須善友,須善同伴,恒應親友如是善友,不向惡友并惡知識,遠離惡伴。』
You must have good friends, you must have good companions, you must always have relatives and friends who are such good friends, you must not have bad friends or knowledge, and you must stay away from bad companions. 』
」思惟是已,從坐處起,往詣佛所,在一面坐。
"After thinking about this, I got up from where I was sitting, went to the Buddha's place, and sat on one side.
白佛言:
Bai Fo said:
「世尊!我於閑處,作是思惟:
"World Honored One, I am thinking about this in my leisure time:
『佛所教法,有大義利,能招現報,無諸熱惱,不待時節,乃至不與惡友交遊。』
"The teachings taught by the Buddha have great righteousness and benefit, and can bring about immediate rewards. They are free from all kinds of heat and troubles, do not wait for the season, and do not even associate with evil friends." 』
」
佛告王曰:
The Buddha told the king:
「實爾,實爾。
"Real, true.
佛所教法,有大義利,能招現報,乃至不與惡伴交遊。
The teachings taught by the Buddha have great righteousness and benefit, can bring about immediate rewards, and can even prevent you from associating with evil companions.
我於往時,在王舍城耆梨跋提林。
In the past, I was in Qilibati Forest in Rajagaha.
爾時,阿難比丘獨在靜處,作是思惟:
At that time, Bhikkhu Ananda was alone in a quiet place, thinking as follows:
『善知識者,梵行半體。』
"A good knower has half of the holy life. 』
阿難起已,來至我所,頂禮我已,而作是言:
Ananda got up, came to my place, bowed to me, and said this:
『善知識者,梵行半體,非惡知識、惡伴、惡友。』
"A good friend is half of the holy life, and he is not an evil friend, evil companion, or evil friend." 』
我告阿難:
I told Ananda:
『止!止!莫作是語。
"end! end! Don't make excuses.
所以者何?
So what?
夫善知識、善友、善伴,乃是梵行全體。
Good friends, good friends, and good companions are the whole of the holy life.
又善友伴者,不與惡知識、惡友、惡伴而為徒黨。
Also, those who have good companions should not become followers of evil friends, evil friends, or evil companions.
何以故?
Why?
我以善知識故,脫於生死。
Because of my good knowledge, I am free from birth and death.
是故當知,善知識者,梵行全體。
Therefore, you should know that a good knower leads the entire holy life.
如是之事,應分別知。』
Such things should be known separately. 』
佛所說法,有大義利,能招現報,乃至不與惡友惡伴惡知識等而為伴黨。」
According to the Buddha's Dharma, there are great righteousness and benefits, which can bring about immediate rewards, and you can even avoid having evil friends, evil companions, evil knowledge, etc. as companions. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「於諸善法中,  不放逸最勝。
"Among all the good things, not letting go is the best.
若當放逸者,  賢聖所譏嫌。
If you let yourself go, you will be ridiculed by the sages.
若不放逸者,  獲於天帝位,
If you don’t let your guard down, you will gain the throne of Heavenly Emperor.
於諸天中勝。
Victory among the heavens.
於作無作中,
In the midst of doing nothing,
不放逸最勝。
The best thing is to not let go.
若不放逸者,
If you don’t let loose,
坐禪盡諸漏,  逮得於勝果。」
Sitting in meditation eliminates all omissions and seizes the victorious results. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

66 - SA-2 66

SA-2 66 (六六)
SA-2 66 (six six)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,波斯匿王於閑靜處作是思惟:
At that time, King Pasenadi was thinking in a quiet place:
「頗有一法能得現利,及後世利?」
Is there a way to gain immediate benefit and future benefits?
作是念已,往詣佛所,頂禮佛足,退坐一面,白佛言:
After reciting this thought, go to the Buddha's place, bow at the Buddha's feet, sit back and say to the Buddha:
「世尊!頗有一法能得現利、後世利不?」
World Honored One! There is a method that can achieve immediate benefit and benefit in the future life, isn't it?
佛告王曰:
The Buddha told the king:
「我有一法,修行增廣,現在未來多所饒益。
"I have a method that will benefit me greatly now and in the future if I practice it more and more.
所謂修行不放逸法,現得利益,來世亦利。
The so-called practice of not letting go will benefit you now and will also benefit you in the next life.
譬如大地,能生百穀。
For example, the earth can produce hundreds of grains.
一切草木一切善法,亦因不放逸生。
All plants and trees, all good dharma, also arise from not letting go.
不放逸增長,不放逸廣大。
Don’t let go of growth, don’t let go of vastness.
大王!猶如大地,一切種子,因地而生,因地增廣。
King! Just like the earth, all seeds are born from the earth and expand due to the earth.
一切眾生,因不放逸,亦復如是。
All sentient beings are like this because they do not let go.
一切根香中,黑堅實香最為第一,此事亦爾,一切善法,因不放逸。
Among all root incense, the black solid incense is the most important. This is also the case. All good dharma are not let go.
堅實香中,赤栴檀為第一,此事亦爾,一切善法,因不放逸為本。
Among the solid incense, red sandalwood is the first, and this is also the case. All good dharma is based on not letting go.
不放逸者,是實法因。
Those who do not let loose are the real causes of law.
不放逸者,善法生處。
Those who do not let loose will have good dharma.
一切華鬘中,乾陀婆梨琴華鬘最為第一。
Among all the flower garlands, the Gandha Puli Qin flower garland is the most outstanding.
一切善法中,不放逸第一。
Among all the good things, not letting go is the first.
餘如上說。
Yu Ru said above.
「一切水生華中,青蓮華第一。
"Among all water-born flowers, the green lotus flower is the first.
一切善法中,不放逸第一。
Among all the good things, not letting go is the first.
餘如上說。
Yu Ru said above.
「一切畜生跡中,象跡最大。
"Of all the signs of animals, signs are the greatest.
一切善法中,不放逸第一。
Among all the good things, not letting go is the first.
餘如上說。
Yu Ru said above.
「如與賊戰,能先出鬪,名為第一。
"If you are fighting a thief, the one who comes out first will be ranked first.
一切善法,不放逸第一。
In all good deeds, not letting go is the first priority.
餘如上說。
Yu Ru said above.
「一切獸中,師子第一。
"Among all beasts, Master is the best.
善法之中,不放逸第一。
Among the good things, not letting go is the first.
餘如上說。
Yu Ru said above.
「一切樓觀,高波那寫最為第一。
"Of all the buildings, Gao Bo's writings are the first.
善法之中,不放逸第一。
Among the good things, not letting go is the first.
餘如上說。
Yu Ru said above.
「一切閻浮提樹,閻浮提界上樹最為第一。
"Of all the trees in Jambudvipa, the tree in Jambudvipa is the number one.
善法之中,不放逸為第一。
Among the good things, not letting loose is the first.
餘如上說。
Yu Ru said above.
「一切詹婆羅樹中,鳩羅苦婆羅最為第一。
"Among all the Jampala trees, Jura Kupala is the first.
諸善法中,不放逸第一。
Among all the good things, not letting loose is the first.
餘如上說。
Yu Ru said above.
「一切波吒羅樹中,錦文芭吒羅為第一。
"Among all the baldala trees, Jinwen baldala is the first.
諸善法中,不放逸第一。
Among all the good things, not letting loose is the first.
餘如上說。
Yu Ru said above.
「一切樹中,波利質多羅為第一。
"Of all the trees, Polysidtra is the first.
諸善法中,不放逸第一。
Among all the good things, not letting loose is the first.
餘如上說。
Yu Ru said above.
「一切山中,須彌山第一。
"Of all the mountains, Mount Sumeru ranks first.
諸善法中,不放逸第一。
Among all the good things, not letting loose is the first.
餘如上說。
Yu Ru said above.
「一切金中,閻浮檀金第一。
"Among all golds, Jambudur Tan gold ranks first.
諸善法中,不放逸第一。
Among all the good things, not letting loose is the first.
餘如上說。
Yu Ru said above.
「一切妙衣,迦尸衣第一。
"Of all the wonderful garments, Kasha's garment is the first.
諸善法中,不放逸第一。
Among all the good things, not letting loose is the first.
餘如上說。
Yu Ru said above.
「一切色中,白為第一。
"Of all colors, white is the first.
諸善法中,不放逸第一。
Among all the good things, not letting loose is the first.
餘如上說。
Yu Ru said above.
「一切鳥中,金翅為第一。
"Of all birds, the golden wing is the first.
諸善法中,不放逸第一。
Among all the good things, not letting loose is the first.
餘如上說。
Yu Ru said above.
「一切明中,日光為第一。
"Among all lights, sunlight is the first.
不放逸法,亦復如是。
It will be the same if you don't let go of the Dharma.
餘如上說。
Yu Ru said above.
「如上說諸修行善行,不放逸者是其根本,是其生因。
"As mentioned above, among all the good deeds of cultivation, not letting go is the root and the cause of them.
是故大王,汝今應修不放逸法,亦應依止不放逸法。
Therefore, Your Majesty, you should practice the Dharma of not letting go, and you should also rely on the Dharma of not letting go.
王若如是,王之夫人,及以妃后,亦不放逸;
If the king is like this, the king's wife and concubines will not let loose;
王子大臣,及諸官屬亦復如是。
The same is true for princes, ministers, and officials.
若不放逸,即是守護中宮內外。
If you don't let yourself go, you will be protecting the inside and outside of the palace.
以不放逸故,倉庫盈滿。
Because he does not let things slip, the warehouse is full.
王不放逸,則為自護,并護一切。」
If the king does not let go, he will protect himself and everything else. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「不放逸最勝,  放逸多譏嫌;
"Not letting loose is the best, but letting loose is ridiculed;
今世不放逸,  後世得大利。
If you don’t let loose in this life, you will get great benefits in the future.
現利他世利,  解知二俱利,
Now it is beneficial to others and the world, and to understand and understand is beneficial to both.
是名為健夫,  明哲之所行。」
This is called a healthy man, and he behaves wisely. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

67 - SA-2 67

SA-2 67 (六七)
SA-2 67 (sixty-seven)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,波斯匿王於閑靜處,作是思惟:
At that time, King Pasani was in a quiet place, thinking as follows:
「世有三法:
"There are three laws in the world:
一者可憎,二不可愛,三不可追念。
One is detestable, the other is unlovable, and the third is unforgettable.
何謂可憎?
What is abominable?
所謂老也。
The so-called old age.
何謂不可愛?
What is unlovable?
所謂病也。
The so-called disease.
何謂不可追念,所謂死也。」
What is unmemorable? What is called death? "
波斯匿王思惟是已,即從坐起,往詣佛所,頂禮佛已,在一面坐。
King Pasenadi thought about this, got up from his seat, went to the Buddha's place, paid homage to the Buddha, and sat on one side.
白佛言:
Bai Fo said:
「世尊!我於靜處作是思惟:
"World Honored One, I am thinking in a quiet place:
『世有三法:
"There are three laws in the world:
一者可憎,二者不可愛,三者不可追念。
The first is detestable, the second is unlovable, and the third is unforgettable.
何謂可憎?
What is abominable?
所謂老也。
The so-called old age.
何謂不可愛?
What is unlovable?
所謂病也。
The so-called disease.
何謂不可追念?
What does it mean to be unmemorable?
所謂死也。』
The so-called death. 』
」
佛告王曰:
The Buddha told the king:
「如是!如是!此三種法實如王言。」
So! So! These three methods are exactly as the king said.
佛言:
Buddha said:
「大王!世間若無此三,佛不出世,亦不說法。
"Great King! If there were not these three in the world, the Buddha would not appear in the world and would not preach the Dharma.
以有此三故,佛出世為眾說法。」
For these three reasons, the Buddha came out of the world to teach the Dharma to everyone. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「王車嚴飾盛,  莊挍甚奇妙,
"The king's chariot is richly decorated, and the pillars are marvelous.
久故色毀敗,  如身必歸老,
The old color has been ruined for a long time, just like the body must return to old age,
實法無衰老,  展轉相付故。
The actual Dharma does not age, and it is always changing.
咄哉老賊惡,  端正殊妙色,
Alas, the old thief is evil, he is upright and has a beautiful appearance.
汝能壞敗也。
You can be corrupted.
設壽滿百年,
Suppose your life span reaches a hundred years,
必入于死徑。
It will lead to a dead end.
病來奪其力,
Disease comes and takes away his strength,
老將付與死。
Veterans pay to die.
是故常樂禪,
Therefore, I always enjoy Zen,
撿心勤精進,  了知生邊際,
Be diligent and diligent, and understand the limits of knowledge.
勝彼魔軍眾,  度有生死岸。」
Defeat the demon army and cross the shore of life and death. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

68 - SA-2 68

SA-2 68 (六八)
SA-2 68 (six-eight)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,波斯匿王往詣佛所,頂禮佛足,在一面坐。
At that time, King Pasenadi went to the Buddha's place, bowed at the Buddha's feet, and sat on one side.
白佛言:
Bai Fo said:
「世尊!布施之時,應與何處?」
World Honored One! When you give alms, where should you give them?
佛答王曰:
The Buddha answered the king:
「修布施者,隨意所樂,布施於彼。」
Those who practice giving should give to whatever they please.
王復問佛:
Wang Fu asked the Buddha:
「布施何處,得大果報?」
Where can you give to others and get great rewards?
佛答王曰:
The Buddha answered the king:
「汝問異前。
"You asked me before.
我今問汝,隨汝意答。
I am asking you now and I will answer as you wish.
如出軍陣,欲鬪戰時,如東方有剎利,盛壯有力,然其不能善解兵法,亦復不知善調其身,及以射術,畏憚前敵,生于驚懼,每常先退,不能住其所止之處;
For example, when you are out of military formation and want to fight, there is a Kshari in the east, strong and powerful. However, he is not good at understanding the art of war, nor does he know how to adjust his body well, or how to shoot. He is afraid of the enemy in front, born out of fear, and every time Often retreats first, unable to stay where it stops;
射箭不遠,設復射箭,終無所中,不堪處彼大陣之中。
The arrow is not far away, but if you try to shoot again, it will hit nothing, and you will not be able to stand in that big formation.
大王若鬪戰時,有如此人,王當安慰,汝親近我,當重賞賜。
If your Majesty is in war, and there is such a person, the king should comfort you. If you come close to me, you should be generously rewarded.
王能爾不?」
Can you, Wang? "
王言:
Wang Yan:
「世尊!我實不用如是之人。
"World Honored One! I really have no need for such a person.
何以故?
Why?
鬪戰之時,所不須故。」
When fighting, there is no need to do so. "
「南方有婆羅門,西方有毘舍,北方有首陀,亦復如是。
"There are Brahmanas in the south, Vaishyas in the west, and Sudras in the north. The same is true.
如此人等,王當用不?」
Should the king use such people? "
王言:
Wang Yan:
「若鬪戰時,皆所不用。」
If you are fighting, you will not use it.
佛言:
Buddha said:
「若鬪戰時,東方有剎利來,年在盛壯,身體丁大,驍勇有力,善解兵法,兼知射術,種種諸術,多諸手伎,善能調身,勇於向敵,大膽不懼,心無驚畏,見敵不退,住所住處;
"If during the war, a Ksāri comes from the east. He is in his prime, has a big body, is brave and powerful, is good at understanding the art of war, and also knows the art of archery, various skills, and many tricks. He is good at regulating his body and has the courage to attack the enemy. , bold and unafraid, unafraid of heart, not retreating in the face of an enemy, dwelling in his dwelling place;
彎弓遠射,能中於物,箭不虛發,勇捍直進,能壞大陣。
If you bend your bow and shoot from a distance, you can hit something. If your arrows are not missed, if you advance bravely, you can destroy a large formation.
大王若鬪戰時,當用何者?」
If the king goes to war, which one should he use? "
王答佛言:
The king replied to the Buddha:
「用勇健者。
"Use the brave and strong.
何以故?
Why?
鬪戰之法,須勇健故。
The method of fighting requires courage and health.
南西北方,亦復如是。」
The same is true in the south, northwest and north. "
佛告大王:
The Buddha told the king:
「如是。
"That's right.
大王!若有沙門、婆羅門,五支不具,不任福田。
King! If there is a recluse or a brahmin who does not possess the five branches, he will not be able to enjoy the field of blessing.
復有五支滿足,堪任福田,施得大果,得大利益,極為熾盛,果報增廣。
If the five branches are satisfied again, they will be worthy of being a blessed field, giving great results, obtaining great benefits, becoming extremely prosperous, and the results will be increased.
云何名為具於五支?
Why is it called "Ju Yu"?
斷除五蓋。
Cut off the five hindrances.
云何斷除五蓋?
How can one eliminate the five hindrances?
斷除欲蓋、瞋恚、睡眠、調悔及疑。
Eliminate desire, anger, sleep, regret and doubt.
自知除五欲,名斷除五蓋。
Self-knowledge eliminates the five desires, and the name eliminates the five hindrances.
云何滿足五支?
How can you satisfy the five branches?
滿足無學戒、定、慧、解脫、解脫知見。
Satisfy the unlearned precepts, concentration, wisdom, liberation, and liberating knowledge and views.
若能滿足如是五支,沙門、婆羅門,施得大果,名大熾然,果報深廣。」
If these five branches can be satisfied, recluses and brahmans will receive great results, their names will be great and blazing, and their rewards will be profound and extensive. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「譬如有一人,  驍勇有大力,
"For example, there is a man who is brave and powerful.
兼善解射術,  眾技悉備知。
He is also good at shooting and shooting, and knows all the skills.
鬪戰須此人,  當厚賜財寶,
This person is needed for the battle, and he should be given riches and treasures.
并與其爵賞,  不擇其種姓,
And give him honors and rewards, regardless of his caste,
但錄其功勳,  大王應如是。
But recording his meritorious deeds is how the king should do it.
若能行善者,  柔和修忍辱,
If you can do good deeds, practice gentleness and patience,
能見四真諦,  得入於聖位。
One who can see the four true truths can enter the holy position.
供養黠慧者,  不應擇種姓,
To support the clever and wise, one should not choose caste.
住處悉應有,  飲食并臥具,
Provide adequate shelter, food, and bedding.
如此之供養,  應有具戒者。
To make such an offering, one should have the precepts.
於大洪流中,  應作浮囊栰,
In the great torrent, we should use it as a floating bag weir.
并造作橋船,  自渡亦濟他。
He also built bridges and boats to cross over and help others.
安直多聞者,  譬如有密雲,
A person who knows a lot about Anzhi is like a dense cloud.
遍覆於世界,  電光甚赫曜,
Covering the world, the lightning is very bright,
雷音聲遠震,  降注于大雨,
The sound of thunder shook far away, and the heavy rain fell,
土地普沾洽,  眾卉木叢林,
The land is universally harmonious, and there are many trees and plants in the jungle,
無不蒙潤者。
There is no one who is not blessed.
禾稼既滋茂,
The crops are growing luxuriantly,
農夫生悅慶,  如是信施主,
The farmer is happy when he is born, if he trusts the benefactor,
多聞能惠施,  無有慳嫉者。
Hearing a lot can benefit others, and there is no one who is jealous.
潤澤喻飲食,  勸讓益進與,
Moisturizing is a metaphor for food and drink, admonishing and improving,
如雷音遠震,  譬如降注雨,
Like the distant sound of thunder, like the falling rain,
大獲於子實。
Great gain from Zishi.
能修布施者,
Those who can practice charity,
大獲於功德,  後得涅槃樂。」
Gain great merit and virtue, and finally achieve the joy of Nirvana. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

69 - SA-2 69

SA-2 69 (六九)
SA-2 69 (six-nine)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,波斯匿王往詣佛所,頂禮佛足,在一面坐。
At that time, King Pasenadi went to the Buddha's place, bowed at the Buddha's feet, and sat on one side.
白佛言:
Bai Fo said:
「世尊!婆羅門種常生婆羅門家,剎利種常生剎利家不?」
World Honored One! A Brahmin is always born in a Brahmin family, and a Ksriya is always born in a Ksriya?
佛告王曰:
The Buddha told the king:
「汝今不應作如是語。
"You should not say such words now.
何以故?
Why?
有四種人:
There are four types of people:
一者從明入明,二者從明入冥,三者從冥入明,四者從冥入冥。
One goes from the bright to the bright, the second goes from the bright to the dark, the third goes from the dark to the bright, the fourth goes from the dark to the dark.
何謂從冥入冥?
What does it mean to go from the underworld to the underworld?
若有眾生生於下賤、貧窮之者,或生魁膾技巧之家,或身羸瘦,其形極黑,聾盲瘖瘂,諸根不具,為他作使,不得自在。
If there are living beings who are born in lowly and poor families, or who are born in a wealthy and skilled family, or who are thin and skinny, whose appearance is extremely black, who are deaf, blind, and have bruises, and whose faculties are not present, they will not be able to feel at ease in order to serve them.
如此之人,或身行惡業,或口作惡業,或心念不善,身壞命終,墮於地獄,是名從冥入冥。
Such a person may have done bad deeds with his body or with his mouth, or may have bad thoughts in his mind. His body will be destroyed and his life will end, and he will fall into hell. This is called going from the underworld to the underworld.
如從廁出,復入一廁,我說此人從冥入冥。
If he comes out of the toilet and enters the same toilet again, I say that this person has gone from the underworld to the underworld.
「若如此人,生於下賤及魁膾技巧,或身羸瘦,其形極黑,聾盲瘖瘂,諸根不具,為他走使,不得自在,是名為冥。
"If such a person is born in a lowly and powerful manner, or is thin and skinny, has an extremely black appearance, is deaf, blind, and has ulcers, and has no faculties, and cannot move around freely for him, this is called Ming.
若如此人,能身行善,能口行善,能意行善,身壞命終,得生天上。
If such a person is able to do good deeds with his body, with his speech, and with his mind, he will die and be reborn in heaven.
如此人從地而起,得昇於床。
In this way, a person rises from the earth and can ascend to the bed.
從床而起,得乘於車。
When you get up from bed, you have to ride in a car.
從車而起,得乘於馬。
Starting from a chariot, one must ride on a horse.
從馬而起,得乘於象。
Starting from the horse, you have to ride on the elephant.
從象而起,得昇宮殿。
Starting from the elephant, you can rise to the palace.
以是緣故,我說從冥入明。
For this reason, I say from darkness to light.
「何謂從明入冥?
“What does it mean to go from the bright to the dark?
若有人生於剎利家,或復生於婆羅門家,或生大長者家,多饒財寶,巨富無量,庫藏盈溢,多諸僕從,輔相大臣,親友眷屬,亦甚眾多,身形端正,有大威力,如是之人,是名為明。
If a person is born in a Ksārī family, or is reborn in a Brahmin family, or is born in an elder's family, he will be rich in treasures, immeasurably rich, with an overflowing treasury, many servants, ministers, relatives, friends, and dependents in large numbers, and he will have a good body shape. , has great power, such a person is called Ming.
若此之人,身行惡業,口行惡業,意行惡業,身壞命終,墮於地獄。
If such a person commits bad deeds with his body, bad deeds with his speech, and bad deeds with his mind, his body will be destroyed and his life will end, and he will fall into hell.
如人從宮殿下墮於象上,從象上下而乘於馬,從馬上下而乘於車,從車上下而坐於床,從床而下墮落於地,從地而墮墜於糞坑,我說此人從明入冥。
Just as a man falls from a palace to an elephant, from an elephant to a horse, from a horse to a chariot, from a chariot to a bed, from a bed to the ground, from the ground to a cesspool, I say that this person has entered the underworld from the Ming Dynasty.
「何謂從明入明?
"What does it mean to go from Ming to Ming?
若有人生於剎利大婆羅門家,或生長者,多饒財寶,巨富無量,庫藏盈溢,多諸僕從,輔相大臣,親友眷屬,亦甚眾多,身形端正,有大威力,此名為明。
If a person is born or grows up in the family of a great Ksāli Brahmin, and has a lot of treasures, immeasurable wealth, overflowing treasury, many servants, ministers, relatives, friends, and dependents, a good figure, and great power, then this Named Ming.
如此之人,身行善業,口行善業,意行善業,身壞命終,得生天上。
Such a person, who performs good deeds with his body, performs good deeds with his speech, and performs good deeds with his mind, will be reborn in heaven when his body is destroyed and his life is destroyed.
如似從一宮殿至於宮殿,從象至象,從馬至馬,從車至車,從床至床。
Just like going from one palace to another, from elephant to elephant, from horse to horse, from chariot to chariot, from bed to bed.
如此之人,我說從明入明。」
For such a person, I say from the Ming to the Ming. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「大王汝當知,  貧窮不信者,
“You, my great king, should know that those who are poor and disbelievers will
瞋恚懷嫉妬,  恒起惡覺觀。
Anger, jealousy, and constant evil thoughts.
邪見無恭敬,  沙門婆羅門,
Wrong views and no respect, recluse Brahmins,
持戒及多聞,  見則加罵辱。
Observe the precepts and listen to many things, and when you see them, you will add insults and insults.
設有少財物,  無有奉施心,
Having few possessions and no intention of giving,
毀罵施與者。
Destroy and curse the giver.
如此之業緣,
Such a karmic fate,
必墮於地獄,  是業墮地獄,
You will fall into hell. This is your karma.
名從闇入闇。
The name goes from dark to dark.
大王今當知,
Your Majesty, you should know now,
貧窮好施者,  有信無瞋恚,
A poor person who loves giving has faith and no hatred.
慚愧而好施,  沙門婆羅門,
Ashamed and fond of alms, the ascetics and brahmins,
持戒及多聞,  起敬禮問訊,
Keep the precepts and learn a lot, salute and ask questions,
常行正善行,  自施讚施者,
Those who always do good deeds and give praise to themselves,
受者亦讚嘆。
The recipients also praised it.
如是至後世,
So in the hereafter,
生三十三天,  此名從此闇,
Thirty-three days after birth, this name has been dark since then,
將入於明處。
Will enter the bright place.
大王又當知,
Your Majesty, you should know that
大富而不信,  心常懷瞋恚,
If you are rich but don't believe in it, your heart will always be filled with anger.
常起貪嫉妬,  邪見不恭敬,
Often greedy and jealous, wrong views and disrespectful,
沙門婆羅門,  持戒及多聞,
Ascetics and Brahmins, keep the precepts and learn a lot,
見則加罵辱,  無有奉施心。
If you see them, you will insult them, and you will not have the heart to give.
從此而命終,  墮於惡地獄,
From then on, his life ends and he falls into the evil hell,
名從明入闇。
The name goes from light to dark.
大王又當知,
Your Majesty, you should know that
大富信無瞋,  慚愧得具足,
The rich believe that he has no anger, and he is full of shame.
能捨大慳心,  沙門婆羅門,
Able to give up greatly and save one's heart, the ascetic Brahmin,
持戒及多聞,  起敬而問訊,
Keep the precepts and learn a lot, respect and ask questions,
常行於正善,  自施讚施者,
Those who always practice good deeds and give praise and charity to themselves,
受者所歎譽。
The recipients admired it.
捨此身命已,
I have given up my life,
以是果報故,  生三十三天,
Because of this retribution, I will be born for thirty-three days.
此名從於明,  而入於明處。」
This name comes from Ming and enters Ming. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

70 - SA-2 70

SA-2 70 (七〇)
SA-2 70 (seventy)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
波斯匿王於日中時,乘駕輦輿,往詣佛所,身體塵坌。
At noon in the sun, King Pasenadi rode on a chariot and went to the Buddha's place, and his body was covered with dust.
爾時,世尊而問王言:
At that time, the World-Honored One asked the king:
「大王!何故以日中來至於此,身體塵坌?」
Your Majesty! Why do you come here in the middle of the day, with your body covered in dust?
王白佛言:
Wang Baifo said:
「世尊!國事廣大,眾務猥多,斷理庶訖,來詣佛所,以是之故,身體坌塵。」
World Honored One! The affairs of the country are vast and the affairs are many. I have finished my work and come to visit the Buddha. For this reason, my body is dusty.
佛言:
Buddha said:
「大王!我今問汝,隨汝意答。
"Your Majesty! I am asking you a question now, and I will answer it as you wish.
大王!譬如有人從東方來,稟性正直,未曾虛欺,為眾所信。
King! For example, there is a person who comes from the east, has an upright nature, has never been deceived, and is trusted by everyone.
設語王言:
Let Wang say:
『今者東方有大石山,上連於天,下連於地。
"Today, there is a large rocky mountain in the east, which connects to the sky above and the earth below.
從東方來,其所歷處所,有林卉有生之類,悉皆摧碎。』
Coming from the east, wherever he went, all the trees, flowers and living things were destroyed. 』
南西北方,亦復如是,皆為眾人,深生信心,亦相謂言:
The same is true in the south, northwest, and north. They are all people, deeply convinced, and they also say to each other:
『今者四方有大石山,一時俱至,又無孔穴可逃避處,天龍人鬼,有生之類,咸皆碎滅,甚可怖畏。』
"Now there are big rocky mountains in all directions, all coming at once, and there is no hole or hole to escape from. Heavens, dragons, humans, ghosts, living things will all be broken into pieces and destroyed. It is very terrifying." 』
」佛告王曰:
The Buddha told the king:
「當於爾時,設何方計而得免難?」
At this time, what plan can we devise to avoid this disaster?
王言:
Wang Yan:
「世尊!當爾之時,更無方計,唯信佛法,修行真行,更無餘方。」
World Honored One! At this time, there is no other way out. I can only believe in the Buddha's Dharma and practice true practice. There is nothing left to do.
佛言:
Buddha said:
「大王!如王所說,乃至除信佛法,更無餘計。
"Great King! As the King said, apart from believing in the Dharma, there is nothing left to do.
大王!何故作如是語?」
King! Why do you say this? "
波斯匿王白佛言:
King Pasenadi said to the Buddha:
「世尊!設如灌頂受王位者,象兵、馬兵、車兵、步兵,各嚴戰具,如此大山,無可共鬪,刀箭弓矟,無可用處。
"World Honored One! Suppose, for example, a person who has received the throne of initiation, elephant soldiers, horse soldiers, chariot soldiers, and infantry soldiers, each with their own strict fighting equipment. Such a large mountain has nothing to share, and swords, arrows, and bows are of no use.
若以呪術,錢財貢獻,如此之事,無如之何,亦復無有求名捔力諍勝之處。
If you use skills and money to contribute, it will be no different, and there will be no place to seek fame, strength, or success.
是故世尊!我言應修善法,遠離虛妄,除信佛法,更無餘計。」
This is the former World Honored One! I say that we should practice good Dharma and stay away from falsehoods. Apart from believing in Buddhism, there is no other way. "
佛言:
Buddha said:
「如是大王!如是大王!老山能壞壯年盛色,病山能壞一切強健,死山能壞一切壽命,衰耗之山能壞一切榮華富貴,妻子喪沒,眷屬分離,錢財亡失。
"Such a great king! Such a great king! A mountain of old age can destroy the beauty of youth, a mountain of disease can destroy all health, a mountain of death can destroy all life span, a mountain of decay can destroy all glory and wealth, wives are lost, family members are separated, and money is lost.
大王!有如是四方碎壞世間,隨逐於人,實如汝言,唯有修行真法,除於佛法,更無餘計。」
King! The world is shattered in all directions and chased by people. As you said, there is nothing left to do but practice the true Dharma, apart from the Buddha Dharma. "
爾時,世尊即說頌曰:
At that time, the World-Honored One began to eulogize:
「譬如四方有大山,  廣大深厚無涯際,
"For example, there are mountains in all directions, vast, deep and boundless.
從四面來一時至,  慞惶奔走無避處,
Coming from all directions at once, running around in panic with nowhere to hide.
象車馬兵不能拒,  呪術財寶不能却,
The elephants, chariots, horses and soldiers cannot be turned away, nor can the magic treasures be rejected.
如是大王無常山,  老病死山衰滅山,
Such is the great king's Mount Impermanence, the mountain of old age, sickness and death, the mountain of decline and destruction,
殘滅一切有生類,  剎利首陀婆羅門,
Destroying all living things, Ksālisudra Brahman,
乃至下賤真陀羅,  在家出家修梵行,
Even if he debased himself as a Chandala, he would become a monk at home and practice the holy life.
及以全戒至毀禁,  悉皆殘滅無遺餘。
And from the complete precepts to the destruction of the prohibitions, everything is destroyed without leaving anything.
是以智人應修善,  尊崇三寶行眾福,
Therefore, wise people should practice good deeds, respect the Three Jewels, and achieve many blessings.
身口及意常清淨,  現得名譽後生天。」
The body, speech, and mind are always pure, and you will gain fame and be reborn in heaven. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

71 - SA-2 71

SA-2 71 (七一)
SA-2 71 (July 1)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,波斯匿王往詣佛所,稽首佛足,在一面坐。
At that time, King Pasenadi went to the Buddha's place, looked at the Buddha's feet, and sat on one side.
時,祇洹中有長髮梵志七人,復有裸形尼乾七人,復有一衣外道七人,身皆長大。
At that time, there were seven Brahma people with long hair in Qi Huan, seven nuns in naked form, and seven heretics in clothes, all of whom had grown up.
波斯匿王見諸外道在祇洹中,經行彷徉。
King Pasenadi saw the heretics wandering around in Jihuan.
時,波斯匿王從坐而起,合掌敬心,向諸外道,自說:
At that time, King Pasenadi stood up from his seat, put his palms together in respect, and said to the outsiders:
「我是波斯匿王。」
I am King Pasenadi.
如是三說。
Three things like that.
佛告波斯匿王:
The Buddha told King Pasenadi:
「何故見此長髮裸形一衣之人如此恭敬?」
Why are you so respectful to this long-haired, naked man?
王言:
Wang Yan:
「世尊!我國有此三人,阿羅漢中,名為最勝。」
World Honored One! There are three people in our country. Among the Arhats, they are called the most victorious.
佛告王言:
The Buddha told the king:
「汝不善知他心所趣,云何知是羅漢非羅漢也?
"If you are not good at understanding the interests of others, how can you know whether they are Arhats or not?
如共久處,用意觀察,爾乃可知。
If you stay together for a long time and observe with intention, you can know.
持戒破戒,雖復久處,聰智能知,愚者不知。
If you keep the precepts and break them, even if you regain your status for a long time, the wise will know, but the fools will not know.
若其父母,親里眷屬,有死亡者,可分別知。
If their parents, relatives, or relatives are deceased, they can be identified separately.
若無此事,難可了知。
Without this, it would be difficult to understand.
若遭厄難,為人強逼,令行殺害。
If you encounter disaster and are forced to do so, you may be ordered to kill.
或為女人私處逼迫,而不犯戒。
Or forcing a woman’s private parts without violating the precepts.
可知堅實。
Known solid.
隨逐觀察,乃能可知,淨行不淨,欲試其智,聽其所說,唯有智者,善能分別。
If you observe step by step, you will know that pure conduct is not pure. If you want to test their wisdom, listen to what they say. Only a wise person can tell the difference.
唯有智人,久處共住,爾乃可知。」
Only wise people can know this if they live together for a long time. "
王即讚佛言:
The king immediately praised the Buddha and said:
「善哉!世尊!如佛所說,久處共住,爾乃可知。
"Excellent! World-Honored One! As the Buddha said, you can know it by living together for a long time.
持戒破戒,臨難別人,觀察其行,知淨不淨,講說議論,乃別其智凡,此上說有智能知,愚者不知。
Keeping precepts and breaking precepts, observing other people's behavior when they are in trouble, knowing whether they are pure or unclean, speaking and discussing, this is the difference between their wisdom and ordinary people. It is said that there are wise people who know, but fools don't know.
久處乃知,非可卒知。
It takes a long time to know, but it cannot be known suddenly.
何以故?
Why?
我所使人,亦使著如是形服,使遠至他國,察彼國中,或經八月,或至十月,作種種事已,還來歸國。
The people I sent were also in this form, and they were sent as far away as other countries to inspect the other countries. They might go through eight months or ten months, and then return home after doing various things.
五欲自恣,一切所作,如前無異。
The five desires are freely indulged, and everything they do is the same as before.
是以知佛所說實是善說。」
Therefore, we know that what the Buddha said is actually good. "
王又白言:
Wang Youbai said:
「世尊!我亦先知有如是事,但卒不觀察,便起恭敬。」
World Honored One! I also foresaw such a thing, but the soldiers did not observe it and became respectful.
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「不以見色貌,  而可觀察知,
"Not by seeing the appearance, but by observing and knowing,
若卒見人時,  不可即便信。
If you see someone, don't just believe it.
相貌似羅漢,  實不攝諸根,
His appearance is like that of an Arhat, but he actually does not take care of all the faculties.
形貌種種行,  都不可分別。
The various shapes and behaviors are indistinguishable.
如似塗耳鐺,  亦復如塗錢,
It's like smearing an earring, and it's like smearing money.
愚者謂是金,  其內實是銅。
A fool calls it gold, but inside it is actually copper.
如是諸人等,  癡闇無所知,
Such people are ignorant and ignorant,
外相似賢善,  內心實毒惡。
They appear to be virtuous and kind on the outside, but they are actually vicious and evil on the inside.
行時多將從,  表於賢勝者。」
When traveling, I will follow you more often and show myself to the virtuous and victorious ones. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

72 - SA-2 72

SA-2 72 (七二)
SA-2 72 (seventy-two)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,有五國王共集一處,各相謂言:
At that time, five kings gathered together and each said to each other:
「五欲之中,何者最妙?」
Among the five desires, which one is the most wonderful?
一王說曰:
One king said:
「色為第一。」
Color comes first.
次王說言:
The second king said:
「聲為第一。」
Sound comes first.
次王說言:
The second king said:
「味為第一。」
Taste comes first.
第四王言:
The Fourth King Says:
「香為第一。」
Scent is number one.
第五王言:
The fifth king’s words:
「細滑第一。」
Number one smoothness.
諸王心意,人各不同,各見第一,乃相謂言:
The minds of the kings are different, and each sees the first priority, so they say to each other:
「我等心意,所美不同,各競其理,可詣佛所,稟受分別。」
Our minds have different views, and we all compete for their own reasons. We can go to the Buddha's place and receive the distinction.
波斯匿王而為上首,共詣佛所。
The king of Persia was the first to go to the Buddha's place.
五王爾時禮佛足已,在一面立。
The five kings then had finished bowing to the Buddha and stood on one side.
白佛言:
Bai Fo said:
「世尊!我等五王私共議論五欲之中,何者第一?
"World Honored One! We, the five kings, are discussing privately among the five desires, which one comes first?
一王說言,色為第一。
When a king speaks, color comes first.
如此五王,所說不同,各稱第一。
In this way, the five kings said different things, and each was called the first.
所說不同故,來詣佛所,諮問斯義,何者第一?」
Because the explanations are different, I came to the Buddha's place to inquire about this meaning, which one is the best? "
佛說:
Buddha said:
「若於色中,取其像貌,心意封著,稱適其意。
"If you take the appearance from the color, seal it with your mind, and call it suitable for your purpose.
當於爾時,設有妙色勝於此者,但以所著為勝,不顧色妙。
At that time, there was no one whose beauty was better than this, but the victory was based on what he had written, regardless of the beauty of the color.
聲香味觸,亦復如是,乃至於觸受,其相貌心意計著,以為最勝。」
Sound, fragrance, and touch are also like this, and even the appearance and appearance of the touch are thought to be the best. "
爾時,有一婆羅門名曰卑嶷,即從坐起,偏袒右肩,右膝著地,合掌向佛,白言:
At that time, a Brahmin named Bei Yi stood up from his seat, raised his right shoulder, put his right knee on the ground, put his palms together and faced the Buddha, and said in a white voice:
「世尊!欲有所說,唯願聽許。」
World Honored One! If you want to have something to say, you can only listen to it.
佛告卑嶷:
The Buddha told Bini:
「宜知是時。」
It's better to know when it's time.
卑嶷即說偈言:
Bei Yi then said a verse:
「央伽大王畜寶鎧,  摩竭提主得大利,
"The great king of Yangjia wears the armor of his beasts, and the master Mojieti gets great benefits.
佛出其國最上寶,  名稱普聞如山王。
The Buddha gave birth to the most precious treasure in his country, and his name is as universally heard as the King of Mountains.
譬如蓮華新敷榮,  光映泉池香遍至,
For example, the lotus flower is newly spread and blooming, the light reflects on the spring and the fragrance fills the pond.
佛亦如日處虛空,  光明周普照世界。
The Buddha is also like the sun in space, shining brightly around the world.
諦視如來智慧力,  猶如猛火炎熾盛,
Looking closely at the wisdom and power of the Tathagata, it is like a fierce flame blazing,
開諸眼目作大明,  諸有疑惑來稟化,
Open your eyes to achieve great enlightenment, and resolve any doubts you have.
一切悉得決所疑。」
Everything is clear and doubtful. "
五王皆讚美偈訖,各以上衣以用賞之。
The five kings all praised the verse and each gave him his robe to reward him.
爾時,五王聞佛所說,皆大歡喜,從坐而去。
At that time, when the five kings heard what the Buddha said, they were all very happy and left their seats.
王去已後,卑嶷合掌向佛,即以五衣奉上於佛,唯願納受,佛即納受。
After the king had left, Hunyi put her palms together and faced the Buddha. She offered her five robes to the Buddha and only wished to accept them, and the Buddha accepted them.
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

73 - SA-2 73

SA-2 73 (七三)
SA-2 73 (seven three)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,波斯匿王身體肥大,喘息極麁,往詣佛所,頂禮佛足,在一面坐。
At that time, King Pasenadi, who was fat and panting heavily, went to the Buddha's place, bowed at the Buddha's feet, and sat on one side.
佛告王言:
The Buddha told the king:
「王今身體極為重大,至於動轉,出入息時,極為大難。」
The king's body is extremely heavy, and it is extremely difficult to move and breathe in and out.
王白佛言:
Wang Baifo said:
「如是,如是。
"So, so.
如世尊教,今患此身,以為慚愧,用自譏呵。」
As the World Honored One teaches, now that I am suffering from this disease, I feel ashamed and use it to ridicule myself. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「夫人常當自憶念,  若得飲食應知量,
"Madam, you should always remember to yourself, if you are given food and drink, you should know how much to eat.
身體輕便受苦少,  正得消化護命長。」
The body is light and suffers less, and good digestion protects life. "
爾時,烏帶摩納在於眾中。
At that time, Udaimana was among the crowd.
王告摩納言:
The king told Mona:
「汝能受持此偈,於我食時,常能為我誦此偈不?
Can you accept and uphold this verse and always recite it for me when I eat?
若能誦者,我當賞汝日百金錢,我之所食常當聽汝先我前食。」
If you can recite it, I will reward you with a hundred gold coins a day, and I will always listen to you eat before me when I eat. "
烏帶摩納爾時答言:
When Wu took Monar, he replied:
「我能。」
I can.
佛重為波斯匿王種種說法,示教利喜,默然而住。
The Buddha preached various sermons to King Pasani, gave instructions that were beneficial and joyful, and remained silent.
波斯匿王禮佛而退,烏帶摩納小在後住,受持此偈。
King Pasni paid homage to the Buddha and then retired. Wu Daimana Xiao stayed behind and accepted and upheld this verse.
佛告摩納:
Buddha told Mona:
「王若食時,恒為王說如此上偈。」
When the king is eating, he will always say this verse to the king.
爾時,波斯匿王日日減食,身體日日轉小,漸得輕便。
At that time, King Pasani was eating less and less every day, and his body became smaller and lighter day by day.
波斯匿王後至佛所,身體輕便,轉得端正。
When Queen Pasenadi arrived at the Buddha's place, her body was light and her body turned upright.
白佛言:
Bai Fo said:
「世尊!我於今者奉佛勅教,現身之中受無量樂。
"World Honored One! I am now following the Buddha's teachings and am experiencing immeasurable happiness in my body.
南無佛、婆伽婆、至真、等正覺!知我現報現前利益,由節食故。」
Namo Buddha, Bhagava, the ultimate true enlightenment! Knowing that I am now repaying the present benefits is due to dieting. "
得勝、毀壞、從佛教  一法、福田、可厭患
Victory, Destruction, From Buddhism One Dharma, Field of Blessings, Disgusting Trouble
明闇、石山、著一衣  諸王、喘息名跋瞿
Light and darkness, rocky mountains, wearing a single robe, kings, breathing, named Ba Qu

74 - SA-2 74

SA-2 74 (七四)
SA-2 74 (July 4th)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
時有摩納名阿脩羅鹽,往詣佛所,不善口意,面於佛前,加諸罵辱。
At that time, there was a man named Asura Salt who went to the Buddha's place. He spoke unkindly and expressed insults in front of the Buddha.
爾時,如來見聞是已,即說偈言:
At that time, the Tathagata saw and heard this and said a verse:
「行善不瞋恚,  布施常實語,
Do good deeds without anger, and always give truthfully.
不瞋不害者,  勝於懷惡忿。
It is better to be free from anger and do no harm than to harbor evil anger.
慳貪及妄語,  親近惡人者,
Those who are greedy and lie, and are close to evil people,
當知此眾生,  積瞋如丘山。
You should know that these sentient beings accumulate hatred like hills and mountains.
瞋恚如逸馬,  制之由轡勒,
Anger is like a galloping horse, it is restrained by the bridle.
控轡不名堅,  制心乃名堅。
Controlling the bridle is not called strong, but controlling the mind is called strong.
是故我今者,  名為善調御。」
Therefore, what I am doing now is called Good Control. "
爾時,摩納即白佛言:
At that time, Mona said to the Buddha:
「我實愚闇,所為不善,面於佛前,加諸罵辱。
"I am really foolish and dark, and my actions are not good. I stand in front of the Buddha and call him names and insults.
唯願世尊哀受我懺。」
I only hope that the World-Honored One will accept my confession. "
佛言:
Buddha said:
「摩納!知汝至心,憐愍汝故,受汝懺悔,使汝從今善法增長,無有退轉。」
Mona! I know your sincerity, and I feel pity for you. I accept your repentance, so that your good deeds will increase from now on, and there will be no retreat.
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

75 - SA-2 75

SA-2 75 (七五)
SA-2 75 (Seventh Five-Year Plan)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
時有摩納名曰卑嶷,往詣佛所,面於佛前,不善口意,罵詈世尊,加諸誹謗種種觸惱。
At that time, there was a mana named Bei Yi who went to the Buddha's place and faced the Buddha. He spoke unkind words and thoughts, cursed the World Honored One, and caused slander and various kinds of anger.
爾時,如來見聞是已,語卑嶷言:
At that time, the Tathagata, having seen and heard this, spoke humblely:
「譬如世間,於大節會,鋸無提日。
"It's like in this world, when there is a big festival, there is no mention of the day.
當於其夜,汝於彼時,頗以衣服、瓔珞、種種餚饍,餉親戚不?」
That night, you were there with clothes, necklaces, and all kinds of food and drinks. Did you pay your relatives? "
卑嶷答言:
Beiyi replied:
「實爾!餉與。」
Sure! Pay and pay.
佛告卑嶷:
The Buddha told Bini:
「若彼不受汝之所餉,此餉屬誰?」
If he is not paid by you, to whom does this pay belong?
卑嶷答言:
Beiyi replied:
「若彼不受,我還自取。」
If he doesn't accept it, I will take it myself.
佛言:
Buddha said:
「如是,如是。
"So, so.
卑嶷!汝於如來、至真、等正覺所,面加罵辱,作諸謗毀,種種觸惱。
Humble! You have insulted and insulted the Tathagata, the Supreme Realm, and other enlightened beings, made all kinds of slanders, and caused all kinds of annoyance.
汝雖與我,我不受取。
Although you are with me, I will not take it.
譬如世人,有所捨與,前者受取,是名捨與,亦名受取。
For example, when people in the world give something away, the former takes it. This is called giving and giving, and it is also called taking.
有人雖施,前人不受,是名為捨,不名為受。
Even though someone gives something, others do not accept it. This is called giving, not receiving.
若人罵詈、瞋打、毀呰,更還報者,是名為捨,是名為受。
If someone scolds, beats, or insults someone and repays them in return, this is called giving up, and this is called accepting.
若人罵詈、瞋打、毀呰,忍不加報,是名為捨,不名為受。」
If someone scolds, beats, or insults someone, but cannot bear to retaliate, this is called giving, not accepting. "
卑嶷言:
humble words:
「瞿曇!我聞先舊長老宿德咸作是言:
"Qu Tan! I heard the old elder Su Dexian said this:
『世若有佛、無上正真、等正覺,面前罵詈,終不生惱。』
"If there were a Buddha, supreme truth, and enlightenment in the world, he would never be annoyed if he cursed in front of him. 』
我今罵汝,汝便生惱。」
If I scold you now, you will become angry. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「無有瞋恚者,  於何而得瞋?
"If you don't have anger, how can you get anger?
調順正命者,  無瞋汝當知。
You should know that those who regulate their destiny are free from anger.
若瞋不報瞋,  鬪戰難為勝;
If anger is not repaid, it will be difficult to win the battle;
若不加報者,  是則名為上。
If there is no retribution, then it is called the top.
不瞋勝於瞋,  行善勝不善;
Not being angry is better than being angry, doing good is better than doing bad;
布施勝慳貪,  實言勝妄語;
Giving is better than greed, truth is better than lying;
不瞋不害者,  常與賢聖俱。
Those who are not angry and do no harm are always associated with sages.
近諸惡人者,  積瞋如丘山。
Those who are close to evil people accumulate hatred like hills and mountains.
瞋恚如狂馬,  制之由轡勒;
Anger is like a wild horse, restrained by the bridle;
轡勒未為堅,  制心乃名堅。
The bridle is not strong, but controlling the mind is called strong.
是故我今者,  名為善調乘。」
Therefore, what I am doing now is called the Good Tuning Vehicle. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

76 - SA-2 76

SA-2 76 (七六)
SA-2 76 (seventy-six)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,世尊在祇洹外露地經行。
At that time, the World-Honored One was walking in the exposed area of ​​Jihuan.
時,婆羅突邏闍極為惡性,往詣佛所,面於佛前,惡口罵辱,生大瞋惱,加諸毀謗,望佛慚恥。
At that time, Braturaja was extremely vicious. He went to the Buddha's place, faced the Buddha, cursed and insulted him harshly, became very angry and slandered, and looked at the Buddha to make him feel ashamed.
爾時,世尊見聞是已,默然而住。
At that time, the World-Honored One saw and heard this and remained silent.
時,婆羅突邏闍見佛默然,復作此言:
At that time, Braturaja saw that the Buddha was silent and said this again:
「汝今默然,我已知汝墮於負處。」
You are silent now. I know that you have fallen into a negative place.
爾時,如來即說偈言:
At that time, the Tathagata spoke a verse:
「除祛勝負者,  寂滅安隱眠。」
Those who eliminate the victor and loser will become peaceful and peaceful.
婆羅門言:
Brahman says:
「瞿曇!我實有過,嬰愚無智,所為不善,今我自知,唯願世尊聽我懺悔。」
Qu Tan! I have indeed made mistakes. I was foolish and unwise, and my actions were not good. Now I know it. I only hope that the World Honored One will listen to my confession.
佛告婆羅門:
The Buddha told the Brahmin:
「汝於面前,毀罵如來、阿羅呵、三藐三佛陀,加諸誹謗,種種觸惱,汝實愚小,癡惑無智,所作不善,我隨汝故,受汝懺悔,使汝善法增長,履行不退。」
"In front of you, you have slandered the Tathagata, Aloha, and Samyaksambodhi, and have caused slander and all kinds of anger. You are really stupid, deluded, and unwise, and your actions are not good. I follow you, accept your repentance, and make you Good dharma increases and its performance never retreats.”
受懺悔已,婆羅門甚大歡喜,頂禮而去。
After receiving the confession, the Brahmin was very happy and bowed before leaving.

77 - SA-2 77

SA-2 77 (七七)
SA-2 77 (seven-seven)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,世尊於其晨朝,著衣持鉢,入城乞食。
At that time, the World-Honored One went to the city to beg for food in his morning court, wearing robes and holding an alms bowl.
時,婆羅門突邏闍遙見如來,疾走往趣,到佛所已,覆於佛前,面加罵辱,毀謗世尊,種種觸惱。
At that time, the Brahmin Turokja saw the Tathagata in the distance, walked quickly to the place where the Buddha was, and fell in front of the Buddha. He cursed and slandered the World Honored One, and caused all kinds of anger.
又復掬土欲以坌佛,然所掬土,風吹自坌,不能污佛。
He again picked up some earth in order to touch the Buddha. However, the wind blew away the earth he picked up and could not defile the Buddha.
爾時,如來見是事已,即說偈言:
At that time, the Tathagata saw that this had happened and said a verse:
「無瞋人所橫加瞋,  清淨人所生毀謗,
"The anger caused by those without anger, the slander caused by those who are pure,
如似散土還自坌,  譬如農夫種田殖,
Just like scattered soil returning to its own soil, like a farmer cultivating a field,
隨所種者獲其報,  是人亦爾必得報。」
As you sow, you will reap what you sow, and this person will also be rewarded. "
婆羅門言:
Brahman says:
「我實有過,嬰愚無智,所為不善,唯願如來聽我懺悔。」
I have indeed made mistakes. I was foolish and ignorant, and my actions were not good. I only hope that the Tathagata will listen to my confession.
佛言:
Buddha said:
「汝於如來阿羅呵三藐三佛陀所,面加毀謗,癡惑之甚,如汝所說。
"You have slandered and deceived the Tathagata Aloha Samyaksam Buddha in his presence, just as you said.
我愍汝故,受汝懺悔,使汝不退,善法增長。」
Because I feel sorry for you, I will accept your repentance so that you will not retreat and your good deeds will increase. "
婆羅門蒙佛聽許,歡喜而去。
The Brahmin received the blessing from the Buddha and left happily.

78 - SA-2 78

SA-2 78 (七八)
SA-2 78 (seven or eight)
如是我聞:
This is what I heard:
一時,佛遊俱薩羅國,還至舍衛國祇樹給孤獨園。
At one time, the Buddha traveled to the Kingdom of Kusalua and returned to the Garden of Solitude in the Kingdom of Savatthi.
爾時,有婆羅門名曰返戾,聞世尊遊俱薩羅還舍衛祇樹給孤獨園。
At that time, a Brahmin named Huiju heard that the World Honored One was traveling to Kusala and returned the tree of Savatthi to the Garden of Solitude.
時,婆羅門而作是念:
At that time, the Brahmin thought:
「我當往至沙門瞿曇所,彼有所說,我當返戾。」
I shall go to the ascetic Kutan's place. If he says so, I shall return to violence.
時,婆羅門作是念已,即詣佛所。
At that time, the Brahmin, having thought this way, went to the Buddha's place.
爾時,世尊數千億眾前後圍遶,而為說法。
At that time, the World-Honored One was surrounded by hundreds of billions of people in front and behind, speaking the Dharma.
世尊于時遙見彼婆羅門來,默無所說。
At that time, the World-Honored One saw that Brahmin coming from a distance, but he remained silent and said nothing.
時,婆羅門來到佛所,語佛言:
At that time, the Brahmin came to the Buddha's place and spoke to the Buddha:
「何不說法?
"Why don't you speak out?
我欲聽之。」
I want to hear it. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「若求過短者,  意欲譏彼闕,
"If you ask for something too short, I want to ridicule him.
汝不清淨心,  瞋恚極懷忿,
You don’t have a pure heart, and you are filled with anger and anger.
諸佛所說法,  終不能解悟。
The teachings of the Buddhas can never be understood.
善順離諍訟,  并祛不信心,
Being kind and obedient avoids disputes and lawsuits, and dispels unbelief.
遠離諸惱害,  及以嫉妬想,
Stay away from all troubles and jealous thoughts,
若能如此者,  善聽為汝說。」
If you can do this, I would like to listen carefully and explain it to you. "
時,婆羅門而作是念:
At that time, the Brahmin thought:
「瞿曇沙門已知我心。」
The Samana Kutan knows my heart.
即起禮佛,而作是言:
Immediately he stood up to worship the Buddha and said these words:
「我實有過,所念不善,唯願世尊受我懺悔。」
I have indeed made mistakes and my thoughts were not good. I only hope that the World Honored One will accept my repentance.
爾時,世尊以憐愍故,受其懺悔。
At that time, the World-Honored One accepted his confession out of compassion.
返戾歡喜,頂禮而去。
Returning to violence and joy, he bowed and left.

79 - SA-2 79

SA-2 79 (七九)
SA-2 79 (seven-nine)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,無害摩納往詣佛所,問訊安慰,情報備到,致問周訖,在一面坐。
At that time, Wu Wuhai Mona went to the Buddha's place to inquire and comfort him. After receiving the information, he sat down beside him after asking questions.
白佛言:
Bai Fo said:
「瞿曇!我名無害,因此名故,得無害不?」
Qu Tan! My name is Wu Wu, so I am named Wu Wu, right?
佛言:
Buddha said:
「汝身口意都不生害,故稱無害。」
You do no harm with body, speech, or mind, so you are said to be harmless.
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「身不毀害,  口意亦然,  是故號汝,
"The body is indestructible, and so is the speech and mind. That is why I call you you.
名為無害。」
Named Harmless. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

80 - SA-2 80

SA-2 80 (八〇)
SA-2 80 (eighty)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,世尊於其晨朝,著衣持鉢,入舍衛城,次第乞食,次到婆羅突邏闍大婆羅門家。
At that time, the World-Honored One went to his morning court, dressed in robes and holding an alms bowl, entered the acropolis, begged for alms first, and then went to the house of the great Brahmin Brahma Tuluja.
時,婆羅門清淨澡手,即取佛鉢,盛滿美飯,以奉世尊。
At that time, the Brahmin purified his hands, took the Buddha's bowl, filled it with delicious food, and offered it to the World Honored One.
於第二日及第三日,亦次乞食,至婆羅突邏闍。
On the second and third days, he also begged for food and went to Brahma Tuluoja.
婆羅門作是念:
The Brahmin thought:
「今此剃髮沙門數來乞食,似我知舊。」
Today, several ascetics who have shaved their heads come to beg for food, as if I know the past.
佛于爾時知婆羅門心之所念,即說偈言:
At that time, the Buddha understood the thoughts of the Brahmin's heart and spoke a verse:
「天雨數數降,  五穀數數熟,
"It rains frequently, and the grains ripen frequently.
道人數數乞,  檀越數數與。
The Taoist people were begging, and Tan Yue was counting them.
數數生天上,  數數受果報,
Count how many times you will be born in heaven, how many times you will receive retribution,
婦女數懷妊,  數數生子息。
Women count the number of times they are pregnant, and the number of days they have given birth to children.
數數[(殼-一)/牛]牛乳,  數數得酥酪,
Count [(shell-one)/cow] milk, count the cheese,
數數受於生,  數數消滅盡。
Countless things are brought to life, Countless things are destroyed.
數數至於死,  數數悲苦惱,
Count until death, Count the sorrows and sorrows,
亦復數數燒,  數數埋塚墓。
They are also burned in multiple numbers and buried in tombs.
得斷後有道,  則止不數數,
After you have broken off, you will have the way, then you will stop counting.
若不數數生,  亦不數數死,
If you don’t count your lives, you won’t count your deaths either.
得不數數憂,  亦不數號哭。」
I don’t count my sorrows when I gain, I don’t count my weeping either. "
爾時婆羅門,  聞說是偈已,
At that time, the Brahmin heard that this verse had been spoken.
心生最上信,  踊躍甚歡喜,
I have the highest faith in my heart, and I am very excited and happy,
即取世尊鉢,  盛滿種種食,
Then he took the World Honored One's alms bowl and filled it with all kinds of food.
欲以授與佛,  佛不為其受。
I want to give it to the Buddha, but the Buddha will not accept it.
所以不受者,  為說法偈故。
Therefore, those who do not accept it are for the purpose of explaining the Dharma and stanzas.
時,婆羅門白佛言:
At that time, the Brahmin said to the Buddha:
「世尊!我於今者所施之食,奉上如來,世尊不受,當以與誰?」
World Honored One! The food I have given to you now is offered to the Tathagata. If the World Honored One does not accept it, who should I give it to?
佛言:
Buddha said:
「我不見沙門婆羅門,若魔若梵,若食此食,有能如法得消化者。」
I don't see any recluse, brahmin, demon, or brahman who can be digested according to the law if he eats this food.
佛復言:
Buddha replied:
「此食宜應若置無虫水中,無虫草中。」
This food should be placed in insect-free water and cordyceps.
時,婆羅門承佛教勅,尋以此食置無虫水中。
At that time, the Brahmins followed the Buddhist edict and found this food and put it in insect-free water.
即時熾然烟炎俱出,[淴-勿+(句-口+夕)][淴-勿+(句-口+夕)]振爆聲大叫裂。
Immediately, blazing smoke and flames came out, [洴-无+( Sentence-kou + Xi)] [洴-无+ ( Sentence-kou + Xi)] and there was a loud explosion and cracking sound.
婆羅門作是言:
The Brahmin said:
「沙門瞿曇所為神足,實為希有!於少食中,尚作此變。」
The miraculous power achieved by the ascetic Qu Tan is truly rare! He still made this change even though he only had a small amount of food.
婆羅門見斯事已,即詣佛所,頂禮佛足,白佛言:
When the Brahmin saw what had happened, he went to the Buddha's place, bowed at the Buddha's feet, and said to the Buddha:
「唯願世尊聽我出家。」
I only wish that the World Honored One would listen to me becoming a monk.
佛言:
Buddha said:
「善來比丘!鬚髮自落,法衣著身。」
Bhikkhu Shanlai! His hair has fallen down and his body is covered with Dharma robes.
便成沙門,獲具足戒。
He then became a Samana and received full precepts.
此族姓子,信家非家,出家修道,晝夜精勤,正念覺意,在前志念堅固,所作已辦,梵行已立,自身取證,不受後有,成阿羅漢,心善得解脫。
This family has the surname Zi. They believe that family is not family. They become monks and practice Taoism. They work diligently day and night, are mindful and aware, have strong intentions in the past, have done what they have done, and have established the holy life. They have obtained their own evidence and do not accept future consequences. They have become Arhats and have a good heart and are liberated. .

81 - SA-2 81

SA-2 81 (八一)
SA-2 81 (August 1st)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,舍衛城中婆私吒婆羅門女,於佛法僧前,心信清淨,歸依三寶,心不生疑,苦習滅道,亦不生疑,得見四諦,逮第一果,見法同等。
At that time, the Brahmin girl Posita in Savatthi City was standing before the Buddha, Dharma and Sangha. Her mind was pure and she took refuge in the Three Jewels. She had no doubts in her mind. She had practiced the path of meditation diligently, and she had no doubts. She could see the Four Noble Truths, and caught the first fruit of seeing. The law is equal.
其夫婆羅門姓,婆羅突邏闍為夫所使,足趺倒地,從地起已,叉手合掌,向佛方所,而作是言:
Her husband, whose surname was Brahmin, was sent by her husband, Brahtrucha. He fell to the ground, got up from the ground, folded his hands and put his palms together, and said this to the Buddha:
「南無佛陀、如來、至真、等正覺,真金之色,圓光一尋,身體方整,如尼拘陀樹,說法第一,第七仙聖,解脫世雄,我之世尊。」
Namo Buddha, the Tathagata, the Supreme Enlightenment, the True Enlightenment, the color of true gold, a circle of light, the body as straight as the Nikudha tree, the first in Dharma, the Seventh Immortal Sage, the hero of liberation, my World Honored One.
爾時,其夫婆羅門聞婦此語,極生瞋忿,而罵詈言:
At that time, her husband, the Brahmin, heard the woman's words and became very angry and cursed:
「汝是顛狂旃陀羅也。
"You are a crazy Chandala.
誰今為此癡旃陀羅,作蠱道也?
Who is obsessed with Chandala now and is practicing Gu?
更無如汝極下賤者,汝於三明大婆羅門所不能恭敬,方禮禿頭瘦黑之人,如此沙門,共耶那邏延斷人種者,極相讚嘆。
What's more, you are extremely despicable. You are unable to show respect to the great Brahmans of the Sanming Dynasty, but you can only show respect to a bald, thin and black person. Such a recluse, who is the same as the Yanaluo who has extended the race, is extremely admired.
汝若信樂極深厚者,咄我於今,請與汝師,共相講論。」
If you have extremely profound faith and happiness, please ask me to discuss this with your teacher. "
婦語夫言:
Women’s language and husband’s language:
「我都不見若沙門、婆羅門、若天、若魔、若梵,有能與佛共講論者。」
I don't see any recluse, brahmin, deva, demon, or brahman who can speak with the Buddha.
其婦復言:
His wife replied:
「南無佛陀、如來、至真、等正覺,真金之色,身體方整,圓光一尋,如尼拘陀樹,說法第一,第七仙聖,解脫世雄,我之世尊,汝自知。」
Namo Buddha, the Tathagata, the Supreme Enlightenment, the color of true gold, the body is square and straight, the round light is a trace, like the Nikudha tree, the first in preaching, the seventh immortal sage, the hero of liberation, my World Honored One, You know it yourself.
時,婆羅門即詣佛所,問訊已訖,在一面坐,說偈問曰:
At that time, the Brahmin went to the Buddha's place. Having finished questioning him, he sat on one side and said a verse:
「摧壞何物得安眠?
“What can you destroy to gain sleep?
除却何法獲無憂?
How else can we achieve peace of mind?
是何一法能死滅?
What method can cause death?
瞿曇沙門為我說。」
Shaman Qu Tan spoke for me. "
爾時,世尊說偈答言:
At that time, the World-Honored One spoke a verse and replied:
「摧壞瞋恚得安眠,  除滅瞋恚得無憂,
"Destroy anger and you will have a peaceful sleep. Eliminate anger and you will have no worries.
瞋恚詐親能死害,  摩納如是應當知,
Anger, deceit and deceit can kill one's relatives, so Mona should know,
滅除瞋恚聖所讚,  能害彼者得無憂。」
Eliminate anger and hatred, and those who can harm others will have no worries. "
爾時,世尊為婆羅門如應說法,示教利喜,次第為說施論、戒論、生天之論,欲為不淨苦惱之本,出要為樂,廣示眾善白淨之法。
At that time, the World-Honored One preached the Dharma to the Brahmans in accordance with the instructions, and gave teachings that were beneficial and joyful. He successively taught the theory of giving, the theory of precepts, and the theory of rebirth in heaven. He wanted to be the source of impurity and suffering, and he came up with the key to happiness, and widely showed all the good and pure Dharma.
時,婆羅門聞佛所說,心開意解,踊躍歡喜。
At that time, when the Brahmin heard what the Buddha said, his heart was happy and he understood it, and he was very excited and rejoiced.
佛知摩納心意調濡,踊躍歡喜,心無狐疑,堪任法器,為說一法,堪任解悟,如諸佛法,為說四諦,苦習盡道,廣為說已。
The Buddha knows that Mana's mind is calmed, he is enthusiastic and joyful, and his heart has no doubts. He is worthy of being a Dharma instrument. He can teach a Dharma and be able to understand it. Just like the Buddha's Dharma, it preaches the Four Noble Truths. It has been practiced hard to complete the path and has been widely preached.
時,婆羅突邏闍聞佛所說,如白淨[疊*毛]易受染色,即於坐上,見四真諦,了達諸法,得法真際,度疑彼岸,不隨於他,得無所畏,即從坐起,合掌向佛白言:
At that time, after hearing what the Buddha said, like white pure hair, it is easy to be dyed. He immediately sat down and saw the four true truths. He understood all dharmas, obtained the true reality of dharmas, and overcame doubts. He did not follow others and gained nothing. Feeling afraid, he stood up from his seat, put his palms together and said to the Buddha:
「世尊!我已出離。
"World Honored One! I have renounced.
今欲歸依佛法僧寶,盡我形壽為優婆塞,不殺、不盜、不婬、不妄語、不飲酒。」
Now I want to take refuge in the treasures of the Buddha, Dharma, and Sangha, and live my entire life as an Upasaka. I will not kill, steal, commit adultery, lie, or drink alcohol. "
即於佛所,得不壞信,禮佛歸家。
Then he went to the Buddha's place, gained incorruptible faith, paid homage to the Buddha and returned home.
其婦見夫如上歎佛,「我師如是,汝共語耶?」
When the wife saw her husband sighing at the Buddha, "My master is like this, can you talk to me?"
夫答婦言:
The husband replied to the woman:
「我不見世間若沙門、若婆羅門、若天、若魔、若梵,有能與佛共論議者。」
I don't see anyone in the world who is ascetic, brahmin, deity, demon, or brahman, who can discuss with the Buddha.
復語婦言:
Fuyuyan:
「與我衣來。」
Come with me.
婦即與之,既得衣已,往詣佛所,頂禮佛足,在一面坐,白佛言:
The woman followed him, and after getting her clothes, she went to the Buddha's place, bowed at the Buddha's feet, sat down on one side, and said to the Buddha:
「世尊!唯願聽我於佛法中出家學道。」
World Honored One! I am only willing to listen to me and become a monk and learn the Tao in Buddhism.
佛即然許,命一比丘,度使出家。
As the Buddha promised, he ordered a bhikkhu to help him become a monk.
既出家已,稱出家法,獨已專精。
Now that he has become a monk, he is said to have mastered the monastic method.
餘如婆羅突邏闍經中廣說,乃至得阿羅漢,心得好解脫。
As it is widely said in the Brahmatraja Sutra, even if you become an Arhat, your heart will be liberated.
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

82 - SA-2 82

SA-2 82 (八二)
SA-2 82 (eighty two)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,有一婆羅門名曰摩佉,往至佛所,問訊佛已,在一面坐。
At that time, a Brahmin named Maharaja went to the Buddha's place, asked about him, and sat down beside him.
爾時,摩佉白佛言:
At that time, Maharaja said to the Buddha:
「世尊!今我家中,若有一人來,及三人來,眾多人來,我盡施與。
"World Honored One, if one person comes to my house now, or if three people come, or if many people come, I will give them all.
瞿曇!我行如是施,獲大福不也?」
Qu Tan! If I give like this, won’t I get great blessings? "
佛時答:
The Buddha replied:
「有,實獲大福。
"Yes, I am truly blessed.
若施一人,及眾多人,悉皆施與,獲得無量阿僧祇福。」
If you give to one person and to many people, you will receive immeasurable blessings as asamkhya. "
摩佉婆羅門即說偈言:
Maha Brahmin then spoke a verse:
「我今樂設祠,  所以施復施,
"I am now happy to build a temple, so I will give alms again and again.
為求福德故,  我今問牟尼,
In order to seek merit, I now ask Muni,
願聞佛所說。
I wish to hear what the Buddha said.
我今謂世尊,
I am now called the World Honored One,
與梵天齊等,  云何得解脫?
If you are equal to Brahma, how can you achieve liberation?
云何至諸趣?
Where does the cloud lead to all the interests?
云何階梵天?
Where is the level of Brahma?
云何作正禮,  及以為祠主,
How can I do proper etiquette and think of myself as the master of the temple?
得生於梵天,  壽命長無極?」
If you are born in Brahma, your life span will be endless? "
爾時,世尊說偈答曰:
At that time, the World-Honored One spoke a verse and replied:
「欲使設祠時,  歡喜而施與,
"When you want to build a shrine, you should be happy and give to others.
作已三時善,  緣善故心喜。
I have done good deeds three times, and my heart is happy because of the good reasons.
隨其安心施,  悉能離過患,
Follow him and give him peace of mind, and you will be able to avoid your faults.
善除於貪欲,  正斷欲解脫。
The good eliminates greed, and the right abandonment of desire leads to liberation.
若修慈無量,  是名具足祀,
If you cultivate immeasurable kindness, this is called a sufficient sacrifice.
便得心具足,  於善趣亦生。
Then you will have a sufficient mind, and you will be born in a good place.
如是祠祀者,  是名為正祀,
Those who worship in such a temple are called Zhengsi.
得生梵天上,  壽命極長久。」
If you are reborn in the Brahma Heaven, your life span will be extremely long. "
時,摩佉婆羅門聞佛所說,作禮而去,歡喜奉行。
At that time, Maha Brahmin heard what the Buddha said, made rites and went away, following it happily.

83 - SA-2 83

SA-2 83 (八三)
SA-2 83 (eight three)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,剎利波羅毘空婆羅門往詣佛所,問訊世尊,在一面坐,即說偈言:
At that time, the brahmin Ksāliparabikūn went to the Buddha's place and asked about the World-Honored One. He sat on one side and said a verse:
「剎利久修諸苦法,  終不能得名為淨。
"Kshayri has practiced all kinds of painful dharma for a long time, but in the end he will not be able to obtain the name of purity.
婆羅門讀三圍陀,  如是得名為清淨。」
The Brahmin read the Sanwei Tuo, and thus got the name of purity. "
爾時,世尊說偈答言:
At that time, the World-Honored One spoke a verse and replied:
「汝謂為清淨,  其實為不淨。」
You call it pure, but it is actually unclean.
婆羅門問佛:
Brahmin asked Buddha:
「汝說清淨道,亦說無上清淨。
"You talk about the pure path, and you also talk about supreme purity.
云何是淨道?
What is the pure path?
云何是無上清淨?」
What is supreme purity? "
佛偈答言:
The Buddha replied:
「乾竭欲淤泥,  亦竭于瞋癡,
"I am exhausted by the mire, I am also exhausted by anger and delusion.
是名無上淨。
This is called supreme purity.
正見正思惟、
Right view, right thinking,
正語及正業、  正命憑正志、
Right speech and right deeds, right livelihood based on right intention,
正念及正定,  如是婆羅門,
Right mindfulness and right concentration, such as Brahman,
是名清淨道。
This is called the pure path.
數數習正觀,
Counting and practicing correct outlook,
數數修正定,  增廣於正定,
Counting corrects concentration and expands it into positive concentration.
得斷於貪欲,  亦斷瞋恚癡。」
You can break away from greed, and you can also break away from anger, hatred and delusion. "
婆羅門言:
Brahman says:
「汝說淨道已,亦說無上清淨。
"You have spoken of the pure path, and you have also spoken of the supreme purity.
我今家事所纏,辭退還歸。」
I am currently involved in family matters, so I have to resign and return. "
佛言:
Buddha said:
「婆羅門!宜知是時。」
Brahmin! It is better to know the time.
婆羅門聞佛所說,歡喜作禮而去。
When the Brahmin heard what the Buddha said, he happily bowed and left.
第一阿脩羅  卑嶷、二瞋罵
The first Asura: humble, the second angry and scolding
返戾及無害  羅闍、婆私吒
Returning to violence and harmlessness
摩佉與剎利  是名為十種
Maharaja and Kshatriya are called ten types
別譯雜阿含經卷第四
The fourth volume of other translations of the Zagama Sutra

84 - SA-2 84

SA-2 84 (八四)
SA-2 84 (Eighty Four)
別譯雜阿含經卷第五
The fifth volume of the Miscellaneous Translation of the Agama Sutra
失譯人名今附秦錄
The names of people whose translations have been lost are now attached to Qin Lu
初誦第五
First recitation fifth
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,有一婆羅門往詣佛所,問訊佛已,在於佛前,而說偈言:
At that time, a Brahmin went to the Buddha's place to inquire about the Buddha. He stood in front of the Buddha and said a verse:
「云何戒具足,  威儀不闕減?
How can I have sufficient precepts and not lose my dignity?
修習何等業,  成就何等法,
What kind of karma you practice, what kind of dharma you achieve,
而能得名為,  三明婆羅門?」
And can it be named, Sanming Brahman? "
爾時,世尊說偈答曰:
At that time, the World-Honored One spoke a verse and replied:
「能知於宿命,  見天及惡趣,
"Being able to know fate and see heaven and evil realms,
盡於生死有,  三通并三明。
The existence of life and death is complete, and the three connections are combined with the three clarities.
心得好解脫,  斷欲及一切,
I feel so liberated, giving up all desires and everything,
成就上三明,  我名為三明。」
Achievements in Sanming, My name is Sanming. "
時,婆羅門聞佛所說,踊躍歡喜,退坐而去。
At that time, when the Brahmin heard what the Buddha said, he was very happy and sat down and left.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

85 - SA-2 85

SA-2 85 (八五)
SA-2 85 (eighty five)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,世尊晨朝著衣持鉢,阿難從佛,向舍衛城。
At that time, the World-Honored One went towards the robe and bowl in the morning, and Ananda followed the Buddha towards Savatthi City.
時,於糞聚窟中,見夫妻二人,年幾老大,柱杖戰慄,如老鸛雀。
At that time, in the dung cave, I saw a husband and wife, the elder was several years old, their poles and sticks were trembling like old storks.
佛遙見已,告阿難言:
The Buddha saw him from afar and said to Ananda:
「汝見夫妻二人極為老朽,在糞窟中不?」
You see that the couple are extremely old and decrepit. Are they in a dung cave?
阿難白佛言:
Ananda said to the Buddha:
「唯然!已見。」
Wei Ran! I've seen you.
佛告阿難:
The Buddha told Ananda:
「如斯老人,若年少時,在舍衛城中,應為第一長者。
"Such an old man, if he had been young, would have been the first elder in Savatthi City.
剃除鬚髮,被服法衣,應得羅漢。
If you shave off your beard and hair and wear robes, you will become an Arhat.
若少年時,聚積財錢,應為第二長者。
If you accumulate money when you are young, you should be the second oldest person.
若出家者,剃除鬚髮,被服法衣,應得阿那含。
If a monk shaves off his beard and hair and wears dharma robes, he should receive anagami.
若第三時,聚集錢財,應為第三長者。
If money is gathered in the third time, he should be the third eldest person.
剃除鬚髮,被服法衣,應得須陀洹。
If you shave off your beard and hair and wear dharma robes, you should be rewarded with sotapanna.
如今老熟,亦不能聚財,不能精勤,亦不得上人法。」
Now that I'm old and mature, I can't accumulate wealth, I can't be diligent, and I can't follow the laws of others. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「少不修梵行,  亦不聚財寶,
"Young men who do not practice the holy life, nor amass treasures,
猶如老鸛雀,  拪止守空池。
Like an old stork, standing still and guarding an empty pond.
不修於梵行,  壯不聚財寶,
If you don’t practice the holy life, you won’t be strong enough to gather wealth.
念壯所好樂,  住立如曲弓。」
The joy of reciting strong thoughts will stand like a bent bow. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.

86 - SA-2 86

SA-2 86 (八六)
SA-2 86 (eight six)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,有一老婆羅門年耆根熟,先於往日,多造眾惡,極為麁弊,毀犯所禁,不信福善,不先作福,臨終之時,無所依止,往詣佛所,問訊佛已,在一面坐,而白佛言:
At that time, there was an old Brahmin who had matured his roots. He had done many evil things before he had done in the past. He was extremely evil, violated forbidden laws, did not believe in blessings and good deeds, and did not do good deeds first. When he was about to die, he had no one to turn to and went to the Buddha. So, when I inquired about the Buddha, he sat on one side and said to the Buddha:
「世尊!我於往日,多造眾惡,極為麁弊,毀犯所禁,不能修福,又不修善,亦復不能先作福德,臨終之時,無所依止。」
World Honored One! In the past, I committed a lot of evil, committed extremely bad deeds, and violated forbidden laws. I was unable to cultivate blessings, nor did I practice good deeds. I was no longer able to make meritorious deeds first. When I died, I had nothing to rely on.
佛言:
Buddha said:
「實如汝語。」
It's exactly what you said.
老婆羅門言:
Old Brahman said:
「善哉!瞿曇!當為我說,使我長夜獲於安樂,得義得利。」
Excellent! Qu Tan! Speak for me, so that I can enjoy peace and happiness throughout the night, and gain righteousness and benefit.
佛言:
Buddha said:
「實如汝說,汝於往日,身口意業不作善行,毀犯禁戒,不修福德,不能先造,臨命終時,作所怙恃。
"Indeed, as you said, in the past, you did not perform good deeds with your body, speech, and mind, broke the forbidden precepts, did not cultivate merit, and were unable to create any good deeds before your death.
汝於今者,實為衰老,先造眾罪,所作麁惡,不造福業,不修善行,不能先造,可畏之時,所歸依處。
As you are now, you are actually aging. You have committed many sins and committed evil deeds. You have not done any good deeds and have not practiced good deeds. You have not been able to do it first. This is the place where you can turn to when you are afraid.
譬如有人,將欲死時,思願逃避,入善舍宅,以自救護,如是之事,都不可得。
For example, if someone is about to die and wishes to escape and enter a good house to save himself, such a thing will not be possible.
是故今當身修善行,意口亦然,若三業善,臨命之時,即是舍宅,可逃避處。」
Therefore, now you should practice good deeds with your body, mind and speech. If you have good three deeds, when your destiny comes, you will find a home and a place to escape. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「人生壽命促,  必將付於死。
"If a person's life span is shortened, he will surely die.
衰老之所侵,  無有能救者。
There is no one who can save the ravages of aging.
是以應畏死,  唯有入佛法。
Therefore, the only way to fear death is to enter the Dharma.
若修善法者,  是則歸依處。」
If you practice good Dharma, this is your refuge. "
佛說是已,第二經無差別,應求歸依處,大人宜修善。
The Buddha said this, there is no difference in the second sutra, you should seek refuge, and you should practice good deeds.
第三長行別偈則不同,偈言:
The third long line-by-line verse is different. The verse says:
「壯盛及衰老,  三時皆過去,
"Strongness and old age, the three seasons have passed,
餘命既無幾,  常為老所患。
Since there is not much life left, I am often troubled by old age.
近到閻王際,  婆羅門欲生,
As we approach the realm of Yama, the Brahmin wants to be born.
二間無住處,  汝都無資粮。
There is no place to live in the two rooms, and you have no resources.
應作小明燈,  依憑於精勤,
Should be a small bright light, relying on diligence,
前除於諸使,  不復生老死。」
In addition to the envoys before, there will be no more birth, old age and death. "
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

87 - SA-2 87

SA-2 87 (八七)
SA-2 87 (eight-seven)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,有一老婆羅門往至佛所,問訊佛已,在一面坐,白佛言:
At that time, an old Brahmin came to the Buddha's place and asked about the Buddha. He sat on one side and said to the Buddha:
「世尊!吾今朽邁,往昔已來,造作眾惡,未曾作福,未更修善,又所不行離於怖畏救護之法。
"World Honored One, I am now decayed, and in the past I have done many evil deeds. I have never performed any good deeds, nor have I practiced good deeds. I have never practiced the method of salvation that is free from fear.
善哉!瞿曇!為我說法,使我命終有所救護、屋宅、歸依、逃避之處。」
How good! Qu Tan! Speak the Dharma to me, so that I may have a refuge, a home, a refuge, and a place of escape in my life. "
佛告婆羅門:
The Buddha told the Brahmin:
「世間熾然。
"The world is blazing.
何謂熾然?
What is blazing?
謂老病死。
It is called old age, sickness and death.
以是之故,應身修善,口意亦然。
For this reason, the body should be cultivated well, and so should the speech and mind.
汝都不修身口意善,汝今若能於身口意修於善者,即是汝之船濟,乃至死時,能為汝救護,為汝屋宅,為汝歸依、逃避之處。」
You have not cultivated your body, speech, and mind to be good. If you can cultivate your body, speech, and mind to be good, I will be your boat. Even when you die, I will be able to save you, be your house, and be your place of refuge and escape. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「譬如失火家,  焚燒於屋宅,
"For example, if a house catches fire and the house is burned down,
宜急出財寶,  以置無火處。
It is advisable to get out the treasure quickly and put it in a place where there is no fire.
生老病死火,  焚燒於眾生,
The fire of birth, aging, sickness and death burns all living beings,
宜應修惠施,  賑眾於貧窮。
It is advisable to practice charity and help people in poverty.
世間金寶等,  王賊水火侵,
The world's gold and treasures are invaded by the king's thieves, water and fire,
死時悉捨離,  無有隨人者。
When you die, you leave everything behind and have no one to follow you.
施逐人不捨,  猶如堅牢藏,
Giving to others without letting go is like hiding in a strong prison.
王賊及水火,  無能侵奪者。
King thieves and water and fire are incapable of plundering.
慳貪不布施,  是名常睡眠;
Being greedy and not giving is called constant sleep;
修施濟匱乏,  是名為覺悟。」
Practicing alms to relieve those in need is called enlightenment. "
佛說是已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this, and the bhikkhus listened to what the Buddha said and followed it happily.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

88 - SA-2 88

SA-2 88 (八八)
SA-2 88 (eight-eight)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,烏答摩納往至佛所,問訊佛已,在一面坐,而作是言:
At that time, Utamana went to the Buddha's place and inquired about the Buddha. He sat on one side and said this:
「瞿曇!我如法乞財,供養父母。
"Qu Tan! I beg for money according to the law to support my parents.
又以正理,使得樂處,正理供給,得大福不?」
And if you use right principles to create happy places and provide right principles, will you get great blessings? "
佛言:
Buddha said:
「如是供養,實得大福。」
If you make an offering like this, you will truly receive great blessings.
佛言:
Buddha said:
「摩納!不限汝也,一切如法乞財,又以正理供養父母,正理使樂,正理供給,獲無量福。
"Mona! It is not limited to you. If you beg for money according to the Dharma, and support your parents with the right principles, you will be happy with the right principles, and you will receive immeasurable blessings.
何以故?
Why?
當知是人,梵天即在其家。
You should know that if you are a human being, Brahma is in his home.
若正理供養父母,是阿闍梨即在其家。
If you provide for your parents in a right way, then Acharya will be in their home.
若能正理供養父母,正理得樂,一切皆遙敬其家。
If you can support your parents in a righteous way and gain happiness in a righteous way, you will respect your family from afar.
若能正理供養父母,正理使樂,正理供給,當知大天即在其家。
If you can support your parents with the right principles, make them happy with the right principles, and provide them with the right principles, you should know that the great heaven is at your home.
若能正理供養父母,正理與樂供給,當知一切諸天即在其家。
If you can support your parents with the right principles and provide them with the right principles and happiness, you should know that all the gods are at your home.
何以故?
Why?
梵天王由正理供養父母故,得生梵世。
King Brahma was reborn in the Brahma world because he supported his parents with the right principles.
若欲供養阿闍梨者,供養父母,即是阿闍梨。
If you want to offer Acharya Pears, you should offer Acharya Pears to your parents.
若欲禮拜,先應禮拜父母。
If you want to pray, you should pray to your parents first.
若欲事火,先當供養父母。
If you want to cause fire, you should first provide for your parents.
若欲事天,先當供養父母,即是供養諸天。」
If you want to serve the gods, you should first make offerings to your parents, which is how you make offerings to the heavens. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「梵天及火神,  阿闍梨諸天,
"Brahma and the god of fire, the gods of Acharya,
若供養彼者,  應奉養二親,
If you support the other person, you should support your two relatives.
今世得名譽,  來世生梵天。」
If you gain fame in this life, you will be reborn in Brahma in the next life. "

89 - SA-2 89

SA-2 89 (八九)
SA-2 89 (eighty-nine)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,有一摩納名優北伽,往詣佛所,稽首問訊,在一面坐。
At that time, there was a mana named Youbeika who went to the Buddha's place. He asked about him and sat down beside him.
白佛言:
Bai Fo said:
「世尊!婆羅門如法乞財,聚設大祀,教他設祀。
"World Honored One! Brahmins beg for money according to the Dharma, gather together to hold great sacrifices, and teach them how to perform sacrifices.
如是之祀,為當作祀,為當不作?」
Should such a sacrifice be performed, or should it not be performed? "
爾時,世尊說偈答言:
At that time, the World-Honored One spoke a verse and replied:
「馬脂及人脂,  牛脂并美食,
"Horse fat and human fat, beef tallow and fine food,
吸風開祀門,  此六名大祀;
Sucking in the wind and opening the sacrificial door, these six great sacrificial figures;
作業雖廣大,  仙聖所毀呰。
Although the work is vast, the Immortal Sanctuary will be destroyed.
牂羊及羖羊,  牛王諸小牛,
The sheep and the sheep, the cattle king and the calves,
一切殺生類,  此不為正祀,
All killing of living things is not a proper sacrifice.
如是是邪祀,  眾聖所不過。
Such an evil sacrifice cannot be tolerated by all the holy places.
若設正祀者,  終不惱群生,
If we set up a proper worshiper, we will never offend all living beings.
不害有生命,  設祀斷諸有,
Not harming all living things, setting up sacrifices to cut off all living things,
是名為正祀。
It is called Zhengsi.
若設如是祀,
If we were to offer sacrifices like this,
大仙必往彼,  施及祀場餘,
The great immortal will go there and give alms to the rest of the sacrificial place.
宜與彼應供。
It is advisable to provide for him.
清淨心惠施,
A pure heart gives charity,
時施施何處?
Where does Shishi give?
當施勝福田。
When Shi wins the field of blessing.
云何勝福田?
Why is Yun better than Futian?
所謂修梵行。
The so-called practice of Brahmacharya.
若能如是施,  斯名廣大祀。
If you can do this, you will be called Guangda Sacrifice.
設如是大祀,  以如法聚財,
Suppose such a great sacrifice is made to gather wealth according to the law.
淨水手自與,  若能如是施,
Purify the water and give it to yourself. If you can give it in this way,
諸天生信敬,  名為自他利,
All people are born with trust and respect, which is called benefiting themselves and others.
必獲大果報。
There will be great rewards.
如是設大祀,
If you set up a great sacrifice like this,
唯有智者能,  能生於淨信,
Only the wise can be born of pure faith,
亦得心解脫,  惱害不能加,
You can also gain liberation from the mind, and no more troubles will be added to it.
得世間眾樂,  得生於勝處。
Gain all the happiness in the world, and be born in a winning place.
是名為智者,  所設之大祀。」
This is the great sacrifice set up by the wise man. "
佛說是已,優北伽摩納聞佛所說,歡喜而去。
The Buddha said this, and after hearing what the Buddha said, Yubeikamana left happily.

90 - SA-2 90

SA-2 90 (九〇)
SA-2 90 (90)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
時有摩納名優北伽,往詣佛所,稽首問訊,在一面坐。
At that time, a man named Youbeika went to the Buddha's place, bowed his head and asked about him, and sat down beside him.
白佛言:
Bai Fo said:
「世尊!婆羅門如法乞財,聚斂大祀,教他設祀。
"World Honored One! Brahmins beg for money according to the law, gather great sacrifices, and teach them how to set up sacrifices.
如是之祀,為當作祀,為當不作?」
Should such a sacrifice be performed, or should it not be performed? "
爾時,世尊說偈答言:
At that time, the World-Honored One spoke a verse and replied:
「施設大祀具,  不擾害群生,
"Erecting large sacrificial vessels does not disturb the living beings.
若能如是祀,  所作皆清淨,
If you can worship like this, everything you do will be pure.
是名祀深隱,  梵行者所受。
This is the name of the sacred priest who is deeply hidden, and it is received by those who practice Brahma.
現於世間中,  名聞極遠者,
Those who appear in the world and are famous far and wide,
遠離於戰諍,  如是祀可讚,
Away from war and strife, this is a praiseworthy sacrifice.
諸佛所稱善。
What the Buddhas call good.
祀及祀之道,
Sacrifice and the way of worship,
以清淨惠施,  宜施彼應供,
It is appropriate to give to others with pure kindness,
施時施何處,  斯名廣大祀,
Wherever you give when you give, this is called Guangda Sacrifice.
諸天所信敬。
Believed and respected by all the heavens.
以如法聚財,
To gather wealth according to the law,
淨水手自與,  若能如是祀,
If you can purify your water and offer it to yourself like this,
名為自他利,  必獲大果報。
It is called self-interest and benefiting others, and you will definitely get great results.
如是之大祀,  唯有智者能,
Such a great sacrifice can only be performed by the wise.
能生於淨信,  亦得心解脫,
If you can be born with pure faith, you can also achieve liberation of mind.
惱害不能加,  得世間最樂,
I can’t add to my troubles, and I will have the most happiness in the world.
得生於勝處,  名為有智者。」
Being born in a favorable place is called a wise person. "
佛說是已,優北伽聞佛所說,歡喜而去。
The Buddha said this. After hearing what the Buddha said, Ubeka left happily.

91 - SA-2 91

SA-2 91 (九一)
SA-2 91 (September 1)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,有一摩納名曰佛移,往詣佛所,稽首問訊,在一面坐。
At that time, a mana named Buddha came to the Buddha's place, bowed his head and asked about him, and sat down beside him.
白佛言:
Bai Fo said:
「世尊!為有幾法,教在家人處於家中得現報利,并得利樂?」
World Honored One! How many methods can you teach lay people to obtain immediate rewards and happiness at home?
佛告摩納:
Buddha told Mona:
「有四法使在家人得現世報,獲利益樂。
"There are four ways by which lay people can obtain retribution in this world and obtain benefits and happiness.
何謂為四?
What is four?
一能精勤,二能守護諸根,三得善知識,四正理養命。
The first is to be diligent, the second is to protect the roots, the third is to obtain good teachers, and the four principles are to nourish life.
云何精勤?
Why so diligent?
隨所作業,家計資生,或為王臣,或為農夫,或復治生,或復牧人,隨其所作,不憚劬勞,寒暑風雨,飢渴飽滿,蚊虻蠅蜂,雖有勤苦,不捨作業,為成業故,終不休廢,是名精勤。
Depending on the job and the financial support of the family, he may be a royal minister, a farmer, a farmer, or a shepherd, whatever he does, and he will not be afraid of hard work, cold, heat, wind and rain, hunger, thirst, mosquitoes, flies, and swarms. Giving up your work for the sake of success and never giving up on it is called diligence.
云何名為守護諸根?
What does it mean to protect the roots?
若族姓子如法聚財,設有方計,不為王賊水火之所劫奪,怨憎之處悉不得侵,不生惡子,是名守護。
If the sons of the clan gather wealth in accordance with the law and devise strategies, they will not be robbed by kings, thieves, water or fire. They will not be invaded by resentments and hatred, and will not give birth to evil sons. This is called protection.
云何名為近於善友?
What does it mean to be close to a good friend?
若族姓子近於善友,而此善友資性賢良,終不姦盜,亦不放逸飲酒醉亂,吐出實言,不為欺誑。
If a person with a family name is close to a good friend, and the good friend has a virtuous nature, he will never commit adultery or robberies, nor indulge in drinking, drunkenness, or deceit, speak the truth, and will not deceive.
與如此人共為親友,未生憂惱能令不生,已生憂惱能使滅除,未生喜樂能使得生,已生喜樂能使不失,是名善友。
Being a close friend with such a person can prevent unborn sorrows from arising, can eliminate already arisen sorrows, can bring unborn joys to life, and can prevent already born joys from being lost. This is called a good friend.
云何名為正理養命?
Why is it called righteousness to nourish one's life?
若族姓子知其財物,量其多少,節其財用,入多於出,莫苟輕用。
If a clan member knows his wealth, measures its amount, and uses it sparingly, so that his income exceeds his income, he must not use it lightly.
譬如有人食優曇果,初食之時,樹上甚多。
For example, someone eats eucalyptus. When he first eats it, there are a lot of it on the tree.
既食之已,醉眠七日。
After eating, he slept drunk for seven days.
既醒悟已,方覺失果。
Now that you have awakened, you will realize that you have failed.
宜處以理,奢儉得中。
It is appropriate to handle things with care, and be extravagant and thrifty.
若有錢財,不能衣食,不能惠施,極自儉用,眾人咸言:
If you have money, you can’t afford food, clothing, or charity, and you are extremely frugal, everyone will say:
『如此之人,死如狗死。』
"Such a person will die like a dog." 』
宜自籌量,不奢不儉,是名正理養命。」
It is advisable to raise one's own resources and not be extravagant or frugal. This is the right way to maintain one's life. "
摩納復白佛言:
Mona again spoke to the Buddha and said:
「修何等法,令在家人現受其利,後世得福?」
What kind of dharma can be practiced so that lay people can benefit from it now and be blessed in future generations?
佛告摩納:
Buddha told Mona:
「有四種法能獲福報。
"There are four ways to gain blessings.
何謂為四?
What is four?
所謂信戒及施、聞、慧。
The so-called faith and precepts, giving, hearing, and wisdom.
云何名戒?
What is the name of a ring?
能行不殺,乃至不飲酒。
He can do it without killing, or even without drinking alcohol.
云何名施?
What is the name of Shi?
施沙門、婆羅門、師長、父母、貧窮之者,乞與衣食、床敷、臥具、病瘦醫藥,種種所須,盡能惠與,名之為施。
Give alms to recluses, brahmans, teachers, parents, and the poor. Beg for food, clothing, bed dressings, bedding, medicine for the sick, and all kinds of necessities. Give as much as you can, and call it alms.
云何聞慧?
Why do you hear Hui?
如實知苦,知苦諦;
Know suffering as it really is, know the true nature of suffering;
如實知習,知習諦;
Knowing practice as it really is, knowing the truth of practice;
如實知道,知道諦;
Know it as it is, know the truth;
如實知滅,知滅諦;
Know cessation as it really is, know the truth of cessation;
是名聞慧具足。」
He is famous for his knowledge and wisdom. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「精心修事業,  勤守護不失,
"Cultivation of your career carefully and guarding it diligently will never fail.
親近於善友,  能正理養命。
Stay close to good friends, and you can maintain your life with justice.
信戒施聞慧,  除斷於慳貪,
Believe in the precepts, give knowledge and wisdom, and eliminate greed and greed.
若能如是者,  速獲清淨道。
If you can do this, you will quickly achieve the pure path.
如是八種法,  能得現利喜,
Such eight methods can achieve immediate benefits and joy.
於未來之世,  亦得天上樂。」
In the future world, you will also have heavenly happiness. "
佛說是已,佛移摩納聞佛所說,歡喜奉行。
The Buddha said this, and when the Buddha heard what the Buddha said, he followed it with joy.
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

92 - SA-2 92

SA-2 92 (九二)
SA-2 92 (ninety-two)
如是我聞:
This is what I heard:
一時,佛在彌絺羅國菴婆羅園。
At one time, the Buddha was in the Umbala Garden of the Mijira Kingdom.
爾時,婆私吒婆羅門女新喪第六子,為喪子故,心意錯亂,裸形狂走,漸走不已,至彌絺羅菴婆羅園。
At that time, the Brahmin woman Posida had recently lost her sixth son. Because of the loss of her son, she became confused and walked wildly naked. She gradually walked without stopping until she arrived at the Poluo Garden in Mizuila'an.
爾時,世尊與無央數大眾圍遶說法。
At that time, the World Honored One and countless people gathered around to preach the Dharma.
時,婆私吒婆羅門女遙見世尊,還得本心,慚愧蹲地。
At that time, the Brahmin girl Posita saw the World Honored One in the distance. She still had her original intention and squatted on the ground in shame.
佛告阿難:
The Buddha told Ananda:
「與其欝多羅僧,汝可將來,我為說法。」
Instead of being a monk, you can come and I will teach you the Dharma.
阿難受勅,即與欝多羅僧。
Ananda received the order and immediately went to the monk Tuara.
婆私吒婆羅門女,尋取衣著,往詣佛所,頭面禮足。
The Brahmin girl Posita found some clothes and went to the Buddha's place, bowing her head, face and feet.
爾時,世尊為婆羅門女宣種種法,示教利喜,如昔諸佛,為說法要,施論、戒論、生天之論,欲為不淨苦惱之本,出要為樂。
At that time, the World Honored One preached all kinds of Dharma to the Brahmin women, gave teachings that were beneficial and joyful, just like the Buddhas in the past who gave the essentials of Dharma, teachings, precepts, and rebirth in heaven. In order to find out the source of impurity and suffering, it was joy to come out of the essentials.
爾時,世尊廣為說法,知彼至心欲離蓋纏,為說四諦苦習滅道。
At that time, the World-Honored One preached the Dharma widely. He knew that his true mind wanted to be free from the obstacles, and he practiced the path of suffering in order to explain the Four Noble Truths.
此婆私吒女聰明解悟,聞法能持,譬如淨白[疊*毛]易受染色。
This Posadha girl is intelligent and understanding, and can uphold the Dharma after hearing it. For example, her pure white hair is susceptible to staining.
婆私吒女即於坐上,見四真諦,見法到法,知法度疑彼岸,自已證法,不隨他教,信不退轉,於佛教法,得無所畏,即從坐起,合掌禮佛,白佛言:
Immediately after sitting down, Positha saw the Four True Truths, saw the Dharma, knew the Dharma and resolved doubts, realized the Dharma for herself, did not follow other people's teachings, believed in the Dharma without retreating, and became fearless in the Buddhist Dharma, she stood up from her seat. , put his palms together to salute the Buddha, and said to the Buddha:
「世尊!我今已得度於三惡,盡我形壽歸依三寶為優婆夷,盡壽不殺,清淨信向,不盜、不邪婬、不妄語、不飲酒,亦復如是。」
World Honored One! I have now been saved from the three evils. I will take refuge in the Three Jewels as an Upasika to the end of my life. I will not kill anyone until the end of my life. I will have a pure faith. I will not steal, engage in sexual misconduct, lie, or drink alcohol. This is also the case.
時,彼婦女聞法歡喜,禮佛而去。
At that time, the woman was happy after hearing the Dharma, bowed to the Buddha and left.
更於異時,婆私吒喪第七子,心不愁憂,亦不苦惱,亦不追念裸形狂走。
At a different time, Po Sizha lost her seventh son. She was not worried or distressed, nor did she think about running around naked.
爾時,其夫婆羅突邏闍說偈問言:
At that time, her husband Braturaja said a verse and asked:
「汝昔喪子時,  追念極荼毒,
"When you lost your son, your memories were extremely painful.
愁憶纏心情,  彌時不飲食。
Sad memories haunt my mood, and I don't eat or drink for a long time.
今者第七子,  遇患而命終,
Today, the seventh son met with illness and died.
汝備為慈母,  何故不哀念?」
You are a loving mother, why don’t you mourn her? "
時,婆私吒即便說偈答其夫言:
At that time, Posizha said a verse in reply to her husband's words:
「從無量劫來,  受身無漄際,
"Since immeasurable kalpas, I have received the body without any fear,
由於恩愛故,  子孫不可計。
Because of love, there are countless descendants.
處處皆受身,  喪失亦非一,
The body is received everywhere, and the loss is not the same.
生死曠路中,  受苦無窮已。
On the road of life and death, there is endless suffering.
我了於生死,  往來之所趣,
I know life and death, the pleasure of coming and going,
是故於今者,  都無哀念情。」
That’s why today, no one has any feelings of sorrow. "
其夫婆羅門復說偈言:
Her husband Brahmin said another verse:
「如汝所說者,  自昔未曾有,
"As you said, it has never happened in the past.
於誰得解悟,  而能忘所憂?」
Who can gain enlightenment and forget all worries? "
時,婆私吒復以偈答:
At that time, Posizha replied with a verse:
「婆羅門當知,  往日三佛陀,
"Brahmins should know that the three Buddhas of the past
於彼彌絺羅,  菴婆羅園中,
In the Mi Zhen Luo, in the Um Poluo Garden,
說斷一切苦,  并與盡苦道,
Tell an end to all suffering, and end the path of suffering,
修八聖道分,  安隱得涅槃。」
Practicing the Eightfold Noble Path will lead to Nirvana. "
時,婆羅門復說偈言:
At that time, the Brahmin said another verse:
「我今亦欲詣,  菴婆羅園中,
"I also want to achieve it now, in the Anpala Garden,
諮問彼世尊,  除我念子苦。」
I asked the World-Honored One to rid me of the pain of thinking about my son. "
時,婆私吒復說偈言:
At that time, Posizha repeated the verse:
「佛身真金色,  圓光遍一尋,
"The Buddha's body is truly golden, and the round light is everywhere.
永斷眾煩惱,  超度生死流。
Eternally end all worries, transcend the stream of life and death.
如是大導師,  能調伏一切,
Such a great teacher can tame everything,
眾生咸蒙化,  故號為真濟。
All living beings are transformed into salty and monstrous beings, so it is called Zhenji.
汝今宜速往,  詣彼世尊所。」
You should go quickly now to visit the place where the World Honored One is. "
時,婆羅門聞婦所說,歡喜踊躍,即時嚴駕,詣彼園中,遙見世尊威光顯赫,倍生恭敬。
At that time, when the Brahmin heard what the woman said, he was very happy and jumped up. He immediately went to the garden and saw the majesty of the World Honored One in the distance, and he paid double respect to him.
到已頂禮,在一面坐。
When he arrived, he had prostrated and sat on one side.
爾時,世尊以他心智觀察彼心,知其慇重,即時為說苦習滅道及八正道如此等法,能至涅槃。
At that time, the World-Honored One observed that person's mind with his own mind, and knowing its sincerity, he immediately said that by practicing the Dharma and the Noble Eightfold Path, one can reach Nirvana.
時,婆羅門聞是法已,悟四真諦,已得見法,尋求出家,佛即聽許。
At that time, the Brahmin heard this Dharma, realized the four true truths, and saw the Dharma. He sought to become a monk, and the Buddha immediately agreed.
既出家已,修不放逸,於三夜中,具得三明。
Now that he has become a monk, he has not let go of his cultivation. In three nights, he has attained the three kinds of enlightenment.
佛記彼人得阿羅漢,是故更名為善生也。
The Buddha recorded that this person became an Arhat, so he changed his name to Susheng.
已得三明,勅其御者婆羅提言:
Having attained the three illuminations, he ordered his charioteer, Parati, to say:
「汝可乘於所駕寶車,還歸於家,語婆私吒:
"You can ride on the precious chariot you are driving and return home, saying to Po Si Zha:
『汝於我所,可生隨喜。
When you are in my place, you will be happy.
所以者何?
So what?
佛今為我說四諦法,又蒙出家,獲於三明,是故於我應生淨信。』
The Buddha has now taught me the Four Noble Truths, and he has also become a monk and gained the Three Clarities. Therefore, I should have pure faith. 』
」時,婆羅提乘車還家,時,婆私吒見車已還,問御者言:
” At that time, Prati returned home in a carriage. At that time, Posita saw that the carriage had returned and asked the charioteer:
「彼婆羅門見於佛不?」
Has this Brahmin met the Buddha?
御者白言:
The charioteer said in vain:
「婆羅門即於坐上見四真諦,既見四諦,求索出家,佛聽出家,得出家已,於三夜中,獲阿羅漢。」
The Brahmin saw the Four Truths while sitting on the throne. After seeing the Four Truths, he asked to become a monk. The Buddha heard that he became a monk. He became an Arhat in three nights.
爾時,其婦語御者言:
At that time, his wife said to the charioteer:
「汝今能傳是善消息,當賜汝馬及千金錢。」
Now that you are able to deliver this good news, I will give you a horse and a thousand pieces of gold.
御者白言:
The charioteer said in vain:
「我今不用馬及金錢,我欲願往詣佛所,聽受妙法。」
I don't need horses or money now. I would like to go to the Buddha's place and listen to the wonderful Dharma.
婆私吒言:
Po Si Zha said:
「汝若如是,實為甚善。
"If you are like this, you are really doing a good job.
若汝出家,速能獲得阿羅漢道。」
If you become a monk, you will quickly attain the path of Arahantship. "
婆私吒語其女言:
Posiza said to his daughter:
「汝善治家,受五欲樂,我欲出家。」
You manage your family well and enjoy the five sensual pleasures. I want to become a monk.
女孫陀利即白母言:
Daughter Sundali, Bai Mu said:
「我父尚能捨五欲樂,出家求道,我今亦當隨而出家,離念兄弟眷戀之心,如大象去,小象亦隨,我亦如是,當隨出家,執持瓦鉢而行乞食。
"My father was still able to give up the five pleasures and become a monk to seek enlightenment. Now I should also become a monk and abandon my attachment to my brothers. Just like when an elephant goes away, the little elephant will follow. So do I. I should follow suit and hold on to the clay bowl. And begging for food.
我能修於易養之法,不作難養。」
I can practice the methods that are easy to maintain and not the methods that are difficult to maintain. "
婆私吒言:
Po Si Zha said:
「汝所欲者,真為吉善,所願必成。
“Whatever you desire is truly auspicious and good, and your wish will surely come true.
我今觀汝不久必當得盡於欲,離諸結使。」
I now observe that you will soon be able to fulfill your desires and be free from all attachments. "
時,婆羅門婆羅闍、婆私吒、并孫陀利,悉共相隨,俱時出家,皆得盡於諸苦邊際。
At that time, the Brahmans Poja, Posita, and Sundali all followed each other and became monks at the same time, and they all achieved the end of all sufferings.

93 - SA-2 93

SA-2 93 (九三)
SA-2 93 (ninety-three)
如是我聞:
This is what I heard:
一時,佛在毘舍離國大林之中。
At one time, the Buddha was in the great forest of the country of Vaishali.
爾時,如來著衣持鉢,入城乞食。
At that time, the Tathagata, wearing robes and holding an alms bowl, went into the city to beg for food.
食訖,攝其衣鉢,并復洗足,坐一樹下,住於天住。
After eating, he took his clothes and bowl, washed his feet again, sat under a tree, and lived in heaven.
時,有一婆羅門名欝湊羅突邏闍,失產乳牛,遍處推求,經於六日,不知牛處,次第求覓,趣大林中,遙見如來在樹下坐,容貌殊特,諸根寂定,心意恬靜,獲於最上調伏之意,如似金樓,威光赫然。
At that time, there was a Brahmin named Golua Tuluocha who had a lost cow. He searched everywhere for it. After six days, he did not know where the cow was. He searched for it one after another. In the big forest, he saw the Tathagata sitting under a tree in the distance. He had a special appearance. The roots are calm, the mind is peaceful, and it has obtained the highest taming intention. It is like a golden tower, with majestic glory.
見是事已,往詣佛所,即於佛前而說偈言:
After seeing this, he went to the Buddha's place and said a verse in front of the Buddha:
「云何比丘樂獨靜,  如是思惟何所得?」
How can a bhikkhu enjoy solitude and tranquility? What is the gain from thinking like this?
爾時,世尊說偈答言:
At that time, the World-Honored One spoke a verse and replied:
「我於諸得失,  都無有愁憂,
"I have no worries about gains or losses.
汝莫謂於我,  與汝等無異。」
You don't say that I am no different from you. "
時,婆羅門復說偈言:
At that time, the Brahmin said another verse:
「此中真是梵住處,  實如比丘之所說,
"This is truly the abode of Brahman, just as the bhikkhu said,
我欲論我家中事,  唯願少聽我所說。
I want to talk about my family affairs, but I only want to hear less of what I have to say.
沙門汝今者,  宴坐林樹間,
Ascetics, you are now sitting among the trees in the forest at a banquet.
亦無有失牛,  六日之憂苦,
There is no lost cow, six days of sorrow,
當知此沙門,  真為寂然樂。
You should know that this ascetic is truly peaceful and happy.
汝亦不種稻,  何憂於灌水?
You don’t plant rice, so why worry about watering?
亦不憂稻穗,  有出不出者,
Don’t worry about the ears of rice, there are things that can’t come out,
如是等眾苦,  汝今久捨離。
You have been away from all the sufferings like this for a long time now.
亦不種胡麻,  又不恐荒穢,
Nor do I plant flax, nor do I fear waste and filth,
汝亦無如是,  耘耨之苦惱。
You also don’t have the trouble of working as a farmer.
當知彼沙門,  實為寂然樂。
You should know that this ascetic is truly peaceful and happy.
我家有草敷,  敷來經七月,
I have a herbal compress at home, and it is the seventh month of my period.
中有眾毒蟲,  蝎螫生苦惱,
There are many poisonous insects in it, and the stings of scorpions cause distress,
汝無如是事,  沙門為快樂。
If you do nothing like this, you will be happy as a recluse.
汝無有七子,  [怡-台+龍]悷難教授,
You don’t have seven sons, Professor [Yi-Tai+Long] is embarrassed,
舉貸負他債,  汝無如是事,
It's not like that for you to borrow money and bear other people's debts.
沙門為快樂。
Samana is happy.
汝又無七女,
You don’t have seven daughters,
或有產一子,  或有無子者,
There may be a child, or there may be no child.
喪夫來歸家,  無有如是事。
There is nothing like this when a widowed husband comes home.
當知沙門樂,  亦無諸債主,
You should know that the ascetics are happy and have no creditors.
晨朝來至門,  債索所負者,
When the morning comes to the door, the person who is owed a debt,
無有如是事,  沙門為快樂。
If there is no such thing, the ascetics will be happy.
汝無有朽舍,  遍中諸空器,
You have no decaying home, and there are empty utensils everywhere,
鼷鼠在中戲,  摚觸出音聲,
The mouse is playing in the middle, touching the sound,
擾亂廢我睡,  通夕不得眠。
It disrupts my sleep and makes me sleepless all night long.
汝無有惡婦,  醜陋目黃睛,
You don’t have an evil wife, ugly eyes with yellow eyes,
中夜強驅起,  日夕常罵詈,
In the middle of the night, he is driven away by force, and he often curses day and night.
或說家寒苦,  或云負他債,
Some say that the family is poor and miserable, or others say that they are in debt to others.
沙門無此事,  當知為快樂。」
Ascetics do not have this problem, so they should know it as happiness. "
爾時,世尊復說偈言:
At that time, the World-Honored One spoke another verse:
「婆羅門當知,  汝言為至誠,
"Brahmin, you should know that your words are sincere.
無賊偷我牛,  已經於六日,
No thieves have stolen my cattle. It has been six days.
無有如斯事,  真實為快樂。
There is no such thing, the truth is happiness.
我實無稻田,  而生乏水想,
I actually have no rice fields, but I have the thought of being short of water.
又不憂稻穗,  有出不出者,
Don’t worry about the ears of rice, there are things that can’t come out,
我無如是苦,  當知為快樂。
I am not suffering like this, I should know it as happiness.
我無胡麻田,  生草而荒穢,
I have no flax field, it is grassy and uncultivated,
我無如是事,  真實名為樂。
I have no such thing, the real name is happiness.
我實無草敷,  經歷於七月,
I really don’t have any grass to apply. I experienced it in July.
又無毒蟲出,  蠍螫家眷苦,
There are no poisonous insects, and the scorpion stings make the family members miserable.
我無如是事,  真實為快樂。
I have no such thing, the truth is happiness.
我無有七子,  [怡-台+龍]悷而難教,
I don’t have seven sons, [Yi-Tai + Long] are awkward and difficult to teach,
各自而債負,  為他所敦蹙。
Each of them is in debt, and he frowns upon them.
我又無七女,  或產不產者,
I don’t have seven daughters, who may or may not give birth,
喪夫還歸家,  我無如此苦。
I don't have to suffer so much when I return home after losing my husband.
我亦無債主,  晨朝來扣門,
I have no creditors. I come to knock on the door in the morning.
徵索所負物。
Claim what you have borne.
又亦無朽舍,
And there is no rotten house,
滿中諸空器,  鼷鼠戲其中,
It is filled with empty utensils, and rats are playing among them.
摚觸出音聲,  擾亂廢我睡,
Touching the sound, disturbing my sleep,
竟宿不得眠。
Unexpectedly, I couldn't sleep.
亦無有惡婦,
There is no evil woman,
黃眼而醜陋,  中夜強驅起,
Yellow eyes and ugly, strong in the middle of the night,
日夕常罵詈,  或說家貧苦,
He often scolds her day and night, or talks about his family's poverty.
或云負他債。
Or you may be in debt to others.
都無如斯苦,
Nothing is so painful,
真實為快樂。
Truth is joy.
婆羅門當知,
Brahmins should know,
汝不斷愛憎,  不得免是苦,
If you continue to love and hate, you will inevitably suffer.
斷欲離諸愛,  然後得快樂。」
Cut off all desires and love, and then you will be happy. "
爾時,世尊為婆羅門種種說法,示教利喜,廣說如上,乃至盡諸有結,不受後有。
At that time, the World-Honored One gave various teachings to the Brahmans, gave instructions that were beneficial and joyful, and expounded the above extensively, so that all the knots of existence were eliminated and there was no subsequent existence.
時,尊者欝湊羅突邏闍得阿羅漢,得解脫樂,踊躍歡喜,而說偈言:
At that time, the Venerable Jialuo Tuluoja became an Arahant, attained the joy of liberation, jumped up and rejoiced, and spoke a verse:
「今我極憘樂,  大仙所說法,
"I am extremely happy today, as the great immortal said,
聞法得解悟,  都無諸取捨,
After listening to the Dharma and gaining understanding, there is no choice or sacrifice.
不虛見世尊,  遇佛獲道果。」
See the World Honored One in vain, meet the Buddha and obtain the path and fruit. "
Saṁyuktāgama (2nd) 別譯雜阿含經
Saṁyuktāgama (2nd) Translation of the Agama Sutra

94 - SA-2 94

SA-2 94 (九四)
SA-2 94 (94)
如是我聞:
This is what I heard:
一時,佛在娑羅婆羅門聚落。
At one time, the Buddha was living in a community of Brahmins.
爾時,世尊於其晨朝,著衣持鉢,欲入娑羅聚落乞食。
At that time, the World-Honored One was in his morning court, wearing robes and holding an alms bowl, and wanted to go to the Sara community to beg for food.
有非時雲起,天降於雨,如來避雨至彼聚落。
Sometimes clouds rise and rain falls from the sky. The Tathagata takes shelter from the rain and goes to that settlement.
時,聚落中,婆羅門長者共集論處,遙見佛來,咸作是言:
At that time, in the settlement, the Brahmin elders gathered together to discuss the subject. They saw the Buddha coming from a distance and said this:
「剃髮道人知何等法?」
What kind of dharma do you know about shaving your hair?
佛聞其言,即告之曰:
When the Buddha heard his words, he immediately told him:
「汝婆羅門有知法者,不知法者。
“You Brahmins have those who know the Dharma and those who do not know the Dharma.
剎利居士,亦復如是。」
The same is true for Ksāli laymen. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「終不於親友,  令其生屈伏,
"In the end, I will never surrender to my relatives and friends, and make them live in subjugation.
王者亦不取,  不應伏者伏。
The king will not take it, and he who should not surrender will surrender.
妻不求夫伏,  父母衰老至,
A wife does not ask for her husband's support, and her parents are getting old.
子應致敬養,  不宜生勃逆。
The son should be paid tribute to and raised, and should not be born in reverse.
無有眾聚處,  而無賢良人,
There is no gathering place, and there are no virtuous people,
無有善丈夫,  而不說法語。
There is no good husband who does not speak French.
斷於貪瞋癡,  所說皆如法。」
Cut off greed, anger, and delusion, and everything you say is in accordance with the Dharma. "
時,諸婆羅門言:
At that time, the Brahmins said:
「汝善知婆羅門法,來入此眾。」
You know the Brahmin Dharma well, come and join this crowd.
即時敷座,請佛就座:
Immediately place a seat and invite the Buddha to take a seat:
「為我說法,我等樂聽。」
Speak to me and I'll listen.
爾時,世尊入其眾中,坐其座上,為說種種法,示教利喜,而說偈言:
At that time, the World-Honored One entered the crowd, sat on his seat, and spoke a verse in order to expound various Dharma, teach, benefit and enjoy:
「若默無所說,  莫知其愚智,
"If you remain silent and have nothing to say, you will not know your foolishness.
要因於言說,  然後乃別知。
The main reason is to say it, and then you will know it differently.
若說妙法者,  說法趣涅槃,
If he talks about the wonderful Dharma, he talks about the Dharma and Nirvana.
是以應言說,  熾然於法燈。
This is what should be said, shining brightly in the Dharma lamp.
已立仙聖幢,  皆由於言說,
The holy pillars of immortality have been erected, all because of words,
言說即聖幢,  是以不應嘿。」
Speech is like a holy building, so it should not be said. "
佛說是已,從坐而去。
The Buddha said so and left where he sat.

95 - SA-2 95

SA-2 95 (九五)
SA-2 95 (Ninth Five-Year Plan)
如是我聞:
This is what I heard:
一時,佛遊拘薩羅。
At one time, the Buddha traveled to Kosala.
爾時,彼國有婆羅門名曰天敬,其聚落中,有止客舍。
At that time, there was a Brahmin named Tianjing in that country, and in his settlement there was a guest house.
爾時,尊者優波摩那為佛侍者,止客舍中。
At that time, the Venerable Upamana was the Buddha's attendant and stopped in the guest house.
如來于時微患風動,苦於背痛。
The Tathagata was slightly affected by the wind and suffered from back pain.
尊者優婆摩那著衣持鉢,詣天敬婆羅門家。
The Venerable Upamana, wearing robes and holding an alms bowl, reached heaven to pay homage to the Brahmin family.
爾時,天敬在於門中剃髮而坐。
At that time, Tian Jing sat in the door with his hair shaved.
彼婆羅門遙見尊者,即說偈言:
When the Brahmin saw the Venerable Master from afar, he said a verse:
「落髮服法衣,  手中執應器,
"With my hair cut off, I wear cassocks, and I hold the instrument in my hand,
住立我門側,  將欲何所求?」
Stand by my door. What do you want? "
時,尊者優波摩那以偈答言:
At that time, the Venerable Upamana replied with a verse:
「大羅漢善逝,  牟尼患背痛,
"The great Arhat died well, and the Muni suffered from back pain.
須少燸藥水,  故來從汝乞。」
I need less potion, so I come to beg from you. "
時,婆羅門即取鉢盛滿蘇油,黑石蜜一篋,燸藥水一車,而以與之。
At that time, the Brahmin took a bowl and filled it with sour oil, a basket full of black stone honey, and a cart full of potion.
爾時,尊者既得之已,齎詣佛所,即以此油,并燸藥水洗塗佛身,飲黑蜜漿,背痛即愈。
At that time, having obtained it, the Venerable went to the Buddha's place, washed and smeared the Buddha's body with this oil and the medicinal water, drank the black honey slurry, and the pain in his back was cured.
時,天敬婆羅門於後日朝,往詣佛所,問訊世尊,在一面坐。
At that time, the deva brahmin went to the Buddha's place the next day and asked about the World Honored One. He sat down beside him.
爾時,世尊以偈問婆羅門言:
At that time, the World-Honored One asked the Brahman in a verse:
「云何婆羅門,  行婆羅門法,
"How can a Brahmin practice the Brahmin Dharma?
施何獲大果?
How can you achieve great results by giving?
何者是施時?
What is the time of giving?
於何福田中,  獲得於勝報?」
In what field of blessings can I obtain the reward of victory? "
時,婆羅門復以偈答言:
At that time, the Brahmin replied with a verse:
「有多教學者,  多聞能總持,
If you have many teachers, you can always uphold what you hear.
父母真正淨,  顏容悉端嚴,
My parents are truly pure, their faces are dignified,
如是等名為,  三明婆羅門。
Such and other names are called Sanming Brahman.
若施如斯處,  能獲大果報,
If you do this, you will get great rewards.
隨時施衣食,  是名勝福田。」
Giving food and clothing at any time is a famous and blessed field. "
時,婆羅門復以偈問佛:
At that time, the Brahmin asked the Buddha again:
「瞿曇說何種,  名為婆羅門?
"Qu Tan said what kind of name is Brahman?
云何為三明?
Why is Sanming?
施何得大果?
How can you achieve great results by giving?
何者是施時?
What is the time of giving?
云何勝福田?」
Yunhe is better than Futian? "
爾時,世尊以偈答言:
At that time, the World-Honored One replied with a verse:
「明知於三世,  見人天惡趣,
"Knowing clearly that in the third life, I saw the evil destinies of humans and gods,
得盡於生死,  并獲諸神通,
Gain control over life and death, and gain all supernatural powers,
心智得解脫,  是謂為三明。
When the mind is liberated, it is called the three luminaries.
施彼得大果,  是名勝福田。」
The great fruit of Shi Peter is a famous and blessed field. "
時,天敬婆羅門聞佛所說,歡喜而去。
At that time, the deva Brahmin heard what the Buddha said and went away happily.

96 - SA-2 96

SA-2 96 (九六)
SA-2 96 (ninety-six)
如是我聞:
This is what I heard:
一時,佛遊拘薩羅國,夜止娑羅林。
At one time, the Buddha was traveling in the country of Kosala and stopped in the Sara forest at night.
爾時,有一婆羅門近林耕殖,由晨行田,因到佛所。
At that time, there was a Brahmin who was farming near the forest. He went to the fields in the morning and came to the Buddha's place.
白佛言:
Bai Fo said:
「世尊!我近林耕,故樂此林。
"World Honored One, I work close to the forest, so I enjoy this forest.
汝今亦樂此娑羅林,將非此中而耕種耶?」
You are enjoying this Sara forest now, but will you be cultivating it instead of here? "
時,婆羅門即說偈言:
At that time, the Brahmin said a verse:
「汝將欲種殖,  而樂此林耶?
"You will want to plant crops and enjoy this forest?
無侶憘空寂,  以此林樂耶?」
There is no partner and the sky is empty. How can I enjoy the forest like this? "
爾時,世尊說偈答曰:
At that time, the World-Honored One spoke a verse and replied:
「我於斯林中,  都無有所作,
"I have done nothing in the woods,
拔斷其根本,  一切盡枯摧。
Cut off its roots, and everything will wither and destroy.
於林而無林,  已得出於林,
To be in the forest without the forest, to be in the forest,
我永棄所樂,  禪定斷染著。」
I will never give up my pleasure, and my meditation will end my defilements. "
時,婆羅門復說偈言:
At that time, the Brahmin said another verse:
「汝實名佛陀,  於諸世間尊,
"Your true name is Buddha, revered among all worlds,
善能滅諸結,  離於諸畜積。
Good deeds can eliminate all kinds of knots and get rid of all kinds of animal accumulation.
世間之最上,  盡後有邊際,
The best in the world, there is an end after all,
汝傾欲華幢,  故號為世尊。」
You are attracted by the beautiful building, so you are called the World Honored One. "
婆羅門說是偈已,歡喜而去。
The Brahmin said that this was the verse and left happily.

97 - SA-2 97

SA-2 97 (九七)
SA-2 97 (ninety-seven)
如是我聞:
This is what I heard:
一時,佛遊拘薩羅國,在娑羅林。
At one time, the Buddha traveled to the country of Kosala and was in the Sara forest.
時有一婆羅門去林不遠,五百摩納,從其受學。
At that time, there was a Brahmin who went to the forest not far away and received five hundred manas to learn from him.
時彼婆羅門每念世尊如來何時來遊此林,當往諮問,釋我疑滯。
At that time, every time that Brahmin thought about when the World Honored One Tathagata would come to visit this forest, he should go and ask me to clear up my doubts.
時婆羅門遣諸摩納,詣林採薪,欲以祀火。
At that time, the Brahmins sent various Monas to the forest to collect firewood in order to offer sacrifices to the fire.
時諸摩納既至林已,見於如來在樹下坐,端正殊特,容貌和奕,如真金樓,暉光赫然。
At that time, when all the Monas came to the forest, they saw the Tathagata sitting under a tree. He was very upright, with a peaceful appearance, like a real golden tower, and the light was brilliant.
時諸摩納覩如來已,尋負薪歸,白其師言:
At that time, the Tathagata Monāṇṭhāna had come home and was looking for a salary to pay. He said to his teacher:
「和上昔日,每思見佛,今者如來近在此林,若欲見者,宜知是時。」
As in the past, whenever I thought about seeing the Buddha, now the Tathagata is close to this forest. If you want to see him, you should know the time.
時婆羅門聞是語已,即詣佛所,問訊起居,在一面坐。
When the Brahmin heard these words, he went to the Buddha's place, asked about his daily life, and sat down beside him.
即說偈言:
That is to say, verse:
「深林極茂盛,  其中甚可畏,
"The deep forest is very lush, and it's terrible in it,
何故獨宴坐,  修禪無懼心?
Why sit alone at a banquet and practice Zen without fear?
又無眾音樂,  可以娛自身,
There is no music to entertain oneself,
云何樂閑居?
How can I enjoy living idle?
實為未曾有。
It has never happened before.
汝為求大梵,  世界自在主?
Are you seeking Brahma, the Lord of the World?
為求於帝釋,  三十三天尊?
In order to seek the emperor’s release, the Thirty-Three Heavenly Lords?
何故樂獨處,  可畏深林中?
Why do you enjoy being alone but fear the deep woods?
常修於苦行,  將欲何所求?」
If you practice asceticism often, what will you desire? "
爾時,世尊說偈答言:
At that time, the World-Honored One spoke a verse and replied:
「著有所欲者,  多懷諸疑惑,
"Those who have desires have many doubts.
於無數境界,  各各生染著。
In countless realms, each has its own stain.
一切諸結使,  皆因無智起,
All knots arise from lack of wisdom.
我斷無智根,  吐結欲埿乾。
I have absolutely no wisdom faculties, and my knots are vomiting and drying up.
悉斷於志求,  亦無諸諂曲,
All is determined by ambition, and there are no flattery songs.
於諸善法中,  證知得清淨,
Among the wholesome dharmas, the realization of knowledge is pure,
正得無上道,  修禪離欲者。」
Those who have attained the supreme path and practiced Zen to be free from desires. "
爾時,婆羅門復說偈言:
At that time, the Brahmin again spoke a verse:
「我今稽首禮,  歸依牟尼尊,
"I now bow to you and take refuge with Muni Lord.
於諸禪自在,  解悟無量覺。
In the freedom of all kinds of Zen, I realize the immeasurable awareness.
於天人中尊,  具三十二相,
Among the gods and humans, he has thirty-two characteristics.
端正無與等,  猶彼雪山王。
Upright and without equality, he is like the king of the snow mountain.
於林得解脫,  而不著於林,
Be liberated in the forest, but not attached to the forest.
清淨解脫者,  無生拔毒箭。
Those who are pure and liberated have no life to pull out poisonous arrows.
如來所說法,  於諸論中上,
The Tathagata preaches the Dharma among all the treatises,
言說最第一。
Words come first.
人中師子吼,
The master among men roars,
敷演四真諦,  廣度於一切,
Execution of the four true truths, broad in everything,
自離於大苦,  亦度諸群生,
Freed from great suffering, I also save all sentient beings,
咸令得安樂,  願為說此法,
In order to gain peace and happiness, I am willing to teach you this method.
我今歸命禮,  得度於彼岸。
I am now returning to my destiny to be saved on the other side.
離諸怖畏者,  善來住此林。
Those who are free from all fear, please come and live in this forest.
今我得值遇,  天人大導師,
Today I am worthy of encountering you, the great master of heavenly beings,
能除滅眾生,  一切諸苦惱。」
It can eliminate all sentient beings' sufferings. "
爾時,婆羅門說是偈已,歡喜而去。
At that time, the Brahmin said that he had finished the verse and left happily.

98 - SA-2 98

SA-2 98 (九八)
SA-2 98 (ninety-eight)
如是我聞:
This is what I heard:
一時,佛遊拘薩羅國。
At one time, the Buddha traveled to the country of Kosala.
爾時,世尊止於孫陀利河岸。
At that time, the Blessed One stopped at the bank of the Sundali River.
時彼岸側有住婆羅門,往詣佛所,問訊已訖,在一面坐,即白佛言:
At that time, there was a Brahmin living on the other side of the bank. He went to the Buddha's place. After asking questions, he sat down on one side and said to the Buddha:
「汝欲入此河中浴耶?」
Do you want to bathe in this river?
佛問之曰:
Buddha asked:
「入此河浴有何利益?」
What's the benefit of bathing in this river?
婆羅門言:
Brahman says:
「今此河者,古仙度處。
"This river is where ancient immortals came to visit.
若入洗浴,能除眾惡,清淨鮮潔,名為大吉。」
If you take a bath, you can eliminate all evils and become clean and fresh, which is called great luck. "
佛聞是已,即說偈言:
After the Buddha heard this, he said a verse:
「非彼孫陀利,  得閉及恒河,
"Without Sundari, I would have closed the Ganges River.
竭闍婆鉢提,  入是諸河浴,
Jie Cha Po Bo Ti went into these rivers to bathe.
終不能洗除,  已作之惡業。
The bad karma that has been done cannot be washed away.
大力鉢健提,  并與愚下劣,
Bo Jian Ti vigorously, combined with stupidity and inferiority,
設共於中洗,  乃至百千年,
Suppose we wash together in the middle, even for hundreds of thousands of years,
終不能除惡、  煩惱之垢穢。
In the end, evil and the filth of troubles cannot be eradicated.
若人心真淨,  具戒常布薩,
If your heart is truly pure, and you have the precepts to uplift you,
能修淨業者,  常得具足戒。
Those who can cultivate and purify themselves will always have sufficient precepts.
不殺及不盜,  不婬不妄語,
Do not kill or steal, do not commit adultery and do not lie.
能信罪福者,  終不嫉於他,
Those who can believe in sin and happiness will never be jealous of him.
法水澡塵垢,  宜於是處洗。
It is advisable to wash away dust and dirt by washing in water.
雖於孫陀利、  竭闍等諸河,
Although in Sundali, Jiecha and other rivers,
此皆是世水,  飲之及洗浴,
This is the water of the world, drink it and bathe in it,
不能除垢污,  并祛諸惡業,
Can't remove dirt and all bad karma,
飲浴何用為?
What is the use of drinking bath?
實語而調順,
Speak truthfully and fluently,
捨瞋不害物,  此是真淨水。
Abandoning anger and not harming anything, this is truly pure water.
若入淨戒河,  洗除諸塵勞,
If you enter the Jingji River, you can wash away all dust and fatigue,
雖不除外穢,  能祛於內垢。
Although it does not remove dirt, it can remove internal dirt.
凶嶮殘害者,  孾愚造諸惡,
Those who are vicious and cruel, those who are stupid and do all kinds of evil,
如是等不淨,  穢污垢惡者,
Such as those who are unclean, filthy and evil,
水正洗身垢,  不能除此惡。」
Water is washing away the dirt on the body, but it cannot remove this evil. "
時,婆羅門聞佛所說,讚言:
At that time, the Brahmin heard what the Buddha said and praised him:
「善哉!善哉!誠如所言。
"Good! Good! It's just as it says.
夫洗浴者,能除身垢。
Husband who takes a bath can remove body dirt.
為惡業者,非洗能除。」
Evil deeds cannot be removed without washing. "

99 - SA-2 99

SA-2 99 (九九)
SA-2 99 (nine-nine)
如是我聞:
This is what I heard:
一時,佛遊拘薩羅孫陀利河岸。
At one time, the Buddha was traveling on the banks of the Kosala Sundari River.
爾時,世尊新剃鬚髮,宿彼河岸。
At that time, the World-Honored One, with his newly shaved head and beard, was staying on the bank of the other river.
後夜早起,以衣覆頭,正身端坐,繫念在前。
Get up early the next night, cover your head with clothes, sit upright, and think in front of you.
時,彼河岸有祀火婆羅門祀火之法,餘應施與諸婆羅門,於天欲曉,即持祀餘,求婆羅門,欲以施之。
At that time, on the bank of the river, there was a ritual of worshiping fire by Brahmins, and I should give it to the Brahmans. When the sky dawned, I would hold the sacrifice and ask the Brahmans to give it to them.
過值於佛,爾時,世尊聞其行聲,即發却覆,[口*磬]咳出聲。
When the time comes for the Buddha, when the World-Honored One hears the sound of his actions, he coughs out the sound.
此婆羅門既見佛已,而作是言:
When this Brahmin saw the Buddha, he said:
「此非婆羅門,乃是剃髮道人。」
This is not a Brahmin, but a tonsured Taoist.
尋欲迴還,復作是念:
When I want to return, I repeat this thought:
「夫剃髮者,不必沙門,婆羅門中亦有剃髮。
"Those who have their heads shaved do not need to be ascetics. Brahmins also have their heads shaved.
我當至彼問其因緣,所生種姓。」
I should go there and ask about the origin and caste of his birth. "
時,婆羅門即至佛所,問訊言:
At that time, the Brahmin came to the Buddha's place and asked:
「汝生何處?
"Where were you born?
為姓何等?」
What's your last name? "
爾時,世尊以偈答言:
At that time, the World-Honored One replied with a verse:
「不應問生處,  宜問其所行,
"You shouldn't ask where you were born, but what you did.
微木能生火,  卑賤生賢達。
Tiny wood can make fire, and humbleness can give birth to virtuous people.
亦生善調乘,  慚愧為善行,
It also gives birth to good virtues, and I feel ashamed for doing good deeds.
精勤自調順,  度韋陀彼岸。
Diligent and self-adjusting, I can reach the other side of Skanda.
定意收其心,  具足修梵行,
Determined to gather his mind and be able to practice the holy life,
晨朝應施與,  祠祀之遺餘。
In the morning, gifts should be given, and the remnants of sacrifices in the temple should be left.
汝今婆羅門,  若欲修福者,
If you, now a Brahmin, wish to cultivate good fortune,
宜當速施與,  如是善丈夫。」
It is better to give quickly, such a good husband. "
時,婆羅門說偈答言:
At that time, the Brahmin replied with a verse:
「我今遇善祀,  此處真祀火,
"Now I meet a good sacrifice, here is the real fire of sacrifice,
我今觀察汝,  實度韋陀岸。
I am observing you now, and you are truly on the shore of Skanda.
昔來祠祀殘,  每施與餘人,
In the past, I came to the temple to worship the dead, and every time I gave alms to the remaining people,
未曾得如汝,  勝妙可施處。」
I've never had someone like you, so wonderful things can be done. "
婆羅門即以此食奉上世尊,佛不為受,即說偈言:
The Brahmin offered this food to the World Honored One, but the Buddha refused to accept it and said a verse:
「先無惠施情,  說法而後與,
First show kindness without favor, explain the truth and then give it.
如斯之飲食,  不應為受取。
Such food and drink should not be taken for granted.
常法封如是,  故我不應食;
This is how the normal law seals it, so I shouldn’t eat it;
所以不受者,  為說法偈故。
Therefore, those who do not accept it are for the purpose of explaining the Dharma and stanzas.
現諸大人等,  盡滅於煩惱,
Now all the great lords are gone, completely annihilated by worries,
應以眾飲食,  種種供養之。
They should be given food and drink and various offerings.
欲求福田者,  斯處亦應施,
Those who desire a blessed field should also be given to this place.
若欲為福者,  我即是福田。」
If you want to be a blessing, I am the field of blessing. "
時,婆羅門重白佛言:
At that time, the Brahmin once again spoke to the Buddha:
「今我此食當施與誰?」
Who should I give this food to now?
佛言:
Buddha said:
「我不見世間沙門、婆羅門、若天、若魔、若梵能受是食,正理消化,無有是處。」
I don't see any recluses, brahmans, devas, demons, or brahmans in the world who can accept this kind of food and digest it with the right principles. There is no point in it.
佛言:
Buddha said:
「宜置于彼無蟲水中。」
It is better to put it in that insect-free water.
時,婆羅門受佛教已,即持置彼無蟲水中,烟炎俱起,[淴-勿+(句-口+夕)][淴-勿+(句-口+夕)]作聲。
At that time, the Brahmin, who had received the Buddha's teachings, stood in the insect-free water. Smoke and flames arose, and he made a sound.
時,婆羅門見是事已,生大驚怖,身毛為竪。
At that time, when the Brahmin saw what had happened, he was greatly frightened and the hair on his body stood on end.
以驚懼故,更採取薪,以用祀火。
Out of fear, they even took fuel and used sacrificial fire.
爾時,世尊即到其所,而說偈言:
At that time, the World-Honored One arrived at the place and spoke a verse:
「汝齊整薪燃,  謂為得清淨,
"You are burning the firewood together, saying that you want to be pure,
薄福無智人,  乃然於外火。
Poor fortune and no wise people are caused by external fire.
婆羅門應當,  棄汝所燃火,
Brahmins should abandon the fire you have kindled,
宜修內心火,  熾然不斷絕。
It is advisable to cultivate the inner fire and keep it burning.
增廣如是火,  斯名為真祀;
Amplifying such fire, this is called the True Sacrifice;
數數生信施,  汝應如是祀。
You should worship like this if you give generously to others with faith.
汝今憍慢重,  非車所能載,
You are too proud and heavy to be carried by a cart.
瞋毒猶如烟,  亦如油投火,
The poison of anger is like smoke, and like oil thrown into fire.
舌能熾惡言,  心為火伏藏,
The tongue can burn evil words, and the heart is filled with fire.
不能自調順,  云何名丈夫?
If you can't regulate yourself, what kind of husband is that?
若以信為河,  戒為津濟渡,
If faith is the river and precepts are the river,
如是清淨水,  善人之所讚。
Such pure water is praised by good people.
若入信戒洗,  即汝毘陀呪,
If you take the ablutions of faith and precepts, you will be like Ruvida.
能滅眾惡相,  得度於彼岸。
It can destroy all evil appearances and be saved on the other side.
以法用為池,  瞿曇真濟渡,
Using the Dharma as a pond, Qu Tan really helps to cross the river.
清潔之淨水,  善丈夫所貴。
Clean, pure water is prized by a good husband.
諸能洗浴者,  毘陀功德人,
Those who are able to bathe, those who are meritorious and virtuous,
身體不污濕,  得度于彼岸。
The body is not dirty and wet, and can be saved on the other shore.
實語調諸根,  隱藏於三業,
The real speech regulates all the roots, hidden in the three karma,
具修於梵行,  忍慚愧最上。
To practice the holy life, the best is to endure shame.
信向質直人,  斯是法洗浴,
Believe in the honest person, this is the way to take a bath,
是故汝今者,  應當如是知。」
So you, now, should know this. "
時,婆羅門聞佛所說,棄事火具,即起禮佛,合掌白言:
At that time, the Brahmin heard what the Buddha said, abandoned his fire tools, stood up and bowed to the Buddha, put his palms together and said:
「唯願聽我於佛法中出家受具,得為比丘,入於佛法,修于梵行。」
I only wish to hear that I will become a monk in the Buddha's Dharma, become a bhikkhu, enter the Buddha's Dharma, and practice the holy life.
佛即聽許,令得出家受具足戒。
The Buddha immediately listened to the promise and ordered him to leave home and receive full precepts.
時,彼尊者勤修剋己,專精獨一,樂於閑靜,離於放逸,不樂親近出家在家。
At that time, that venerable person practiced self-denial diligently, specialized in one thing, was willing to be quiet, stayed away from leisure, and did not like to be close to the monks and the home.
所以者何?
So what?
此族姓子剃除鬚髮,服於法衣,正信出家,為修無上梵行,現在知見,自身證故。
The people of this family shave off their beards and hair, wear dharma robes, become monks with true faith, and practice the supreme holy life. They now know and realize it themselves.
時此比丘修集定慧,得羅漢果,盡諸有漏,梵行已立,所作已辦,不受後有。
At that time, this bhikkhu has cultivated concentration and wisdom, obtained the fruit of Arhat, eliminated all outflows, established his holy life, accomplished all his tasks, and will not suffer any consequences later.

100 - SA-2 100

SA-2 100 (一〇〇)
SA-2 100 (one hundred)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,有一髻髮婆羅突邏闍婆羅門往詣佛所,問訊已訖,在一面坐。
At that time, a brahmin with bun-haired Brahman Tuloja went to the Buddha's place. He had finished asking questions and sat down beside him.
即說偈言:
That is to say, verse:
「外髮悉被髻,  內有髻髮不?
My hair is tied up in a bun on the outside, but is there a bun on the inside?
世間髮所髻,  誰有能除者?」
Who can get rid of the hair buns in the world? "
爾時,世尊復說偈言:
At that time, the World-Honored One spoke another verse:
「明智竪立戒,  心修於智慧,
"Wisely establish precepts, cultivate your heart in wisdom,
專精能勤學,  年少除髻髮。」
Specialize and study diligently, and get rid of buns when you are young. "
時,婆羅門復說偈言:
At that time, the Brahmin said another verse:
「外髮悉被髻,  內有髻髮不?
My hair is tied up in a bun on the outside, but is there a bun on the inside?
世間髮所髻,  誰能斷除者?」
Who can cut off the hair buns in the world? "
爾時,世尊復說偈言:
At that time, the World-Honored One spoke another verse:
「眼耳鼻舌身,  及與於意法,
"Eye, ear, nose, tongue, body, and the mind and law,
名色都無餘,  心意盡滅度,
There is no trace of name or form left, and the mind is completely extinguished.
若能如是者,  斷除於髻髮。」
If you can do this, cut off the hair in a bun. "
旃陀、婆私吒  失牛、講集處
Chanda, Positha, lost cow, lecture gathering place
天敬娑羅林  聚薪、二孫陀
Tian Jing Su Luo Lin Ju Xin, Er Sun Tuo
一髻髮為十
A bun with hair equals ten

101 - SA-2 101

SA-2 101 (一〇一)
SA-2 101 (one hundred one)
如是我聞:
This is what I heard:
一時,佛在優樓頻螺聚落,泥連河岸菩提樹下,成佛未久。
At one time, the Buddha was in the Youlou Pinluo settlement, under the Bodhi tree on the bank of the Nilian River. He had not long since become a Buddha.
爾時,世尊獨坐思惟,而作是念:
At that time, the World-Honored One was sitting alone, thinking, and thought:
「夫人無敬心,不能恭順於其尊長,不受教誨,無所畏憚,縱情自逸,永失義利。
"My wife has no respect, cannot be submissive to her elders, is not taught, is fearless, indulges in her own indulgence, and will never lose justice.
若如是者,眾苦纏集。
If this is the case, all kinds of suffering will accumulate.
若人孝事尊長,敬養畏慎,隨順不逆,所願滿足,得大義利。
If a person is filial and respects his elders, is respectful and cautious, obedient and not disobedient, his wishes will be fulfilled and he will gain great righteousness and benefit.
若如是者,觸事安樂。」
If so, it will bring peace of mind. "
復作是念:
The repetition is to read:
「一切世間,若天、若人,若天世界、若人世界、若魔世界、若梵世界、沙門、婆羅門,一切世間有生類中,若有戒、定、慧、解脫、解脫知見勝於我者,我當親近,依止於彼,供養恭敬。
"In all the worlds, whether heaven or human, heavenly world, human world, demon world, Brahma world, Samana, Brahman, in all living beings in the world, if there is precepts, concentration, wisdom, liberation, liberation knowledge and view Those who are better than me, I should get close to, rely on, support and respect them.
遍觀察已,都不見於世間人、天、魔、梵、沙門、婆羅門,一切世間有勝於我戒、定、慧、解脫、解脫知見,為我依止。」
I have observed all over, and I can’t see any human beings, gods, demons, Brahmans, ascetics, or brahmans in the world. There is anything in the world that is better than me in precepts, concentration, wisdom, liberation, and liberating knowledge and views. They are my refuge. "
復作是念:
The repetition is to read:
「我所覺法,我今應當親近、供養、恭敬、誠心、尊重。
"Now I should get close to, support, respect, be sincere and respect the Dharma I have perceived.
何以故?
Why?
過去諸佛,一切皆悉親近、依止、供養、恭敬、尊重斯法,未來、現在諸佛,亦復親近、依止斯法,供養、恭敬,生尊重心。
All Buddhas in the past have come close to, relied on, made offerings to, respected, and respected this Dharma. All Buddhas in the future and present will also come close to, rely on this Dharma, make offerings to, respect, and develop respect for this Dharma.
我今亦當如過去、未來、現在諸佛,親近、依止、供養、恭敬、尊重於法。」
I should also approach, rely on, make offerings to, respect, and respect the Dharma just like all the Buddhas in the past, future, and present. "
爾時,梵主天王遙知世尊在優樓頻螺聚落,泥連河岸菩提樹下而作是念:
At that time, Lord Brahma and the Heavenly King knew from afar that the World-Honored One was at the settlement of Urulupinluo, under the Bodhi tree on the bank of the Mudian River, and he thought as follows:
「觀察世間,若天、若人、若魔、若梵、沙門、婆羅門,一切生類,若有勝我戒、定、慧、解脫、解脫知見者,我當依止,然都不見有能勝我者。
"Looking at the world, whether gods, humans, demons, Brahmas, ascetics, brahmans, or all living beings, if there is anyone who knows and sees better than me in precepts, concentration, wisdom, liberation, and liberation, I should rely on them, but I don't see any. The one who can defeat me.
又復觀察過去、未來、現在諸佛,悉皆親近、依止於法,供養、恭敬,生尊重心,我今亦當隨三世佛之所,應作親近、依止、供養、恭敬、尊重於法。」
I also observe that all the Buddhas in the past, future, and present are close to, rely on the Dharma, make offerings to, respect, and have a heart of respect. Now I should also follow the places of the Buddhas of the three generations, and should be close to, rely on, make offerings to, respect, and respect them. Law. "
時,梵主天復作是念:
At that time, Lord Brahma again thought:
「我當從此處沒,往到佛所。」
I will go from here to the Buddha's place.
時,梵主天譬如壯士屈申臂頃,來至佛所。
At that time, Lord Brahma came to the Buddha's place like a strong man bending his arms.
白佛言:
Bai Fo said:
「世尊!實如所念,誠如所念。」
World Honored One! It's exactly what you thought it was. It's exactly what you thought it was.
即說偈言:
That is to say, verse:
「過去現在諸如來,  未來世中一切佛,
"The past and present Tathagata, and all the Buddhas in the future,
是諸正覺能除惱,  一切皆依法為師。
This kind of enlightenment can eliminate troubles, and everything must be done according to the Dharma.
親近於法依止住,  斯是三世諸佛法,
Stay close to the Dharma and support it. This is the Dharma of the Buddhas of the three generations.
是故欲尊於己者,  應先尊重敬彼法。
Therefore, if you want to respect yourself, you should first respect the other's Dharma.
宜當憶念佛所教,  尊重供養無上法。」
It is advisable to remember the teachings of the Buddha and respect and make offerings to the supreme Dharma. "
爾時,梵王讚歎世尊,深生隨喜,作禮而去。
At that time, King Brahma praised the World Honored One, was deeply delighted, bowed and left.

102 - SA-2 102

SA-2 102 (一〇二)
SA-2 102 (one hundred two)
如是我聞:
This is what I heard:
一時,佛在優樓頻螺聚落,泥連河側菩提樹下,成佛未久。
At one time, the Buddha was in the Youlou Pinluo settlement, under the bodhi tree on the side of the Nilian River. He had not long since become a Buddha.
佛於樹下,獨坐思惟,而作是念:
The Buddha sat alone under a tree, meditating, and thought this:
「唯有一道,能淨眾生,使離苦惱,亦能除滅不善惡業,獲正法利,所言法者,即四念處。
"There is only one way that can purify sentient beings and free them from suffering. It can also eliminate unwholesome and evil karma and gain the benefit of the righteous Dharma. The Dharma spoken of is the four bases of mindfulness.
云何名為四念處耶?
Why is it called the Four Foundations of Mindfulness?
觀身念處、觀受念處、觀心念處、觀法念處。
The mindfulness of the body, the mindfulness of feelings, the mindfulness of the mind, and the mindfulness of the Dharma.
若人不修四念處者,為遠離賢聖之法,遠離聖道。
If a person does not cultivate the four foundations of mindfulness, he is far away from the Dharma of the sages and the holy path.
若離聖道,即遠離甘露。
If you leave the holy path, you will stay away from the nectar.
若遠離甘露,則不免生老病死、憂悲苦惱。
If you stay away from nectar, you will inevitably suffer from birth, old age, illness, death, sorrow and misery.
如是等人,我說終不能得離於一切諸苦。
Such people, I say, will never be able to escape all suffering.
若修四念處,即親近賢聖法者,若親近賢聖法,即親近賢聖道。
If you practice the four foundations of mindfulness, you will get close to the sage Dharma. If you get close to the sage Dharma, you will get close to the sage path.
若親近賢聖道,即親近甘露法。
If you are close to the virtuous and holy way, you are close to the nectar method.
若親近甘露法,即能得免生老病死、憂悲苦惱。
If you get close to the nectar method, you can avoid birth, old age, illness, death, sorrow and suffering.
若免生老病死、憂悲苦惱,如是等人,即說離苦。」
If one is freed from birth, old age, sickness, death, sorrow, and pain, such a person is said to be free from suffering. "
時,梵主天遙知如來心之所念,作是念言:
At that time, Lord Brahma knew from afar what was in the heart of the Tathagata and said this:
「我於今者,當至佛所,隨喜勸善。」
Now, I should go to the Buddha's place to cheer and encourage good deeds.
思惟是已,譬如壯士屈申臂頃,來至佛所,頂禮佛足,在一面立。
Thinking about this, it is like a strong man coming to the Buddha's place with his arms stretched out, bowing at the Buddha's feet, and standing on one side.
白佛言:
Bai Fo said:
「誠如世尊心之所念,唯有一道,能淨眾生,乃至得免憂悲苦惱。」
As the World Honored One thinks in his heart, there is only one way that can purify all living beings and even free them from sorrow and suffering.
時,梵主天即說偈言:
At that time, Lord Brahma said a verse:
「唯此道出要,  斯處可精勤,
"This is the only way to tell the truth. You can be diligent here.
欲求遠離苦,  唯有此一道。
If you want to avoid suffering, there is only one way.
若涉斯道者,  如鶴飛空逝,
Anyone who steps into this path will fly away like a crane in the sky.
釋迦牟尼尊,  逮得於佛道。
Lord Sakyamuni, caught in the path of Buddhism.
一切正導師,  當以此覺道,
All true teachers should realize the Tao in this way,
顯示於眾生,  常應數數說,
Shown to all living beings, one should always count and explain,
咸令一切知,  生有之邊際,
Xian makes everything known, the limit of existence,
唯願說一道,  愍濟諸眾生。
I just want to say one thing to help all sentient beings.
過去一切佛,  從斯道得度,
All Buddhas in the past were saved from this path,
未來及今佛,  亦從此道度。
Buddhas in the future and today will also be saved from this path.
云何名為度?
Why is cloud called degree?
能度瀑駚流,
Able to cross waterfalls and streams,
究竟於無邊,  調伏得極淨。
The ultimate is boundless, tamed to the utmost purity.
世間悉生死,  解知一切界,
Knowing life and death in the world, understanding all realms,
為於具眼者,  宣明如此道。
For those who have eyes, I declare this way.
譬如彼恒河,  流赴於大海,
Like the Ganges River, flowing to the sea,
聖道亦如是,  佛為開顯現,
The same is true for the holy path. The Buddha appears for enlightenment.
斯道如彼河,  趣於甘露海。
The road is like a river, and it is like a sea of ​​nectar.
昔來未曾聞,  轉妙法輪音,
I have never heard the sound of turning the wheel of Dharma in the past,
唯願天人尊,  度老病死者,
I only hope that the gods and humans can save the old, sick and dead,
一切所歸命,  為轉妙法輪。」
Everything is destined to turn the wonderful Dharma wheel. "
時,梵主天頂禮佛足,即沒而去。
At that time, Lord Brahma bowed his head at the feet of the Buddha and then disappeared.

103 - SA-2 103

SA-2 103 (一〇三)
SA-2 103 (one hundred three)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
時,梵主天於其中夜,光明倍常,來詣佛所,禮佛足已,在一面坐。
At that time, Lord Brahma was in the sky in the middle of the night. The light was twice as bright as usual. He came to the Buddha's place. After paying homage to the Buddha, he sat down on one side.
梵主威光,照於時會,赫然大明。
The majesty of Lord Brahma shines upon the meeting, making it bright and clear.
即於坐上而說偈言:
Then he sat down and said a verse:
「剎利二足尊,  種姓真正者,
"The Two-legged Lord Ksāli, the true caste,
明行已具足,  人天中最勝。」
If you have sufficient understanding and conduct, you will be the most victorious among humans and heavens. "
佛告梵主言:
The Buddha told Lord Brahma:
「誠如是言,誠如是言。
"It's true, it's true.
剎利二足尊,種姓真正者,明行已具足,天人中最勝。」
The two-legged deities of Ksāli, those with true caste, possessing clear conduct, are the most successful among gods and humans. "
時,梵主天聞佛所說,踊躍歡喜,頂禮佛足,於彼坐沒,還於天宮。
At that time, Lord Brahma heard what the Buddha said, and he jumped with joy, bowed at the feet of the Buddha, sat down there, and returned to the heavenly palace.

104 - SA-2 104

SA-2 104 (一〇四)
SA-2 104 (one hundred four)
如是我聞:
This is what I heard:
一時,佛遊拘薩羅國。
At one time, the Buddha traveled to the country of Kosala.
時,彼國中有一阿蘭若住處,爾時世尊與諸大眾比丘僧俱在彼止宿。
At that time, there was a place called Alanya in that country, and the World-Honored One and all the monks and monks stayed there.
於時,世尊讚斯住處,說阿蘭若住處法。
At that time, the World Honored One came to Zansi's residence and taught the Dharma to Alan Ruo's residence.
時,梵主天知如來遊於拘薩羅,與比丘眾止宿阿蘭若住處,讚歎阿蘭若住處,說阿蘭若住處法。
At that time, Lord Brahma Tathāgata, the Tathagata, was traveling in Kosala, and he and the other bhikkhus stopped at Alanya's residence. He praised Alanya's residence and taught him the Dharma of Alanya's residence.
梵主天王作是念言:
Brahma Lord Heavenly King said these words:
「我今當詣佛所,讚歎隨喜。」
I will now go to the Buddha's place, admire and rejoice.
時,梵主天即於彼沒,譬如壯士屈申臂頃,來詣佛所,頂禮佛足,在一面坐。
At that time, Lord Brahma's heaven disappeared there, like a strong man with his arms stretched out, he came to the Buddha's place, bowed at the Buddha's feet, and sat on one side.
即說偈言:
That is to say, verse:
「處靜有敷具,  應斷於結縛,
"There is a dressing in the place of tranquility. It should be cut off from the knots.
若不能愛樂,  還應住僧中。
If you are unable to love music, you should still live among the monks.
恒應正憶念,  調根行乞食,
Always keep your mind straight, adjust your roots and beg for food.
具足禁戒者,  應至空靜處。
Those who have fulfilled the prohibitions should go to a quiet place.
放捨於怖懼,  堅住於無畏,
Let go of fear, stay firm in fearlessness,
斷除憍慢者,  堅心處中住。
Get rid of those who are conceited and arrogant, and stay in the center with a strong heart.
如是我所聞,  不應懷疑惑,
As I have heard, there should be no doubt.
一千阿羅漢,  於此斷生死。
A thousand Arhats, here to end life and death.
學者二五百,  千一百須陀,
There are two to five hundred scholars, one thousand and one sotus,
隨流修正道,  終不趣邪徑。
If you follow the trend and correct your path, you will never follow the wrong path.
不能具宣說,  諸道得果者,
Those who are unable to preach, and achieve the results of all paths,
所以不能說,  畏懼不信敬。」
Therefore, we cannot say that we are fearful and disrespectful. "
時,梵主天說是偈已,頂禮佛足,還於天宮。
At that time, Lord Brahma said this verse in heaven, bowed at the Buddha's feet, and returned it to the heavenly palace.

105 - SA-2 105

SA-2 105 (一〇五)
SA-2 105 (one hundred five)
如是我聞:
This is what I heard:
一時,佛在釋翅迦毘羅衛林,與五百大比丘眾俱,皆是阿羅漢,諸漏已盡,所作已辦,捨於重擔,逮得己利,盡於後有,無復結使,正智解脫。
At one time, the Buddha was in the Sakī Kapilavastu Forest, together with five hundred great bhikkhus, all of whom were Arhats. All the outflows had been eliminated, all the tasks had been done, and they had given up their heavy burdens, and had taken advantage of their own interests. Righteous wisdom and liberation.
復有十世界大威德諸天,來至佛所,問訊佛僧。
Again, gods of great majesty and virtue from the ten worlds came to the Buddha's place to inquire about the Buddha and the monks.
於時,世尊說於隨順涅盤之法。
At that time, the World-Honored One spoke about the method of following Nirvana.
有四梵身天各作是念:
There are four Brahma bodies and heavens each thinking this:
「今佛在釋翅迦羅衛林,與五百比丘僧俱,皆是大阿羅漢,諸漏已盡,所作已辦,捨於重擔,逮得己利,盡於後有,無復結使,正智解脫。
"Now the Buddha is in the Sakyamuni Forest, together with five hundred bhikkhus and monks. They are all great Arhats. All omissions have been eliminated, all tasks have been done, they have given up heavy burdens, they have seized their own interests, and they have all been done for the future. There is no need to return to envoys. They are righteously wise. relief.
復有十世界大威德天,來至佛所,問訊佛僧,世尊為其說於隨順涅盤之法。
Again, the great majestic and virtuous heavens of the ten worlds came to the Buddha's place and inquired about the Buddha and the monks. The World Honored One taught them the method of following Nirvana.
我於今者,當往於彼佛世尊所。」
Now, I should go to the place where the Buddha and the World-Honored One are. "
時,梵身天作是念已,即於彼沒,譬如壯士屈申臂頃,來至佛所,頂禮佛足,在一面立。
At that time, when Brahma's body was in heaven and he thought of this, he disappeared there, just like a strong man, with his arms stretched out, he came to the Buddha's place, bowed at the Buddha's feet, and stood on one side.
時,第一梵身天而說偈言:
At that time, the first Brahma appeared in heaven and spoke this verse:
「今於此林中,  集會於大眾,
"Now in this forest, we gather together,
是故我等來,  正欲觀眾僧,
That’s why I’m waiting here, just wanting to watch the monks.
不以不善心,  壞僧破和合。」
Do not use unwholesome intentions to destroy the Sangha and destroy the harmony. "
第二梵身天復說偈言:
The second Brahma body heaven repeats this verse:
「比丘誠實心,  宜應務精勤,
"A bhikkhu with an honest heart should be diligent in his duties.
猶如善御者,  制馬令調順,
Just like a good charioteer, he controls the horse and makes it smooth.
比丘亦如是,  應制御諸根。」
In the same way, a bhikkhu should control all the faculties. "
第三梵身天復說偈言:
The third Brahma body heaven repeats this verse:
「譬如野馬被羇繫,  拔柱蹋塹安隱出,
"It's like a wild horse being tied up by a chariot, pulling out its pillars and trotting through a chasm to escape safely.
諸比丘等亦如是,  拔三毒柱斷欲塹,
In the same way, monks and others, pull out the three pillars of poison and cut off the chasm of desire.
世尊導師之所調,  能出是等大龍象。」
The master's adjustment can produce such a big dragon elephant. "
第四梵身天復說偈言:
The fourth Brahma body heaven repeats this verse:
「諸有歸依於佛者,  人中捨形得天身。」
Those who take refuge in the Buddha will give up their physical form and obtain a heavenly body.
時,四梵身天各說偈已,在於僧中,敬心戰慄,作禮而去。
At that time, each of the four Brahma bodies and heavens had finished saying a stanza, and they were among the monks. They trembled with respect and bowed before leaving.

106 - SA-2 106

SA-2 106 (一〇六)
SA-2 106 (one hundred six)
如是我聞:
This is what I heard:
一時,佛在王舍城迦蘭陀竹林。
At one time, the Buddha was in the Kalanda Bamboo Grove in the city of Rajagaha.
時,梵主天於其中夜,威光甚明,來至佛所。
At that time, Lord Brahma came to the Buddha's place in the middle of the night. His majestic light was very bright.
爾時,世尊入火光三昧。
At that time, the World-Honored One entered the fire-light samadhi.
時,梵主天作是心念:
At that time, Lord Brahma’s heavenly work was thought in his heart:
「今者如來入於三昧,我來至此,甚為非時。」
Now that the Tathagata has entered Samadhi, it is extremely untimely for me to come here.
當爾之時,提婆達多親友瞿迦梨比丘,謗舍利弗及大目連。
At that time, Devadatta's relatives and friends, Bhikkhu Gokari, slandered Sariputra and Mahamoulena.
此梵主天即詣其所,扣瞿迦梨門喚言:
The Lord Brahma came to his place, locked the door of Gokari and called out:
「瞿迦梨!瞿迦梨!汝於舍利弗、目連當生淨信,彼二尊者,心淨柔軟,梵行具足。
"Gokari! Gokari! You should have pure faith in Sariputra and Maudgalyana. These two venerable ones have pure and soft hearts and are endowed with the holy life.
汝作是謗,後於長夜,受諸衰苦。」
If you make such slander, you will suffer all kinds of suffering during the long night. "
瞿迦梨即問之言:
Qu Kali immediately asked:
「汝為是誰?」
Who are you?
答曰:
Answer:
「我是梵主天。」
I am Lord Brahma.
瞿迦梨言:
Qu Kali said:
「佛記汝得阿那含耶?」
Buddha remembers you as Anagamya?
梵主答言:
Lord Brahma replied:
「實爾。」
Sure.
瞿迦梨言:
Qu Kali said:
「阿那含名為不還,汝云何還?」
If Anagami's name is not returned, how can you return it?
梵主天復作是念:
Brahma Lord heaven again thought:
「如此等人,不應與語。」
You shouldn't talk to people like this.
而說偈言:
And say verses:
「欲測無量法,  智者所不應,
"Wanting to measure the immeasurable dharma is something that a wise man should not do.
若測無量法,  必為所燒害。」
If there is no way to measure it, it will be burned. "
時,梵主天說是偈已,即往佛所,頂禮佛足,在一面坐。
At that time, Lord Brahma had finished speaking this verse, and immediately went to the Buddha's place, bowed to the Buddha's feet, and sat on one side.
以瞿迦梨所說因緣,具白世尊。
Based on the causes and conditions mentioned by Qu Kali, I have the White World Honored One.
佛告梵言:
The Buddha told Sanskrit:
「實爾,實爾。
"Real, true.
欲測無量法,能燒凡夫。」
If you want to measure the immeasurable method, you can burn ordinary people. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「夫人生世,  斧在口中,  由其惡口,
"Madam, in this life, the ax is in her mouth, and she speaks harshly.
自斬其身。
Kill himself.
應讚者毀,  應毀者讚,
Those who should be praised should be destroyed, those who should be destroyed should be praised,
如斯惡人,  終不見樂。
Such a wicked person will never see happiness.
迦梨偽謗,
Kali falsely slanders,
於佛賢聖,  迦梨為重,  百千地獄。
Among Buddhas, sages, and saints, Kali is the most important, and there are hundreds of thousands of hells.
時阿浮陀  毀謗賢聖,  口意惡故,
At that time, Afutuo slandered the sages and spoke evil words and intentions.
入此地獄。」
Into this hell. "
時,梵主天聞是偈已,禮佛而退。
At that time, Lord Brahma heard this verse and bowed to the Buddha before retreating.
別譯雜阿含經卷第五
The fifth volume of the Miscellaneous Translation of the Agama Sutra
此卷末五經及第六卷初五經,皆國、宋本所無而丹本獨有者。
The five classics at the end of this volume and the five classics at the beginning of the sixth volume are not found in the Guo and Song versions but are unique to the Dan version.
第九是《梵問經》,第十是《度須跋經》。
The ninth is the Brahma Sutra, and the tenth is the Duxu Sutra.
今撿《梵問經》者,與彼大本《雜阿含經》第四十四卷之初,同本異譯。
The person who picks up the Brahma Sutra today has the same version as the beginning of the forty-fourth volume of the Zagama Sutra, with different translations.
《度須跋經》與大本第三十五卷十六幅已下,同本異譯。
The Duxu Postscript Sutra and the sixteen pages of the thirty-fifth volume of the main volume have been published. They are the same version but have been translated in different ways.
則國、宋二本無此經者,脫之耳。
If there is no such sutra in the Guo and Song Dynasties, it will be lost.
今依丹藏加之,分入二卷焉。
Now according to Danzang, it is divided into two volumes.

107 - SA-2 107

SA-2 107 (一〇七)
SA-2 107 (one hundred seven)
別譯雜阿含經卷第六
The sixth volume of the other translations of the Zagama Sutra
失譯人名今附秦錄
The names of people whose translations have been lost are now attached to Qin Lu
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
時,有二天,一名小勝善閉梵,二名小勝光梵,欲來詣佛。
At that time, two days later, one Little Victory Shan Guan Brahman and two Little Victory Light Brahma wanted to visit the Buddha.
時,婆迦梵見此二梵,即問之曰:
At that time, Bhagavan saw these two Brahmas and immediately asked:
「欲何所至?」
Where do you want to go?
二梵答言:
The Second Brahma replied:
「我等欲往詣世尊所,問訊禮敬」。
We would like to go to the World Honored One to inquire and pay our respects.
時,婆迦梵即說偈言:
At that time, Bhagavan spoke a verse:
「四梵字鸛雀,  三梵名為金,
"The four Brahma characters are storks, and the three Brahma characters are gold.
七十二五百,  名曰為餘毘。
Seventy-two, five hundred, named Yubi.
汝觀我金色,  赫然而明盛,
You see my golden color, bright and prosperous,
所有威光明,  暉光蔽梵天,
All majestic rays of light cover Brahma,
云何不觀我,  乃欲詣佛所?」
Why don't you look at me and want to go to the Buddha's place? "
爾時,二梵以偈答言:
At that time, the two Brahmas responded with a verse:
「汝今有少光,  映蔽于梵天,
"You have a little light now, which is reflected in the Brahma sky.
當知此光色,  皆有諸過患,
You should know that this light and color all have faults.
明智得解脫,  不樂斯光色。」
Wisdom leads to liberation, and there is no joy in light and color. "
爾時,二梵說是偈已,來詣佛所,頂禮佛足,在一面坐。
At that time, the two Brahmas, having said this verse, came to the Buddha's place, bowed at the Buddha's feet, and sat on one side.
二梵白佛言:
The Second Brahma said to the Buddha:
「世尊!我等欲來見佛。
"World Honored One! We want to see the Buddha.
時,婆迦梵因問我言:
At that time, Bhagavan asked me:
『欲何所至?』
"Where do you want to go?" 』
我等答言:
I'll wait for the answer:
『欲詣佛所。』
"I want to go to the Buddha's place." 』
時,婆迦梵說此偈言:
At that time, Bhagavan said this verse:
「『四梵名鸛雀,  三梵名為金,
"'The fourth Brahma is called stork, the third Brahma is named gold,
七十二五百,  名曰為餘毘。
Seventy-two, five hundred, named Yubi.
汝觀我金色,  赫然大熾盛,
You look at my golden color, it’s so blazing,
所有身光明,  暉光蔽梵天,
All bodies are bright, the radiant light covers Brahma,
云何不觀我,  乃欲詣佛所?』
Why don't you look at me and want to go to the Buddha's place? 』
「我等即便說偈答言:
"We will say this verse:
「『汝今有少光,  映蔽於梵天,
"'You have a little light now, which is reflected in the Brahma sky,
當知此光色,  皆有諸過患,
You should know that this light and color all have faults.
智者得解脫,  不樂斯光色。』
The wise man is liberated and does not enjoy the light and color. 』
」
佛言:
Buddha said:
「梵天!實爾,實爾。
"Brahma! Real, real.
彼梵雖復少有光色,映蔽梵天,當知光色皆有過患,智者解了,不應樂此。」
Although the Brahma no longer has light and color, covering the Brahma sky, you should know that light and color all have shortcomings. A wise person will understand, and you should not be happy about this. "
佛為二梵種種說法,示教利喜。
The Buddha preached various sermons for the two Brahmas and taught them benefits and joys.
二梵聞法,歡喜頂禮,還於天宮。
When the two Brahmas heard the Dharma, they bowed joyfully and returned it to the heavenly palace.

108 - SA-2 108

SA-2 108 (一〇八)
SA-2 108 (one hundred eight)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
時,婆迦梵生於邪見言:
At that time, Bhagavan was born with wrong views and said:
「此處常堅實不壞,不復往來於其生死,若有過此不往來者,無有是處。」
This place is always solid and indestructible, and there is no need to go back and forth between life and death. If there is no return here, there is no good place.
爾時,世尊知婆迦梵心之所念,如來爾時譬如壯士屈申臂頃,尋即往彼婆迦梵宮。
At that time, the World-Honored One knew what was in the heart of Bhagavan, and the Tathagata was like a strong man bending his arms and looking for him to go to Bhagavan's palace.
時,婆迦梵語佛言:
At that time, Bhagava Sanskrit spoke to the Buddha:
「大仙!此處是常堅實不壞,都無往來。
"Great Immortal! This place is always solid and indestructible, and there is no contact.
若有過此無往來者,無有是處。」
If there is no communication in the past, there is no good place. "
佛語梵言:
Buddhist Sanskrit:
「此處無常,汝今云何橫生常想?
"This place is impermanent, why do you think about it so often now?
此處敗壞,而復橫生不敗壞想。
Here there is corruption, and the thought of being uncorrupted arises again.
此處不定,橫生定想。
There is uncertainty here, and there are constant thoughts.
此處往來,汝今橫生不往來想。
You come and go here, but you don't think about it now.
更有勝處,都無往來,汝便橫生更無勝想。」
There are even more advantages, but there is no communication, so you will have even more unwinnable thoughts. "
時,婆迦梵即說偈言:
At that time, Bhagavan spoke a verse:
「七十二梵作勝福,  悉皆於此而終沒,
"Seventy-two Brahma's works of victory, all of them ended here.
一切諸梵皆知我,  唯我在此不退沒。」
All the Brahmas know me, but I am here and will not retreat. "
爾時,世尊復說偈言:
At that time, the World-Honored One spoke another verse:
「汝謂為長壽,  其實壽短促,
"You call it longevity, but in fact it is short.
我知汝壽命,  百千尼羅浮。」
I know that your life span will be hundreds of thousands of niles. "
時,婆迦梵說偈答曰:
At that time, Bhagavan said a verse and replied:
「婆伽婆世尊!  汝智實無盡,
"Bhagava World Honored One! Your wisdom is truly endless.
過於生老憂,  為具眼者說。
Worrying about old age is too much, for those who have eyesight.
我先造何業,  修何等戒行,
What kind of deeds should I create first, what kind of moral conduct should I practice?
在此梵天上,  壽命得延長?」
In this Brahma world, can your life span be extended? "
爾時,世尊復說偈言:
At that time, the World-Honored One spoke another verse:
「往昔有群賊,  劫掠壞聚落,
"In the past, there was a group of thieves who plundered and destroyed settlements.
剝脫繫縛人,  大取於財物。
Strip away the ties of people and gain great wealth.
汝當於爾時,  甚有大勇力,
At that time, you were very brave and powerful.
救解於諸人,  然復不加害。
Save everyone, and then do no harm.
尋共彼諸人,  一劫中修善,
Look for those who are together, practice good deeds in one calamity,
慈仁好惠施,  復能持戒行。
Compassionate and kind-hearted, he is able to observe the precepts again.
汝於睡及寤,  宜憶本所行。
When you are sleeping or dying, you should remember what you have done.
又有人乘船,  於彼恒河中,
Another person took a boat in the Ganges River,
惡龍提船人,  盡欲加毒害,
The evil dragon carries the boatman, eager to inflict poison,
汝時為神仙,  救濟於彼命。
When you are a god, you will save his fate.
此汝昔日時,  修戒之所致。」
This is due to your practice of precepts in the past. "
時,婆迦梵即說偈言:
At that time, Bhagavan spoke a verse:
「汝實能知我,  壽命之脩短,
"You really know how short my life span is,
更有諸餘事,  汝亦悉知之。
There are many more things, you are also aware of them.
汝光甚熾盛,  能蔽於諸梵,
Your light is so blazing that it can cover all the Brahmas.
靡所不了達,  故名婆伽婆。」
He can't reach anything, so he is called Pojiapo. "
爾時,世尊為婆迦梵說種種法,示教利喜,尋復於彼沒,還祇洹。
At that time, the World-Honored One preached various Dharmas to Bhagavan, gave instructions that were beneficial and joyful, and found him where he had disappeared, and returned him to his original state.

109 - SA-2 109

SA-2 109 (一〇九)
SA-2 109 (one hundred nine)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
時,有一梵起大邪見,而作是言:
At that time, a Brahman had a great wrong view and said this:
「我此處常不見有能生於我宮,況復有能過於我上者?」
I don't often see anyone here who can be born in my palace. How about someone who can surpass me?
爾時,世尊入於三昧,從閻浮提沒,現於梵頂虛空中坐。
At that time, the World-Honored One entered Samadhi, disappeared from Jambudvipa, and appeared sitting in the void on the top of Brahma.
尊者憍陳如以淨天眼觀於世尊為至何處?
The Venerable Kauchenru used his pure heavenly eyes to see where the World Honored One was?
即知如來在梵頂上虛空中坐。
That is to say, I know that the Tathagata is sitting in the void on the top of Brahma.
時,憍陳如亦入是定,於此而沒,現梵頂上,處如來下,在於東面。
At that time, Kauchen Ru also entered this concentration, disappeared there, and appeared on the top of Brahma, below the Tathagata, to the east.
時,尊者摩訶迦葉以淨天眼觀於如來為至何處?
At that time, where did the Venerable Maha Kassapa look at the Tathagata with his pure heavenly eyes?
尋知世尊在梵頂上,復入此定,於此處沒,在如來下,現梵頂上,在於南面。
I find that the World-Honored One is on the top of the Brahma Peak, returns to this concentration, disappears here, and appears below the Tathagata on the top of the Brahma Peak, to the south.
尊者目連以淨天眼,觀於如來為至何處?
Venerable Maudgalyana used his pure heavenly eyes to observe where the Tathagata was.
尋知世尊在梵頂上,即入是定,於此處沒,現梵頂上,處如來下,現於西面。
Seeing that the World Honored One is on the top of Brahma, he enters this concentration, disappears here, appears on top of Brahma, is below the Tathagata, and appears to the west.
時,尊者阿那律復以淨天眼觀察如來為至何處?
At that time, Venerable Anuruddha used his pure eyes to observe where the Tathagata was.
尋知世尊在梵頂上,亦入是定,於此處沒,現梵頂上,處如來下,在於北面。
I found that the World-Honored One also entered this concentration when he was on the top of the Brahma. He disappeared here and appeared on the top of the Brahma, below the Tathagata, in the north.
爾時,世尊告梵天言:
At that time, the World-Honored One spoke to Brahma:
「汝本所見,為捨已不?」
What have you seen? Do you want to give it up?
復告梵天:
Reply to Brahma:
「汝本心念:
"You are thinking:
『我不見有能生我宮者,況能出過?』
"I don't see anyone who can give birth to my palace, how can I survive?" 』
汝今試觀此等天身,容貌光明,勝汝已不?」
If you try to look at these celestial bodies now, their appearance will be bright. Is it better than you? "
時,梵白佛:
At that time, Fan Bai Buddha said:
「唯然!已見。
"Wei Ran! I've seen you.
而今見之,斯等光明,昔所不見,而今見之,斯等光明,真為殊勝。
What we see now is such brightness. We have never seen it before. What we see now is such brightness. It is truly extraordinary.
自今已後,更不敢言此處常恒無有變易。」
From now on, I dare not say that this place will never change. "
佛告梵天:
Buddha told Brahma:
「此處無常,空不自在。」
This place is impermanent and empty.
佛為彼梵種種說法,示教利喜,入如是三昧,從彼梵沒,還於祇洹。
The Buddha taught various Dharma for that Brahman, gave instructions that were beneficial and joyful, and entered into such samadhi. He disappeared from that Brahman and returned to Jihuan.
尊者憍陳如、摩訶迦葉、阿那律等,亦為彼梵種種說法,示教利喜,亦入是定,從彼處沒,還於祇洹;
The Venerable Kauchenru, Mahakassapa, Anuruddha, etc. also gave various teachings to Brahma, taught and benefited him, and also entered this concentration, disappeared from there, and returned to Jihuan;
唯尊者大目犍連在彼而坐。
Only the Venerable Maha Moggallana was sitting there.
爾時,彼梵問目連言:
At that time, Brahma asked Mu Lian and said:
「世尊弟子頗有如汝有大威德、神足者不?」
Aren't the disciples of the World Honored One quite like you, who have great majesty, virtue, and miraculous abilities?
目連答言:
Mulian replied:
「諸餘聲聞亦有如是威德、神足。」
The rest of the voice-hearers also have such majestic virtue and divine power.
尊者目連即說偈言:
The Venerable Maudgalyana said a verse:
「牟尼弟子大羅漢,  有大威德具三明,
"The great Arhat, a disciple of Muni, possesses great majesty and virtue and possesses three luminaries.
得盡諸漏知他心,  能現神變化群生,
He can eliminate all omissions and understand other people's minds, and he can manifest the spirit and transform all living beings.
如是聲聞甚眾多,  是故汝今宜恭敬。」
There are so many voice-hearers, so you should be respectful now. "
時,尊者目連說是偈已,種種說法,示教利喜,亦入是定,從彼梵沒,還於祇洹。
At that time, the Venerable Maudgalyayana had finished speaking this verse, giving various explanations, teachings, and joy, and he also entered this concentration. From that Brahman, he disappeared and returned to Jihuan.

110 - SA-2 110

SA-2 110 (一一〇)
SA-2 110 (110)
如是我聞:
This is what I heard:
一時,佛在拘尸那竭力士生地,娑羅林中。
At one time, the Buddha was in the Sara forest, the place where the powerful warrior was born in Kushina.
爾時,如來涅盤時到,告阿難曰:
At that time, the time for Nirvana arrived and the Tathagata told Ananda:
「汝可為我於雙樹間,北首敷座。」
You can make a seat for me at the north end between the two trees.
於時,阿難受佛勅已,於雙樹間,北首敷座。
At that time, Ananda had received the Buddha's order and sat down at the north end between two trees.
既敷座已,還至佛所,頂禮佛足,在一面坐。
After he had laid his seat, he returned to the Buddha's place, bowed at the Buddha's feet, and sat on one side.
白佛言:
Bai Fo said:
「世尊!我於雙樹間,北首敷座,所作已竟。」
World Honored One! I sat down at the north end between the two trees, and my work has been completed.
爾時,世尊即從坐起,往趣雙樹敷上,北首右脇而臥,足足相累,繫心在明,起於念覺,先作涅盤想。
At that time, the World-Honored One stood up from his seat, went to the twin trees and laid it on his body. He lay down with his head in the north and his right side on his side.
爾時,拘尸那竭國有一梵志名須跋陀羅,先住彼國,其年朽邁,一百二十。
At that time, in the country of Kushinakar, there was a Brahma named Subhadra who lived in that country. He was old and aged, one hundred and twenty years.
時,彼國中諸力士輩供養恭敬,尊重讚歎是阿羅漢。
At that time, all the powerful men in that country paid tribute to him, respected him and praised him as an Arhat.
時,須跋陀羅傳聞人說婆伽婆於今日夜當入涅盤,作是念言:
At that time, Subhadra heard that people said that Bhagava would enter nirvana that night, and he said this:
「我於法中,有所疑惑,唯有瞿曇,必能解釋,決我所疑。」
I have some doubts about the Dharma, and only Qu Tan can explain it and resolve my doubts.
作是念已,即出拘尸那竭,往詣娑羅林。
After having these thoughts, I left Kushi Naji and went to the Salu Forest.
尊者阿難在外經行,時,須跋陀見阿難已,即詣其所,白阿難言:
The Venerable Ananda was walking outside. When Subhadda saw Ananda, he went to where he was and said to Ananda:
「我聞他說,沙門瞿曇於今日中夜當入無餘涅盤,吾今須見,諮決所疑。」
I heard him say that the ascetic Qutan will enter nirvana in the middle of the night today. I need to see him now and decide my doubts.
阿難答言:
Ananda replied:
「梵志!佛身疲惓,汝今擾惱。」
Brahma Zhi! The Buddha's body is exhausted, and you are troubled now.
須跋陀羅白阿難言:
Subhadra Bai Ananda said:
「我聞如來今日中夜入無餘涅盤,我昔曾聞宿舊仙言:
"I have heard that the Tathagata has entered nirvana in the middle of the night today. I once heard the words of the old immortal:
『若如來、至真、等正覺出現於世,如優曇鉢花,難可值遇。』
"If the Tathagata, the True One, and other enlightened beings appear in the world, they will be like the Udumbara flower, which is hard to come by. 』
我有少疑,思得諮決,願聽我見。」
I have some doubts and want to make a decision. Please listen to me. "
如是三請,阿難答言:
After these three requests, Ananda replied:
「莫擾惱佛!」
Don't disturb the Buddha!
爾時,世尊以淨天耳遙聞阿難遮須跋陀,不聽前進。
At that time, the World-Honored One heard Ananda Subhadda from afar with his pure heavenly ears, but he did not listen and moved forward.
佛告阿難:
The Buddha told Ananda:
「莫遮彼人,聽其前進,隨意問難。」
Don't cover the other person, let him advance, and ask questions at will.
時,須跋陀羅聞佛慈矜,聽令前進,踊躍歡喜,即至佛所,問訊已訖,在一面坐。
At that time, Subhadra heard that the Buddha was kind and compassionate. He followed the order and moved forward. He immediately arrived at the Buddha's place. After questioning him, he sat down beside him.
白佛言:
Bai Fo said:
「世尊!我有少疑,聽我問不?」
World Honored One! I have some doubts. Do you want to hear my question?
佛言:
Buddha said:
「恣汝所問。」
Ask whatever you want.
須跋陀羅既蒙聽許,白佛言:
Subhadra received the approval and said to the Buddha:
「世尊!外道六師種種異見,富蘭那迦葉、未迦梨俱賒梨子、阿闍耶毘羅坻子、阿闍多翅舍婆羅、迦尼陀迦旃延、尼乾陀闍提子,斯等六師各各自稱已為世尊竟,為實得一切智不?」
World Honored One! There are various different views among the six heretical masters: Fulanakasyapa, Mikali Guchenglizi, Acharyavira Dizi, Achartachisavara, Kanida Kajanyan, and Nigandhajanti Master, each of these six masters calls himself the World-Honored One. Is this true that he has attained all wisdom?
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「三十一出家,  爾來過五十,
"You became a monk at thirty-one, and you have been fifty.
推求諸善法,  戒定行明達。
Pursue all kinds of good Dharma, and be clear in precepts, concentration, and conduct.
一切諸世間,  不知實方所,
In all the worlds, I don’t know what is true.
況知實法者?
Who knows the actual law?
若修八正道,
If you practice the Eightfold Path,
能獲於初果,  乃至第四果;
Can obtain the first fruit, and even the fourth fruit;
若不修八正,  初果不可知,
If you do not practice the Eightfold Righteousness, the initial results will not be known.
況復第四果?
What about the fourth result?
我於大眾中,
I am among the masses,
說法師子吼,  如此正法外,
Master Zihou said, "This is outside the law,
亦無有沙門,  及與婆羅門。」
There are no ascetics or brahmins. "
佛說是時,須跋陀羅遠塵離垢,得法眼淨。
When the Buddha said this, Subhadra was far away from dust and dirt, and his Dharma eye was pure.
時,須跋陀羅整欝多羅僧,合掌向佛,白佛言:
At that time, Subhadra tidied up the monks, put his palms together and faced the Buddha, and said to the Buddha:
「世尊!我今已得過三惡道。」
World Honored One! I have now passed through the three evil realms.
時,須跋陀羅白阿難言:
At that time, Subhadra said to Ananda:
「善哉!阿難!汝獲大利,為佛弟子,給侍第一。
Excellent! Ananda! You have gained great benefit and are the disciples of the Buddha. You are the first among all disciples.
我於今者,亦得善利,於佛法中,願得出家。」
I have also gained good benefits now, and in the Dharma, I am willing to become a monk. "
阿難合掌白佛言:
Ananda put his palms together and said to the Buddha:
「須跋陀羅於佛法中,願樂出家。」
Subhadra lives in the Dharma and wishes to become a monk.
爾時,世尊即告須跋陀羅:
At that time, the World-Honored One told Subhadra:
「善來比丘!鬚髮自落,法衣著身。」
Bhikkhu Shanlai! His hair has fallen down and his body is covered with Dharma robes.
即得具戒,得具戒已,即成羅漢。
That is to say, you have obtained the precepts. Once you have obtained the precepts, you have become an Arhat.
須跋陀羅即作是念:
Subhadra thought as follows:
「我今不忍見於世尊入般涅盤,我當先入。」
I can't bear to see the World Honored One enter Parinirvana now. I should enter it first.
須跋陀羅即時先入涅盤,如來於後亦入涅盤。
Subhadra immediately entered Nirvana first, and Tathagata also entered Nirvana later.
爾時,眾中有一比丘。
At that time, there was a bhikkhu among the crowd.
而說偈言:
And say verses:
「雙樹入涅盤,  枝條四遍布,
"The two trees entered nirvana, their branches spread everywhere,
上下而雨花,  繽紛散佛上。
Flowers are raining down and up, and their colors are scattered on the Buddha.
所以雨花者,  世尊入涅盤。」
Therefore, those who rain flowers, the World Honored One enters Nirvana. "
釋提桓因復說偈言:
Shi Tihuan repeated the verse:
「諸行無常,  是生滅法,  生滅滅已,
"All actions are impermanent, this is the law of arising and passing away, arising and passing away have ceased.
乃名涅盤。」
It's called Nirvana. "
時,梵主天復說偈言:
At that time, Lord Brahma spoke another verse:
「世間有生類,  捨身歸終滅,
"There are living beings in the world who will sacrifice themselves and eventually perish.
今者大聖尊,  具足於十力,
Now, the great sage possesses the ten powers,
世尊無等倫,  今入於涅盤。」
The World-Honored One is unparalleled and has now entered Nirvana. "
時,尊者阿那律復說偈言:
At that time, the Venerable Analudu said another verse:
「法主意止住,  出入息已斷,
"The Dharma's mind has stopped, the in and out breath has been cut off.
如來所成就,  行力悉滿足。
What the Tathagata accomplishes is fulfilled.
今入於涅盤,  其心無怖畏,
Now that he has entered nirvana, his mind has no fear.
都捨於諸受,  如油盡燈滅,
They are all given up on all kinds of feelings, just like the oil is exhausted and the lamp is extinguished.
滅有入涅盤,  心意得解脫。」
When existence ceases and enters nirvana, the mind is liberated. "
時,眾覩已,身毛皆竪。
At that time, everyone was gone, and all the hair on their bodies stood up.
佛入涅盤始經七日,爾時,阿難闍維如來右遶說偈:
Seven days after the Buddha entered Nirvana, Ananda Javi Tathagata said this verse:
「大悲梵世尊!  體同真淨寶,
"The Great Compassionate Brahma! Your body is the same as the True Pure Treasure,
有大神通力,  火出自然身,
With great supernatural power, fire comes out of the natural body,
千[疊*毛]用纏身,  內外二不燒。」
Thousands of [stacked * hairs] are used to wrap the body, and the inside and outside will not be burned. "
二誦第一
Second recitation first

111 - SA-2 111

SA-2 111 (一一一)
SA-2 111 (one-one-one)
佛在王舍城迦蘭陀竹林。
The Buddha is in the Kalanda Bamboo Grove in Rajagaha.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「汝等皆當勤修善行,漸漸增長,如月初生。」
You all should diligently cultivate good deeds and gradually increase them, just like the birth of a new moon.
時,有比丘初始受戒,漸修慚愧,善持威儀,往返人間,柔和恭順,不為佷戾,能制身心,如明眼人避深空井,及山峻岸。
At that time, there was a bhikkhu who first received the ordination, gradually cultivated his shame, was good at maintaining his majesty, and went to and from the world. He was gentle and respectful, not violent, and could control his body and mind, just like a discerning person who avoids deep empty wells and steep mountains.
比丘亦爾,如月初生,漸漸增長,善行日新。
Bhikkhu, just like the birth of a new moon, it gradually grows and your good deeds are renewed day by day.
佛復告諸比丘:
The Buddha again told the monks:
「今此會中,迦葉比丘勤修善行,如月初生,漸漸增長,漸修慚愧,往返人間,能制身心,柔和恭順,終不佷戾,如明眼人能避深井,遠離峻谷,迦葉比丘亦復如是。」
Now in this assembly, Bhikkhu Kassapa diligently cultivates good deeds, like a new moon, gradually increasing, gradually practicing shame, traveling to and from the human world, able to control the body and mind, gentle and respectful, and finally not violent, just like a discerning person who can avoid deep wells and stay away from steep valleys, Kassapa The same goes for monks.
佛告比丘:
The Buddha told the bhikkhu:
「何等比丘與法相應,堪至諸家?」
What kind of bhikkhu is so consistent with the Dharma that he is worthy of all the families?
時,諸比丘白佛言:
At that time, the monks said to the Buddha:
「世尊!如來則是諸法根本,諸法之導,法所依憑。
"World Honored One! The Tathagata is the root of all dharmas, the guide of all dharmas, and the basis of all dharmas.
善哉!世尊!願為我等敷演斯義,我等聞已,至心受持。」
How good! World Honored One! You are willing to explain it to us. We have heard it and accept it sincerely. "
佛復告諸比丘:
The Buddha again told the monks:
「諦聽!諦聽!至心憶念。
"Listen carefully! Listen carefully! Remember it with all your heart.
若有比丘,無所染著,不愛縛家,不生增減,心無嫌恨,亦不嫉妬。
If there is a bhikkhu, he has no attachments, no attachment to his family, no increase or decrease, no resentment in his heart, and no jealousy.
見他利養,心生歡喜。
Seeing him benefit and support him makes him happy.
見他施彼,亦不忿恨。
I don't feel resentful when I see others doing favors to others.
於修福者,咸皆隨喜。
For those who cultivate good fortune, everyone will be happy.
又不自讚己有德行,諸所言說,恒為一切。
And he does not praise himself for his virtues, and whatever he says remains the same for all.
見餘比丘,同至他家,終不譏毀,於自他所,心無高下。
When I see Yu Bhikkhu and go to his home with me, I will never ridicule him. I don't think he is superior to others.
若諸比丘能修善心,如向所說,乃名隨順,如法周旋,往返人間。」
If all monks can cultivate a kind heart, as Xiang said, they will be called obedient, and they will go back and forth in the human world according to the Dharma. "
爾時,世尊於虛空中而自運手,告諸比丘:
At that time, the World-Honored One moved his hands in the sky and told the monks:
「今我此手,不著於空,不縛於空,無有嫌隙,亦無瞋恚,此手寧有縛著、增減已不?」
Now, this hand of mine is not attached to the emptiness, nor is it bound to the emptiness. There is no resentment or hatred. Wouldn't this hand rather be bound, increase or decrease?
諸比丘即白佛言:
The monks then said to the Buddha:
「世尊!此空中手無縛無著,無有增減。」
World Honored One! The hands in this sky are unbound and unattached. There is no increase or decrease.
佛告比丘:
The Buddha told the bhikkhu:
「如是,如是。
"So, so.
若有比丘心無縛著,如空運手,乃可出入,往返諸家,不生增減,不生懊惱,亦不嫉妬。
If there is a bhikkhu whose mind is unbound, he can go in and out, go back and forth between houses, as if he were moving his hands in the air, without any increase or decrease, without any worry or jealousy.
見他利養,心生歡喜。
Seeing him benefit and support him makes him happy.
見他布施,不與於己,亦不忿恨。
When you see him giving alms, you don't give it to yourself, and you don't feel resentful.
見修福者,普皆隨喜,乃至心無高下。」
Everyone is happy when they see those who are doing good deeds, and their hearts are not high or low. "
佛告比丘:
The Buddha told the bhikkhu:
「迦葉比丘亦復如是,往返人間,心無縛著,乃至心無高下。」
Bhikkhu Kassapa is also like this, traveling to and from the human world, his mind is not bound, and his mind is not high or low.
佛復空中第二運手,告諸比丘:
The Buddha regained his second hand in the air and told the bhikkhus:
「如上所說,乃至迦葉比丘亦復如是。」
As mentioned above, even Kassapa Bhikkhu is also like this.
佛告比丘:
The Buddha told the bhikkhu:
「云何比丘出入諸家,為人說法?
"How come a bhikkhu goes to and from houses to teach people the Dharma?
云何得名清淨說法?
How did it get the name Pure Dharma?
云何名為不清淨說?」
Why is it called the theory of impurity? "
時,諸比丘白佛言:
At that time, the monks said to the Buddha:
「世尊!如來則是諸法根本,法之所導,法所依憑。
"World Honored One! The Tathagata is the root of all dharma, the guide of dharma, and the basis of dharma.
善哉!世尊!願為敷演,我等聞已,至心受持。」
How good! World Honored One! I am willing to perform it for you. We have heard it and accept it sincerely. "
佛告諸比丘:
The Buddha told the monks:
「諦聽!諦聽!至心憶念。
"Listen carefully! Listen carefully! Remember it with all your heart.
若有比丘為人說法,作如是念:
If a bhikkhu teaches the Dharma to others, he should think like this:
『我為彼人而說於法,當令彼人信敬於我,能多與我飲食、衣服、病瘦醫藥。』
"I speak the Dharma for the sake of those people. I should make them believe in and respect me, and give me more food, clothing, and medicine for sickness and weight loss." 』
若作是說者,是名不淨。
If you are a speaker in this way, your name is unclean.
若有比丘為人說法,欲令聽者證解佛法,除現在苦,離諸熱惱,不擇時節,導示善趣,為其顯現,乃至能令知者自知,不從他教,離於生老病死、憂悲苦惱,能令聽者聞其所說,如法修行。
If a bhikkhu preaches the Dharma to others, hoping to make the listeners realize the Buddha's teachings, eliminate present suffering, and get rid of all kinds of heat and troubles, he will guide the good destination at any time and make it appear, so that the knower will know it for himself and will not follow other people's teachings. Regarding life, old age, illness and death, sorrow and suffering, it can make the listeners listen to what he says and practice according to the Dharma.
為令聽者於長夜中,得法、得義、得利、得安,如是說者,名為清淨慈悲之說。
In order to enable the listeners to obtain the Dharma, gain righteousness, gain benefit, and gain peace in the long night, those who speak like this are called the preaching of pure compassion.
憐愍利益,欲使正法得久住故,如是說法名為清淨。
Out of pity and compassion for the benefit, and in the hope that the true Dharma will last for a long time, speaking the Dharma like this is called purity.
是故比丘應作是念,為人說法,當作是學。
Therefore, a bhikkhu should have these thoughts, teach others the Dharma, and learn from it.
第三亦如上所說,迦葉比丘能如是說,為令聽者證解佛法,乃至欲令正法得久住故,憐愍利益,作如是說,是名清淨,稱可佛法。」
Thirdly, as mentioned above, if Bhikkhu Kassapa can speak like this, in order to make the listeners realize the Buddha's Dharma, and even to make the true Dharma last for a long time, out of compassion and benefit, he speaks like this, which is called pure, and is praised as the Buddha's Dharma. "
時,諸比丘聞佛所說,歡喜奉行。
At that time, the monks heard what the Buddha said and followed it with joy.

112 - SA-2 112

SA-2 112 (一一二)
SA-2 112 (one one two)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,佛告諸比丘:
At that time, the Buddha told the monks:
「若有比丘將欲往詣於檀越家,先作是念:
"If any bhikkhu wants to go to Tan Yue's house, he should first think like this:
『若有所施,當速與我,勿令遲晚,至心施我,莫不至誠,願使多得,勿令寡少。
If you have something to give, give it to me immediately, don't let it be too late, give it to me sincerely, never be less than sincere, be willing to give me more, don't let me have less.
惠我精細,勿得麁澁。』
Benefit me carefully, don't be embarrassed. 』
若作是念,決定意者,往檀越家。
If you have this thought, you will decide to go to Tan Yue's house.
檀越雖與,不至心施,不恭敬與,雖施飲食,不令豐足,與其麁澁,不與精細,設有施與,遲緩不速。
Although Tan Yue gave, he did not give sincerely, and did not give respectfully. Although he gave food and drink, he did not make it abundant.
而此比丘,不稱意故,羞恥愁憂,生損減心。
But this bhikkhu, because he did not like what he wanted, was ashamed and worried, and had a mind of loss.
而此比丘應作是念:
And this bhikkhu should think:
『至檀越舍,彼非己家,云何而得稱遂其心?
As far as Tan Yue She is concerned, he is not his own home. How can he be praised and fulfilled in his heart?
何故生念,欲令檀越速施不遲,乃至精細,不用麁澁?』
Why do you want to make Tan Yue perform it quickly, not too late, and even finely, without any hesitation? 』
若作是念,設無所得,心不悔恨,離於增減,無有怨嫌。
If you think like this, you will gain nothing, and your heart will have no regrets, no increase or decrease, and no resentment.
設彼檀越少有所施,不至心與,遲晚不速,乃至與麁,不與精細,如是比丘心不嫌恨,亦不愧恥,心無增減。
Suppose that Tan Yue has little to offer, does not give sincerely, does not do it quickly, even does not give it carefully, then such a bhikkhu has no resentment in his heart, nor is he ashamed, and his heart does not increase or decrease.
迦葉比丘作如是心,至檀越所,斯非己家,云何而得自稱其意,望彼至心,速施不遲,乃至精細,莫得麁澁?
Bhikkhu Kassapa, with such a mind, went to Tanyue, which was not his own home. How could he claim to have his own intention, hope that he would be sincere in his heart, and do it quickly, not too late, and even in detail, so as not to be confused?
迦葉比丘作如是念,至檀越家,雖不得施,都無慚恥,心不損減。
With such thoughts in mind, Bhikkhu Kassapa went to Tan Yue's house. Even though he could not give anything, he was not ashamed and his mind was not diminished.
是故比丘,應作是心,至於他家。
Therefore, a bhikkhu should have this attitude towards his family.
不應生念,速施於我,乃至精細。
I shouldn’t be thinking about it, but I can do it quickly and even with precision.
是故汝等當作是學,如迦葉比丘往檀越家。」
Therefore, you should learn this way, just like Bhikkhu Kasyapa who went to Danyue's house. "
時,諸比丘聞佛所說,歡喜奉行。
At that time, the monks heard what the Buddha said and followed it with joy.

113 - SA-2 113

SA-2 113 (一一三)
SA-2 113 (one one three)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,尊者摩訶迦葉在彼舍衛舊園林中毘舍佉講堂。
At that time, the Venerable Maha Kassapa was visiting the lecture hall in the old garden of Savatthi.
時,尊者摩訶迦葉即於其夜,從定而起,從定起已,往詣佛所,頂禮佛足,在一面坐。
At that time, the Venerable Maha Kassapa rose from his concentration one night. After he had risen from his concentration, he went to the Buddha's place, bowed to the Buddha's feet, and sat on one side.
佛告迦葉:
The Buddha told Kasyapa:
「汝當教授諸比丘等,指導教照禪定之法,為說法要。
"You should teach the bhikkhus and others, guide and teach the method of meditation, and provide the essence of the Dharma.
何以故?
Why?
我恒教授是比丘等,汝亦應爾。
I, Professor Heng, am a monk, and you should also respond accordingly.
我常為諸比丘說於法要,汝亦應爾。」
I often explain the essentials of the Dharma to the monks, and you should also respond. "
迦葉白佛:
Kassapa White Buddha:
「是諸比丘不能受語,難可教授。」
These bhikkhus cannot accept words and are difficult to teach.
佛告迦葉:
The Buddha told Kasyapa:
「汝於今者,以何因緣,不為說法?」
Why are you not teaching the Dharma now?
迦葉復白佛言:
Kassapa replied to the Buddha and said:
「今二比丘:
"Now the two monks:
一是阿難共行弟子,名曰難荼。
One is Ananda's disciple named Nanda.
二是目連弟子,名阿毘浮。
The second is a disciple of Maudgalyana, named Abhibuddha.
是二弟子互諍勝負,各自稱言:
The two disciples disputed each other's victory and each praised him:
『我知見勝,我所說勝。』
"I know and see victory, I say victory." 』
互共相引,欲決知見,及以言說:
They all lead to each other, and if they want to know and understand, they can express it in words:
『為我說妙,為汝說妙?
Speak wonderfully to me, speak wonderfully to you?
為我句義具足,為汝句義具足?』
Is the sentence full of meaning for me, and the sentence is full of meaning for you? 』
」
爾時,阿難侍於世尊,以扇扇佛。
At that time, Ananda served the World Honored One and fanned the Buddha.
爾時,阿難語迦葉言:
At that time, Ananda spoke to Kasyapa:
「止!止!尊者!聽我懺悔,如此比丘,新入佛法,愚無智慧,未有所解。」
Stop! Stop! Venerable sir! Listen to my confession. Such a bhikkhu is new to Buddhism. He is ignorant and has no wisdom. He has no understanding.
尊者迦葉語阿難言:
Venerable Kasyapa spoke to Ananda:
「爾止!阿難!汝莫僧中作偏黨語。」
Stop it! Ananda! You monk is making partisan remarks.
爾時,世尊告一比丘:
At that time, the World-Honored One told a bhikkhu:
「汝可往喚彼二比丘。」
You can go and call those two monks.
時,彼比丘奉教往喚語二比丘言:
At that time, the bhikkhu was instructed to call two bhikkhus and say:
「世尊喚汝。」
The World Honored One calls you.
時,二比丘承佛勅命,即往佛所,頂禮佛足,在一面立。
At that time, the two monks, following the Buddha's order, went to the Buddha's place, bowed at the Buddha's feet, and stood on one side.
爾時,世尊告二比丘:
At that time, the World-Honored One told the two monks:
「汝等二人實作是語:
"You two actually said this:
『我讀誦多,我所知多,我所說言句偈不闕,欲決勝負。』
"I have read and recited a lot, I know a lot, and the verses and verses I speak are accurate, and I want to decide the outcome." 』
為有是不?」
Why? "
時,二比丘白佛言:
At that time, two monks said to the Buddha:
「實爾,世尊。」
Sure, World Honored One.
佛復告言:
The Buddha again said:
「汝若解我所說修多羅、祇夜、授記、說偈、優他那、尼他那、伊帝目多伽、本生、毘佛略、未曾有、優波提舍、本事是十二部,汝若讀誦,令通利者,是等經中,為有勝負以不?」
If you understand what I said about Sutra, Jiya, prophecies, verses, Uthana, Nithana, Idimudaka, Jataka, Vavlo, Wuyu, Upatisa, this is what I mean. If you read and recite the Twelve Parts and gain enlightenment, will there be any victory or defeat in these sutras?
時,二比丘白佛言:
At that time, two monks said to the Buddha:
「世尊!是十二部實無是說。」
World Honored One! These are the Twelve Parts. They are really nothing.
佛復告二比丘言:
The Buddha again told the two monks:
「說十二部經,為欲除滅諍訟勝負。
"The twelve sutras are preached in order to eliminate disputes and lawsuits.
汝今云何作如是說?
Why are you saying this now?
汝等愚人,作如是解,我豈可有如是說耶?
You fools, if you interpret it like this, how can I say it like this?
若生諍訟,此非佛法,又復不應出家之法。
If there is a dispute or lawsuit, this is not the Dharma of Buddhism, and it is no longer the Dharma of becoming a monk.
我佛法中,終不如是我勝汝負,乃至我所說法句義具足,汝之所說句義不足。
In my Dharma, it is not as if I am the winner and you are the loser, so that what I say is full of meaning, but what you say is not.
如是諍訟,實非我說。
Such a lawsuit is not my fault.
汝二比丘!如斯之事,汝應作不?」
You two monks! Should you do such a thing? "
時,二比丘即禮佛足,白佛言:
At that time, the two monks bowed at the Buddha's feet and said to the Buddha:
「我等聞佛所說,自知有過。
"When we hear what the Buddha said, we realize that we have made mistakes.
實如孾愚,無所知解。
It's like a fool who doesn't know anything.
作不應作,所作不善,乃共相決種種勝負,實有是過。
What you should not do, what you do is not good, it is all about winning or losing. It is true that you are wrong.
唯願世尊憐愍我故,聽許懺悔。」
I only hope that the World Honored One will take pity on me and allow me to repent. "
佛言:
Buddha said:
「知汝誠心慇重懺悔,汝實孾愚,無所知解,所作不善,不如佛教,非出家法,乃諍勝負,各云多知,乃至我所言說句義具足,汝不具足。
"I know that you are sincere and sincere in your repentance. You are really a fool. You have no knowledge and explanation. What you do is not good. It is not as good as Buddhism. It is not a renunciation. It is a matter of victory or defeat. There are many people who know each other. Even what I said is full of meaning, but you are not. .
如是勝負,實不應作。
If it's a win or a loss, it really shouldn't be done.
吾今受汝誠心懺悔,使汝善法增長,無有退失。
I now accept your sincere repentance, so that your good deeds will increase without any retreat.
何以故?
Why?
若能至心,實知有罪,然後懺悔,後莫復作。
If you can be sincere and realize your guilt, then repent and never do it again.
如是懺者,善法增長,無有退失。」
For those who repent in this way, their good deeds will grow and there will be no retreat. "
諸比丘聞佛所說,歡喜頂禮而去。
When the monks heard what the Buddha said, they bowed happily and left.

114 - SA-2 114

SA-2 114 (一一四)
SA-2 114 (one one four)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,尊者摩訶迦葉住舊園林毘舍佉講堂中。
At that time, the Venerable Maha Kassapa was living in the lecture hall of Vaisaka in the old garden.
時,尊者迦葉於日沒時,從禪定起,往至佛所,禮佛足已,在一面坐。
At that time, the Venerable Kasyapa started from meditation and went to the Buddha's place at sunset. After paying homage to the Buddha, he sat down beside him.
佛告迦葉:
The Buddha told Kasyapa:
「汝可教授諸比丘等,當為說法。
"You can teach the monks and others, and it should be the Dharma.
所以者何?
So what?
我恒教授,汝亦應爾。
I am Professor Heng, and you should also respond.
我常為諸比丘說法,汝亦應爾。」
I often preach to the monks, and you should also respond. "
迦葉白佛:
Kassapa White Buddha:
「是諸比丘,難可教授,不能受語。」
These monks are difficult to teach and cannot be taught.
佛告迦葉:
The Buddha told Kasyapa:
「汝於今者,見何因緣,而不為說?」
What causes and conditions do you see now that you don't explain?
迦葉對曰:
Kasyapa replied:
「若不信者,退失善法,便生懈怠,無有慚愧,愚癡無智,貪著他物,有恚害心,睡蓋所覆,掉動不停,於法疑惑,深著我見,具於煩惱垢污之心,喜瞋失念,無暫定,有如是等種種不善惡法,決定具有。
"Those who do not believe, retreat from the good Dharma, become lazy, have no shame, are ignorant and unwise, are greedy for other things, have harmful intentions, are covered by sleep, are restless, have doubts about the Dharma, and are deeply attached to my views. , with a troubled and filthy mind, joy, anger, and neglect of thoughts, there is no temporary determination, and there are all kinds of unwholesome and evil things like this, which are determined to exist.
如斯等人,尚無少善,況復增進善法,無有退失?
Such people are still not very good, how can they further improve the good method and not retreat?
若復有人,具於信心,不退善法,精進不倦,能修慚愧,有智之人,具行善法,無有貪想,遠離瞋嫌,除睡眠蓋,心不掉動,無有疑惑,不著身見,心淨無染,不喜瞋恚,能住心念,具於禪定,善法不退,若有具上種種善法,我尚不說彼人善法停住,況不增長?
If there is another person who has faith, never retreats from good deeds, is diligent and tireless, can cultivate shame, is a wise person, has good deeds, has no greed, is far away from anger, removes the cover of sleep, has an unshakable mind, and has no doubts. , not attached to the body, the mind is pure and untainted, does not like anger, can keep the mind, possesses meditation, and the good dharma does not retreat. If there are all kinds of good dharma mentioned above, I will not say that the person's good dharma will stop or increase. ?
如斯等人,於日夜中,善法增長。」
For such people, their good deeds increase day and night. "
佛告迦葉:
The Buddha told Kasyapa:
「如是!如是!如汝所說。
"So! So! Just as you said.
若不信者,退失善法,乃至如斯等人,尚無少善,況復增長?
If those who don’t believe in it will lose the good Dharma, and even people like this will still have little good, how much more good will it be?
若復有人,具信心者,不退善法,乃至我尚不說彼人善法停住,況不增長?」
If there is someone who has faith and does not retreat from his good dharma, even if I don’t say that his good dharma has stopped, how about it not growing? "
時,諸比丘聞佛所說,歡喜奉行。
At that time, the monks heard what the Buddha said and followed it with joy.

115 - SA-2 115

SA-2 115 (一一五)
SA-2 115 (one-one-five)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,尊者摩訶迦葉住舊園林毘舍佉講堂。
At that time, the Venerable Maha Kassapa lived in the old garden of the Visaka Lecture Hall.
時,尊者迦葉於日沒時,從禪定起,往詣佛所,頂禮佛足,在一面坐。
At that time, at sunset, the Venerable Kassapa, from meditation, went to the Buddha's place, bowed at the Buddha's feet, and sat on one side.
佛告迦葉:
The Buddha told Kasyapa:
「汝可教授諸比丘等,為其說法。
"You can teach the monks and others and teach them the Dharma.
所以者何?
So what?
我常教授,汝亦應爾。
I often teach, and you should also respond.
我常為彼而說法要,汝亦應爾。」
I often preach sermons for them, and you should also respond. "
迦葉白佛言:
Kassapa said to Buddha:
「世尊!是諸比丘不能受語,難可教授。」
World Honored One! These monks cannot accept words and cannot teach.
佛告迦葉:
The Buddha told Kasyapa:
「汝何以故,而不教授,為其說法?」
Why don't you teach or explain it to me?
迦葉對曰:
Kasyapa replied:
「世尊是法根本,是法之導,法所依憑。
"The World Honored One is the root of the Dharma, the guide of the Dharma, and the basis of the Dharma.
善哉!世尊,願為敷演,我聞語已,至心受持。」
How good! World Honored One, I would like to perform it for you. I have listened to the words and accepted them sincerely. "
佛告迦葉:
The Buddha told Kasyapa:
「汝今善聽,受持憶念,吾當為汝分別解說。」
Now that you are good at listening, upholding and remembering, I will explain it to you.
迦葉白佛:
Kassapa White Buddha:
「唯然,世尊,願樂欲聞。」
Only, World Honored One, I wish you could hear it.
佛告迦葉:
The Buddha told Kasyapa:
「昔有比丘自修阿練若行,讚嘆修阿練若行者,自行乞食,著糞掃衣,讚嘆乞食著、糞掃衣者。
"In the past, there were monks who cultivated the practice of Alian and praised those who practiced it. They begged for food by themselves and swept their clothes with dung. They praised those who begged for food and swept their clothes with dung.
少欲知足,常樂空閑寂靜之處,勤修精進,心不馳散,恒樂禪定,自盡諸漏,讚盡漏者。
Be content with few desires, always be happy in a quiet place, practice diligently and diligently, keep your mind from wandering, be in constant joy and meditate, eliminate all outflows by yourself, and praise those who have eliminated all outflows.
以是之故,一切比丘咸來親近,而問訊之。
For this reason, all the bhikkhus came to approach him and inquired about him.
而此比丘語諸來者:
And this bhikkhu said to those who came:
『善來比丘!可就此坐。
"Bhikkhu, come here!" You can sit here.
汝名為何?
What's your name?
是誰弟子?
Who is his disciple?
履行賢良,應沙門法。
To perform virtuous conduct, one must follow the Samana Dharma.
夫出家者,宜應如汝,作於沙門。
If you become a monk, you should be like you and become a monk.
若見汝者,學汝所為,不久必當獲於己利。』
If I see you and learn what you do, I will soon be able to benefit myself. 』
新學比丘,覩斯事已,而作是念:
A new bhikkhu, having said this, he thinks:
『彼有比丘,共相恭敬,我今亦當習學其行,自修阿練若行,讚嘆修阿練若行者,自行乞食,著糞掃衣,讚嘆乞食著糞掃衣者。
There are monks there, and we all respect each other. I should also learn from them now. I should practice Ah Lian on my own and praise him who practices A Lian on his own. He begs for food by himself and sweeps his clothes with dung. I praise those who beg for food and sweep their clothes with dung.
少欲知足,常樂空閑寂靜之處,勤修精進,心不馳散,恒樂禪定,自盡諸漏,讚盡漏者。
Be content with few desires, always be happy in a quiet place, practice diligently and diligently, keep your mind from wandering, be in constant joy and meditate, eliminate all outflows by yourself, and praise those who have eliminated all outflows.
以是之故,一切比丘咸來親近,安慰問訊。
For this reason, all the bhikkhus came to get close to him, comfort him and inquire about him.
而此比丘語諸來者:
And this bhikkhu said to those who came:
「善來比丘!可就此坐。
"Bhikkhu, please sit here.
汝名為何?
What's your name?
是誰弟子?
Who is his disciple?
履行賢良,應沙門法。
To perform virtuous conduct, one must follow the Samana Dharma.
出家之人,宜應如汝,作於沙門。
A monk should be like you, a monk.
若見汝者,學汝所為,不久必當獲己義利。」
If I see you and learn what you do, I will soon gain my own righteousness and benefit. "
』諸新學者,若生是念,長夜利益,得義得樂,名自濟拔,能令正法得久住世,是人進趣,終不退沒。」
’ All new scholars, if you have this thought, you will benefit from it for a long time, gain righteousness and happiness, and be called self-help, so that the righteous Dharma can stay in the world for a long time. This person will enter the realm and never retreat. "
佛告迦葉:
The Buddha told Kasyapa:
「若有比丘生則有福,初始出家,多得利養,衣服、湯藥、床敷、臥具,四事豐饒。
"If a bhikkhu is born, he will be blessed. When he first becomes a monk, he will receive a lot of benefits and support. Clothes, decoctions, bed dressings, and bedding will be abundant.
復有比丘,見是比丘,親近談語,安慰問訊。
Another bhikkhu saw this bhikkhu and talked to him closely, comforting and asking questions.
時,此比丘語彼比丘:
At that time, this bhikkhu said to that bhikkhu:
『汝名何等?
What is your name?
是誰弟子?
Who is his disciple?
生則有福,多得利養,衣服、湯藥、床敷、臥具,四事豐饒。
If you are born, you will be blessed with abundant benefits and nourishment. Clothes, decoctions, bed dressings, and bedding will be abundant.
若有比丘親近汝者,四事不乏。』
If a bhikkhu approaches you, there will be no lack of the four things. 』
若有新學比丘,覩斯事已,應作是念:
If there is a new monk who has already done this, he should think like this:
『彼有生福比丘,共相恭敬,我今亦當修如是行,衣服、臥具、飲食、湯藥,四事供養,亦常豐饒。』
"There are blessed bhikkhus who respect each other. I should also practice the same way now. I will provide you with four things: clothes, bedding, food, soups and medicines, and you will always have plenty." 』
若新學比丘作如是意,學如是事已,是名長夜衰耗,都無利益,及以利樂,非沙門法,受諸苦惱,名自輕毀,梵行不立,沒于淤泥,為惡所欺,具於結使,數受諸有,名生熱惱,獲得苦報,必當受於生老病死。」
If a new bhikkhu thinks like this and learns such things, his name will be wasted for a long time, and there will be no benefit, and he will use it for profit and happiness, which is not the way of ascetics. Those who are deceived by evil, have a strong relationship, and suffer all kinds of things, which are called heat and troubles, and receive painful rewards, and they must suffer birth, old age, illness, and death. "
時,大迦葉及諸比丘聞佛所說,歡喜奉行。
At that time, Kassapa Kassapa and other bhikkhus heard what the Buddha said and followed it with joy.

116 - SA-2 116

SA-2 116 (一一六)
SA-2 116 (one hundred and six)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,尊者摩訶迦葉住舊園林毘舍佉講堂。
At that time, the Venerable Maha Kassapa lived in the old garden of the Visaka Lecture Hall.
時,大迦葉於日沒時,從禪定起,往至佛所,頂禮佛足,却坐一面。
At that time, when the sun was setting, Maha Kasyapa started from meditation, went to the Buddha's place, bowed at the Buddha's feet, and sat on one side.
爾時,世尊告迦葉言:
At that time, the World-Honored One told Kasyapa:
「汝今朽老,年既衰邁,著此商那糞掃納衣,垢膩厚重,汝今還可詣於僧中,食於僧食,檀越施衣,裁割壞色,而以著之。」
Now that you are old and aged, and the dung-sweeping clothes you wear here are greasy and heavy with dirt, you can still go to the monks, eat on the monks' food, wear the clothes with sandalwood, cut them into pieces, and wear them with stains. Of.
迦葉白佛言:
Kassapa said to Buddha:
「世尊!而此納衣是我久服,我亦讚嘆著納衣者,云何可捨?」
World Honored One! I have worn this garment for a long time, and I admire the one who wears it. Why should I give it up?
佛告迦葉:
The Buddha told Kasyapa:
「汝見著納衣者,有何義利?
"You see those who accept clothes, what is the righteousness and benefit?
長夜服翫,自行阿練若行,讚嘆阿練若行者,自行乞食,讚歎乞食者。」
Wearing 笫 for a long night, walking by oneself is like practicing, praising those who are walking like practicing, begging for food by oneself, and praising those who are begging for food. "
迦葉白佛言:
Kassapa said to Buddha:
「世尊!我見納衣者有二種利:
"World Honored One! I see two benefits for those who accept the clothes:
於現在世安樂而住;
Live peacefully and happily in the present world;
未來之世,為諸比丘作照明法,為後世人之所習學。
In the future life, I will illuminate the teachings for the monks and learn from them for future generations.
後世人輩,當發是意:
Future generations should express this intention:
『昔佛在世,大德比丘,久修梵行,善樂佛法,深達法式,少欲知足。
"In the past, when the Buddha was still alive, there was a virtuous bhikkhu who practiced the holy life for a long time, took good pleasure in the Dharma, understood the Dharma deeply, and was content with few desires.
自行阿練若行,讚嘆阿練若行者。
A Lian is good at walking alone, and he who praises Lian is like walking on his own.
著糞掃衣,讚歎著彼糞掃衣者。
Wearing dung-sweeping clothes, I admire the person who sweeps dung-sweeping clothes.
次行乞食,讚嘆乞食者。』
Go begging for the next time and praise the beggar. 』
未來世人多生此心,欣慕斯法,為作救拔,義利安樂。」
In the future, many people in the world will have this kind of heart, admiring the Dharma, seeking salvation, righteousness, benefit, and happiness. "
佛讚迦葉:
Buddha praises Kasyapa:
「善哉!善哉!汝若如是,於長夜中,憐愍世間,利益弘多,為作救濟,義利安樂。
"How good! How good! If you are like this, in the long night, you have compassion on the world, you will benefit a lot, and you will provide relief, righteousness, peace and happiness.
若有沙門及婆羅門毀頭陀者,是等即為毀呰於我。
If there are ascetics and brahmins who destroy the sūtras, they will be destroyed by me.
若有讚嘆頭陀功德,是等即為讚嘆於我。
If anyone praises the merits of Toutuo, he or she praises me.
所以者何?
So what?
我以種種因緣,無數方便,讚嘆頭陀所得功德,安立頭陀,讚嘆頭陀,諸行中勝。
I use various causes and conditions and countless expedient methods to praise the merits and virtues achieved by dhutanga, establish dhutanga, praise dhutanga, and achieve victory in all actions.
汝從今日已後,常應自行阿練若行,讚嘆能行阿練若行者。」
From today onwards, you should always practice Ah Lian Ruo on your own and praise those who can do it. "
時,大迦葉及諸比丘聞佛所說,歡喜奉行。
At that time, Kassapa Kassapa and other bhikkhus heard what the Buddha said and followed it with joy.

117 - SA-2 117

SA-2 117 (一一七)
SA-2 117 (one-one-seven)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,尊者摩訶迦葉在於邊遠,草敷而住,衣被弊壞,染色變脫,鬚髮亦長,來詣佛所。
At that time, the Venerable Maha Kassapa was living in a remote area, living on grass. His clothes were torn and stained, and his beard and hair had grown long. He came to visit the Buddha.
爾時,世尊大眾圍遶,而為說法。
At that time, the World Honored One was surrounded by a large crowd and was preaching the Dharma.
時,諸比丘見迦葉已,皆生是念:
At that time, when all the monks saw Kassapa, they all thought:
「彼尊者不知出家所有威儀,衣色變穢,鬚髮亦長,威儀不具。」
That venerable man did not know the dignity of a monk. His clothes became filthy, his beard and hair grew long, and he lost his dignity.
爾時,世尊知諸比丘心之所念,為欲令彼生欽尚故,遙見迦葉,即語之言:
At that time, the World-Honored One knew what the monks were thinking, and in order to make them admire him, he saw Kassapa in the distance and said:
「善來迦葉!」尋分半座,命令共坐,我當思惟:
"Good Lord Kassapa!" Xun divided half a seat and ordered us to sit together. I should think:
「汝先出家,我後出家,是故命汝,與爾分座。」
You will become a monk first, and I will become a monk later. That is why I have ordered you to sit with me separately.
摩訶迦葉聞斯教已,即懷惶悚,便起合掌,頂禮佛足,白佛言:
After Mahakassapa heard this teaching, he became frightened, put his palms together, bowed at the Buddha's feet, and said to the Buddha:
「世尊是我大師,我是弟子,云何與師同共同坐?」
The World Honored One is my master and I am his disciple. How can I sit with my master?
第二第三,亦作是言。
Second and third, the same is true.
佛告迦葉:
The Buddha told Kasyapa:
「實如汝言,我是汝師,汝是弟子。」
As you said, I am your master and you are your disciple.
即命迦葉:
That is to say, Kasyapa:
「汝可於彼所應坐處,於中而坐。」
You can sit in the middle where you are supposed to sit.
時,尊者迦葉即奉佛教,敷座而坐。
At that time, the Venerable Kassapa worshiped Buddhism and sat down on the throne.
爾時,世尊為欲令彼諸比丘等,益增厭惡,自呵責故,為欲讚歎摩訶迦葉功德尊重與佛齊故,告諸比丘:
At that time, the World-Honored One, in order to make those bhikkhus and others more disgusted and reprimanded himself, and in order to praise Mahakasyapa's merits and respect him and be equal to the Buddha, he told the bhikkhus:
「我修離欲之定,入于初禪,作意思惟,迦葉比丘亦欲離惡不善,有覺有觀,入于初禪,亦復晝夜,欲入初禪;
"I cultivate the concentration of freedom from desire, enter the first jhana, and think about it. Bhikkhu Kasyapa also wants to be free from evil and evil, has awareness and insight, and enters the first jhana. He also wants to enter the first jhana again day and night.
二禪、三禪,及第四禪,亦復如是。
The same is true for the second, third, and fourth jhanas.
我若發心欲入慈心、無嫌怨心、無惱心、遍廣心、善修無量,於其東方,作如是心,南西北方,四維上下,亦作是心,我於晝夜,欲修是心。
If I aspire to have a loving heart, a mind without resentment, a mind without anger, an all-encompassing mind, and immeasurable good practices, I will have such a mind in the east, south, west, north, and up and down in the four dimensions. I will cultivate it day and night. It's the heart.
摩訶迦葉,亦復如是,欲入慈心、無嫌怨心、無惱心、遍廣心、善修無量,於其東方,作如是心,南西北方,四維上下,亦作是心。
Mahakassapa, it is also like this. If you want to have a loving heart, a mind without resentment, a mind without anger, a mind that is universal, and a mind that cultivates immeasurable good deeds, you should have such a mind in the east. You should also have this mind in the south, west, and north, up and down in the four dimensions.
我若修於悲喜捨心,我於晝夜,常入此心。
If I cultivate the mind of equanimity of joy and sorrow, I will always enter this mind day and night.
摩訶迦葉亦復如是,於晝夜中,常入此心。
Mahakasyapa is also like this, always entering this mind day and night.
我欲滅除惱壞,却於色想,除若干想,入無邊虛空,亦欲晝夜常入此定,識處不用處,非想非非想處,亦復如是。
I want to get rid of defilements, but I think about form, get rid of a few thoughts, and enter the boundless void. I also want to enter this concentration day and night. The place of awareness is not in the place of non-perception, and the place of non-perception is not the place of non-perception.
我亦欲入神通等定,能以一身作無量身,以無量身還作一身。
I also want to enter the samadhi of supernatural power, and be able to use one body to become a bodyless body, and to use a bodyless body to become a whole body.
我欲觀察諸方上下,入于石壁,無有障礙,猶如虛空,坐臥空中,如彼鴈王,履地如水,履水如地,身至梵天,手捫日月。
I want to observe all directions, up and down, entering the stone wall, there is no obstacle, just like the void, sitting and lying in the air, like the wild goose king, walking on the ground like water, walking on water like the ground, reaching the Brahma sky with my body, and touching the sun and moon with my hands.
若我晝夜欲修是定,迦葉比丘,亦復如是,欲入於彼神通等定,能以一身作無量身,以無量身還為一身,觀察四方,四維上下,能以此身入于石壁,無有障閡,猶如虛空,坐臥空中,如彼鴈王,履地如水,履水如地,身至梵天,手捫日月,亦欲晝夜常入此定。
If I want to cultivate this kind of concentration day and night, the same goes for Bhikkhu Kassapa. If I want to enter the concentration of that supernatural power, I can use one body to make the bodyless body. I can use the bodyless body to turn into one body. I can observe the four directions and the four dimensions up and down. I can use this body. Entering the stone wall, there is no barrier, just like the void, sitting and lying in the air, like the wild goose king, walking on the ground like water, walking on the water like the ground, reaching the Brahma sky, touching the sun and moon with your hands, and wishing to enter this concentration day and night.
天眼、天耳,及他心智、宿命、漏盡,亦復如是。」
The same is true for the heavenly eyes and ears, as well as his mind, destiny, and drains. "
爾時,世尊於彼無量大眾之中,稱讚迦葉功德,尊重如是,種種與己齊等。
At that time, the World-Honored One among the countless people praised Kassapa's merits, respected him, and was equal to himself in all aspects.
時,諸比丘聞佛所說,歡喜奉行。
At that time, the monks heard what the Buddha said and followed it with joy.

118 - SA-2 118

SA-2 118 (一一八)
SA-2 118 (one hundred and eighty)
如是我聞:
This is what I heard:
一時,佛在王舍城,耆闍崛山迦蘭陀竹林。
At one time, the Buddha was in the city of Rajagaha, in the Bamboo Grove of Kalandha on the Jijajjue Mountain.
爾時,尊者摩訶迦葉、尊者阿難在耆闍崛山中。
At that time, the Venerable Maha Kassapa and the Venerable Ananda were in Mount Qijajue.
于時阿難食時已到,語尊者摩訶迦葉言:
At that time, Ananda's meal time had come and he spoke to the Venerable Maha Kassapa:
「大德!食時已到,可共乞食。」
Great Virtue! It's time to eat. Let's beg for food together.
於是摩訶迦葉著衣持鉢,與阿難出耆闍崛山,入王舍城乞食。
So Mahakasyapa put on his robes and held his alms bowl, and he and Ananda left Mount Qijajue and entered the city of Rajagaha to beg for food.
阿難語摩訶迦葉言:
Ananda said to Mahakasyapa:
「日時猶早,我欲至彼比丘尼精舍,觀諸比丘尼等所行法式。」
It is still early, and I want to go to the bhikshuni monastery to observe the rituals performed by the bhikshuni and others.
迦葉答言:
Kasyapa replied:
「可爾。」
Keer.
即時共詣比丘尼精舍。
Immediately we visited the bhikshuni monastery together.
爾時,諸比丘尼遙見二尊者來,即敷床座。
At that time, the bhikkhunis saw the two venerable men coming from a distance and immediately laid out the bed seats.
既敷座已,白二尊者:
Now that they have taken their seats, Bai Erzun said:
「可就此坐。」
You can sit here.
時,二尊者即就其坐。
At that time, the two venerables took their seats.
諸比丘尼既見坐已,稽首禮足,在一面立。
When the bhikkhunis saw him sitting down, they bowed their heads and stood on one side.
爾時,摩訶迦葉為比丘尼種種說法,示教利喜。
At that time, Maha Kassapa gave various sermons to the bhikshuni, giving instructions and joy.
於彼眾中,有比丘尼名偷羅難陀,聞說法要,心不甘樂,即出惡言:
Among them, there was a bhikshuni named Toulananda. When he heard the Dharma, his heart was not happy and he said something evil:
「今者云何長老迦葉在阿難前為比丘尼而說法要?
"Now, why did Elder Kassapa preach to the bhikshuni in front of Ananda?
如賣針人,至針師門,求欲賣針,終不可售。
It's like a needle seller who goes to the acupuncture master's door and wants to sell needles, but in the end he can't sell them.
今者迦葉,亦復如是,云何乃在阿難前而說於法?」
Now Kassapa is also like this. Why did he preach the Dharma in front of Ananda? "
作是語已,嘿然而住。
Having said these words, he still lives.
時,摩訶迦葉以淨天耳聞其所言,語長老阿難:
At that time, Mahakassapa heard what he said with his pure heavenly ears, and said to the elder Ananda:
「汝見是偷羅難陀比丘尼心不喜樂悅心,出麁言不?」
You see that Bhikshuni Torananda is not happy, why don't you say anything?
是時阿難語迦葉言:
At that time Ananda spoke to Kasyapa:
「彼說何事?」
What did he say?
迦葉答言:
Kasyapa replied:
「彼作是說:
"He said:
『云何迦葉在阿難比提醯子牟尼之前而說法要?
Why did Kassapa preach the sermon before Ananda Bitixiangzi Muni?
以汝同彼針師之子,以我名為賣針之人。』
You and that acupuncture master’s son take my name as a needle seller. 』
」尊者阿難語迦葉言:
Venerable Ananda said to Kasyapa:
「止!止!尊者!孾愚少智,不足具責,唯願大德聽其懺悔。」
Stop! Stop! Your Majesty! You are a foolish person with little wisdom. You are not responsible. I only hope that the great virtuous person will listen to his confession.
迦葉即語長老阿難言:
Kasyapa spoke to the elder Ananda:
「如來、世尊、多陀阿伽度、阿羅呵、三藐三佛陀為教導故,引彼月喻,日漸增長,能具慚愧。
"The Tathagata, the World-Honored One, Dota Agadu, Aloha, and Samyaksambodhisattva, for the sake of teaching, quoted the moon metaphor, which gradually increased and became ashamed.
離於無慚,忍于罵辱,禁制身心,往返人間,為導於我,為說於汝,同彼月耶?」
To be free from shame, to endure insults, to restrain body and mind, to travel to and from the human world, to guide me, to speak to you, in the same month? "
阿難答言:
Ananda replied:
「如來世雄,實不說我同於彼月。」
Tathagata Shixiong, you really can't say that I am the same as that moon.
迦葉復言:
Kasyapa replied:
「唯佛、世尊、多陀阿伽度、阿羅呵、三藐三佛陀、等正覺知者,說我同彼月初生時,日漸增長,能具慚愧。
"Only the Buddha, the World-Honored One, Dota Agadu, Aloha, Samyak Sambuddha, and others who are fully aware, say that when I was born in the same month as that person, they grew day by day and were able to feel ashamed.
離於無慚,忍于罵辱,禁制身心,往返諸家。」
He is free from shame, tolerates insults and insults, restrains his body and mind, and travels to and from various homes. "
阿難白言:
Ananda said in white:
「實爾。」
Sure.
尊者迦葉語阿難言:
Venerable Kasyapa spoke to Ananda:
「如來世尊於無量百千大眾之前,稱我名字言:
"The Tathagata, the Tathagata, before countless hundreds of thousands of people, called me by name and said:
『是大德有慚愧人,智慧深遠,喻似於己。』
"This is a great virtuous person who is ashamed of others. His wisdom is profound, and he can be compared to himself." 』
佛告比丘:
The Buddha told the bhikkhu:
『我今離於欲惡不善,有覺有觀,喜樂一心,入於初禪,晝夜常在如是定中。
Now I am free from desires, evil and unwholesome. I have awareness and insight. I am single-mindedly happy. I have entered the first jhana. I am always in such concentration day and night.
迦葉比丘亦常離於欲惡不善,有覺有觀,喜樂一心,入於初禪,晝夜恒在如是定中。』
Bhikkhu Kassapa is also always free from desires, evil, and unwholesome deeds. He has awareness and insight, has a single mind of joy, enters the first jhana, and remains in such concentration day and night. 』
」
阿難答言:
Ananda replied:
「實爾。
"Sure.
迦葉!」二三四禪,慈悲喜捨及四禪定、三明、六通,亦復如是。
Kasyapa! "The same is true for the second, third, and fourth jhanas, compassion, joy, and equanimity, as well as the four jhanas of concentration, three clarity, and six penetrations.
爾時,尊者摩訶迦葉於比丘尼大眾之前,作師子吼已,從坐而起,即還所止。
At that time, the Venerable Maha Kassapa stood in front of the assembly of bhikkhunis, roared like a master, stood up from his seat, and then returned to his original position.

119 - SA-2 119

SA-2 119 (一一九)
SA-2 119 (one-one-nine)
爾時,如來將欲涅槃。
At that time, the Tathagata will desire nirvana.
尊者阿難、摩訶迦葉在耆闍崛山。
The Venerable Ananda and Maha Kassapa were at Mount Qijajue.
時世飢儉,乞食難得。
The world was hungry and frugal, and begging for food was hard to come by.
於是尊者阿難將諸新學比丘,向于南山聚落。
Then the Venerable Ananda led the new monks to settle in Nanshan.
新學比丘之中,有諸年少,樂著嬉戲,躭嗜飲食,不攝諸根,無有威儀,初夜後夜,不勤行道,讀誦經典,左脇著地,自恣睡眠。
Among the new bhikkhus, there are many who are young, happy to play, addicted to food and drink, do not take care of the faculties, have no dignity, first and last night, do not diligently practice the Way, read and recite sutras, lie on the left side of the ground, and fall asleep.
既達彼已,諸比丘中,三十餘人罷道還俗。
Having reached that point, more than thirty of the monks gave up their teachings and returned to lay life.
以是之故,徒眾減少,遊行己竟,還至於彼王舍大城耆闍崛山,收攝衣鉢,洗手足已,往詣尊者大迦葉所,禮尊者足,在一面坐。
For this reason, the number of disciples was reduced, and the procession was completed. They returned to the great city of King's Palace, Mount Qijajue, collected their clothes and bowls, washed their hands and feet, and went to the place where the Venerable Kassapa was. They bowed to His Majesty's feet and sat down beside him.
時,大迦葉告阿難曰:
At that time, Kassapa told Ananda:
「汝從何來?
"Where are you from?
徒眾減少。」
The number of followers decreased. "
阿難答言:
Ananda replied:
「我往至彼南山聚落,弟子之中三十餘人,昔日盡是童真出家,罷道還俗,以是事故,徒眾減少。」
When I went to that Nanshan settlement, there were more than thirty disciples among them. They used to be innocent monks, but they gave up their monkhood and returned to secular life. As a result, the number of disciples decreased due to accidents.
摩訶迦葉語阿難言:
Mahakasyapa spoke to Ananda:
「如來何故制別眾食,而聽三人共一處食?
"Why does the Tathagata control the food of different people, but listen to three people eating together?
如是之意為欲擁護於諸人故,使不損減。
This is because I want to support everyone so that there will be no loss.
復為制伏惡欲比丘,斷除於人多眷屬故,稱僧名字,多有所求,減損諸家,破壞眾僧,使作二部故,令如法比丘不得供養衣服飲食,非法比丘多獲利養。
In order to control evil desires, the bhikkhu cut off many dependents, called the monks by name, made many demands, harmed the families, destroyed the monks, and made them into two groups. Therefore, the bhikkhu who followed the law was not allowed to provide food and clothing, and the bhikkhu who was not allowed to have too many Profit and support.
惡欲比丘既得供養,與淨行者而共諍訟。
Now that the bhikkhu with evil desires has been supported, he and the one who practices pure deeds will start a fight together.
汝以何故,於飢饉世,將彼新學年少比丘以為徒眾?
Why do you think of a young bhikkhu who is new to the school as your disciple in this time of famine?
而此比丘,樂著嬉戲,貪嗜飲食,諸根馳散,無有威儀,貪嗜睡眠,無有厭足。
But this bhikkhu is happy to play, addicted to eating and drinking, his faculties are scattered, he has no dignity, he is greedy to sleep, and he is not satisfied with anything.
初夜後夜不勤行道,讀誦經典,云何而此如是徒眾遊行至彼南山聚落?
If I didn't practice Taoism diligently and read and recite scriptures the first night and the next, why did the disciples march to that Nanshan settlement like this?
既達彼已,三十餘人昔日盡是童子出家,罷道還俗。
Now that they have arrived, more than thirty people, all of whom were boys who became monks in the past, gave up their monastic life and returned to secular life.
汝於今者,徒眾破壞。
What you are doing now will be destroyed by others.
汝今無智,猶如小兒。」
You are now as ignorant as a child. "
阿難答言:
Ananda replied:
「我已年邁,云何而言『猶如小兒』?」
I am already old, how can I say 'like a child'?
迦葉復言:
Kasyapa replied:
「我非無故稱汝名字以為小兒。
"It's not for no reason that I call you a child by your name.
今世飢饉,乞匃難得,而汝云何多將人眾,遊行至彼南山聚落?
In this world, when there is famine and begging is rare, why do you lead so many people to march to that settlement in Nanshan?
汝弟子中,有諸年少,樂著嬉戲,貪嗜飲食,諸根馳散,無有威儀,貪好睡眠,無有厭足。
Among your disciples, there are many young people who are happy to play, greedy for food and drink, their faculties are scattered, they have no dignity, they are greedy for sleep, and they are not satisfied with anything.
初夜後夜不勤行道,讀誦經典,使三十餘人休道還俗。
After the first night and the next night, he did not practice Taoism diligently and read and recite scriptures, which caused more than thirty people to abandon Taoism and return to secular life.
如是所作,豈非同彼小兒者乎?」
If you do this, isn't it the same as that kid? "
爾時,帝舍難陀比丘尼聞大迦葉呵責尊者阿難比丘作小兒行,心中不悅,生大憂惱,即出麁言:
At that time, Bhikshuni Dishananda heard that Kassapa had reprimanded the Venerable Bhikkhu Ananda for acting like a child. She was displeased and felt great distress, and she immediately said:
「此大迦葉本是外道,而今云何毀呰阿難比提醯牟尼作小兒行?」
This great Kassapa was originally a heretic, so how can he now discredit Ananda Bitiji Muni and act like a child?
是時,迦葉以淨天耳聞比丘尼出斯麁言毀罵己已,於是迦葉告阿難曰:
At that time, Kassapa heard with his pure heavenly ears that the bhikshuni came out and cursed her, so Kassapa told Ananda:
「帝舍難陀比丘尼身心中不悅,生大苦惱,發是惡言:
"Bhikshuni Dishananda was displeased both physically and mentally, and was in great distress, and uttered these evil words:
『斯大迦葉本外道師,云何毀呰尊者阿難比提醯牟尼作小兒行?』
"How could the heretic master of the Great Kassapa destroy the venerable Ananda Biti Muni for being a child?" 』
」
即時阿難語迦葉曰:
Immediately Ananda said to Kasyapa:
「此比丘尼稚小兒智,猶如孾孩,唯願大德,聽其懺悔。」
This bhikshuni is childish and wise, just like a child. I only hope that a great virtuous person will listen to her confession.
摩訶迦葉語阿難言:
Mahakasyapa spoke to Ananda:
「我出家時,作是要誓:
"When I became a monk, I vowed to:
『世間若有阿羅漢者,我當歸依。』
"If there is an Arhat in the world, I will take refuge in him." 』
自出家來,未有異趣,唯依如來、無上至真、等正覺。
Since becoming a monk, I have never had any different interests. I only rely on the Tathagata, the supreme truth, and the perfect enlightenment.
我先在俗,未出家時,觀諸世間生老病死、憂悲愁惱眾苦聚集,如是之事,競來逼切。
When I was a layman, before I became a monk, I observed birth, old age, sickness, and death in the world, as well as sorrow and sorrow, and numerous sufferings gathered together. Such things were constantly coming and going.
我於爾時,厭家迫迮,無有可處。
At that time, I was tired of being at home and had nowhere to go.
樂出家法,能離塵垢。
If you enjoy the Dharma of becoming a monk, you can get rid of the dirt.
觀於在家,眾事憒閙,猶如入於鉤棘之林,鉤剴刺牽,傷毀形服,難可得出。
Observe that at home, everything is confusing, just like entering a forest of hooks and thorns, where the hooks and thorns pull, damaging the body and clothes, making it difficult to get out.
在家亦爾,緣務纏縛,沒於欲泥,不得修於清淨梵行。
At home, too, you are entangled in karmic affairs, lost in the mud of desire, and unable to cultivate a pure holy life.
晝夜思惟,不見一法能勝於彼,剃除鬚髮,被服法衣,棄捨家業,信心出家。
I think about it day and night, but I don't see a way that can be better than that. I shave off my beard and hair, wear dharma robes, give up my family property, and become a monk with faith.
欲出家時,選擇家中,最下衣裳,得一弊衣,其價猶直十萬兩金,即便取之為僧伽梨。
When you want to become a monk, you choose the lowest robe at home and get a piece of robe, the price of which is as much as one hundred thousand taels of gold, even if you take it as a sangha pear.
先所居業,一切悉捨,眷屬親戚,亦悉捨離。
I have left behind everything I once lived in, including all my relatives.
復作是念:
The repetition is to read:
『世間若有阿羅漢者,我當歸依,隨其出家。』
"If there is an Arhat in the world, I will take refuge and become a monk along with him." 』
時,彼王舍大城中間,有羅羅健陀。
At that time, in the middle of the great city of that royal residence, there was Luo Luojianda.
羅羅健陀中間,有多子塔。
There are many sub-towers in the middle of Luo Luojianda.
我端嚴殊妙,諸根寂定,心意惔怕,得於無上調伏之心,相好光飾,如真金樓。
I am extremely solemn and wonderful, all my faculties are still and calm, my mind is fearful, and I have obtained the supreme tame heart.
我既見已,心中踊躍,即作是念:
When I saw it, my heart was excited and I thought:
『我昔推求出世之師,今所見者,真是我之婆伽婆、阿羅呵、三藐三佛陀也。』
"In the past, I sought out teachers who came out of this world, but what I see now is really my Bhagava, Aloha, and Samyaksambodhisattvas." 』
作是念已,心不散亂,專念觀佛。
Once you have done this, your mind will not be distracted and you will concentrate on contemplating the Buddha.
更正衣服,右遶三匝,[跍*月]跪合掌,白佛言:
Correct your clothes, wrap them three times to the right, kneel down and put your palms together, and say to the Buddha:
『佛是我世尊,我是佛弟子。』
"The Buddha is my World Honored One, and I am his disciple. 』
如是三說。
Three things like that.
佛亦復言:
The Buddha also said:
『如是!迦葉。
"That's right!" Kasyapa.
我是汝世尊,汝是我弟子。』
I am your World Honored One, and you are my disciple. 』
亦復三說。
Also said three times.
佛告迦葉:
The Buddha told Kasyapa:
『世間若有聲聞弟子,都無至心,實非世尊而言世尊,實非羅漢而言羅漢,非一切智言一切智。
If there are disciples of Sravakas in the world, they all have no true intention. They are not actually the World-Honored One who speaks of the World-Honored One, nor are they actually the Arhat who speaks of Arhat. They are not all the wisdom that speaks of all wisdom.
如是之人,頭當破壞作於七分。
For such a person, his head should be destroyed at seven points.
我於今日,實是知者,實是見者;
Today, I am truly a knower and a seer;
實是羅漢,而言羅漢;
In fact, he is an Arhat; in other words, he is an Arhat;
實等正覺,言等正覺。
The truth is equal to enlightenment, the words equal enlightenment.
我所敷演,實有因緣,非無因緣,而說法要。
What I performed actually had causes and conditions, not without causes and conditions, but was the essence of the Dharma.
實有乘出,非無乘出。
There is indeed multiplication, but there is no multiplication.
實有對治,非無對治。
There is indeed a cure, but there is no cure.
實有精進,非不精進。
There is real diligence, not lack of diligence.
能斷結漏,非不能斷。
It can break knots and leaks, but it cannot be broken.
迦葉!汝今應作是學,諸有所聽,是善法儀,應當至心受持莫忘,尊重憶念,捨於亂心,宜應專意觀五受陰增長損減,常應觀彼六入生滅,安心住於四念處中,修七覺意,轉令增廣,證八解脫,繫念隨身,未曾放捨,增長慚愧。』
Kasyapa! You should study this now and listen to it. This is a good dharma ritual. You should uphold it with sincerity and never forget it. You should respect and remember it and give up on distracting thoughts. You should concentrate on observing the growth and loss of the five sense organs. You should always observe the six Entering birth and death, dwell peacefully in the four places of mindfulness, cultivate the seven consciousnesses, transfer orders to expand, realize the eight liberations, carry the mind with you, never let go, and grow ashamed. 』
爾時,如來為我種種分別法要,示教利喜。
At that time, the Tathagata distinguished various Dharma essentials for me and taught me, which was beneficial to me.
我於爾時,尋隨佛後,未曾捨離。
At that time, I followed the Buddha and never left him.
每作是念:
Every time you do it, think:
『佛若坐者,我當以此僧伽梨,價直十萬兩金者,與如來敷之。』
"If the Buddha is seated, I will give this Sangha pear, worth one hundred thousand taels of gold, to the Tathagata." 』
佛知我心之所念故,出道而住,我疾牒衣,以敷坐處。
The Buddha knew what was in my heart, so he came out to live on the path. I quickly took off my clothes to cover the place where I sit.
白佛言:
Bai Fo said:
『世尊!願就此坐。』
"World Honored One! I would like to sit here. 』
佛即坐上,既坐上已,語迦葉言:
The Buddha immediately sat down. After he had sat down, he said to Kassapa:
『此衣輕軟。』
"This dress is light and soft." 』
迦葉白佛:
Kassapa White Buddha:
『實爾,世尊。
"Sure, World Honored One.
唯願世尊憐愍我故,當受此衣。』
I only hope that the World-Honored One may take pity on me and accept this garment. 』
佛告迦葉:
The Buddha told Kasyapa:
『汝能受我[仁-二+商]那納衣不?』
"Can you accept my [Ren-Er + Shang] Nayi?" 』
迦葉答言:
Kasyapa replied:
『我能受之。』
"I can take it. 』
爾時,如來即受迦葉所著大衣。
At that time, the Tathagata accepted Kassapa's coat.
我於是時,自從佛手受是[仁-二+商]那糞掃之衣。
Since then, I have received the dung-sweeping robe of [Ren-two + Shang] from the Buddha's hands.
佛授我已,即便起去,我隨佛後,遶佛三匝,為佛作禮,即還所止。
After the Buddha has taught me, even if I get up, I will follow the Buddha, circle around the Buddha three times, pay homage to the Buddha, and then return to where I left.
我於八日,學得三果。
On the eighth day, I learned the three fruits.
至第九日,盡諸有漏,得阿羅漢。
On the ninth day, all omissions will be eliminated and you will become an Arhat.
阿難當知,若有人能正實說者,應當言:
Ananda should know that if anyone can speak truthfully, he should say:
『我是佛長子,從佛口生,從法化生,持佛法家,禪定解脫諸三昧門中,出入無礙。』
"I am the eldest son of the Buddha, born from the mouth of the Buddha, born from the transformation of the Dharma, upholding the Dharma of the Buddha, meditating and liberating in the samadhi gates, and entering and exiting without hindrance. 』
譬如轉輪聖王,所有長子,未受王位,五欲自恣。
For example, all the eldest sons of the Wheel-turning Holy King, without receiving the throne, indulge in their five desires.
我於今者,亦復如是,是佛長子,從佛口生,從法化生,持佛法家,禪定解脫諸三昧門,出入無礙。
I am like this now, the eldest son of the Buddha, born from the mouth of the Buddha, born from the transformation of the Dharma, upholding the Dharma family of the Buddha, meditating and liberating from all samadhi gates, entering and exiting without hindrance.
如轉輪王所有象寶甚為高大,持一多羅樹葉覆其身體,欲令不現,可得爾耶?」
For example, if the elephant treasure owned by the Wheel-turning King is very tall, and he holds a lot of leaves to cover his body, and if he wants to prevent it from appearing, can he get it? "
阿難即言:
Ananda said:
「如是樹葉,終不能覆彼大象身。」
Such leaves cannot cover the elephant's body.
尊者迦葉語阿難言:
Venerable Kasyapa spoke to Ananda:
「彼猶易覆,無有人能障覆於我六通之者。
"It is easy to overturn, and no one can obstruct my six abilities.
若有人於如意通中生疑惑者,我悉能為演說其義,令得明了。
If anyone has any doubts about the wishful thinking, I can explain its meaning and make it clear.
天耳通、知他心通、宿命通、生死智通、漏盡通,若復有人,於此通中生疑惑者,我亦能為演說其義,使得明了。」
The Heavenly Ear has the ability to know other people's minds, the destiny has the ability to understand, the knowledge of life and death has the ability to clear up all the outflows, and if there are people who have doubts in this connection, I can also explain their meaning and make them understand. "
阿難答曰:
Ananda replied:
「我於長夜,每敬尊者,心生淨信。」
During the long night, every time I paid respect to His Holiness, I felt pure faith in my heart.
時,二尊者作是說已,歡喜而去。
At that time, the two venerables said this and left happily.

120 - SA-2 120

SA-2 120 (一二〇)
SA-2 120 (one hundred and twenty)
如是我聞:
This is what I heard:
一時,佛在王舍城耆闍崛山迦蘭陀竹林。
At one time, the Buddha was in the Bamboo Grove of Kalanda on Mount Qijajue in the city of Rajagaha.
爾時,尊者舍利弗及大迦葉俱在彼山。
At that time, the Venerable Shariputra and Kassapa were both on that mountain.
時,彼國中有諸異見六師徒黨,來詣尊者舍利弗所,問訊已訖,在一面坐,而作是言:
At that time, a party of six masters and disciples with different views in that country came to the Venerable Shariputra. After questioning him, they sat down on one side and said this:
「如來世尊頗說於我死此生彼,如是說不?」
The Tathagata, the World-Honored One, has said that I will die here and live there. Do you think so?
舍利弗答言:
Shariputra replied:
「如斯之事,佛所不說。」
The Buddha did not talk about such things.
外道六師復作是言:
The Six Heretic Masters repeated this:
「若如是者,說於我身在此間耶?
"If this is the case, does it mean that I am here?
更不生耶?」
Not even giving birth? "
舍利弗言:
Shariputra said:
「如斯之事,佛亦不說。」
Buddha doesn't talk about such things.
外道復言:
Heretic’s reply:
「我於此死,亦生於彼,亦不生彼,如是說耶?」
If I die here, I will be born there, and I will not be reborn there, so to speak?
舍利弗言:
Shariputra said:
「佛亦不說。」
The Buddha didn't say that either.
外道復言:
Heretic’s reply:
「我死之後,非生非不生耶?」
After I die, I will either live or die, right?
舍利弗言:
Shariputra said:
「佛亦不說。」
The Buddha didn't say that either.
外道復言:
Heretic’s reply:
「我先問汝,死此生彼,乃至非生非不生,悉不見答。
"Let me ask you first, death here and life there, or even neither life nor non-life, but I don't get an answer.
汝若名為宿舊出家,應廣解義,為我分別。
If you are named Sujiu and become a monk, you should explain the meaning widely and distinguish it for me.
今者觀汝不能答我,便是童蒙,無智愚人。」
Now I see that if you cannot answer me, you are just a child, an ignorant fool. "
時,彼外道作是語已,即從坐起,還其所止。
At that time, the foreigner had finished saying this, and immediately stood up from his seat and returned to where he left off.
爾時,尊者摩訶迦葉去舍利弗不遠,外道去後,舍利弗即詣於彼大迦葉所,以外道問,向迦葉說:
At that time, the Venerable Maha Kassapa was not far away from Shariputra. After the heretics left, Shariputra went to the great Kassapa and asked the outsiders, saying to Kassapa:
「如來何故,如是四問,默然不答?
"Why did the Tathagata ask these four questions and remain silent without answering?
何以故,不引相似比類而答於彼?
Why don't you answer him by citing similarities and analogies?
我昔曾聞,有人問佛:
I once heard that someone asked the Buddha:
『於此死已,受後有不?』
"Having died here, will there be any after-effects?" 』
佛默然不答。
Buddha said nothing.
又問:
Asked again:
『死後不受有耶?』
"Is there any right after death? 』
佛亦不答。
Buddha also did not answer.
又問:
Asked again:
『我此死已,亦受後有,亦不受耶?』
"I've already died, and I'm going to suffer from it, and I'm not going to accept it either?" 』
佛亦不答。
Buddha also did not answer.
又問:
Asked again:
『我死之後,非受於有,非不受有耶?』
"After I die, I will either receive existence or not receive existence, right?" 』
佛亦不答。」
Buddha also did not answer. "
尊者迦葉語舍利弗言:
The Venerable Kasyapa spoke to Shariputra:
「如來寧可說色滅已,生於後有,乃至非生非不生。
"The Tathagata would rather say that form has ceased and is born in the future, or even neither born nor unborn.
世尊於彼色所盡處,正智解脫,然都無有死此生彼,死此不生彼,亦生亦不生,非生非不生,是故不答。
The World-Honored One is liberated with perfect wisdom at the end of that color. However, there is no death, this and that, death, this and that, neither birth nor birth, neither birth nor non-birth, so I don’t answer.
如斯之義,甚深廣大,無量無邊,無有算數,乃至盡滅。
Such a meaning is profound, vast, immeasurable, incalculable, and even annihilated.
受想乃至識,死此生彼,乃至非生非不生,亦復如是。
Feelings and thoughts lead to consciousness, death this and birth there, and even neither birth nor non-birth, and so on.
此是動轉,此是憍慢,此是放逸,此是有為造作之業,此是愛結,此愛生彼愛不生,彼愛亦生彼,亦不生彼愛,非生彼非不生彼,如來愛盡得善解脫,愛盡生彼,有亦無也。
This is turmoil, this is arrogance, this is letting go, this is intentional karma, this is the knot of love, this love does not give birth to that love, and that love does not give birth to that other love, nor does it give birth to that other love, it is not born. It is not that he does not give birth to him. The Tathagata has achieved good liberation after his love has been exhausted.
不生彼,有亦無也。
If there is no other, there is nothing.
生彼不生彼,亦無也。
There is no such thing as giving birth to the other and not giving birth to the other.
非不有生彼,非不無生彼,亦無也。
It is not that there is no birth, and it is not that there is no birth, and there is nothing.
此義甚深,廣大無邊,無有算數,至於盡滅。
This meaning is very profound, vast and boundless, without calculation, and will eventually be destroyed.
大德舍利弗當知,以是因緣故,如來於問中,而不正答,死此生彼,此死不生彼,亦生彼亦不生彼,非生非不生。」
The great virtuous Shariputra should know that for this reason, the Tathagata did not give a correct answer when asked, "Death of this will give birth to that, death of this will not give birth to that, also birth of that, nor birth of that, neither birth nor non-birth." "
此二大人互相讚美,各還所止。
The two adults praised each other and each returned to his own end.

121 - SA-2 121

SA-2 121 (一二一)
SA-2 121 (one two one)
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹給孤獨園。
For a time, the Buddha only had a solitary garden in Savatthi State.
爾時,尊者摩訶迦葉住舍衛國西園林中毘舍佉講堂。
At that time, the Venerable Maha Kassapa was living in the West Garden of Savatthi State in the lecture hall of Visaka.
彼大迦葉於日沒時,從禪定起,往詣佛所,頂禮佛足,在一面坐。
At sunset, the great Kassapa, from meditation, went to the Buddha's place, bowed at the Buddha's feet, and sat on one side.
而白佛言:
And Bai Fo said:
「世尊!以何因緣,如來初始制戒之時,極為尠少,修行者多?
"World Honored One! Why is it that when the Tathagata first established the precepts, there were very few weirs and many practitioners?
今日何故,制戒轉增,履行者少?」
Why are there so many precepts today but so few people are fulfilling them? "
佛告迦葉:
The Buddha told Kasyapa:
「如是,如是。
"So, so.
眾生命濁、結使濁、眾生濁、劫濁、見濁,眾生轉惡,正法亦末,是故如來為諸弟子多制禁戒,少有比丘,能順佛語,受持禁戒,諸眾生等,漸漸退沒。
All living beings are turbid, their formations are turbid, all living beings are turbid, their kalpas are turbid, and their views are turbid. All living beings have turned evil, and the righteous Dharma has come to an end. Therefore, the Tathagata established many fasting precepts for his disciples. There are few monks who can obey the Buddha's words and accept and uphold the fasting precepts. All sentient beings gradually retreated.
譬如金寶漸漸損減,乃至相似金出。
For example, gold treasure gradually decreases, and even becomes similar to gold loss.
如來正法亦復如是,漸漸損減,像法乃出。
The Tathagata's true dharma is also like this, gradually diminishing, and the image dharma emerges.
像法出故,正法滅沒。
When the Dharma appears, the true Dharma disappears.
迦葉當知,譬如海中所有船舫,多載眾寶,船必沈沒。
Kassapa should know that just like any boat in the sea, if it carries too many treasures, the boat will sink.
如來教法亦復如是,以漸滅沒。
The teachings of the Tathagata are also like this, gradually disappearing.
如來正法,不因地沒,亦非水火風之所壞。
The Tathagata's righteous Dharma is not destroyed by the destruction of the earth, nor by water, fire, or wind.
若我法中,生於惡欲,行惡威儀,成就眾惡。
If in my Dharma, one is born out of evil desires, performs evil majesty, and accomplishes many evil things.
法言非法,非法言法,非是毘尼說言毘尼,犯說非犯,非犯說犯,輕罪說重,重罪說輕。
If the Dharma is spoken illegally, if it is illegal, say Pini. If it is not a crime, say it is a crime. If it is a crime, it is a crime. If it is not a crime, it is a crime. If it is a minor crime, it is a serious crime. If it is a serious crime, it is a light crime.
如斯之事,出於世者,皆由像法句味相似,令佛正法漸漸滅沒。
Such things, when they come out of the world, are all caused by the similarity in the taste of the images and sentences, causing the Buddha's true Dharma to gradually disappear.
迦葉當知,有五因緣能令法滅,一切咸共忘失章句,善法退轉。
Kassapa should know that there are five causes and conditions that can cause the dharma to disappear, all the chapters and sentences to be forgotten, and the good dharma to reverse.
何等為五?
What is five?
不恭敬佛、不尊重佛、不供養佛、不能至心歸命於佛,然復依止佛法而住。
If you don't respect the Buddha, don't respect the Buddha, don't make offerings to the Buddha, you can't truly return to the Buddha, and then live in accordance with the Buddha's Dharma.
不敬法、不尊重法、不供養法,於正法中不能至心,然依法住。
Those who do not respect the Dharma, do not respect the Dharma, and do not make offerings to the Dharma will not be able to be true to the Dharma, yet live according to the Dharma.
不恭敬戒、不尊重戒、不供養戒、不能至心持所受戒,然依戒住。
Do not respect the precepts, do not respect the precepts, do not make offerings to the precepts, cannot fully uphold the precepts you have received and yet abide by them.
不恭敬教授、不尊重教授、不供養教授。
Do not respect the professor, do not respect the professor, do not support the professor.
不能至心向教授者,以不恭敬、尊重、供養,亦不至心向教授故,然復依此教授而住。
Those who are unable to sincerely turn to the Professor do not show respect, respect, and support. They also do not have the sincerity to turn to the Professor, and yet they continue to live according to this teaching.
於同梵行,佛所讚者不恭敬、不尊重、不供養、不能至心禮拜問訊,然猶依彼而得安住。
In the same holy life, those praised by the Buddha do not respect, respect, make offerings, and cannot sincerely worship and ask, yet they still rely on them and can abide peacefully.
迦葉!以此上來五因緣故,能令正法,漸漸滅沒,衰退忘失。
Kasyapa! These five causes can cause the Dharma to gradually disappear, fade and be forgotten.
「迦葉!復有五因緣故,能令正法久住於世,不沒不退,不忘不失。
"Kasyapa! There are five causes and conditions that can make the true Dharma stay in the world for a long time. It will never disappear or retreat, and it will never be forgotten or lost.
何等為五?
What is five?
恭敬世尊、尊重於佛、供養於佛、常能至心歸依於佛。
Respect the World Honored One, respect the Buddha, make offerings to the Buddha, and always take refuge in the Buddha with all your heart.
於法於戒,及以教授、同梵行者,亦應供養、恭敬、尊重、至心向之,以此五種善因緣故,能使正法久住於世,不沒不退,不忘不失。
Regarding the Dharma and precepts, as well as those who teach and practice with the Brahma, we should also support, respect, respect, and sincerely support them. With these five good causes, we can make the righteous Dharma stay in the world for a long time, never disappear, never retreat, never forget, never lose. .
以是義故,應當恭敬佛、法、教授、同梵行者。」
For this reason, one should respect the Buddha, the Dharma, the professors, and those who practice Brahma. "
諸比丘等聞佛所說,歡喜奉行。
When the bhikkhus and others heard what the Buddha said, they followed it with joy.
月喻、施與  角勝、無信  佛為根本
Moon metaphor, giving, victory over horns, lack of faith, Buddha as the foundation
極老、納衣重  是時、眾減少
Very old, heavy clothes, time is right, the crowd is decreasing
外道、法損壞
Heretics and Dharma damage
別譯雜阿含經卷第六
The sixth volume of the Mistranslated Agama Sutra

122 - SA-2 122

SA-2 122 (一二二)
SA-2 122 (one two two)
別譯雜阿含經卷第七
The seventh volume of the other translations of the Zagama Sutra
失譯人名今附秦錄
The names of people whose translations have been lost are now attached to Qin Lu
二誦第二
Second recitation
爾時,世尊在王舍城迦蘭陀竹林。
At that time, the World Honored One was in the Bamboo Grove of Kalanda in the city of Rajagaha.
時,彼城中有伎人主,號曰動髮,往詣佛所。
At that time, there was a master of tricks in that city. He called Dongfa and went to the Buddha's place.
到佛所已,頭面禮足,却坐一面,而作是言:
When he arrived at the Buddha's place, he bowed with his head and face, sat on one side, and said this:
「瞿曇!我於昔者曾從宿舊極老伎人邊聞:
"Qu Tan! I once heard from an old trickster in Sujiuji in the past:
『於伎場上,施設戲具,百千萬人皆來觀看,彈琴作倡,鼓樂絃歌,種種戲笑。
"In the theater, theaters were set up, and hundreds of thousands of people came to watch, play the harp, play drums, string songs, and perform all kinds of jokes.
所作訖已,命終之後,生光照天。』
Once you have finished your work, after your death, light will shine in the sky. 』
如是所說為實為虛?」
Is this true or false? "
佛告之曰:
The Buddha told him:
「止!止!汝今莫問是事。」
Stop! Stop! Don't ask about this now.
時,彼伎主第二第三,亦如是問,佛悉不答。
At that time, the second and third performers asked the same question, but the Buddha did not answer.
爾時,如來語伎主言:
At that time, the Tathagata said:
「我今問汝,隨汝意答。
"I am asking you now, and I will answer as you wish.
若有伎人,於伎場上,施設戲具,彈琴作倡,鼓樂絃歌,以是事故,百千種人,皆悉來集。
If there are actors in the arena, they set up theater tools, play harps, drums, and string songs. As a result, hundreds of thousands of people come to gather.
如此諸人,本為愛欲、瞋恚、愚癡之所纏縛,復更造作放逸之事,豈不增其貪、恚、癡耶?
Such people are originally bound by love, anger, and ignorance. If they continue to engage in loose things, won't they increase their greed, hatred, and ignorance?
譬如有人,為繩所縛,以水澆之,逾增其急。
For example, if someone is tied up with a rope, pouring water on him will increase his anxiety.
如是諸人,先為三毒之所纏縛,復更於彼伎場之上作倡伎樂,唯當增其三毒,熾盛如是。
Such people are first entangled by the three poisons, and then they go to the theater to perform music. Only by increasing the three poisons can they flourish like this.
伎主汝為斯事,命終得生光照天者,無有是處。
Master, if you do this, you will eventually be reborn and illuminate the heavens, there is no merit in it.
若有人計於伎場上作眾伎樂,命終生於光照天者,我說是人名為邪見。
If there is a person who plans to play music in the theater and be destined to live in the Illuminating Heaven for the rest of his life, I say that person has wrong views.
邪見之果,生於二處,若墮地獄,或墮畜生。」
The results of wrong views are born in two places: falling into hell or falling into animals. "
佛說是已,時,彼伎主悲泣墮淚。
When the Buddha said this, the master wept and shed tears.
佛告伎主:
The Buddha told the Master:
「以是因緣故,汝三請,我不為汝說。」
For this reason, please ask me three times, but I won't explain it to you.
爾時,伎主白佛言:
At that time, the actor said to the Buddha:
「世尊!我今不以聞佛語故而便涕泣,我愍如斯諸伎人等,孾愚無智,所作不善。
"World Honored One! I don't cry now because I heard the Buddha's words. I feel sorry for all the tricksters and others who are so stupid and unwise, and their actions are not good.
彼於長夜,作如是見,於未來世,當受大苦,常被欺誑,為人所輕。
If he sees like this during the long night, he will suffer greatly in the future life, be often deceived, and be underestimated by others.
若有伎人作如是言:
If someone says something like this:
『於伎場上作倡伎樂,命終生彼光照天。』
"If you perform music in the theater, you will be able to shine in the sky all your life." 』
者,如是之言名大妄語。
Well, such words are a big lie.
若以此業,生光照天,無有是處。
If this industry produces light in the sky, it will be of no use.
世尊!我從今日更不造彼如是惡業。」
World Honored One! From now on, I will never create such bad karma. "
佛即告言:
The Buddha then said:
「汝今真實,於未來世,必生善處。」
You are true now, and you will be born in a good place in the future life.
爾時,伎主及諸比丘聞佛所說,歡喜奉行。
At that time, the master and the monks heard what the Buddha said and followed it with joy.

123 - SA-2 123

SA-2 123 (一二三)
SA-2 123 (one two three)
如是我聞:
This is what I heard:
一時,佛在王舍城迦蘭陀竹林。
At one time, the Buddha was in the Kalanda Bamboo Grove in the city of Rajagaha.
時,彼城中有善鬪將,為聚落主,往詣佛所,頂禮佛足,問訊已訖,在一面坐。
At that time, there was a good general in that city who was the leader of the settlement. He went to the Buddha's place, bowed at the Buddha's feet, and after having finished asking the questions, he sat down on one side.
白佛言:
Bai Fo said:
「世尊!我於昔者,曾從宿舊耆老邊聞:
"World Honored One! In the past, I heard from the elders:
『若欲戰時,要當莊嚴所持器仗,牢自防護,勇猛直進,無有怯弱,能破前敵,傷殺物命,使餘軍眾皆悉退散。
"If you want to fight, you should solemnly hold your weapons and weapons, protect yourself firmly, and advance forward bravely without any cowardice. You should be able to defeat the enemy in front of you, inflict casualties, and make all the remaining troops retreat.
作是事已,命終得生箭莊嚴天。』
Having done this, your life