4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → 🏛️ → SA‍ 📇 → SA all chn+eng    🔝
 SA 0 – SA, all 1362 sutras
    SA 1 - SA 1 無常 Impermanence
    SA 2 - SA 2 無常 impermanence
    SA 3 - SA 3 無知 Ignorance
    SA 4 - SA 4 無知 Ignorance
    SA 5 - SA 5 於色喜樂 Joy in color
    SA 6 - SA 6 無知 Ignorance
    SA 7 - SA 7 於色喜樂 Joy in color
    SA 8 - SA 8 過去 the past
    SA 9 - SA 9 無常 Impermanence
    SA 10 - SA 10 無常 impermanence
    SA 11 - SA 11 因 due to
    SA 12 - SA 12 因 due to
    SA 13 - SA 13 味 flavor
    SA 14 - SA 14 味 flavor
    SA 15 - SA 15 使 make
    SA 16 - SA 16 增諸數 add all the numbers
    SA 17 - SA 17 非我 not me
    SA 18 - SA 18 非彼 not that
    SA 19 - SA 19 結繫 knot
    SA 20 - SA 20 æ·± deep
    SA 21 - SA 21 動搖 shake
    SA 22 - SA 22 劫波所問 What the robbery asks
    SA 23 - SA 23 羅睺羅所問 Rahuluo's question
    SA 24 - SA 24 羅睺羅所問 Rahulu's Questions
    SA 25 - SA 25 多聞
    SA 26 - SA 26 善說法 Good Words
    SA 27 - SA 27 向法 Facing the Law
    SA 28 - SA 28 見法涅槃 See Dharma Nirvana
    SA 29 - SA 29 三密離提 Three Mi Liti
    SA 30 - SA 30 輸屢那
    SA 31 - SA 31 輸屢那
    SA 32 - SA 32 輸屢那
    SA 33 - SA 33 非我 not me
    SA 34 - SA 34 五比丘 Five Bhikkhus
    SA 35 - SA 35 三正士
    SA 36 - SA 36 十六比丘 Sixteen Bhikkhus
    SA 37 - SA 37 我 I
    SA 38 - SA 38 卑下 humble
    SA 39 - SA 39 種子 Seeds
    SA 40 - SA 40 封滯 blocked
    SA 41 - SA 41 五轉 five turns
    SA 42 - SA 42 七處 seven locations
    SA 43 - SA 43 取著 take
    SA 44 - SA 44 繫著 tied
    SA 45 - SA 45 覺
    SA 46 - SA 46 三世陰世食 The Third World Yin Shishi
    SA 47 - SA 47 ä¿¡ letter
    SA 48 - SA 48 ä¿¡ Letter
    SA 49 - SA 49 阿難 Ananda
    SA 50 - SA 50 阿難 Ananda
    SA 51 - SA 51 壞法 Bad Law
    SA 52 - SA 52 鬱低迦 Yudijia
    SA 53 - SA 53 婆羅門 Brahman
    SA 54 - SA 54 世間 The World
    SA 55 - SA 55 陰 Yin
    SA 56 - SA 56 漏無漏法 Leak and No Leak Method
    SA 57 - SA 57 陰根 Yin root
    SA 58 - SA 58 陰即受
    SA 59 - SA 59 生 滅 Birth and Death
    SA 60 - SA 60 不乘 not multiplied
    SA 61 - SA 61 分別 separately
    SA 62 - SA 62 貪著 greed
    SA 63 - SA 63 等觀察 and other observations
    SA 64 - SA 64 優陀那 Udana
    SA 65 - SA 65 受
    SA 66 - SA 66 樂 Le
    SA 67 - SA 67 六入處 six entrances
    SA 68 - SA 68 六入處 six entrances
    SA 69 - SA 69 其道 The Way
    SA 70 - SA 70 實覺 Reality
    SA 71 - SA 71 有身 has body
    SA 72 - SA 72 知法 know the law
    SA 73 - SA 73 重擔 heavy burden
    SA 74 - SA 74 往詣
    SA 75 - SA 75 觀 View
    SA 76 - SA 76 欲 desire
    SA 77 - SA 77 貪 Greed
    SA 78 - SA 78 生 birth
    SA 79 - SA 79 略說
    SA 80 - SA 80 法印 French seal
    SA 81 - SA 81 富蘭那 Fulana
    SA 82 - SA 82 竹園 Bamboo Garden
    SA 83 - SA 83 毗舍利 Vaishali
    SA 84 - SA 84 清淨 Clean
    SA 85 - SA 85 正觀察 Observation
    SA 86 - SA 86 無常 impermanence
    SA 87 - SA 87 苦 bitter
    SA 88 - SA 88 鬱多羅 Uttara
    SA 89 - SA 89 優波迦 Uboga
    SA 90 - SA 90 優波迦 Uboga
    SA 91 - SA 91 鬱闍迦 Yu Weijia
    SA 92 - SA 92 憍慢 Slow
    SA 93 - SA 93 火 Fire
    SA 94 - SA 94 僧迦羅 Sinhala
    SA 95 - SA 95 生聞
    SA 96 - SA 96 婆羅門 Brahman
    SA 97 - SA 97 乞食 Begging
    SA 98 - SA 98 耕田 Plowing
    SA 99 - SA 99 梵天 Brahma
    SA 100 - SA 100 佛陀 Buddha
    SA 101 - SA 101 人間 The World
    SA 102 - SA 102 旃陀羅 Chandra
    SA 103 - SA 103 差摩 Sammo
    SA 104 - SA 104 焰 Flame
    SA 105 - SA 105 仙尼出家 Sunni became a monk
    SA 106 - SA 106 阿[少兔]羅 A [Shaotu] Luo
    SA 107 - SA 107 長者 Elderly
    SA 108 - SA 108 西 West
    SA 109 - SA 109 毛端 hair end
    SA 110 - SA 110 薩遮
    SA 111 - SA 111 有流 with flow
    SA 112 - SA 112 斷知
    SA 113 - SA 113 斷色苦
    SA 114 - SA 114 知苦
    SA 115 - SA 115 憂悲
    SA 116 - SA 116 我我所
    SA 117 - SA 117 有漏障閡 There is a leak
    SA 118 - SA 118 貪恚痴 Greedy
    SA 119 - SA 119 欲愛喜
    SA 120 - SA 120 魔 Magic
    SA 121 - SA 121 死法 How to Die
    SA 122 - SA 122 眾生 all beings
    SA 123 - SA 123 愛喜貪 love, love, greed
    SA 124 - SA 124 魔 magic
    SA 125 - SA 125 魔所作
    SA 126 - SA 126 死法 how to die
    SA 127 - SA 127 斷法 ruling
    SA 128 - SA 128 斷法 ruling
    SA 129 - SA 129 斷法 ruling
    SA 130 - SA 130 求大師 Seeking Master
    SA 131 - SA 131 習於色 Get used to color
    SA 132 - SA 132 不習近
    SA 133 - SA 133 何所有故
    SA 134 - SA 134 孤疑斷
    SA 135 - SA 135 孤疑斷
    SA 136 - SA 136 是事有故 is for a reason
    SA 137 - SA 137 孤疑斷
    SA 138 - SA 138 孤疑斷
    SA 139 - SA 139 憂悲惱苦
    SA 140 - SA 140 憂悲惱苦
    SA 141 - SA 141 憂悲惱苦
    SA 142 - SA 142 我我所
    SA 143 - SA 143 我我所
    SA 144 - SA 144 我我所
    SA 145 - SA 145 有漏障礙 There is a leakage barrier
    SA 146 - SA 146 三受 Three Acceptance
    SA 147 - SA 147 三苦 three bitter
    SA 148 - SA 148 世八法
    SA 149 - SA 149 我勝 I win
    SA 150 - SA 150 我勝 I win
    SA 151 - SA 151 我勝 I win
    SA 152 - SA 152 有我 with me
    SA 153 - SA 153 不二 no two
    SA 154 - SA 154 無施 No action
    SA 155 - SA 155 無力 Weakness
    SA 156 - SA 156 死後斷壤 After death
    SA 157 - SA 157 無因無緣 No reason, no destiny
    SA 158 - SA 158 無因無緣 No reason, no destiny
    SA 159 - SA 159 無因無緣
    SA 160 - SA 160 無因無緣 No reason, no destiny
    SA 161 - SA 161 七身 Seven Body
    SA 162 - SA 162 作教 Teaching
    SA 163 - SA 163 十四 fourteen
    SA 164 - SA 164 風不吹 The wind does not blow
    SA 165 - SA 165 大梵 Da Fan
    SA 166 - SA 166 色是我 Color is me
    SA 167 - SA 167 色是我 Color is me
    SA 168 - SA 168 世間常
    SA 169 - SA 169 世間我常等 I always wait in the world
    SA 170 - SA 170 娛樂涅槃 Entertainment Nirvana
    SA 171 - SA 171 我正斷 I am right
    SA 172 - SA 172 無常法當斷
    SA 173 - SA 173 無常法當斷
    SA 174 - SA 174 求大師 Seeking Master
    SA 175 - SA 175 燒頭衣 burnt coat
    SA 176 - SA 176 為斷無常 is impermanence
    SA 177 - SA 177 身觀住
    SA 178 - SA 178
    SA 179 - SA 179
    SA 180 - SA 180
    SA 181 - SA 181
    SA 182 - SA 182
    SA 183 - SA 183
    SA 184 - SA 184
    SA 185 - SA 185
    SA 186 - SA 186
    SA 187 - SA 187
    SA 188 - SA 188 離喜貪
    SA 189 - SA 189 正思惟 Just Thinking
    SA 190 - SA 190 眼 eye
    SA 191 - SA 191 眼 Eye
    SA 192 - SA 192 不離欲 Undivided
    SA 193 - SA 193 不離欲
    SA 194 - SA 194 生喜 Happy birthday
    SA 195 - SA 195 無常苦 Impermanence and Suffering
    SA 196 - SA 196 無常 Impermanence
    SA 197 - SA 197 燃燒 Burning
    SA 198 - SA 198 羅睺羅 Rahuluo
    SA 199 - SA 199 羅睺羅 Rahuluo
    SA 200 - SA 200 羅睺羅 Rahuluo
    SA 201 - SA 201 比丘盡一切結 Bhikkhu does everything
    SA 202 - SA 202 我見斷 I see it
    SA 203 - SA 203 能斷一切法 Ability to cut everything
    SA 204 - SA 204 如實知見 Know the truth and see it
    SA 205 - SA 205 優陀那 Udana
    SA 206 - SA 206 耆婆菴羅園 ​​Sovereign Garden
    SA 207 - SA 207 耆婆菴羅園 Sage Po An Luo Garden
    SA 208 - SA 208 況現在眼
    SA 209 - SA 209 六觸入所 Six Touch Entry
    SA 210 - SA 210 莫樂莫苦
    SA 211 - SA 211 世間五欲 Five Desires in the World
    SA 212 - SA 212 不放逸行
    SA 213 - SA 213 二法 two methods
    SA 214 - SA 214 二法 Two Methods
    SA 215 - SA 215 富留那 Furuna
    SA 216 - SA 216 大海 The sea
    SA 217 - SA 217 大海 The sea
    SA 218 - SA 218 道跡 Tracks
    SA 219 - SA 219 趣 Fun
    SA 220 - SA 220 趣 Fun
    SA 221 - SA 221 取 take
    SA 222 - SA 222 智識 Wisdom
    SA 223 - SA 223 智識 Wisdom
    SA 224 - SA 224 斷 off
    SA 225 - SA 225 斷
    SA 226 - SA 226 計
    SA 227 - SA 227 計
    SA 228 - SA 228 增長 growth
    SA 229 - SA 229 有漏無漏 There are no leaks
    SA 230 - SA 230 三彌離提 Three Militi
    SA 231 - SA 231 三彌離提 Three Mi Liti
    SA 232 - SA 232 三彌離提 Three Mi Liti
    SA 233 - SA 233 世間 in the world
    SA 234 - SA 234 世間邊 The World Side
    SA 235 - SA 235 近住
    SA 236 - SA 236 清淨乞食住 Clean, beg, eat and live
    SA 237 - SA 237 毗舍離 Vaishali
    SA 238 - SA 238 因 due to
    SA 239 - SA 239 結法 conclusion
    SA 240 - SA 240 取法
    SA 241 - SA 241 燒熱 hot
    SA 242 - SA 242 知 know
    SA 243 - SA 243 味等 flavor etc.
    SA 244 - SA 244 魔釣 Magic Fishing
    SA 245 - SA 245 四法品 Four Dharma Products
    SA 246 - SA 246 七年 Seven years
    SA 247 - SA 247 魔 magic
    SA 248 - SA 248 純陀 Cunda
    SA 249 - SA 249 拘絺羅
    SA 250 - SA 250 拘絺羅
    SA 251 - SA 251 拘絺羅
    SA 252 - SA 252 優波先那 Urborsanna
    SA 253 - SA 253 毗紐迦旃延 Vinyugajanyan
    SA 254 - SA 254 二十億耳 Two billion ears
    SA 255 - SA 255 魯醯遮 Lu Yanzhe
    SA 256 - SA 256 無明 Ignorance
    SA 257 - SA 257 無明 ignorance
    SA 258 - SA 258 無明 ignorance
    SA 259 - SA 259 世間苦 Suffering in the World
    SA 260 - SA 260 滅 off
    SA 261 - SA 261 富留那 Furuna
    SA 262 - SA 262 闡陀 Chanduo
    SA 263 - SA 263 應說 should be said
    SA 264 - SA 264 小土塼 small adobe
    SA 265 - SA 265 泡沫 Foam
    SA 266 - SA 266 無知 Ignorance
    SA 267 - SA 267 無知 Ignorance
    SA 268 - SA 268 河流 River
    SA 269 - SA 269 祇林 Gion
    SA 270 - SA 270 樹 Tree
    SA 271 - SA 271 低舍 Low House
    SA 272 - SA 272 諸想 Thoughts
    SA 273 - SA 273 手聲喻
    SA 274 - SA 274 棄捨 Abandoned
    SA 275 - SA 275 難陀 Nanda
    SA 276 - SA 276 難陀說法 Nanda
    SA 277 - SA 277 律義不律義
    SA 278 - SA 278 退不退 No refund
    SA 279 - SA 279 調伏 modulation
    SA 280 - SA 280 頻頭城 Pinto City
    SA 281 - SA 281 縈 髮目犍連
    SA 282 - SA 282 諸根修
    SA 283 - SA 283 種樹 planting trees
    SA 284 - SA 284 大樹 Big Tree
    SA 285 - SA 285 佛縛 Buddhism
    SA 286 - SA 286 取 Take
    SA 287 - SA 287 城邑 City Town
    SA 288 - SA 288 蘆 reed
    SA 289 - SA 289 無聞 unheard
    SA 290 - SA 290 無聞 unheard
    SA 291 - SA 291 觸法 violated the law
    SA 292 - SA 292 思量觀察 Think and observe
    SA 293 - SA 293 甚深 very deep
    SA 294 - SA 294 愚痴黠慧
    SA 295 - SA 295 非汝所有 is not owned by you
    SA 296 - SA 296 因緣法 Karma
    SA 297 - SA 297 大空法 Big Air Method
    SA 298 - SA 298 法說義說 Law Doctrine
    SA 299 - SA 299 緣起法 Method of Dependent Origination
    SA 300 - SA 300 他 He
    SA 301 - SA 301 迦旃延 Kayayan
    SA 302 - SA 302 阿支羅 Azhiluo
    SA 303 - SA 303 玷牟留
    SA 304 - SA 304 六六 Six Six
    SA 305 - SA 305 六入處 Six Entry
    SA 306 - SA 306 人 people
    SA 307 - SA 307 見法 See the law
    SA 308 - SA 308 不染著 Not stained
    SA 309 - SA 309 鹿紐 Lu New
    SA 310 - SA 310 鹿紐 Lunew
    SA 311 - SA 311 富樓那 Fuluna
    SA 312 - SA 312 摩羅迦舅 Uncle Moroka
    SA 313 - SA 313 經法
    SA 314 - SA 314 斷欲 Abstinence
    SA 315 - SA 315 眼生 Eye Health
    SA 316 - SA 316 眼是常 eyes are always
    SA 317 - SA 317 眼是樂 The eyes are happy
    SA 318 - SA 318 眼是我 Eyes are me
    SA 319 - SA 319 生聞一切 Know everything
    SA 320 - SA 320 生聞一切有
    SA 321 - SA 321 生聞一切法 Hearing about all laws
    SA 322 - SA 322 眼是內入處 The Eye is the Inner Entry
    SA 323 - SA 323 六內入處 six entrances
    SA 324 - SA 324 六外入處 Six Outside Entry
    SA 325 - SA 325 六識身 Six Consciousness
    SA 326 - SA 326 六觸身 six touches
    SA 327 - SA 327 六受身 Six Recipients
    SA 328 - SA 328 六想身 Six Thinking Body
    SA 329 - SA 329 六思身 Six Thoughts
    SA 330 - SA 330 六愛身 Six Love Body
    SA 331 - SA 331 六顧念 Six Thoughts
    SA 332 - SA 332 六覆 Six Covers
    SA 333 - SA 333 過去 Past
    SA 334 - SA 334 有縛法 with binding method
    SA 335 - SA 335 第一義空
    SA 336 - SA 336 六喜行 six happy trip
    SA 337 - SA 337 六憂行 Six Worries
    SA 338 - SA 338 六捨行 Six Houses
    SA 339 - SA 339 六常行 Liuchangxing
    SA 340 - SA 340 六常行 Six Changxing
    SA 341 - SA 341 六常行 Liuchangxing
    SA 342 - SA 342 六常行 Six Changxing
    SA 343 - SA 343 浮彌 Fuki
    SA 344 - SA 344 拘絺羅
    SA 345 - SA 345 集生 Collection
    SA 346 - SA 346 三法 Three Methods
    SA 347 - SA 347 須深 must be deep
    SA 348 - SA 348 十力 Ten Force
    SA 349 - SA 349 聖處 Holy Place
    SA 350 - SA 350 聖第子 Holy Son
    SA 351 - SA 351 茂師羅 Mao Shiluo
    SA 352 - SA 352 沙門婆羅門 Salmon Brahman
    SA 353 - SA 353 沙門婆羅門 Salmon Brahman
    SA 354 - SA 354 沙門婆羅門 Salmon Brahman
    SA 355 - SA 355 老死
    SA 356 - SA 356 種智 Kind of wisdom
    SA 357 - SA 357 種智 Kind of Wisdom
    SA 358 - SA 358 無明增 No obvious increase
    SA 359 - SA 359 思量 Thinking
    SA 360 - SA 360 思量 Thinking
    SA 361 - SA 361 思量 Thinking
    SA 362 - SA 362 多聞
    SA 363 - SA 363 說法 Statement
    SA 364 - SA 364 次法 sub-method
    SA 365 - SA 365 見法般涅槃 Seeing Dharma and Nirvana
    SA 366 - SA 366 毗婆尸等 Vipassi and others
    SA 367 - SA 367 修習 Practice
    SA 368 - SA 368 三摩提 Three Moti
    SA 369 - SA 369 十二因緣 Twelve Karma
    SA 370 - SA 370 十二因緣 Twelve Karma
    SA 371 - SA 371 食 Food
    SA 372 - SA 372 頗求那
    SA 373 - SA 373 子肉 meat
    SA 374 - SA 374 有貪 There is greed
    SA 375 - SA 375 有貪 There is greed
    SA 376 - SA 376 有貪 Greed
    SA 377 - SA 377 有貪 Greed
    SA 378 - SA 378 有貪 Greed
    SA 379 - SA 379 轉法輪 Zhuan Falun
    SA 380 - SA 380 四聖諦 Four Noble Truths
    SA 381 - SA 381 四聖諦 The Four Noble Truths
    SA 382 - SA 382 當知
    SA 383 - SA 383 已知 known
    SA 384 - SA 384 漏盡
    SA 385 - SA 385 邊際 Margin
    SA 386 - SA 386 無有關鍵 No key
    SA 387 - SA 387 無有關鍵 No key
    SA 388 - SA 388 五支六分 five six points
    SA 389 - SA 389 大醫王 Great Doctor King
    SA 390 - SA 390 沙門婆羅門 Salmon Brahmin
    SA 391 - SA 391 沙門婆羅門 Salmon Brahmin
    SA 392 - SA 392 如實知 Know the Truth
    SA 393 - SA 393 善男子 Good Men
    SA 394 - SA 394 日月 Sun Moon
    SA 395 - SA 395 日月 Sun Moon
    SA 396 - SA 396 日月 Sun Moon
    SA 397 - SA 397 佉提羅 Cattiloa
    SA 398 - SA 398 因陀羅柱 Indra Pillar
    SA 399 - SA 399 論處
    SA 400 - SA 400 è¡£ clothing
    SA 401 - SA 401 百槍 Hundred Guns
    SA 402 - SA 402 平等正覺 Equality and Enlightenment
    SA 403 - SA 403 如實知 Know the truth
    SA 404 - SA 404 申恕林 Shen Shulin
    SA 405 - SA 405 孔 hole
    SA 406 - SA 406 龜 Turtle
    SA 407 - SA 407 思惟 Thinking
    SA 408 - SA 408 思惟 Thinking
    SA 409 - SA 409 覺
    SA 410 - SA 410 覺
    SA 411 - SA 411 論 On
    SA 412 - SA 412 爭
    SA 413 - SA 413 大力 vigorously
    SA 414 - SA 414 宿命 Fate
    SA 415 - SA 415 說論
    SA 416 - SA 416 受持 held
    SA 417 - SA 417 如如 such as
    SA 418 - SA 418 受持 held
    SA 419 - SA 419 疑
    SA 420 - SA 420 疑 doubt
    SA 421 - SA 421 深嶮 deep
    SA 422 - SA 422 大熱 Hot
    SA 423 - SA 423 大闇 big dark
    SA 424 - SA 424 千明 thousand Ming
    SA 425 - SA 425 千世界 Thousand Worlds
    SA 426 - SA 426 千世界 Thousand Worlds
    SA 427 - SA 427 四聖諦 The Four Noble Truths
    SA 428 - SA 428 禪思 meditation
    SA 429 - SA 429 三摩提 Three Moti
    SA 430 - SA 430 杖 rod
    SA 431 - SA 431 杖 rod
    SA 432 - SA 432 五節 five sessions
    SA 433 - SA 433 增上說法 Add the argument
    SA 434 - SA 434 黠慧 Hui Hui
    SA 435 - SA 435 須達多
    SA 436 - SA 436 殿堂 palace
    SA 437 - SA 437 殿堂 palace
    SA 438 - SA 438 蟲 insect
    SA 439 - SA 439 å±± mountain
    SA 440 - SA 440 湖池等 lakes, etc.
    SA 441 - SA 441 土等 soil etc.
    SA 442 - SA 442 爪甲 claw armor
    SA 443 - SA 443 四聖諦當生來生 The Four Noble Truths shall be in the next life
    SA 444 - SA 444 眼藥丸 eye pills
    SA 445 - SA 445 鄙心
    SA 446 - SA 446 偈 verse
    SA 447 - SA 447 行 line
    SA 448 - SA 448 偈 verse
    SA 449 - SA 449 界和合 World Hehe
    SA 450 - SA 450 少聞等
    SA 451 - SA 451 界
    SA 452 - SA 452 觸 touch
    SA 453 - SA 453 受
    SA 454 - SA 454 想 Think
    SA 455 - SA 455 想 think
    SA 456 - SA 456 正受 is receiving
    SA 457 - SA 457 說 says
    SA 458 - SA 458 因 due to
    SA 459 - SA 459 自作 Self-made
    SA 460 - SA 460 瞿師羅 Qu Shiluo
    SA 461 - SA 461 三界 Three Realms
    SA 462 - SA 462 三界 Three Realms
    SA 463 - SA 463 三界 Three Realms
    SA 464 - SA 464 上座名者
    SA 465 - SA 465 著使
    SA 466 - SA 466 觸因 Causes
    SA 467 - SA 467 劍刺 sword thorn
    SA 468 - SA 468 三受 Three Acceptance
    SA 469 - SA 469 深嶮 deep
    SA 470 - SA 470 ç®­ arrows
    SA 471 - SA 471 虛空 Void
    SA 472 - SA 472 客舍 guest house
    SA 473 - SA 473 禪 Zen
    SA 474 - SA 474 止息 stop
    SA 475 - SA 475 先時 first time
    SA 476 - SA 476 禪思 Meditation
    SA 477 - SA 477 禪思 meditation
    SA 478 - SA 478 比丘 Bhikkhu
    SA 479 - SA 479 如實知 know the truth
    SA 480 - SA 480 沙門婆羅門 Salmon Brahman
    SA 481 - SA 481 壹奢能伽羅 One Shinangala
    SA 482 - SA 482 喜樂 Joy
    SA 483 - SA 483 無食樂 no food and pleasure
    SA 484 - SA 484 跋陀羅 Batura
    SA 485 - SA 485 優陀夷 Uday
    SA 486 - SA 486 一法 one method
    SA 487 - SA 487 一法 one method
    SA 488 - SA 488 一法 one method
    SA 489 - SA 489 一法 One Method
    SA 490 - SA 490 難等 difficult to wait
    SA 491 - SA 491 沙門出家所問 What Shamen asked
    SA 492 - SA 492 泥水 Muddy water
    SA 493 - SA 493 乘船逆流 Riding a boat against the current
    SA 494 - SA 494 枯樹 dead tree
    SA 495 - SA 495 戒 Ring
    SA 496 - SA 496 靜 static
    SA 497 - SA 497 舉罪
    SA 498 - SA 498 那羅犍陀 Narraganda
    SA 499 - SA 499 石柱 Stone Pillar
    SA 500 - SA 500 淨口 net mouth
    SA 501 - SA 501 聖默然 St. Moran
    SA 502 - SA 502 無相 No phase
    SA 503 - SA 503 寂滅 Death
    SA 504 - SA 504 愛盡 All Love
    SA 505 - SA 505 愛盡 All Love
    SA 506 - SA 506 帝釋 Emperor Shi
    SA 507 - SA 507 天 days
    SA 508 - SA 508 屠牛兒 Cow Slaughter
    SA 509 - SA 509 屠牛者 Cattle Slayer
    SA 510 - SA 510 屠羊者 The Sheep Slayer
    SA 511 - SA 511 屠羊第子 Slaughter the first son
    SA 512 - SA 512 墮胎 Abortion
    SA 513 - SA 513 調象子等 Tune, etc.
    SA 514 - SA 514 好戰 Warlike
    SA 515 - SA 515 獦師
    SA 516 - SA 516 殺豬 Killing pigs
    SA 517 - SA 517 斷人頭 decapitation
    SA 518 - SA 518 何器鍛銅師 What is the bronzesmith
    SA 519 - SA 519 捕漁師 Fisherman
    SA 520 - SA 520 卜占女 Divining female
    SA 521 - SA 521 卜占師 Diviner
    SA 522 - SA 522 好他婬
    SA 523 - SA 523 賣色
    SA 524 - SA 524 瞋恚燈油灑 Oil Sprinkler
    SA 525 - SA 525 憎嫉婆羅門 Brahmin hate
    SA 526 - SA 526 知事不分油 The governor does not separate oil
    SA 527 - SA 527 盜取七果 Steal Seven Fruits
    SA 528 - SA 528 盜食石蜜 Stealing Stone Honey
    SA 529 - SA 529 盜取二 餅 Two cakes stolen
    SA 530 - SA 530 比丘比丘尼等 Bhikkhu Picchuni etc.
    SA 531 - SA 531 駕乘牛車 Driving in an ox cart
    SA 532 - SA 532 呵責諸比丘 blame all monks
    SA 533 - SA 533 惡口形名 bad mouth names
    SA 534 - SA 534 好起諍訟
    SA 535 - SA 535 獨一 Unique
    SA 536 - SA 536 獨一 unique
    SA 537 - SA 537 松林 pine forest
    SA 538 - SA 538 松林 Pine Forest
    SA 539 - SA 539 松林 Pine Forest
    SA 540 - SA 540 所患
    SA 541 - SA 541 所患
    SA 542 - SA 542 盡諸漏
    SA 543 - SA 543 阿漢羅比丘 Ahan Luo Picchu
    SA 544 - SA 544 何故出家 Why a monk
    SA 545 - SA 545 松林 Pine Forest
    SA 546 - SA 546 澡灌杖 shower stick
    SA 547 - SA 547 執杖 stick
    SA 548 - SA 548 摩偷羅 Mothura
    SA 549 - SA 549 迦梨 Kali
    SA 550 - SA 550 迦旃延 Kayayan
    SA 551 - SA 551 訶梨 Heli
    SA 552 - SA 552 訶梨 Heli
    SA 553 - SA 553 訶梨 Heli
    SA 554 - SA 554 訶梨 Heli
    SA 555 - SA 555 訶梨 Heli
    SA 556 - SA 556 無相心三昧 ​​Samadhi without Xiangxin
    SA 557 - SA 557 闍知羅
    SA 558 - SA 558 阿難 Ananda
    SA 559 - SA 559 迦摩 Kama
    SA 560 - SA 560 度量 Measurement
    SA 561 - SA 561 婆羅門 Brahman
    SA 562 - SA 562 瞿師多 Qu Shiduo
    SA 563 - SA 563 尼犍 Nigan
    SA 564 - SA 564 比丘尼 Bhikkhuni
    SA 565 - SA 565 婆頭
    SA 566 - SA 566 那迦達多 Nagdado
    SA 567 - SA 567 那迦達多 Nagdado
    SA 568 - SA 568 迦摩 Kama
    SA 569 - SA 569 黎犀達多
    SA 570 - SA 570 黎犀達多 Li Xidado
    SA 571 - SA 571 摩訶迦 Mahaka
    SA 572 - SA 572 繫 series
    SA 573 - SA 573 阿魯毗迦 Arubiga
    SA 574 - SA 574 尼乾 Nigan
    SA 575 - SA 575 病相 Symptoms
    SA 576 - SA 576 歡喜園 Happy Garden
    SA 577 - SA 577 鉤錙 hook
    SA 578 - SA 578 慚愧 ashamed
    SA 579 - SA 579 不善知 Unknowing
    SA 580 - SA 580 善調 Good tuning
    SA 581 - SA 581 羅漢 Arhat
    SA 582 - SA 582 羅漢 Arhat
    SA 583 - SA 583 月天子 Moon Emperor
    SA 584 - SA 584 手杻 Handball
    SA 585 - SA 585 獨一住 live alone
    SA 586 - SA 586 利劍 Sharp Sword
    SA 587 - SA 587 天女 Goddess
    SA 588 - SA 588 四轉輪 four runners
    SA 589 - SA 589 羅吒園 Luo Zhayuan
    SA 590 - SA 590 古客 Gu Ke
    SA 591 - SA 591
    SA 592 - SA 592 須達 must reach
    SA 593 - SA 593 須達生天
    SA 594 - SA 594 首長者生天
    SA 595 - SA 595 無煩天 No trouble days
    SA 596 - SA 596 常驚 often shocked
    SA 597 - SA 597 顏色 Color
    SA 598 - SA 598 睡眠 sleep
    SA 599 - SA 599 髻髮 Updo
    SA 600 - SA 600 極難盡 is extremely difficult
    SA 601 - SA 601 æ± æ°´ pool water
    SA 602 - SA 602 伊尼延 Iniyan
    SA 603 - SA 603 流 stream
    SA 604 - SA 604 Aśokavadāna Aśokavadāna
    SA 605 - SA 605 念處
    SA 606 - SA 606 念處 the place of thought
    SA 607 - SA 607 æ·¨ net
    SA 608 - SA 608 甘露 nectar
    SA 609 - SA 609 集 Episode
    SA 610 - SA 610 正念 mindfulness
    SA 611 - SA 611 善聚 good gathering
    SA 612 - SA 612 弓 bow
    SA 613 - SA 613 不善聚 bad gathering
    SA 614 - SA 614 大丈夫 big man
    SA 615 - SA 615 比丘尼 Bhikkhuni
    SA 616 - SA 616 廚士 Chef
    SA 617 - SA 617 é³¥ bird
    SA 618 - SA 618 四果 four fruits
    SA 619 - SA 619 私迦陀 Private Kada
    SA 620 - SA 620 猿猴 Apes
    SA 621 - SA 621 年少比丘 Young Bhikkhu
    SA 622 - SA 622 菴羅女二)
    SA 623 - SA 623 世間 world
    SA 624 - SA 624 鬱低迦 Yudika
    SA 625 - SA 625 婆醯迦 Bo Xingjia
    SA 626 - SA 626 比丘 Bhikkhu
    SA 627 - SA 627 阿那律 Analyze
    SA 628 - SA 628 優陀夷 Udayi
    SA 629 - SA 629 行 OK
    SA 630 - SA 630 行 OK
    SA 631 - SA 631 行 OK
    SA 632 - SA 632 行 OK
    SA 633 - SA 633 一切法 All Dharmas
    SA 634 - SA 634 賢聖 Sage
    SA 635 - SA 635 光澤 gloss
    SA 636 - SA 636 比丘 Bhikkhu
    SA 637 - SA 637 波羅提木叉 Bolotimu Fork
    SA 638 - SA 638 純陀 Cunda
    SA 639 - SA 639 布薩 Uposatha
    SA 640 - SA 640 Aśokavadāna Aśokavadāna
    SA 641 - SA 641 Aśokavadāna Aśokavadāna
    SA 642 - SA 642 å­¸ Study
    SA 643 - SA 643 æ·¨ net
    SA 644 - SA 644 須陀洹 Sotapanna
    SA 645 - SA 645 阿羅漢 Arahant
    SA 646 - SA 646 當知 You should know
    SA 647 - SA 647 廣說 Guangshuo
    SA 648 - SA 648 略說 Brief introduction
    SA 649 - SA 649 漏盡 leakage
    SA 650 - SA 650 沙門婆羅門 Samana Brahmin
    SA 651 - SA 651 沙門婆羅門 Samana Brahmin
    SA 652 - SA 652 成 into
    SA 653 - SA 653 成 into
    SA 654 - SA 654 堂閣 Tangge
    SA 655 - SA 655 ä¿¡ Letter
    SA 656 - SA 656 堂閣 Tangge
    SA 657 - SA 657 堂閣 Tangge
    SA 658 - SA 658 堂閣 Tangge
    SA 659 - SA 659 堂閣 Tangge
    SA 660 - SA 660 ä¿¡ letter
    SA 661 - SA 661 二力 Erli
    SA 662 - SA 662 二力 Erli
    SA 663 - SA 663 二力 Erli
    SA 664 - SA 664 三力 Three Forces
    SA 665 - SA 665 三力 Three Forces
    SA 666 - SA 666 三力 three forces
    SA 667 - SA 667 四力 four forces
    SA 668 - SA 668 四力 four forces
    SA 669 - SA 669 攝 Photo by
    SA 670 - SA 670 四力 four forces
    SA 671 - SA 671 四力 Four Forces
    SA 672 - SA 672 四力 Four Forces
    SA 673 - SA 673 五力 five forces
    SA 674 - SA 674 五力 Five Forces
    SA 675 - SA 675 當知 should know
    SA 676 - SA 676 五力 Five Forces
    SA 677 - SA 677 學力 Academic Ability
    SA 678 - SA 678 學力 academic ability
    SA 679 - SA 679 學力 academic ability
    SA 680 - SA 680 學力 academic ability
    SA 681 - SA 681 白法 Bai Fa
    SA 682 - SA 682 白法 Bai Fa
    SA 683 - SA 683 不善法 Unwholesome Dharma
    SA 684 - SA 684 十力 ten forces
    SA 685 - SA 685 乳母 wet nurse
    SA 686 - SA 686 師子吼 Shizi roar
    SA 687 - SA 687 獅子吼 Lion's Roar
    SA 688 - SA 688 七力 Seven Powers
    SA 689 - SA 689 七力 Seven Powers
    SA 690 - SA 690 七力 Seven Powers
    SA 691 - SA 691 七力 Seven Powers
    SA 692 - SA 692 八力 Eight Powers
    SA 693 - SA 693 八力 Eight Powers
    SA 694 - SA 694 八力 Eight Powers
    SA 695 - SA 695 八力 Eight Powers
    SA 696 - SA 696 八力 Eight Powers
    SA 697 - SA 697 九力 Nine Powers
    SA 698 - SA 698 九力 Nine Powers
    SA 699 - SA 699 王力 Wang Li
    SA 700 - SA 700 王力 Wang Li
    SA 701 - SA 701 如來力 Tathagata Power
    SA 702 - SA 702 如來力 Tathagata Power
    SA 703 - SA 703 如來力 Tathagata Power
    SA 704 - SA 704 不正思惟 Improper Thoughts
    SA 705 - SA 705 不退 no refund
    SA 706 - SA 706 蓋 cover
    SA 707 - SA 707 障蓋 barrier cover
    SA 708 - SA 708 木封 wooden seal
    SA 709 - SA 709 七覺支 seven factors of enlightenment
    SA 710 - SA 710 聽法 Listening to the Fa
    SA 711 - SA 711 無畏 Fearless
    SA 712 - SA 712 無畏 Fearless
    SA 713 - SA 713 轉趣 Interesting
    SA 714 - SA 714 火 Fire
    SA 715 - SA 715 食 Food
    SA 716 - SA 716 一法 One Method
    SA 717 - SA 717 一法 One Method
    SA 718 - SA 718 比丘 Bhikkhu
    SA 719 - SA 719 優波摩 Upamo
    SA 720 - SA 720 阿那律 Analyze
    SA 721 - SA 721 轉輪王 Wheel King
    SA 722 - SA 722 轉輪王 Chakravartin King
    SA 723 - SA 723 年少 young
    SA 724 - SA 724 果報 Result
    SA 725 - SA 725 不善聚 not good at gathering
    SA 726 - SA 726 善知識 Good Knowledge
    SA 727 - SA 727 拘夷那竭 Kuyinaki
    SA 728 - SA 728 說 says
    SA 729 - SA 729 滅 destroyed
    SA 730 - SA 730 分 points
    SA 731 - SA 731 支節 Branch
    SA 732 - SA 732 èµ· from
    SA 733 - SA 733 七道品 Seventh Grade
    SA 734 - SA 734 果報 Result
    SA 735 - SA 735 果報 Result
    SA 736 - SA 736 七種果 Seven Fruits
    SA 737 - SA 737 七道品 Seven Paths
    SA 738 - SA 738 果報 Result
    SA 739 - SA 739 果報 retribution
    SA 740 - SA 740 果報 retribution
    SA 741 - SA 741 不淨觀 Contemplation of Impurity
    SA 742 - SA 742 死念 Thoughts of Death
    SA 743 - SA 743 慈 Charity
    SA 744 - SA 744 慈 Charity
    SA 745 - SA 745 滅 destroyed
    SA 746 - SA 746 安那般那念 Anapana Mindfulness
    SA 747 - SA 747 無常 Impermanence
    SA 748 - SA 748 日出 sunrise
    SA 749 - SA 749 無明 ignorance
    SA 750 - SA 750 無明 ignorance
    SA 751 - SA 751 èµ· starting
    SA 752 - SA 752 迦摩 Kama
    SA 753 - SA 753 阿黎吒 Ali Zha
    SA 754 - SA 754 舍利弗 Shariputra
    SA 755 - SA 755 比丘 bhikkhu
    SA 756 - SA 756 畏 fear
    SA 757 - SA 757 受 receive
    SA 758 - SA 758 三法 three methods
    SA 759 - SA 759 å­¸ Learning
    SA 760 - SA 760 正士 sergeant
    SA 761 - SA 761 漏盡 leakage
    SA 762 - SA 762 八正道分 Eightfold Path
    SA 763 - SA 763 ä¿® repair
    SA 764 - SA 764 ä¿® repair
    SA 765 - SA 765 清淨 purity
    SA 766 - SA 766 清淨 purity
    SA 767 - SA 767 聚 gathering
    SA 768 - SA 768 半 half
    SA 769 - SA 769 婆羅門 Brahman
    SA 770 - SA 770 邪 evil
    SA 771 - SA 771 彼岸 The other shore
    SA 772 - SA 772 彼岸 the other shore
    SA 773 - SA 773 彼岸 the other shore
    SA 774 - SA 774 彼岸 the other shore
    SA 775 - SA 775 一法 one method
    SA 776 - SA 776 一法 one method
    SA 777 - SA 777 一法 one method
    SA 778 - SA 778 一法 one method
    SA 779 - SA 779 一法 one method
    SA 780 - SA 780 一法 one method
    SA 781 - SA 781 一法 One Method
    SA 782 - SA 782 非法是法 Illegal is the law
    SA 783 - SA 783 斷貪 end corruption
    SA 784 - SA 784 邪正 Evil and Right
    SA 785 - SA 785 邪正 evil and righteousness
    SA 786 - SA 786 向邪 Xiang Xie
    SA 787 - SA 787 向邪 Xiang Xie
    SA 788 - SA 788 向邪 Xiang Xie
    SA 790 - SA 790 邪正 evil and righteousness
    SA 791 - SA 791 邪正 evil and good
    SA 792 - SA 792 邪正 Evil and Right
    SA 793 - SA 793 順流逆流 with the current and against the current
    SA 794 - SA 794 沙門及沙門果 Salmonella and Salmonella Fruit
    SA 795 - SA 795 沙門法沙門義 Samana Dharma and Samana Yi
    SA 796 - SA 796 沙門法沙門果 Samana Dharma Samana Fruit
    SA 797 - SA 797 沙門法沙門果 Samana Dharma Samana Fruit
    SA 798 - SA 798 沙門法沙門義 Samana Dharma and Samana Yi
    SA 799 - SA 799 沙門果 salmon fruit
    SA 800 - SA 800 婆羅門 Brahmin
    SA 801 - SA 801 饒益 benefit
    SA 802 - SA 802 一明 Yi Ming
    SA 803 - SA 803 一明 Yi Ming
    SA 804 - SA 804 斷覺想 Thoughts on Suspension of Enlightenment
    SA 805 - SA 805 阿黎瑟吒 Ali Seza
    SA 806 - SA 806 罽賓那 Gibbina
    SA 807 - SA 807 一奢能伽羅 Yishe Neng Jialuo
    SA 808 - SA 808 迦摩 Kama
    SA 809 - SA 809 福利等 Welfare, etc.
    SA 810 - SA 810 金剛 King Kong
    SA 811 - SA 811 阿難 Ananda
    SA 812 - SA 812 比丘 Bhikkhu
    SA 813 - SA 813 金毘羅 Jinpiluo
    SA 814 - SA 814 不疲 Never tired
    SA 815 - SA 815 布薩 Busa
    SA 816 - SA 816 å­¸ Learning
    SA 817 - SA 817 å­¸ Learning
    SA 818 - SA 818 å­¸ Learning
    SA 819 - SA 819 å­¸ Learning
    SA 820 - SA 820 å­¸ Learning
    SA 821 - SA 821 涅槃 Nirvana
    SA 822 - SA 822 涅槃 Nirvana
    SA 823 - SA 823 å­¸ Study
    SA 824 - SA 824 å­¸ Study
    SA 825 - SA 825 å­¸ Learning
    SA 826 - SA 826 尸婆迦 Shivaka
    SA 827 - SA 827 耕磨 plowing and grinding
    SA 828 - SA 828 é©¢ donkey
    SA 829 - SA 829 跋耆師 Postscript
    SA 830 - SA 830 崩伽闍
    SA 831 - SA 831 戒 quit
    SA 832 - SA 832 三學 Three Studies
    SA 833 - SA 833 離車 leaving the car
    SA 834 - SA 834 不貪 not greedy
    SA 835 - SA 835 王 Wang
    SA 836 - SA 836 四不壤淨 The four impure soils are pure
    SA 837 - SA 837 過患 fault
    SA 838 - SA 838 食 food
    SA 839 - SA 839 戒 quit
    SA 840 - SA 840 戒 quit
    SA 841 - SA 841 潤澤 moist
    SA 842 - SA 842 婆羅門 Brahman
    SA 843 - SA 843 舍利弗 Shariputra
    SA 844 - SA 844 舍利弗 Shariputra
    SA 845 - SA 845 恐怖 horror
    SA 846 - SA 846 恐怖 horror
    SA 847 - SA 847 天道 Heavenly Way
    SA 848 - SA 848 天道 Heavenly Way
    SA 849 - SA 849 天道 The way of heaven
    SA 850 - SA 850 天道 Heavenly Way
    SA 851 - SA 851 法鏡 Dharma Mirror
    SA 852 - SA 852 法鏡 Dharma Mirror
    SA 853 - SA 853 法鏡 Dharma Mirror
    SA 854 - SA 854 那黎迦 Narika
    SA 855 - SA 855 難提 difficult to mention
    SA 856 - SA 856 難提 difficult to mention
    SA 857 - SA 857 難提 difficult to mention
    SA 858 - SA 858 難提 difficult to mention
    SA 859 - SA 859 黎師達多 Sridharto
    SA 860 - SA 860 田業 Field Industry
    SA 861 - SA 861 兜率 Tushita
    SA 862 - SA 862 化樂 Huayue
    SA 863 - SA 863 他化 otherization
    SA 864 - SA 864 第一禪 First Zen
    SA 865 - SA 865 解脫 liberation
    SA 866 - SA 866 中般涅槃經 The Parinirvana Sutra
    SA 867 - SA 867 第二禪 Second Zen
    SA 868 - SA 868 解脫 liberation
    SA 869 - SA 869 第三禪 The third jhana
    SA 870 - SA 870 解脫 relief
    SA 871 - SA 871 風雲天 Fengyuntian
    SA 872 - SA 872 傘蓋覆燈 Umbrella cover with light
    SA 873 - SA 873 四種調伏 Four kinds of taming
    SA 874 - SA 874 三種子 three seeds
    SA 875 - SA 875 四正斷 four correct judgments
    SA 876 - SA 876 四正斷 four correct judgments
    SA 877 - SA 877 四正斷 four correct judgments
    SA 878 - SA 878 四正斷 four right judgments
    SA 879 - SA 879 四正斷 four correct judgments
    SA 880 - SA 880 不放逸 Don’t let go
    SA 881 - SA 881 斷貪等 Stop greed, etc.
    SA 882 - SA 882 不放逸根本 Don’t let go of your roots
    SA 883 - SA 883 四種禪 Four Kinds of Zen
    SA 884 - SA 884 無學三明 No learning and three enlightenments
    SA 885 - SA 885 無學三明 No learning and three enlightenments
    SA 886 - SA 886 三明 Sanming
    SA 887 - SA 887 ä¿¡ letter
    SA 888 - SA 888 增益 gain
    SA 889 - SA 889 等起 Waiting
    SA 890 - SA 890 無為法 The law of inaction
    SA 891 - SA 891 湖池 Lake Chi
    SA 892 - SA 892 六內處等 six internal organs, etc.
    SA 893 - SA 893 五種種子 five kinds of seeds
    SA 894 - SA 894 如實知 know it as it is
    SA 895 - SA 895 三愛 three loves
    SA 896 - SA 896 三有漏 Three leaks
    SA 897 - SA 897 羅睺羅 Rahula
    SA 898 - SA 898 眼已斷 The eye is broken
    SA 899 - SA 899 眼生 Eye-catching
    SA 900 - SA 900 眼著 Eyes on
    SA 901 - SA 901 善法建立 Establishment of Good Dharma
    SA 902 - SA 902 如來第一 Tathagata is the First
    SA 903 - SA 903 離貪法第一 The best way to avoid corruption
    SA 904 - SA 904 聲聞第一 The First Sound Hearer
    SA 905 - SA 905 外道 Heretic
    SA 906 - SA 906 法減滅 Dharma reduction
    SA 907 - SA 907 動搖 shaken
    SA 908 - SA 908 爭鬥 Fight
    SA 909 - SA 909 調馬 horse training
    SA 910 - SA 910 惡性 malignant
    SA 911 - SA 911 頂髮 top hair
    SA 912 - SA 912 王髮 Wang Fa
    SA 913 - SA 913 驢姓 donkey surname
    SA 914 - SA 914 飢饉 Famine
    SA 915 - SA 915 種田 Farming
    SA 916 - SA 916 說何論 What to say
    SA 917 - SA 917 惡馬 Evil Horse
    SA 918 - SA 918 順調馬 Shun Tiao Horse
    SA 919 - SA 919 賢乘 Xian Cheng
    SA 920 - SA 920 三 3
    SA 921 - SA 921 四 Four
    SA 922 - SA 922 鞭影 Whip Shadow
    SA 923 - SA 923 乘調 Chengdu
    SA 924 - SA 924 有過 There has been
    SA 925 - SA 925 八種 eight species
    SA 926 - SA 926 迦旃延 Kachanyan
    SA 927 - SA 927 優婆塞 Upasaka
    SA 928 - SA 928 得果 Results
    SA 929 - SA 929 一切行 Everything goes
    SA 930 - SA 930 自輕 Self-deprecation
    SA 931 - SA 931 住處 Residence
    SA 932 - SA 932 十一 Eleven
    SA 933 - SA 933 十二 Twelve
    SA 934 - SA 934 解脫 Liberation
    SA 935 - SA 935 含羅 Hamluo
    SA 936 - SA 936 麤手 rough hands
    SA 937 - SA 937 血 Blood
    SA 938 - SA 938 淚 Tears
    SA 939 - SA 939 母乳 breast milk
    SA 940 - SA 940 土丸 Tsuchimaru
    SA 941 - SA 941 如豆粒 Like beans
    SA 942 - SA 942 喜樂 Joy
    SA 943 - SA 943 苦惱 Distress
    SA 944 - SA 944 恐怖 horror
    SA 945 - SA 945 彼愛 Love
    SA 946 - SA 946 恒河 Ganges River
    SA 947 - SA 947 骨聚 Bone Ju
    SA 948 - SA 948 城 City
    SA 949 - SA 949 å±± Mountain
    SA 950 - SA 950 過去
    SA 951 - SA 951 無地方處 No Place
    SA 952 - SA 952 無不是 Nothing but
    SA 953 - SA 953 麤雨諦雨 Coarse Rain and True Rain
    SA 954 - SA 954 縛掃篲 Binding and sweeping
    SA 955 - SA 955 轉輪 Runner
    SA 956 - SA 956 毘富羅 Bifuluo
    SA 957 - SA 957 身命 life and death
    SA 958 - SA 958 目連 Mulian
    SA 959 - SA 959 迦旃延 Kachanyan
    SA 960 - SA 960 未曾有 Never had
    SA 961 - SA 961 無我 Selflessness
    SA 962 - SA 962 見 See
    SA 963 - SA 963 愚痴 Stupidity
    SA 964 - SA 964 出家 Monkhood
    SA 965 - SA 965 優陟 Youzhi
    SA 966 - SA 966 分匿 divided
    SA 967 - SA 967 俱迦那 Jujana
    SA 968 - SA 968 須達 Suda
    SA 969 - SA 969 長爪 Long Claw
    SA 970 - SA 970 舍羅步 Shelobu
    SA 971 - SA 971 上坐 Sit up
    SA 972 - SA 972 婆羅門出家 Brahmin becomes a monk
    SA 973 - SA 973 旃陀 Chanda
    SA 974 - SA 974 補縷低迦
    SA 975 - SA 975 補縷低迦
    SA 976 - SA 976 尸婆 Corpse Woman
    SA 977 - SA 977 尸婆 Corpse Woman
    SA 978 - SA 978 商主 Business Owner
    SA 979 - SA 979 須跋陀羅
    SA 980 - SA 980 毘舍利賈客 Vaishali Jia Ke
    SA 981 - SA 981 å¹¢ Building
    SA 982 - SA 982 阿難舍利弗 Ananda Shariputra
    SA 983 - SA 983 阿難舍利弗 Ananda Shariputra
    SA 984 - SA 984 愛 love
    SA 985 - SA 985 愛 love
    SA 986 - SA 986 二事斷 The two things are settled
    SA 987 - SA 987 二法 Second Method
    SA 988 - SA 988 帝釋 Emperor Shi
    SA 989 - SA 989 帝釋 Emperor Shi
    SA 990 - SA 990 鹿住 Shikazumi
    SA 991 - SA 991 鹿住 Deer Living
    SA 992 - SA 992 延清 Yanqing
    SA 993 - SA 993 讚大聲聞 Praise for the Great Hearing
    SA 994 - SA 994 婆耆娑滅盡 The death of Boqisuo
    SA 995 - SA 995 阿練 Ah Lian
    SA 996 - SA 996 憍慢 Arrogance
    SA 997 - SA 997 修福增 repair fortune and increase
    SA 998 - SA 998 云何大得 Yun He Da De
    SA 999 - SA 999 生歡喜 Happiness
    SA 1000 - SA 1000 遠去 away
    SA 1001 - SA 1001 強親回 Forced Kiss
    SA 1002 - SA 1002 思惟 Thoughts
    SA 1003 - SA 1003 睡寤 Sleeping room
    SA 1004 - SA 1004 生歡喜 Live happily
    SA 1005 - SA 1005 義利 Yili
    SA 1006 - SA 1006 所愛無過子 Love without fault
    SA 1007 - SA 1007 剎利
    SA 1008 - SA 1008 種子 seed
    SA 1009 - SA 1009 意 Italian
    SA 1010 - SA 1010 縛 Binding
    SA 1011 - SA 1011 覆 covered
    SA 1012 - SA 1012 無明 Ignorance
    SA 1013 - SA 1013 ä¿¡ Letter
    SA 1014 - SA 1014 第二 Second
    SA 1015 - SA 1015 持戒至老 Keep the precepts until old age
    SA 1016 - SA 1016 生世間 Life in the World
    SA 1017 - SA 1017 生世間 life in the world
    SA 1018 - SA 1018 生世間 life in the world
    SA 1019 - SA 1019 非道 non-Tao
    SA 1020 - SA 1020 最上勝 The best victory
    SA 1021 - SA 1021 偈者何者初 What is the beginning of the verse?
    SA 1022 - SA 1022 別車 Separate Cars
    SA 1023 - SA 1023 叵求那 Don’t ask for that
    SA 1024 - SA 1024 阿濕波誓 Ashwagandha
    SA 1025 - SA 1025 疾病 Disease
    SA 1026 - SA 1026 疾病 Disease
    SA 1027 - SA 1027 病比丘 Sick Bhikkhu
    SA 1028 - SA 1028 疾病 Disease
    SA 1029 - SA 1029 疾病 Disease
    SA 1030 - SA 1030 給孤獨 To loneliness
    SA 1031 - SA 1031 給孤獨 To loneliness
    SA 1032 - SA 1032 給孤獨 to loneliness
    SA 1033 - SA 1033 達摩提離 Damo Tili
    SA 1034 - SA 1034 長壽 Longevity
    SA 1035 - SA 1035 婆藪 Posu
    SA 1036 - SA 1036 沙羅 Sharo
    SA 1037 - SA 1037 耶輸 Jesus loses
    SA 1038 - SA 1038 摩那提那 Monatina
    SA 1039 - SA 1039 æ·³ 陀 Chun Tuo
    SA 1040 - SA 1040 捨行 Giving up
    SA 1041 - SA 1041 生聞 news
    SA 1042 - SA 1042 鞞聞摩 Toonmo
    SA 1043 - SA 1043 鞞聞摩 Toonmo
    SA 1044 - SA 1044 鞞紐多羅 Toniodoro
    SA 1045 - SA 1045 隨類 Follow the category
    SA 1046 - SA 1046 蛇行 Snake
    SA 1047 - SA 1047 圓珠 round beads
    SA 1048 - SA 1048 圓珠 round beads
    SA 1049 - SA 1049 徒生 Disciple
    SA 1050 - SA 1050 出不出 Can’t get out
    SA 1051 - SA 1051 岸 Shore
    SA 1052 - SA 1052 真實法 True Law
    SA 1053 - SA 1053 惡法 Evil Law
    SA 1054 - SA 1054 善男子 Good Man
    SA 1055 - SA 1055 不善男子 Bad Man
    SA 1056 - SA 1056 十法 Ten Methods
    SA 1057 - SA 1057 二十法 Twenty Laws
    SA 1058 - SA 1058 三十法 Thirty Laws
    SA 1059 - SA 1059 四十法 Forty Laws
    SA 1060 - SA 1060 法非法苦 Law is illegal and bitter
    SA 1061 - SA 1061 非律聖律 non-law holy law
    SA 1062 - SA 1062 善生 good life
    SA 1063 - SA 1063 惡色 evil color
    SA 1064 - SA 1064 提婆 Deva
    SA 1065 - SA 1065 象首 Elephant Head
    SA 1066 - SA 1066 難陀 Nanda
    SA 1067 - SA 1067 難陀 Nanda
    SA 1068 - SA 1068 窒師 Master
    SA 1069 - SA 1069 般闍聞 Prajna Wen
    SA 1070 - SA 1070 年少 Young
    SA 1071 - SA 1071 長老 Elder
    SA 1072 - SA 1072 僧鉗 Monk Tongs
    SA 1073 - SA 1073 阿難 Ananda
    SA 1074 - SA 1074 結髮 Hair knot
    SA 1075 - SA 1075 陀驃 Tuo Piao
    SA 1076 - SA 1076 陀驃 Tuo Piao
    SA 1077 - SA 1077 賊 thief
    SA 1078 - SA 1078 散倒吒 Scattered Zha
    SA 1079 - SA 1079 丘塚 Qiuzhong
    SA 1080 - SA 1080 慚愧根 Ashamed Root
    SA 1081 - SA 1081 苦子 Kuzi
    SA 1082 - SA 1082 覆瘡 Covered sores
    SA 1083 - SA 1083 食藕根 Edible lotus root
    SA 1084 - SA 1084 長壽 Longevity
    SA 1085 - SA 1085 河帝 River Emperor
    SA 1086 - SA 1086 波旬 Bo Xun
    SA 1087 - SA 1087 睡眠 Sleep
    SA 1088 - SA 1088 經行 Meditation
    SA 1089 - SA 1089 大毒蛇 Serpent
    SA 1090 - SA 1090 無所為 Doing nothing
    SA 1091 - SA 1091 求德 Seeking virtue
    SA 1092 - SA 1092 魔女 Witch
    SA 1093 - SA 1093 好惡 Likes and Dislikes
    SA 1094 - SA 1094 苦行 Asceticism
    SA 1095 - SA 1095 乞食 Begging
    SA 1096 - SA 1096 繩索 Rope
    SA 1097 - SA 1097 自應
    SA 1098 - SA 1098 作王 king
    SA 1099 - SA 1099 眾多 numerous
    SA 1100 - SA 1100 善覺 Good Enlightenment
    SA 1101 - SA 1101 師子 Master
    SA 1102 - SA 1102 ç¼½ bowl
    SA 1103 - SA 1103 入處 entrance
    SA 1104 - SA 1104 帝釋 Emperor Shi
    SA 1105 - SA 1105 摩訶離 Mahali
    SA 1106 - SA 1106 以何因 for what reason
    SA 1107 - SA 1107 夜叉 Yaksha
    SA 1108 - SA 1108 得眼 insight
    SA 1109 - SA 1109 得善勝 good victory
    SA 1110 - SA 1110 縛繫 Tie
    SA 1111 - SA 1111 敬佛 Respect the Buddha
    SA 1112 - SA 1112 敬法 Respect for Dharma
    SA 1113 - SA 1113 敬僧 Respect the monks
    SA 1114 - SA 1114 須毘羅 Subira
    SA 1115 - SA 1115 仙人 Immortal
    SA 1116 - SA 1116 滅瞋 eliminate anger
    SA 1117 - SA 1117 月八日 August 8
    SA 1118 - SA 1118 病 disease
    SA 1119 - SA 1119 婆稚 Po Chi
    SA 1120 - SA 1120 持一戒 Keep one precept
    SA 1121 - SA 1121 釋氏 Shi Shi
    SA 1122 - SA 1122 疾病 Disease
    SA 1123 - SA 1123 菩提 Bodhi
    SA 1124 - SA 1124 往生 Rebirth
    SA 1125 - SA 1125 須陀恒 Su Tuoheng
    SA 1126 - SA 1126 須陀恒 Su Tuoheng
    SA 1127 - SA 1127 四法 Four Methods
    SA 1128 - SA 1128 四果 four fruits
    SA 1129 - SA 1129 四果 Four Fruits
    SA 1130 - SA 1130 行住坐臥 Walking, standing, sitting and lying down
    SA 1131 - SA 1131 四食 four foods
    SA 1132 - SA 1132 潤澤 moist
    SA 1133 - SA 1133 潤澤 moist
    SA 1134 - SA 1134 潤澤 moist
    SA 1135 - SA 1135 四十天子 The Forty Emperor
    SA 1136 - SA 1136 月喻 moon metaphor
    SA 1137 - SA 1137 施與 giving
    SA 1138 - SA 1138 負勝 lose and win
    SA 1139 - SA 1139 無信 no faith
    SA 1140 - SA 1140 佛為根本 Buddha is the foundation
    SA 1141 - SA 1141 極老 very old
    SA 1142 - SA 1142 極老 Very old
    SA 1143 - SA 1143 此時 at this time
    SA 1144 - SA 1144 眾減少 the crowd decreases
    SA 1145 - SA 1145 可厭患 Disgusting Suffering
    SA 1146 - SA 1146 明闇 Light and Dark
    SA 1147 - SA 1147 石山 Stone Mountain
    SA 1148 - SA 1148 著一衣 wearing the same clothes
    SA 1149 - SA 1149 諸王 kings
    SA 1150 - SA 1150 喘息 panting
    SA 1151 - SA 1151 阿修羅鹽 Ashura Salt
    SA 1152 - SA 1152 卑嶷 humble
    SA 1153 - SA 1153 瞋罵 anger
    SA 1154 - SA 1154 瞋罵 Anger
    SA 1155 - SA 1155 返戾 return to violence
    SA 1156 - SA 1156 無害 Harmless
    SA 1157 - SA 1157 羅閣 Luo Ge
    SA 1158 - SA 1158 婆私吒 Posizha
    SA 1159 - SA 1159 摩佉 motorcycle
    SA 1160 - SA 1160 剎利
    SA 1161 - SA 1161 火 Fire
    SA 1162 - SA 1162 老夫婦 Old Couple
    SA 1163 - SA 1163 人生 Life
    SA 1164 - SA 1164 波羅延 Boroyan
    SA 1165 - SA 1165 賓頭盧 Bin Toulu
    SA 1166 - SA 1166 手足喻 metaphor of hands and feet
    SA 1167 - SA 1167 龜 Turtle
    SA 1168 - SA 1168 祺麥 Qimai
    SA 1169 - SA 1169 琴 piano
    SA 1170 - SA 1170 癩瘡 Leprosy
    SA 1171 - SA 1171 六種眾生 six kinds of living beings
    SA 1172 - SA 1172 毒蛇 poisonous snake
    SA 1173 - SA 1173 苦法 bitter method
    SA 1174 - SA 1174 樹 tree
    SA 1175 - SA 1175 緊獸 tight beast
    SA 1176 - SA 1176 漏法 leakage method
    SA 1177 - SA 1177 灰河南 Gray Henan
    SA 1178 - SA 1178 婆私吒 Posizha
    SA 1179 - SA 1179 失牛 lost cattle
    SA 1180 - SA 1180 構巢處 Nest building site
    SA 1181 - SA 1181 天敬 Tianjing
    SA 1182 - SA 1182 婆羅林 Boro Lin
    SA 1183 - SA 1183 聚薪 salary gathering
    SA 1184 - SA 1184 孫陀利 Sundari
    SA 1185 - SA 1185 孫陀利 Sundari
    SA 1186 - SA 1186 髻髮 bun hair
    SA 1187 - SA 1187 髻髮 bun hair
    SA 1188 - SA 1188 尊重 Respect
    SA 1189 - SA 1189 梵天 Brahma
    SA 1190 - SA 1190 梵主 Brahma Lord
    SA 1191 - SA 1191 空閑處 Vacant Area
    SA 1192 - SA 1192 集會 assembly
    SA 1193 - SA 1193 瞿迦黎 Qu Jiali
    SA 1194 - SA 1194 梵天 Brahma
    SA 1195 - SA 1195 婆迦梵 Bhagavan
    SA 1196 - SA 1196 邪見 wrong view
    SA 1197 - SA 1197 入滅 into death
    SA 1198 - SA 1198 曠野 wilderness
    SA 1199 - SA 1199 素彌 Su Mi
    SA 1200 - SA 1200 瞿曇彌 Qu Tanmi
    SA 1201 - SA 1201 蓮華 lotus
    SA 1202 - SA 1202 石室 stone chamber
    SA 1203 - SA 1203 鼻黎 bi li
    SA 1204 - SA 1204 毘闍 vicha
    SA 1205 - SA 1205 折羅 zhe luo
    SA 1206 - SA 1206 優婆折羅 upasara
    SA 1207 - SA 1207 動頭 moving head
    SA 1208 - SA 1208 揭伽他 Jiegatha
    SA 1209 - SA 1209 憍陳如 憍陈如
    SA 1210 - SA 1210 舍利弗 Shariputra
    SA 1211 - SA 1211 龍脅 dragon threat
    SA 1212 - SA 1212 自恣 self-indulgence
    SA 1213 - SA 1213 不樂 unhappy
    SA 1214 - SA 1214 欲結 Desire to get married
    SA 1215 - SA 1215 出離 Renunciation
    SA 1216 - SA 1216 憍慢 Arrogance
    SA 1217 - SA 1217 本如醉酒 It’s like being drunk
    SA 1218 - SA 1218 四句讚 four words of praise
    SA 1219 - SA 1219 龍脅 Dragon Threat
    SA 1220 - SA 1220 拔毒箭 Pull out poisonous arrows
    SA 1221 - SA 1221 尼瞿陀劫賓 Nishudha Kalpabin
    SA 1222 - SA 1222 鳥巢 Bird's Nest
    SA 1223 - SA 1223 貧人 poor people
    SA 1224 - SA 1224 大祠 large temple
    SA 1225 - SA 1225 大祠 large temple
    SA 1226 - SA 1226 三菩提 Three Bodhisattvas
    SA 1227 - SA 1227 母 mother
    SA 1228 - SA 1228 愛己 Love yourself
    SA 1229 - SA 1229 è­·å·± Protect yourself
    SA 1230 - SA 1230 鹿穽
    SA 1231 - SA 1231 捕魚 Fishing
    SA 1232 - SA 1232 慳 thrifty
    SA 1233 - SA 1233 命終 end of life
    SA 1234 - SA 1234 祠祀 temple worship
    SA 1235 - SA 1235 繁縛
    SA 1236 - SA 1236 得勝 Victory
    SA 1237 - SA 1237 毀壞 destruction
    SA 1238 - SA 1238 徒佛教 Buddhist
    SA 1239 - SA 1239 一法 One method
    SA 1240 - SA 1240 福田 Futian
    SA 1241 - SA 1241 給孤獨 to loneliness
    SA 1242 - SA 1242 上中下者 upper, middle and lower
    SA 1243 - SA 1243 二淨法 Two Purification Methods
    SA 1244 - SA 1244 燃燒法 Combustion Method
    SA 1245 - SA 1245 惡行 evil deeds
    SA 1246 - SA 1246 鑄金者 The Gold Forger
    SA 1247 - SA 1247 鑄金者 The Gold Forger
    SA 1248 - SA 1248 牧牛者 Cattle Herder
    SA 1249 - SA 1249 牧牛者 Cattle Herder
    SA 1250 - SA 1250 那提迦 Natika
    SA 1251 - SA 1251 那提迦 Natika
    SA 1252 - SA 1252 枕木 sleepers
    SA 1253 - SA 1253 釜 cauldron
    SA 1254 - SA 1254 人家 people
    SA 1255 - SA 1255 七手劍 Seven-Handed Sword
    SA 1256 - SA 1256 爪上 on the claw
    SA 1257 - SA 1257 弓手 Archer
    SA 1258 - SA 1258 鼓 Drums
    SA 1259 - SA 1259 鐵丸 Iron Pill
    SA 1260 - SA 1260 貓 cat
    SA 1261 - SA 1261 木杵 Wooden pestle
    SA 1262 - SA 1262 野狐 Wild Fox
    SA 1263 - SA 1263 尿糞 urine and feces
    SA 1264 - SA 1264 野狐 Wild Fox
    SA 1265 - SA 1265 跋迦黎 Bhagali
    SA 1266 - SA 1266 闡陀 Chanda
    SA 1267 - SA 1267 濟度 Jidu
    SA 1268 - SA 1268 解陀 Jie Tuo
    SA 1269 - SA 1269 流 flow
    SA 1270 - SA 1270 拘迦尼 Kojani
    SA 1271 - SA 1271 四句法經 The Four Paragons of the Dharma Sutra
    SA 1272 - SA 1272 拘迦那沙 Kojanasha
    SA 1273 - SA 1273 波純提女 Pochanti female
    SA 1274 - SA 1274 波純提女 Pochanti female
    SA 1275 - SA 1275 觸 touch
    SA 1276 - SA 1276 愚痴人 Idiot
    SA 1277 - SA 1277 嫌責 blame
    SA 1278 - SA 1278 瞿迦黎 Qu Jiali
    SA 1279 - SA 1279 輕賤 contemptuous
    SA 1280 - SA 1280 垂下 hanging down
    SA 1281 - SA 1281 遮止 Cover
    SA 1282 - SA 1282 名稱 Name
    SA 1283 - SA 1283 技能 Skills
    SA 1284 - SA 1284 彈琴 playing the piano
    SA 1285 - SA 1285 乘捨 multiplication
    SA 1286 - SA 1286 種別 Category
    SA 1287 - SA 1287 善丈夫 Good Husband
    SA 1288 - SA 1288 慳貪 Greed
    SA 1289 - SA 1289 八天 eight days
    SA 1290 - SA 1290 大地 Earth
    SA 1291 - SA 1291 火不燒 Fire does not burn
    SA 1292 - SA 1292 糧 Grain
    SA 1293 - SA 1293 甚能 Very capable
    SA 1294 - SA 1294 所為 What we did
    SA 1295 - SA 1295 車乘 Car Ride
    SA 1296 - SA 1296 鋸陀女 Saw Tuo girl
    SA 1297 - SA 1297 算數 Arithmetic
    SA 1298 - SA 1298 何重 He Zhong
    SA 1299 - SA 1299 十善 Ten Good Things
    SA 1300 - SA 1300 因陀羅 Indra
    SA 1301 - SA 1301 說善稱 Say good things
    SA 1302 - SA 1302 尸毘 Shibi
    SA 1303 - SA 1303 月自在 Monthly Freedom
    SA 1304 - SA 1304 毗紐 Binyu
    SA 1305 - SA 1305 般闍羅 Panjara
    SA 1306 - SA 1306 須深摩 Xu Shenmo
    SA 1307 - SA 1307 邊際 Margin
    SA 1308 - SA 1308 外道諸見 Heretics
    SA 1309 - SA 1309 摩佉 Moji
    SA 1310 - SA 1310 照明 Lighting
    SA 1311 - SA 1311 曇摩 Tan Mo
    SA 1312 - SA 1312 所斷 broken
    SA 1313 - SA 1313 實智 Practical Wisdom
    SA 1314 - SA 1314 度流 Degree Current
    SA 1315 - SA 1315 栴檀 Tantan
    SA 1316 - SA 1316 栴檀 Tan Tan
    SA 1317 - SA 1317 迦葉 Kasyapa
    SA 1318 - SA 1318 迦葉 Kasyapa
    SA 1319 - SA 1319 崛摩 Horima
    SA 1320 - SA 1320 白山
    SA 1321 - SA 1321 賓伽羅 Bingaro
    SA 1322 - SA 1322 富那婆藪
    SA 1323 - SA 1323 曼尼遮聞 Manizha Wen
    SA 1324 - SA 1324 箭毛 arrow hair
    SA 1325 - SA 1325 受齋 fasting
    SA 1326 - SA 1326 矌野 猌野
    SA 1327 - SA 1327 æ·¨ Net
    SA 1328 - SA 1328 雄 male
    SA 1329 - SA 1329 七岳雪山 Qiyue Snow Mountain
    SA 1330 - SA 1330 害及無害 Harmful and harmless
    SA 1331 - SA 1331 不樂 unhappy
    SA 1332 - SA 1332 睡眠 sleep
    SA 1333 - SA 1333 遠離 stay away
    SA 1334 - SA 1334 倒淨 Pour clean
    SA 1335 - SA 1335 安住 Stay safe
    SA 1336 - SA 1336 闍利那 Jalina
    SA 1337 - SA 1337 誦習 Chanting
    SA 1338 - SA 1338 花 flower
    SA 1339 - SA 1339 迦葉 Kasyapa
    SA 1340 - SA 1340 跋耆子
    SA 1341 - SA 1341 非比丘法 Non-Bhikkhu Dharma
    SA 1342 - SA 1342 龍與 Dragon and
    SA 1343 - SA 1343 眾多比丘 Many Bhikkhus
    SA 1344 - SA 1344 嬉戲 Playfulness
    SA 1345 - SA 1345 見多 See more
    SA 1346 - SA 1346 睡眠 Sleep
    SA 1347 - SA 1347 味 flavor
    SA 1348 - SA 1348 離林 Li Lin
    SA 1349 - SA 1349 優樓鳥 Eulou bird
    SA 1350 - SA 1350 波吒利
    SA 1351 - SA 1351 孔雀 Peacock
    SA 1352 - SA 1352 那婆佉多 Navajiduo
    SA 1353 - SA 1353 頻陀 Pintuo
    SA 1354 - SA 1354 恒河 Ganges
    SA 1355 - SA 1355 瓜 Melon
    SA 1356 - SA 1356 沙彌 Novice
    SA 1357 - SA 1357 瓦師 Bricklayer
    SA 1358 - SA 1358 貧 poor
    SA 1359 - SA 1359 劫貝 Jie Bei
    SA 1360 - SA 1360 鐶釧 Necklace
    SA 1361 - SA 1361 彈琴 Play the piano
    SA 1362 - SA 1362 é´¿é³¥ Pigeon Bird

0 – SA, all 1362 sutras

translations by google unless specified otherwise

SA 1-100

.
.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

1 - SA 1 無常 Impermanence

SA 1 (一) 無常
SA 1 (1) Impermanence
Taisho vol. 2, No. 99
Taisho vol. 2, No. 99
雜阿含經卷第一宋天竺三藏求那跋陀羅譯
The first Song Tianzhu Tripitaka in the Za'ahan Sutras
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「當觀色無常。
"Look at impermanence.
如 是觀者,則為正觀。
If it is a viewer, it is a right view.
正觀者,則生厭離;
Those who are observant are disgusted;
厭離 者,喜貪盡;
Those who are disgusted with love and greed;
喜貪盡者,說心解脫。
Those who like to be greedy, talk about the heart and liberate.
「如是觀受、 想、行、識無常。
"It's like seeing, feeling, thinking, acting, and understanding impermanence.
如是觀者,則為正觀。
If it is a viewer, it is a right view.
正觀者, 則生厭離;
Those who are observant are disgusted;
厭離者,喜貪盡;
The disgusted person is full of joy and greed;
喜貪盡者,說心 解脫。
Those who like to be greedy, talk about the heart and get free.
「如是,比丘!心解脫者,若欲自證,則能 自證:
"If so, Bhikkhu! Those who are free from the heart can prove themselves if they want to prove themselves:
『我生已盡,梵行已立,所作已作,自知 不受後有。』
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen. 』
「如觀無常,苦、空、非我亦復如 是。」
As you observe impermanence, so are suffering, emptiness, and non-self.
時,諸比丘聞佛所說,歡喜奉行。
At that time, all monks heard what the Buddha said and happily followed them.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

2 - SA 2 無常 impermanence

SA 2 (二) 無常
SA 2 (two) impermanence
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「於色當正思惟, 色無常如實知。
"Yose should think rightly, and know the impermanence of materiality as it is.
所以者何?
So what?
比丘!於色正思 惟,觀色無常如實知者,於色欲貪斷;
Bhikkhu! The person who thinks rightly in color, observes the impermanence of color as it is, knows the truth, and is greedy in color;
欲 貪斷者,說心解脫。
Desire to be greedy, talk to the heart for liberation.
「如是受、想、行、識當正思 惟,觀識無常如實知。
"If you feel, think, act, and know, you should think rightly, and see the impermanence as you know.
所以者何?
So what?
於識正思 惟,觀識無常者,則於識欲貪斷;
To think rightly in consciousness, to observe the impermanence of consciousness, to be greedy in consciousness;
欲貪斷 者,說心解脫。
Those who desire to be greedy, speak out and get free.
「如是心解脫者,若欲自證, 則能自證:
"If the mind is free, if you want to prove yourself, you can prove yourself:
『我生已盡,梵行已立,所作已作, 自知不受後有。』
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
如是正思惟無常,苦、空、非 我亦復如是。」
If it is right thinking and impermanence, so will suffering, emptiness and non-self. "
時,諸比丘聞佛所說,歡喜奉 行。
At that time, bhikkhus heard what the Buddha said and happily followed them.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

3 - SA 3 無知 Ignorance

SA 3 (三) 無知
SA 3 (3) Ignorance
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「於色不知、不明、不 斷、不離欲,則不能斷苦。
"If you don't know, don't know, if you don't know, if you don't leave your desires, you can't stop suffering.
如是受、想、行、識,不 知、不明、不斷、不離欲,則不能斷苦。
If it is feeling, thinking, action, and consciousness, not knowing, not knowing, continual, and undivided from desire, then suffering cannot be stopped.
「諸比丘! 於色若知、若明、若斷、若離欲,則能斷苦;
"Bhikkhus! If you know, understand, break, or break away from desire, you can break suffering;
如是 受、想、行、識,若知、若明、若斷、若離欲,則能堪任 斷苦。」
If it is feeling, thinking, action, and consciousness, if you know, if you understand, if you break, if you leave your desires, you can be able to endure suffering. "
時,諸比丘聞佛所說,歡喜奉行。
At that time, all monks heard what the Buddha said and happily followed them.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

4 - SA 4 無知 Ignorance

SA 4 (四) 無知
SA 4 (four) Ignorance
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤獨 園。
For a while, the Buddha lived in the sacred country and only gave the tree to the lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「於色不知、不明、不斷、 不離欲、心不解脫者,則不能越生、老、病、死 怖。
"Those who don't know, don't understand, are constant, don't detach from desires, and their minds are not liberated will not be able to grow older, get sick, and die.
如是受、想、行、識,不知、不明、不斷、不離欲 貪、心不解脫者,則不能越生、老、病、死怖。
If you feel, think, act, and know, you don’t know, don’t know, you don’t know, you don’t want to be greedy, your heart is not free, you can’t grow older, get sick, and die.
「比 丘!於色若知、若明、若斷、若離欲,則能越生、老、 病、死怖。
"Bhikkhu! If you know, understand, break, or leave your desires, you will be able to grow older, get sicker, and die.
諸比丘!若知、若明、若離欲貪、心解脫 者,則能越生、老、病、死怖。
Bhikkhus! If you know, if you know, if you want to be greedy, and your heart is liberated, you can grow older, get sicker, and die.
如是受、想、行、識,若 知、若明、若斷、若離欲貪、心解脫者,則能越生、 老、病、死怖。」
If it is feeling, thinking, action, and consciousness, if it is knowledge, if it is clear, if it is cut off, if it is greed, and the mind is free, one will be able to grow older, grow old, sick, and die. "
時,諸比丘聞佛所說,歡喜奉行。
At that time, all monks heard what the Buddha said and happily followed them.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

5 - SA 5 於色喜樂 Joy in color

SA 5 (五) 於色喜樂
SA 5 (five) Joy in color
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「於色愛喜者,則 於苦愛喜;
"The one who loves happiness in sex, loves happiness in bitterness;
於苦愛喜者,則於苦不得解 脫、不明、不離欲。
For those who love happiness, those who suffer from suffering are unable to get rid of, are ignorant, and remain undivided.
如是受、想、行、識愛喜者,則 愛喜苦,愛喜苦者,則於苦不得解脫。
If the person who feels, thinks, acts, and knows the joy of love, the person who loves the joy of suffering, and the person who loves the joy of suffering will not be free from suffering.
「諸 比丘!於色不愛喜者,則不喜於苦;
"Bhikkhus! Those who do not like happiness in sex do not like suffering;
不喜 於苦者,則於苦得解脫。
Those who don't like suffering will find relief from suffering.
如是受、想、行、識不 愛喜者,則不喜於苦;
If you feel, think, act, and realize that you don’t like happiness, you don’t like suffering;
不喜於苦者,則於 苦得解脫。
Those who don't like suffering will find relief from suffering.
「諸比丘!於色不知、不明、不離欲 貪、心不解脫,貪心不解脫者,則不能斷 苦;
"Bhikkhus! I don't know, don't know, don't want to be greedy, and the heart is not free, and those who are not free from greed cannot stop suffering;
如是受、想、行、識,不知、不明、不離欲貪、心不 解脫者,則不能斷苦。
If you feel, think, act, and know, you don’t know, you don’t know, you don’t want to be greedy, your heart is not free, you cannot stop suffering.
「於色若知、若明、若離 欲貪、心得解脫者,則能斷苦;
"If you know, if you know, if you want to be greedy, if you are free, you can end suffering;
如是受、想、行、 識,若知、若明、若離欲貪、心得解脫者,則能 斷苦。」
If it is feeling, thinking, action, and consciousness, if you know, if you understand, if you are free from desire, and the heart is free, you can end suffering. "
時,諸比丘聞佛所說,歡喜奉行。
At that time, all monks heard what the Buddha said and happily followed them.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

6 - SA 6 無知 Ignorance

SA 6 (六) 無知
SA 6 (six) Ignorance
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤獨 園。
For a while, the Buddha lived in the sacred country and only gave the tree to the lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「於色不知、不明、不離 欲貪、心不解脫者,則不能越生、老、病、死 怖;
"Those who don’t know, don’t know, and stay in love with sex, those who are greedy, and whose heart is not liberated, cannot become more born, old, sick, and dying;
如是受、想、行、識,不知、不明、不離欲貪、心 不解脫者,則不能越生、老、病、死怖。
If you feel, think, act, and know, you don’t know, don’t know, you don’t want to be greedy, and your heart is not free, you can’t grow older, get sick, and die.
「諸比 丘!於色若知、若明、若離欲貪、心解脫者,則 能越生、老、病、死怖;
"Bhikkhus! If you are aware of sex, if you know, if you are free from desire and greed, and your heart is free, you will be able to grow older, sicker, and die more;
如是受、想、行、識,若知、若 明、若離欲貪、心解脫者,則能越生、老、病、死 怖。」
If it is feeling, thinking, behavior, and consciousness, if you know, if you understand, if you are free from desire, and the mind is free, you will be able to grow older, get sick, and die more and more. "
時,諸比丘聞佛所說,歡喜奉行。
At that time, all monks heard what the Buddha said and happily followed them.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

7 - SA 7 於色喜樂 Joy in color

SA 7 (七) 於色喜樂
SA 7 (seven) Joy in color
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「於色愛喜者, 則於苦愛喜;
"Those who love happiness in sex, love happiness in bitterness;
於苦愛喜者,則於苦不得 解脫。
For those who love happiness, those who suffer from suffering cannot be relieved.
如是受、想、行、識愛喜者,則愛喜苦,愛 喜苦者,則於苦不得解脫。
If you feel, think, act, and know the joy of love, you will love suffering, and you will not be free from suffering.
「諸比丘!於色 不愛喜者,則不喜於苦;
"Bhikkhus! Yu Se does not like happiness, but he does not like suffering;
不喜於苦者, 則於苦得解脫。
Those who don't like suffering are free from suffering.
如是受、想、行、識不愛喜 者,則不喜於苦;
If you feel, think, act, and realize that you don’t love happiness, you don’t like suffering;
不喜於苦者,則於苦得 解脫。」
Those who don't like suffering will find relief from suffering. "
時,諸比丘聞佛所說,歡喜奉行。
At that time, all monks heard what the Buddha said and happily followed them.
無常及苦、空 非我、正思惟
Impermanence and suffering, emptiness, non-self, right thinking
無知等四種 及於色喜樂
Four kinds of ignorance and joy in color
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

8 - SA 8 過去 the past

SA 8 (八) 過去
SA 8 (eight) the past
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「過去、未來色無 常,況現在色!聖弟子!如是觀者,不顧過 去色,不欲未來色,於現在色厭、離欲、 正向滅盡。
"The past and the future are impermanent, and the present is present! Holy disciple! If you are a viewer, you will disregard the past and disapprove of the future.
如是,過去、未來受、想、行、識無常, 況現在識!聖弟子!如是觀者,不顧過去 識,不欣未來識,於現在識厭、離欲、正向 滅盡。
If so, the past and the future are subject to, think, act, and understand impermanence, and the current situation is aware! Holy disciple! In this case, the viewer disregards the knowledge of the past, does not rejoice in the knowledge of the future, and vanishes from the present consciousness, desires, and positive.
如無常,苦、空、非我亦復如是。」
Like impermanence, so are suffering, emptiness, and non-self. "
時,諸比 丘聞佛所說,歡喜奉行。
At that time, the monks heard what the Buddha said and happily followed them.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

9 - SA 9 無常 Impermanence

SA 9 (九) 無常
SA 9 (9) Impermanence
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「色無常,無常即 苦,苦即非我,非我者亦非我所。
"Impermanence is impermanence, impermanence is suffering, suffering is not me, and what is not me is not what I am.
如是觀者, 名真實正觀。
If it is a viewer, the name is true and honest.
如是受、想、行、識無常,無常即 苦,苦即非我,非我者亦非我所。
If it is to feel, think, act, and understand impermanence, impermanence is suffering, suffering is not me, and what is not me is not what I am.
如是觀 者,名真實觀。
If it is a viewer, the name is true.
「聖弟子!如是觀者,厭於色, 厭受、想、行、識,厭故不樂,不樂故得解脫。
"Holy disciple! If you are a spectator, you are disgusted with color, disgusted with, thinking, acting, and knowing, disgusting and unhappiness, and being unhappy is liberating.
解 脫者真實智生:
The real wisdom of the liberated:
『我生已盡,梵行已立,所作已 作,自知不受後有。』
"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」
!!br0ken!!
時,諸比丘聞佛所說,歡 喜奉行。
At that time, all monks heard what the Buddha said and happily practiced it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

10 - SA 10 無常 impermanence

SA 10 (一〇) 無常
SA 10 (一〇) impermanence
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「色無常,無常即 苦,苦即非我,非我者即非我所。
"Impermanence, impermanence is suffering, suffering is non-self, and the non-self is non-self.
如是觀者, 名真實觀。
If it is the viewer, the name is true.
如是受、想、行、識無常,無常即苦, 苦即非我,非我者即非我所。
If you feel, think, act, and understand impermanence, impermanence is suffering, suffering is not me, and what is not me is not me.
如是觀者, 名真實觀。
If it is the viewer, the name is true.
「聖弟子!如是觀者,於色解脫, 於受、想、行、識解脫。
"Holy disciple! If you are a viewer, you will be liberated by appearance, liberated by feeling, thinking, acting, and understanding.
我說是等解脫於生、老、 病、死、憂、悲、苦、惱。」
I said that it is waiting to be free from birth, old age, sickness, death, sorrow, grief, suffering, and trouble. "
時,諸比丘聞佛所說,歡喜奉 行。
At that time, bhikkhus heard what the Buddha said and happily followed them.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

11 - SA 11 因 due to

SA 11 (一一) 因
SA 11 (one one) due to
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「色無常,若因、若 緣生諸色者,彼亦無常。
"Material is impermanent, if the cause or condition produces all colors, that is also impermanent.
無常因、無常緣 所生諸色,云何有常?
Impermanence causes, impermanence conditions, the colors are born, why does the cloud have permanence?
如是受、想、行、識無常, 若因、若緣生諸識者,彼亦無常。
If feeling, thinking, behavior, and consciousness are impermanent, if cause and condition produce all kinds of knowledge, they are also impermanent.
無常因、無 常緣所生諸識,云何有常?
Why does the cloud have permanence?
如是,諸比丘!色 無常,受、想、行、識無常。
If so, monks! Physical impermanence, feeling, thinking, behavior, and consciousness impermanence.
無常者則是苦,苦者 則非我,非我者則非我所。
The impermanent is suffering, the suffering is not me, and the not me is not me.
「聖弟子!如是觀 者,厭於色,厭於受、想、行、識。
"Holy disciple! If you are a viewer, you are tired of feeling, thinking, acting, and knowing.
厭者不樂,不 樂則解脫,解脫知見:
Those who are bored are unhappy, and those who are unhappy are liberated.
『我生已盡,梵行已立, 所作已作,自知不受後有。』
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」
!!br0ken!!
時,諸比丘聞佛 所說,歡喜奉行。
At that time, all monks heard what the Buddha said and happily practiced it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

12 - SA 12 因 due to

SA 12 (一二) 因
SA 12 (one two) due to
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「色無常,若因、 若緣生諸色者,彼亦無常。
"Material is impermanent, if the cause and condition produce all colors, then they are also impermanent.
無常因、無常緣 所生諸色,云何有常?
Impermanence causes, impermanence conditions, the colors are born, why does the cloud have permanence?
受、想、行、識無常,若因、 若緣生諸識者,彼亦無常。
Feeling, thinking, behavior, and consciousness are impermanent, and if the cause or condition produces all knowledge, they are also impermanent.
無常因、無常緣 所生諸識。
Consciousness arising from impermanence and impermanence.
云何有常?
How often does the cloud?
「如是,比丘!色無常, 受、想、行、識無常,無常者則是苦,苦者則非我, 非我者則非我所。
"If so, Bhikkhu! Form is impermanent, feeling, thinking, behavior, and consciousness are impermanent, impermanent is suffering, and the suffering is not me, and those who are not me are not me.
如是觀者,名真實觀。
If it is a viewer, the name is true.
聖弟子!如是觀者,於色解脫,於受、想、行、識 解脫。
Holy disciple! If it is a viewer, liberate from appearance, liberate from feeling, thinking, behavior, and understanding.
我說是等為解脫生、老、病、死、憂、悲、苦、惱。」
I said it is waiting for the liberation of birth, old age, sickness, death, sorrow, sorrow, suffering, and anxiety. "
時,諸比丘聞佛所說,歡喜奉行。
At that time, all monks heard what the Buddha said and happily followed them.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

13 - SA 13 味 flavor

SA 13 (一三) 味
SA 13 (one three) flavor
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「若眾生於色不 味者,則不染於色;
"If sentient beings are in those who are not in taste, they will not be tainted in color;
以眾生於色味故, 則有染著。
Because all beings are in color and taste, they are dyed.
如是眾生於受、想、行、識不味 者,彼眾生則不染於識;
If the sentient beings are not in the sense of feeling, thinking, acting, and knowing, the other sentient beings are not affected by the consciousness;
以眾生味受、想、行、 識故,彼眾生染著於識。
With sentient beings' taste, feeling, thinking, behavior, and understanding of the past, those sentient beings are immersed in consciousness.
「諸比丘!若色於 眾生不為患者,彼諸眾生不應厭色,以 色為眾生患故,彼諸眾生則厭於色。
"Bhikkhus! If lust is not a patient for all beings, then all beings should not be disgusted with lust, and if lust is the suffering of all beings, then all beings are disgusted with lust.
如是 受、想、行、識不為患者,彼諸眾生不應厭 識;
If receiving, thinking, acting, and knowing are not patients, all sentient beings should not tire of knowing;
以受、想、行、識為眾生患故,彼諸眾生則 厭於識。
Feeling, thinking, behavior, and consciousness are the sufferings of all beings, but all beings are tired of consciousness.
「諸比丘!若色於眾生無出離者, 彼諸眾生不應出離於色;
"Bhikkhus! If there is no detachment from all beings, then all sentient beings should not detach from lust;
以色於眾生有 出離故,彼諸眾生出離於色。
Israel has renunciation from all living beings, and other sentient beings have renounced from sex.
如是受、想、行、 識於眾生無出離者,彼諸眾生不應出 離於識。
If feeling, thinking, acting, and knowing are from beings without leaving, then all beings should not be leaving from consciousness.
以受、想、行、識於眾生有出離故,彼 諸眾生出離於識。
To feel, think, act, and know all living beings has a detachment, and all living beings detach from consciousness.
「諸比丘!若我於此五受 陰不如實知味是味、患是患、離是離者, 我於諸天、若魔、若梵、沙門、婆羅門、天、人眾中, 不脫、不出、不離,永住顛倒,亦不能自證得 阿耨多羅三藐三菩提。
"Bhikkhus! If I do not understand the taste, the suffering or the suffering, and the detachment from the five yin experiences here, I will not escape from the heavens, the demon, the brahman, the sandman, the brahman, the heavens, and the people. Do not leave, do not leave, live upside down forever, and you can't profess the Three Bodhi of Amitala.
「諸比丘!我以如實知 此五受陰味是味、患是患、離是離故,我於 諸天、若魔、若梵、沙門、婆羅門、天、人眾中,自證 得脫、得出、得離、得解脫結縛,永不住顛倒, 亦能自證得阿耨多羅三藐三菩提。」
Bhikkhus! I know the five yin tastes as they really are, the suffering is the suffering, and the detachment is the detachment. I am among the heavens, the demon, the brahma, the sandman, the brahmin, the heavens, and the people. , To come out, to be separated, to be free from bondage, never to be upside down, and to be able to attain the three Bodhi of Amitara.
時,諸比 丘聞佛所說,歡喜奉行。
At that time, the monks heard what the Buddha said and happily followed them.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

14 - SA 14 味 flavor

SA 14 (一四) 味
SA 14 (one four) flavor
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「我昔於色味有 求有行,若於色味隨順覺,則於色味以 智慧如實見。
"I used to seek and act in terms of color and taste, and if I follow the sense of color and taste, I will see the truth with wisdom in terms of color and taste.
如是於受、想、行、識味有求有 行,若於受、想、行、識味隨順覺,則於識味 以智慧如實見。
If it is in receiving, thinking, acting, and knowing that there is a demand and acting, if in receiving, thinking, acting, and knowing the taste follow the swiftness, then in the sense of taste and wisdom to see the truth.
「諸比丘!我於色患有求有 行,若於色患隨順覺,則於色患以智慧 如實見;
"Bhikkhus! I want to behave when I suffer from materialism. If I follow the suffering of materialism, I will use wisdom to see the truth.
如是受、想、行、識患有求有行,若於 識患隨順覺,則於識患以智慧如實見。
If it is feeling, thinking, acting, and knowing, if you want to do, if you follow the succumb to the suffering, then see the truth with wisdom.
「諸 比丘!我於色離有求有行,若於色 離 隨順覺, 則於色離以智慧如實見;
"Bhikkhus! I have a request and action in Seli. If I follow Shunjue in Seli, I will see it with wisdom in Seli;
如是受、想、行、識 離有求有行,若於受、想、行、識離隨順覺,則 於受、想、行、識離以智慧如實見。
If it is to feel, think, act, and realize, there is demand and action. If the feeling, thinking, action, and awareness follow Shunjua, then the perception, thinking, action, and awareness should be seen with wisdom and truth.
「諸比丘!我 於五受陰不如實知味是味、患是患、離是 離者,我於諸天、若魔、若梵、沙門、婆羅門、天、人 眾中,不脫、不離、不出,永住顛倒,不能自證 得阿耨多羅三藐三菩提。
"Bhikkhus! I don’t know the truth about taste, suffering, suffering, and detachment in the five yin receptions. I am among the heavens, demon, brahman, sandman, brahman, heaven, and people. Without going out, staying upside down forever, you can't profess the Three Bodhi of Ahundala.
「諸比丘!我以如實 知五受陰味是味、患是患、離是離,我於諸 天人、若魔、若梵、沙門、婆羅門、天、人眾中,以 脫、以離、以出,永不住顛倒,能自證得阿 耨多羅三藐三菩提。」
Bhikkhus! I know as it really is that the five yin tastes are the taste, the suffering is the suffering, the liberation is the liberation. I am among the heavens, the devil, the brahma, the sandman, the brahman, the heavens, and the people. , Yi Zou, can never stay upside down, can self-attain the Three Bodhi of Amitala.
時,諸比丘聞佛所說,歡 喜奉行。
At that time, all monks heard what the Buddha said and happily practiced it.
過去四種說 厭離及解脫
The last four theories: dissociation and liberation
二種說因緣 味亦復二種
Two kinds of karma, two kinds of taste
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

15 - SA 15 使 make

SA 15 (一五) 使
SA 15 (one five) make
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,有異比丘來詣佛所,稽首佛 足,却住一面,白佛言:
At that time, a different bhikkhu came to the Buddha's place, and the head of the Buddha's feet, but stayed at one side, the White Buddha said:
「善哉!世尊!今當為 我略說法要,我聞法已,當獨一靜處,修不 放逸。
"Goodness! Lord! Let me talk about it now. I have heard the Dharma, and I should be the only place of tranquility.
修不放逸已,當復思惟:
Cultivation is not letting go, when rethinking:
『所以善男子 出家,剃除鬚髮,身著法服,信家非家出家, 為究竟無上梵行,現法作證:
"So the virtuous man became a monk, shaved his hair and shaved his hair, dressed in Dharma clothing, and believed that the family was not a family monk. For the ultimate supremacy of the Brahma, he testified:
「我生已盡,梵 行已立,所作已作,自知不受後有。」
My life is over, the Brahma has been established, I have done what I have done, and I know that I will not be there.
』」
』」
爾時,世 尊告彼比丘:
Then, the Blessed One told Peter:
「善哉!善哉!比丘快說此言,云:
"Goodness! Goodness! Bhikkhu quickly said this, saying:
『當為我略說法要,我聞法已,獨一靜處,修 不放逸,乃至自知不受後有。』
"As for me, I have to talk about it, I have heard the Fa, and I am alone in quietness, and I am not letting go. 』
如是說耶?」
That's it? "
比 丘白佛:
Bhikkhu White Buddha:
「如是,世尊!」
If so, Lord!
佛告比丘:
Buddha told Bhikkhu:
「諦聽!諦聽!善 思念之,當為汝說。
"Tie listen! Tie listen! Kind and miss it, let's say it for you.
比丘!若隨使使者,即隨 使死;
Bhikkhu! If you follow the messenger, you will die;
若隨死者,為取所縛。
If you follow the dead, take the bondage.
比丘!若不隨 使使,則不隨使死;
Bhikkhu! If you don’t follow the lead, you don’t follow the lead to death;
不隨使死者,則於取 解脫。」
If you do not follow the dead, you will be freed. "
比丘白佛:
Bhikkhu White Buddha:
「知已,世尊!知已,善逝!」
Knowing oneself, Lord! Knowing oneself, good death!
佛告 比丘:
Buddha told Bhikkhu:
「汝云何於我略說法中,廣解其義?」
Why does Ruyun explain his meaning in my brief explanation?
比 丘白佛言:
Bhikkhu White Buddha said:
「世尊!色隨使使、色隨使死;
"Lord! Colors follow the lead, and the color leads to death;
隨使 使、隨使死者,則為取所縛。
Follow the envoy, follow the deceased, then take the bondage.
如是受、想、行、識, 隨使使、隨使死;
If it is to receive, think, act, and know, follow it, follow it and die;
隨使使、隨使死者,為取所 縛。
Follow the envoy, follow the deceased, to take the bondage.
「世尊!若色不隨使使、不隨使死;
"Master! If you don't follow the messenger, you don't follow the messenger to die;
不隨 使使、不隨使死者,則於取解脫。
If you don't follow the lead, and don't follow the dead, you will be liberated.
如是受、想、 行、識,不隨使使、不隨使死;
If it means receiving, thinking, acting, and knowing, don’t follow the lead or die;
不隨使使、不 隨使死者,則於取解脫。
If you don't follow the lead, and don't follow the dead, you are free.
如是,世尊!略說法 中,廣解其義。」
If so, Lord! Briefly explain its meaning. "
佛告比丘:
Buddha told Bhikkhu:
「善哉!善哉!比丘! 於我略說法中,廣解其義。
Good! Good! Bhikkhu! In my brief statement, broadly explain its meaning.
所以者何?
So what?
色隨 使使、隨使死;
Colors follow, follow and die;
隨使使、隨使死者,則為取所 縛。
Follow the envoy, follow the deceased, then take the bondage.
如是受、想、行、識,隨使使、隨使死;
If it is to receive, think, act, and know, follow the lead and die;
隨使 使、隨使死者,則為取所縛。
Follow the envoy, follow the deceased, then take the bondage.
「比丘!色不隨 使使、不隨使死;
"Bhikkhu! Sex doesn't follow, and don't die;
不隨使使、不隨使死者, 則於取解脫。
If you don't follow the lead, and don't follow the dead, you will be liberated.
如是受、想、行、識,不隨使使、不 隨使死;
If it means receiving, thinking, acting, and knowing, don’t follow the lead, don’t follow the lead to death;
不隨使使、不隨使死者,則於取 解脫。」
If you don't follow the lead, and don't follow the deceased, you will be liberated. "
時,彼比丘聞佛所說,心大歡喜,禮佛而 退。
At that time, when the Bhikkhu heard what the Buddha said, his heart was overjoyed, and he bowed to the Buddha.
獨在靜處,精勤修習,住不放逸。
Stay alone, practice diligently, and live without letting go.
精勤修 習,住不放逸已,思惟:
Study diligently, live without letting go, think:
「所以善男子出家,剃 除鬚髮,身著法服,信家非家出家,乃至自知 不受後有。」
"So the virtuous man became a monk, shaved his hair and shaved his hair, and wore a Buddhist costume.
時,彼比丘即成羅漢,心得解脫。
At that time, Bibiqiu became an Arhat and found relief.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

16 - SA 16 增諸數 add all the numbers

SA 16 (一六) 增諸數
SA 16 (one six) add all the numbers
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,有異比丘來詣佛所。
At that time, a different bhikkhu came to the Buddha.
所問如上, 差別者:
Asked the same as above, the difference:
「隨使使、隨使死者,則增諸數;
"Follow the envoys and the dead, increase the number;
若不 隨使使、不隨使死者,則不增諸數。」
If you don't follow the messenger, and the dead are not followed by the messenger, the number will not increase. "
佛 告比丘:
Buddha told the monk:
「汝云何於我略說法中,廣解其義?」
Why does Ruyun explain his meaning in my brief explanation?
時,彼比丘白佛言:
At that time, the White Buddha of Bibiqiu said:
「世尊!若色隨使使、隨 使死;
"Lord! If the sex comes to life, let it die;
隨使使、隨使死者,則增諸數。
Follow the envoy, follow the deceased, then increase the number.
如是 受、想、行、識,隨使使、隨使死;
If it is to receive, think, act, and know, follow the lead and die;
隨使使、隨使死 者,則增諸數。
Follow the envoy, follow the deceased, then increase the number.
「世尊!若色不隨使使、不隨 使死;
"Master! If you don't follow the messenger, don't let it die;
不隨使使、不隨使死者,則不增 諸數。
Those who do not follow the orders, do not follow the dead, do not increase the number.
如是受、想、行、識,不隨使使、不隨使 死;
If it means receiving, thinking, acting, and knowing, don’t follow the lead or die;
不隨使使、不隨使死者,則不增諸 數。
Those who do not follow the orders, do not follow the deceased, do not increase the number.
如是,世尊!我於略說法中,廣解其義。」
If so, Lord! In my brief statement, I broadly explain its meaning. "
如 是,乃至得阿羅漢,心得解脫。
If so, you can even get an Arahant and get relief.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

17 - SA 17 非我 not me

SA 17 (一七) 非我
SA 17 (one seven) not me
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
有異比丘從坐起,偏袒右肩,合掌白 佛言:
A different bhikkhu sits up, leaning to his right shoulder and pressing his palms together in white.
「善哉!世尊!為我略說法要。
"Goodness! Lord! Give me a brief explanation.
我聞法 已,當獨一靜處,專精思惟,住不放逸:
I have listened to the Fa, and I should be the only place to be quiet, concentrating on contemplation, and staying still:
『所以善 男子出家,剃除鬚髮,身著法服,信家非家, 出家學道,為究竟無上梵行,現法身作證:
"So the virtuous man became a monk, shaved his hair and shaved his hair, dressed in a Dharma suit, believed in a family not a family, and became a monk to learn Taoism, and showed his testimony for the ultimate sanctuary:
「我生已盡,梵行已立,所作已作,自知不受 後有。」
"My life is over, the Brahma has been established, I have done what I have done, and I know that I will not have it."
』」
』」
爾時,世尊告彼比丘:
At that time, the Blessed One told Peter Bhikkhu:
「善哉!善哉!汝作 是說:
"Goodness! Goodness! Ruzuo means:
『世尊!為我略說法要,我於略說法 中,廣解其義,當獨一靜處,專精思惟,住不 放逸,乃至自知不受後有。』
"The Lord! For the sake of my brief explanation, I will explain its meaning widely in the brief explanation, be a quiet place, concentrate on thinking, staying and not letting go, and even knowing that there is no future. 』
汝如是說耶?」
What did you say? "
比 丘白佛:
Bhikkhu White Buddha:
「如是,世尊!」
If so, Lord!
佛告比丘:
Buddha told Bhikkhu:
「諦聽!諦聽!善 思念之,當為汝說。
"Tie listen! Tie listen! Kind and miss it, let's say it for you.
比丘!非汝所應之法, 宜速斷除。
Bhikkhu! It is not what you should do, so we should get rid of it quickly.
斷彼法者,以義饒益,長夜安樂。」
Those who break the law will benefit from righteousness and enjoy long nights. "
時,彼比丘白佛言:
At that time, the White Buddha of Bibiqiu said:
「知已。
"soulmate.
世尊!知已。
Lord! soulmate.
善逝!」
Good death! "
佛告比丘:
Buddha told Bhikkhu:
「云何於我略說法中,廣解其義?」
What is the meaning of the cloud in my brief explanation?
比丘白佛言:
Bhikkhu White Buddha said:
「世尊!色非我所應,宜速斷 除;
"Master! Sex is not what I should, so I should get rid of it quickly;
受、想、行、識非我所應,宜速斷除。
Feeling, thinking, acting, and knowing are not what we should do, so we should get rid of them quickly.
以義 饒益,長夜安樂。
Benefit from righteousness and keep the night peaceful.
是故,世尊!我於世尊略 說法中,廣解其義。」
Yes, Lord! I broadly explained its meaning in the statement of the World Honored Master. "
佛言:
Buddhist words:
「善哉!善哉!比丘! 汝於我略說法中,廣解其義。
"Goodness! Goodness! Bhikkhu! You have explained its meaning in my brief explanation.
所以者何?
So what?
色 者非汝所應,宜速斷除。
The color is not what you should, so we should get rid of it quickly.
如是受、想、行、識非 汝所應,宜速斷除。
If receiving, thinking, acting, and knowing are not what you should, you should quickly get rid of them.
斷除已,以義饒益,長 夜安樂。」
Cut off already, use righteousness to benefit, long nights are peaceful. "
時,彼比丘聞佛所說,心大歡喜,禮 佛而退。
At that time, when the Bhikkhu heard what the Buddha said, his heart was overjoyed, and he bowed to the Buddha.
獨一靜處,精勤修習,住不放逸。
Be alone in a quiet place, practice diligently, live without letting go.
精 勤修習,住不放逸已,思惟:
Practice diligently, live without letting go, think:
「所以善男子出 家,剃除鬚髮,身著法服,正信非家出家,乃 至自知不受後有。」
"So the virtuous man became a monk, shaved his hair and shaved his hair, dressed in a dharma suit, and believed that he was not a monk, even knowing he would not be there.
時,彼比丘成阿羅漢,心 得解脫。
At that time, Bibiqiu became an Arahant and felt relieved.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

18 - SA 18 非彼 not that

SA 18 (一八) 非彼
SA 18 (eighteen) not that
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,有異比丘從坐起,偏袒右肩, 為佛作禮,却住一面,而白佛言:
At that time, a different monk stood up from sitting, leaning on his right shoulder, making rituals for the Buddha, but staying aside, and the White Buddha said:
「善哉!世 尊!為我略說法要,我聞法已,當獨一靜 處,專精思惟,不放逸住,乃至自知不受 後有。」
Goodness! World-honored! I want to say something for me. I have heard the Dharma. I should be a quiet place, concentrating on thinking, not letting go, and even knowing that I won’t be left behind.
佛告比丘:
Buddha told Bhikkhu:
「善哉!善哉!汝作如是說:
"Goodness! Goodness! This is what you said:
『世尊!為我略說法要,我聞法已,當獨一靜 處,專精思惟,不放逸住,乃至自知不受後 有。』
"The Lord! For the sake of my brief explanation, I have heard the Fa and should be the only place to be quiet, concentrating on thinking, not letting go, and even knowing that I will not be there. 』
耶?」
Yay? "
時,彼比丘白佛言:
At that time, the White Buddha of Bibiqiu said:
「如是,世尊!」
If so, Lord!
佛告 比丘:
Buddha told Bhikkhu:
「諦聽!諦聽!善思念之,當為汝說。
"Listen to the truth! Listen to the truth! If you are good at thinking about it, you should say it for you.
若 非汝所應,亦非餘人所應,此法宜速除斷。
If it is not what you should do, and it is not what the rest of you should do, this method should be cut quickly.
斷彼法已,以義饒益,長夜安樂。」
Break the law, benefit from righteousness, and enjoy long nights. "
時,彼比 丘白佛言:
At that time, Bibi Qiu Bai Buddha said:
「知已。
"soulmate.
世尊!知已。
Lord! soulmate.
善逝!」
Good death! "
佛告比丘:
Buddha told Bhikkhu:
「云何於我略說法中,廣解其義?」
"What is the meaning of the cloud in my brief explanation?"
比丘白佛 言:
The Bhikkhu White Buddha said:
「世尊!色非我、非我所應,亦非餘人所 應,是法宜速除斷。
"Lord! Sex is not for me, not for me, and not for the rest of the world. It's the law to quickly cut off.
斷彼法已,以義饒益, 長夜安樂。
Break the law, benefit from righteousness, and enjoy long nights.
如是受、想、行、識,非我、非我所應, 亦非餘人所應,宜速除斷,斷彼法已,以 義饒益,長夜安樂。
If it is receiving, thinking, acting, and knowing, it is not for me, not for me, and not for the rest of the people. It is advisable to quickly cut off, cut off the other side, benefit from righteousness, and enjoy long nights.
是故,我於如來略說 法中,廣解其義。」
Therefore, I broadly explain its meaning in the Tathagata Briefing. "
佛告比丘:
Buddha told Bhikkhu:
「善哉!善哉!汝 云何於我略說法中,廣解其義?
"Goodness! Goodness! Why do you think that you can broadly explain its meaning in my brief?
所以者何?
So what?
比丘!色非我、非我所應,亦非餘人所應,是 法宜速除斷。
Bhikkhu! Sex is not for me, it is not for me, and it is not for the rest.
斷彼法已,以義饒益,長夜安 樂。
Break the law, benefit from righteousness, and keep the night peaceful.
如是受、想、行、識,非我、非我所應,亦非餘 人所應,是法宜速除斷。
If receiving, thinking, acting, and knowing are not for me, not for me, and not for the rest of the people, it is the law that should be divided quickly.
斷彼法已,以義饒 益,長夜安樂。」
Cut off the law, benefit from righteousness, and enjoy long nights. "
時,彼比丘聞佛所說,心大歡 喜,禮佛而退。
At that time, when he heard what the Buddha said, his heart was overjoyed, and he bowed to the Buddha.
獨一靜處,精勤修習,不放逸 住,乃至自知不受後有。
Be alone in a quiet place, practice diligently, never let go, and even know that you won’t be there.
時,彼比丘心得解 脫,成阿羅漢。
At that time, Pebchuk felt relieved and became an Arahant.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

19 - SA 19 結繫 knot

SA 19 (一九) 結繫
SA 19 (19) knot
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,有異比丘從坐起,為佛作禮, 而白佛言:
At that time, a different bhikkhu sat up and made rituals for the Buddha, and the White Buddha said:
「世尊!為我略說法要,我聞法 已,當獨一靜處,專精思惟,不放逸住。
"Master! Let me give you a brief explanation. After hearing the Fa, I should be the only place of silence, concentrating on thinking, and not letting go.
不放逸 住已,思惟:
Don't let it go, live, think:
『所以善男子正信家非家出家,乃 至自知不受後有。』
"Therefore, a good man believes that his family is not a monk, even knowing he will not be a monk. 』
」
!!br0ken!!
爾時,世尊告彼比丘:
At that time, the Blessed One told Peter Bhikkhu:
「善 哉!善哉!汝今作是說:
"Goodness! Goodness! Your present work is saying:
『善哉!世尊!為我略說 法要,我聞法已,當獨一靜處,專精思惟,不 放逸住,乃至自知不受後有。』
"Good! Lord! For me to give a brief explanation of the Fa, I have heard the Fa, and should be alone in a quiet place, dedicated to thinking, not letting go, and even knowing that there is no future. 』
耶?」
Yay? "
比丘白佛 言:
The Bhikkhu White Buddha said:
「如是,世尊!」
If so, Lord!
佛告比丘:
Buddha told Bhikkhu:
「諦聽!諦聽!善思 念之,當為汝說。
"Listen to the truth! Listen to the truth! If you are good at thinking about it, you should say it for you.
比丘!結所繫法宜速除斷, 斷彼法已,以義饒益,長夜安樂。」
Bhikkhu! The method of the knot system should be removed quickly, and the other method should be broken, benefit from righteousness, and long night peace. "
時,彼比 丘白佛言:
At that time, Bibi Qiu Bai Buddha said:
「知已。
"soulmate.
世尊!知已。
Lord! soulmate.
善逝!」
Good death! "
佛告比丘:
Buddha told Bhikkhu:
「汝云何於我略說法中,廣解其義?」
"Why does Ruyun explain his meaning in my brief explanation?"
比丘白 佛言:
Bhikkhu White Buddhist words:
「世尊!色是結所繫法,是結所繫法宜 速除斷。
"Lord! Sex is the knot method, it is the knot method that should be removed quickly.
斷彼法已,以義饒益,長夜安樂。
Break the law, benefit from righteousness, and enjoy long nights.
如 是受、想、行、識結所繫法,是結所繫法宜速 除斷。
If it is the method of receiving, thinking, acting, and acquainting the knot, it is the method of knotting that should be removed quickly.
斷彼法已,以義饒益,長夜安樂。
Break the law, benefit from righteousness, and enjoy long nights.
是故 我於世尊略說法中,廣解其義。」
That's why I explained its meaning widely in the statement of the World Honored One. "
佛告比丘:
Buddha told Bhikkhu:
「善哉!善哉!汝於我略說法中,廣解其義。
"Goodness! Goodness! You have explained its meaning in my brief.
所 以者何?
So what?
色是結所繫法,此法宜速除斷,斷 彼法已,以義饒益,長夜安樂。
Lust is the method of knot formation, this method should be quick to cut off, cut off the other way, benefit from righteousness, long night peace.
如是受、想、行、 識是結所繫法,此法宜速除斷,斷彼法已, 以義饒益,長夜安樂。」
If receiving, thinking, acting, and knowing are the methods of knot formation, this method should be quick to eliminate the judgment, the other method, the benefit of righteousness, and the long night. "
時,彼比丘聞佛所說, 心大歡喜,禮佛而退,獨一靜處,專精思惟, 不放逸住,乃至心得解脫,成阿羅漢。
At that time, when he heard what the Buddha said, his heart was very happy, he bowed to the Buddha, he was alone in a quiet place, concentrating on thinking, not letting go, and even the experience was liberated and became an Arahant.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

20 - SA 20 æ·± deep

SA 20 (二〇) 深
SA 20 (20) deep
染 經亦如是說。
The same goes for dyeing the scriptures.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

21 - SA 21 動搖 shake

SA 21 (二一) 動搖
SA 21 (two one) shake
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,有異比丘從坐起,為佛作禮, 而白佛言:
At that time, a different bhikkhu sat up and made rituals for the Buddha, and the White Buddha said:
「世尊!為我略說法要,我聞法 已,當獨一靜處,專精思惟,不放逸住。
"Master! Let me give you a brief explanation. After hearing the Fa, I should be the only place of silence, concentrating on thinking, and not letting go.
不放 逸住已,思惟:
Don’t let go, just live, think:
『所以善男子正信非家出家,乃 至自知不受後有。』
"So the good man believes that he is not a monk, and he even knows he will not be there. 』
」
!!br0ken!!
爾時,世尊告彼比丘:
At that time, the Blessed One told Peter Bhikkhu:
「善 哉!善哉!汝今作是說:
"Goodness! Goodness! Your present work is saying:
『善哉!世尊!為我略說 法要,我聞法已,當獨一靜處,專精思惟,不 放逸住,乃至自知不受後有。』
"Good! Lord! For me to give a brief explanation of the Fa, I have heard the Fa, and should be alone in a quiet place, dedicated to thinking, not letting go, and even knowing that there is no future. 』
耶?」
Yay? "
比丘白 佛言:
Bhikkhu White Buddhist words:
「如是,世尊!」
If so, Lord!
佛告比丘:
Buddha told Bhikkhu:
「諦聽!諦聽!善 思念之,當為汝說。
"Tie listen! Tie listen! Kind and miss it, let's say it for you.
比丘!動搖時,則為魔 所縛;
Bhikkhu! When shaken, you are bound by demons;
若不動者,則解脫波旬。」
If you don't move, you will be free from the wave. "
比丘白佛言:
Bhikkhu White Buddha said:
「知已。
"soulmate.
世尊!知已。
Lord! soulmate.
善逝!」
Good death! "
佛告比丘:
Buddha told Bhikkhu:
「汝云何於 我略說法中,廣解其義?」
Why is Ruyun in my brief, explicating its meaning?
比丘白佛言:
Bhikkhu White Buddha said:
「世尊! 色動搖時,則為魔所縛;
"Master! When the color is shaken, you are bound by demons;
若不動者,則解脫 波旬。
If the person does not move, then liberate the wave.
如是受、想、行、識動搖時,則為魔所 縛;
If it is shaken by feeling, thinking, behavior, and consciousness, it is bound by demons;
若不動者,則解脫波旬。
If you don't move, you will be free from the wave.
是故我於世尊 略說法中,廣解其義。」
Therefore, I broadly explained its meaning in the brief statement of the World Honored One. "
佛告比丘:
Buddha told Bhikkhu:
「善哉!善哉! 汝於我略說法中,廣解其義。
"Goodness! Goodness! You have explained its meaning in my brief.
所以者何?
So what?
若 色動搖時,則為魔所縛;
If the color is shaken, it is bound by demons;
若不動者,則解脫 波旬。
If the person does not move, then liberate the wave.
如是受、想、行、識動搖時,則為魔所縛;
If it is shaken by feeling, thinking, behavior, and consciousness, it is bound by demons;
若不動者,則解脫波旬。」
If you don't move, you will be free from the wave. "
乃至自知不受後 有,心得解脫,成阿羅漢。
Even knowing that there is no hindrance, feel free, and become an Arahant.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

22 - SA 22 劫波所問 What the robbery asks

SA 22 (二二) 劫波所問
SA 22 (two two) What the robbery asks
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,有比丘名劫波,來詣佛所,頭 面禮足,却住一面,白佛言:
At that time, there was a monk with the name of Jiebo, came to the Buddha's place, politely politely, but stayed aside, the White Buddha said:
「如世尊說,比 丘心得善解脫。
"As the Blessed One said, the monk has a kind and liberating heart.
世尊!云何比丘心得善解 脫?」
Lord! Yunhe Bhikkhu feels kind and free? "
爾時,世尊告劫波曰:
At that time, the Blessed One told Jiebo and said:
「善哉!善哉!能問 如來心善解脫。
"Goodness! Goodness! Ask the Tathagata to be kind and free.
善哉!劫波!諦聽!諦聽!善思 念之,當為汝說。
Good! Robber! Listen! Listen! Good thinking about it, as you say.
劫波!當觀知諸所有色, 若過去、若未來、若現在,若內、若外,若麁、若細, 若好、若醜,若遠、若近,彼一切悉皆無常。
Robber! When observing and knowing all the colors, if the past, if the future, if the present, if inside, if outside, if awkward, if small, if good, if ugly, if far, if near, everything is impermanent.
正 觀無常已,色愛即除。
Observe the impermanence, and lust is eliminated.
色愛除已,心善解脫。
Sexual love is exempt, and the heart is kind and free.
如是觀受、想、行、識,若過去、若未來、若現在,若 內、若外、若麁、若細,若好、若醜,若遠、若近,彼 一切悉皆無常。
If it is to observe, feel, think, act, and know, if it is past, if future, if present, if inside, if outside, if small, if small, if good, if ugly, if far, if close, everything is impermanent.
正觀無常已,識愛即除。
Observe the impermanence, knowing love means eliminating.
識 愛除已,我說心善解脫。
Knowing love and removing oneself, I say that the heart is kind and free.
劫波!如是,比丘心 善解脫者,如來說名心善解脫。
Robber! If so, the bhikkhu who is kind-hearted and liberated is like saying that the name is kind-hearted and liberated.
所以者何?
So what?
愛欲斷故。
Eros is dying.
愛欲斷者,如來說名心善解脫。」
Eros, such as saying that the name is good and the heart is good. "
時,劫波比丘聞佛所說,心大歡喜,禮佛而退。
At that time, Jiebo Bhikkhu heard what the Buddha said, his heart was overjoyed, and he bowed to the Buddha.
爾時,劫波比丘受佛教已,獨一靜處,專精思 惟,不放逸住。
At that time, Jiebo Bhikkhu had already received Buddhism, he was alone in a quiet place, specializing in thinking, and not letting go.
乃至自知不受後有。
Even knowing that there is no future.
心善解 脫,成阿羅漢。
The heart is kind and liberated, and become an Arahant.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

23 - SA 23 羅睺羅所問 Rahuluo's question

SA 23 (二三) 羅睺羅所問
SA 23 (two three) Rahuluo's question
如是我聞:
I heard this:
一時,佛住王舍城迦蘭陀竹 園。
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.
爾時,尊者羅睺羅往詣佛所,頭面禮足, 却住一面,白佛言:
At that time, the Venerable Luo Huluo went to the place of the Buddha, politely politely, but stayed aside, the White Buddha said:
「世尊!云何知、云何見我 此識身及外境界一切相,能令無有我、我所 見、我慢使繫著?」
Holy Lord! How can Yun know and see me? All aspects of this consciousness and the outer realm can make the absence of me, what I see, and my slow connection?
佛告羅睺羅:
Buddha told Rahulu:
「善哉!善哉!能 問如來:
"Goodness! Goodness! Can ask Tathagata:
『云何知、云何見我此識身及外境界 一切相,令無有我、我所見、我慢使繫著?』
"How does the cloud know, how can the cloud see me in this body and the outer realm, so that there is no me, what I see, and I slow down? 』
耶。」
Yay. "
羅睺羅白佛言:
Luo Hula White Buddha said:
「如是,世尊!」
If so, Lord!
佛告羅睺羅:
Buddha told Rahulu:
「善 哉!諦聽!諦聽!善思念之,當為汝說。
"Goodness! Truly listen! Truly listen! Kindly miss it, let me say it for you.
羅睺 羅!當觀若所有諸色,若過去、若未來、若現 在,若內、若外,若麁、若細,若好、若醜,若遠、若 近,彼一切悉皆非我、不異我、不相在,如 是平等慧正觀。
Luo Hu Luo! If you look at all the colors, if the past, if the future, if the present, if inside, if outside, if you are not, if you are small, if good, if you are ugly, if far, if you are near, everything is neither me nor me, Non-existence, such as equality and wisdom.
如是受、想、行、識,若過去、若未 來、若現在,若內、若外,若麁、若細,若好、若醜, 若遠、若近,彼一切非我、不異我、不相在。
If it is feeling, thinking, action, and knowledge, if it is past, if future, if present, if inside, if outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, everything is neither me nor me , Not related.
如是平等慧如實觀。
Such is the view of equality, wisdom and truth.
「如是,羅睺羅!比丘如 是知、如是見。
"If so, Rahula! Bhikkhu knows it, sees it.
如是知、如是見者,於此 識身及外境界一切相,無有我、我所見、我慢 使繫著。
If you know, if you see, you will be aware of all aspects of the body and the outer realm here. There is no self, what I see, and I slow down.
「羅睺羅!比丘若如是於此識身及 外境界一切相,無有我、我所見、我慢使繫著 者,比丘是名斷愛欲,轉去諸結,正無間 等,究竟苦邊。」
Rahula! If the bhikkhu knows everything in the body and the outer realm like this, there is no self, what I see, and the one who is slow to bind me, the bhikkhu is the name of breaking the lust, turning the knots, being infinite, etc., what is the bitter side.
時,羅睺羅聞佛所說,歡喜奉 行。
At that time, Luo Hula heard what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

24 - SA 24 羅睺羅所問 Rahulu's Questions

SA 24 (二四) 羅睺羅所問
SA 24 (Twenty Four) Rahulu's Questions
如是我聞:
I heard this:
一時,佛住王舍城伽蘭陀 竹園。
For a while, the Buddha lived in the bamboo garden of Galantuo, Wangshe City.
爾時,世尊告羅睺羅:
At that time, the Blessed One told Rahulu:
「比丘!云何知、云何 見我此識身及外境界一切相,無有我、我 所見、我慢使繫著?」
Bhikkhu! How does the cloud know, how the cloud sees all aspects of my body and the outer realm, without me, what I see, I am slow?
羅睺羅白佛言:
Luo Hula White Buddha said:
「世尊為 法主、為導、為覆。
"The Lord is the Lord, the guide, and the overthrow.
善哉!世尊當為諸比丘 演說此義,諸比丘從佛聞已,當受持奉行。」
Good! The Blessed One should speak this righteousness for the bhikkhus, and the bhikkhus have heard from the Buddha and should be held to practice. "
佛告羅睺羅:
Buddha told Rahulu:
「諦聽!諦聽!善思念之,當為汝 說。」
Listen to the truth! Listen to the truth! If you are good at thinking, you should say it for you.
羅睺羅白佛:
Rahuluo White Buddha:
「唯然,受教。」
Weiran, be taught.
佛告羅睺羅:
Buddha told Rahulu:
「當觀諸所有色,若過去、若未來、若現在,若 內、若外,若麁、若細,若好、若醜,若遠、若近,彼 一切非我、不異我、不相在。
"Look at all the colors, if the past, if the future, if the present, if inside, if outside, if awkward, if fine, if good, if ugly, if far, if near, everything is not me, not me, not Together.
如是平等慧如 實觀。
Such is the view of equality, wisdom and truth.
如是受、想、行、識,若過去、若未來、若現 在,若內、若外,若麁、若細,若好、若醜,若遠、若 近,彼一切非我、不異我、不相在。
If it is feeling, thinking, action, and knowledge, if the past, if the future, if the present, if the inside, if the outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, everything is neither me nor me , Not related.
如是平 等慧如實觀。
If it is equal wisdom and truthful view.
「比丘!如是知、如是見我此識身 及外境界一切相,無有我、我所見、我慢使繫 著。
"Bhikkhu! If you know, if you see all aspects of my body and outer realm, there is no me, what I see, and I slow down.
「羅睺羅!比丘如是識身及外境界一切相, 無有我、我所見、我慢使繫著者,超越疑心, 遠離諸相,寂靜解脫,是名比丘斷除愛欲, 轉去諸結,正無間等,究竟苦邊。」
Rahula! Bhikkhu is aware of all aspects of the body and the outer realm. There is no self, what I see, and the author is slow, transcending suspicion, far away from the aspects, quiet and liberating, it is the monk who cuts off the cravings of love, turns to the knots, and is infinite , The bitter side.
時,羅睺羅 聞佛所說,歡喜奉行。
At that time, Luo Hula heard what the Buddha said and joyfully followed it.
使、增諸數 非我、非彼 結繫、動搖
Make, increase the number of non-self, non-other, tie, shake
劫波所問 亦羅睺羅 所問二經
Questions by Jiebo Yiluohuluo
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

25 - SA 25 多聞

SA 25 (二五) 多聞
SA 25 (Twenty-five)
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
時,有異比丘來詣佛所,為佛作禮, 却住一面,白佛言:
At that time, a different bhikkhu came to the Buddha's place to make rituals for the Buddha, but stayed at the same time. The White Buddha said:
「如世尊說多聞,云何為 多聞?」
If the Blessed One says to hear more, what is the meaning of the cloud to hear more?
佛告比丘:
Buddha told Bhikkhu:
「善哉!善哉!汝今問我多聞 義耶?」
Good! Good! You asked me to hear more, righteous?
比丘白佛:
Bhikkhu White Buddha:
「唯然,世尊!」
Only, Lord!
佛告比丘:
Buddha told Bhikkhu:
「諦 聽,善思,當為汝說。
"Truly listen, think well, say it for you.
比丘當知,若聞色是 生厭、離欲、滅盡、寂靜法,是名多聞;
Bhikkhus should know that if one hears about lust, renunciation, extinction, and silence, it is well known;
如是聞 受、想、行、識,是生厭、離欲、滅盡、寂靜法,是名 多聞比丘,是名如來所說多聞。」
To hear, to feel, to think, to act, and to know, is to be bored, to liberate, to extinguish, and to be silent. "
時,彼比丘 聞佛所說,踊躍歡喜,作禮而去。
At that time, when he heard what the Buddha said, he was enthusiastic and joyous, and went away as a gift.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

26 - SA 26 善說法 Good Words

SA 26 (二六) 善說法
SA 26 (Twenty Six) Good Words
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給 孤獨園。
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.
爾時,有異比丘來詣佛所,頭面禮 足,却住一面,白佛言:
At that time, a different bhikkhu came to the Buddha's place, and he was polite, but stayed at the same time. The White Buddha said:
「如世尊所說法師, 云何名為法師?」
As the Blessed One said a teacher, why is Yun a mage?
佛告比丘:
Buddha told Bhikkhu:
「善哉!善哉!汝今 欲知如來所說法師義耶?」
Goodness! Goodness! Do you want to know what the Tathagata says, Master Yi?
比丘白佛:
Bhikkhu White Buddha:
「唯然, 世尊!」
Only, Lord!
佛告比丘:
Buddha told Bhikkhu:
「諦聽,善思,當為汝說。」
Listen carefully, think well, say it for you.
佛 告比丘:
Buddha told the monk:
「若於色說是生厭、離欲、滅盡、寂靜 法者,是名法師;
"If Yu Se says that he is bored, liberated, extinguished, and silent, he is a mage;
若於受、想、行、識,說是生 厭、離欲、滅盡、寂靜法者,是名法師,是名 如來所說法師。」
If you are in feeling, thinking, behavior, and consciousness, one who is said to be abhorrent, liberated, extinguished, and silent, is a master, a master of the name of the Tathagata. "
時,彼比丘聞佛所說,踊躍歡 喜,作禮而去。
At that time, when the Bhikkhu heard what the Buddha said, he enthusiastically rejoiced and left as a gift.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

27 - SA 27 向法 Facing the Law

SA 27 (二七) 向法
SA 27 (Twenty Seven) Facing the Law
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,有異比丘來詣佛所,頭面作禮, 却住一面,白佛言:
At that time, a different bhikkhu came to the Buddha's place and gave a ceremony, but stayed at the same time. The White Buddha said:
「如世尊說法次法向, 云何法次法向?」
Just as the Blessed One speaks of sub-directions, what are the sub-directions?
佛告比丘:
Buddha told Bhikkhu:
「善哉!善哉!汝今欲 知法次法向耶?」
Goodness! Goodness! Do you want to know the Dharma?
比丘白佛:
Bhikkhu White Buddha:
「唯然,世尊!」
Only, Lord!
佛告 比丘:
Buddha told Bhikkhu:
「諦聽,善思,當為汝說。
"Listen carefully, think well, say it for you.
比丘!於色向厭、 離欲、滅盡,是名法次法向;
Bhikkhu! Desire, liberation, and extinction are the sub-directions of name and law;
如是受、想、行、識, 於識向厭、離欲、滅盡,是名法次法向。」
Such as feeling, thinking, behavior, consciousness, disgust, liberation, and extinction in consciousness are the subordinate principles of the name and law. "
時,彼 比丘聞佛所說,踊躍歡喜,作禮而去。
At that time, when the Bhikkhu heard what the Buddha said, he enthusiastically rejoiced and left as a gift.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

28 - SA 28 見法涅槃 See Dharma Nirvana

SA 28 (二八) 見法涅槃
SA 28 (Twenty Eight) See Dharma Nirvana
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,有異比丘來詣佛所,頭面禮 足,却住一面,白佛言:
At that time, a different bhikkhu came to the Buddha's place, and he was polite, but stayed at the same time. The White Buddha said:
「世尊!如世尊所說, 得見法涅槃,云何比丘得見法涅槃?」
Blessed One! As the Blessed One said, to see Dhamma Nibbana, Yunhe Bhikkhu see Dhamma Nibbana?
佛告 比丘:
Buddha told Bhikkhu:
「善哉!善哉!汝今欲知見法涅槃耶?」
Goodness! Goodness! Do you want to see Dharma Nirvana today?
比 丘白佛:
Bhikkhu White Buddha:
「唯然,世尊!」
Only, Lord!
佛告比丘:
Buddha told Bhikkhu:
「諦聽,善思, 當為汝說。」
Listen carefully, think well, say it for you.
佛告比丘:
Buddha told Bhikkhu:
「於色生厭、離欲、滅 盡,不起諸漏,心正解脫,是名比丘見法涅 槃;
"It is a monk who sees Dharma Nirvana in the form of disgust, liberation, and extinction, without any omissions, and the mind is free.
如是受、想、行、識,於識生厭、離欲、滅盡, 不起諸漏,心正解脫,是名比丘見法涅槃。」
In this way, feeling, thinking, behavior, and consciousness, in the consciousness, disgust, liberation, and extinction, without any omissions, and the mind is right and free, it is the name bhikkhu to see Dhamma Nibbana. "
時,彼比丘聞佛所說,踊躍歡喜,作禮而 去。
At that time, when the Bhikkhu heard what the Buddha said, he enthusiastically rejoiced and went away as a gift.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

29 - SA 29 三密離提 Three Mi Liti

SA 29 (二九) 三密離提
SA 29 (Twenty Nine) Three Mi Liti
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,有異比丘名三蜜離提,來詣 佛所,頭面禮足,却住一面,白佛言:
At that time, there was a different bhikkhu named Sanmi Liti, who came to the Buddha's place, with heads and feet, but staying at the same time, the White Buddha said:
「如世尊 說說法師。
"Like the World Honored Master.
云何名為說法師?」
What is Yun's name as a teacher? "
佛告比丘:
Buddha told Bhikkhu:
「汝 今欲知說法師義耶?」
You want to know the teacher righteous now?
比丘白佛:
Bhikkhu White Buddha:
「唯然,世尊!」
Only, Lord!
佛告比丘:
Buddha told Bhikkhu:
「諦聽,善思,當為汝說。
"Listen carefully, think well, say it for you.
若比丘於 色說厭、離欲、滅盡,是名說法師。
If a bhikkhu speaks of disgust, liberation, and extinction in sex, he is a famous teacher.
如是於受、 想、行、識,於識說厭、離欲、滅盡,是名說法 師。」
Such as feeling, thinking, behavior, and consciousness, and talking about disgust, liberation, and extinguishment in consciousness, is a famous teacher. "
時,彼比丘聞佛所說,踊躍歡喜,作禮而 去。
At that time, when the Bhikkhu heard what the Buddha said, he enthusiastically rejoiced and went away as a gift.
多聞、善說法 向法及涅槃
Hear more, speak kindly to Dharma and Nirvana
三蜜離提問 云何說法師
Sanmili asks questions from Yunhe interpreter
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

30 - SA 30 輸屢那

SA 30 (三〇) 輸屢那
SA 30 (Thirty)
如是我聞:
I heard this:
一時,佛住王舍城迦蘭陀竹 園。
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.
爾時,尊者舍利弗在耆闍崛山中。
At that time, the Venerable Sariputta was in the Qidai Mountain.
時,有長 者子名輸屢那。
Sometimes, there are elders who lose their names.
日日遊行,到耆闍崛山, 詣尊者舍利弗,問訊起居已,却坐一面,語 舍利弗言:
In the daily parade, to the Sariputta Mountain, the Venerable Sariputta, inquired about his life, but sat down and said:
「若諸沙門、婆羅門於無常色、變易、 不安隱色言:
"If the sandmen and brahmins were impermanent, changeable, and uneasy, they said:
『我勝、我等、我劣。』
"I win, I wait, I am inferior. 』
何故沙門、婆 羅門作如是想,而不見真實?
Why do Shamen and Brahmins think like this, without seeing the truth?
若沙門、婆羅 門於無常、變易、不安隱受、想、行、識而言:
If Shaman and Brahman are concerned with impermanence, change, uneasy feeling, thinking, behavior, and consciousness:
『我勝、 我等、我劣。』
"I win, I wait, I am inferior. 』
何故沙門、婆羅門作如是想,而不 見真實?
Why do Shamen and Brahmins think like this without seeing the truth?
「若沙門、婆羅門於無常色、不安隱色、 變易言:
"If Shamen and Brahmins are impermanent, uneasy, concealed, and changeable:
『我勝、我等、我劣。』
"I win, I wait, I am inferior. 』
何所計而不見真 實?
How can I fail to see the truth?
於無常、變易、不安隱受、想、行、識言:
In impermanence, change, uneasy feeling, thinking, acting, and knowing words:
『我勝、我 等、我劣。』
"I win, I wait, I am inferior. 』
何所計而不見真實?」
What can I do without seeing the truth? "
「輸屢那!於汝 意云何?
"If you lose repeatedly, what does Yu Ru mean?
色為常、為無常耶?」
Color is permanence and impermanence? "
答言:
Answer:
「無常。」
Impermanence.
「輸屢 那!若無常,為是苦耶?」
Lost repeatedly, then! If impermanence, is it miserable?
答言:
Answer:
「是苦。」
It's suffering.
「輸屢那! 若無常、苦,是變易法,於意云何?
"If you lose, then! If impermanence and suffering, it is the law of change, what is the meaning of it?
聖弟子於 中見色是我、異我、相在不?」
The holy disciple sees that it is me, the different me, and the presence of each other? "
答言:
Answer:
「不也。」
No.
「輸屢 那!於意云何?
"If you lose, then! Yu Yiyun what?
受、想、行、識為常、為無常?」
Feeling, thinking, acting, and knowledge are common and impermanent? "
答言:
Answer:
「無常。」
"Impermanence."
「若無常,是苦耶?」
If impermanence, is it suffering?
答言:
Answer:
「是苦。」
It's suffering.
「輸屢那! 識若無常、苦,是變易法,於意云何?
"If you lose, then! Consciousness, if impermanence and suffering, is the law of change, so what does it mean?
聖弟子 於中見識是我、異我、相在不?」
Holy disciple, knowing in the middle is me, different me, and presence? "
答言:
Answer:
「不也。」
No.
「輸屢那!當知色,若過去、若未來、若現在,若 內、若外,若麁、若細,若好、若醜,若遠、若近,彼 一切色不是我、不異我、不相在,是名如 實知。
"If you lose repeatedly, you should know the color, if the past, if the future, if the present, if the inside, if the outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, all other colors are neither me nor different I am not related, but I know what I am.
如是受、想、行、識,若過去、若未來、若現在, 若內、若外,若麁、若細,若好、若醜,若遠、若近, 彼一切識不是我、不異我、不相在,是名 如實知。
If it is feeling, thinking, action, and knowledge, if it is past, if future, if present, if inside, if outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, all other consciousness is neither me nor different I am not related, but I know what I am.
輸屢那!如是於色、受、想、行、識生厭, 離欲、解脫,解脫知見:
Lost that! In this way, feelings, feelings, thoughts, behaviors, consciousness produce disgust, liberation from desire, liberation, liberation of perception:
『我生已盡,梵行已立, 所作已作,自知不受後有。』
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」
!!br0ken!!
時,舍利弗說是 經已,長者子輸屢那遠塵離垢,得法眼淨。
At that time, Sariputta said that it has been, and the elder son loses the dust and dirt, and has a clean eye.
時,長者子輸屢那見法得法,不由於他, 於正法中,得無所畏。
At that time, the elder son loses repeatedly that sees the Fa and obtains the Fa, not because of him, he is fearless in the Fa-rectification.
從坐起,偏袒右肩, 胡跪合掌,白舍利弗言:
From sitting up, leaning to the right shoulder, Hu kneels and puts his hands together, the white relic said:
「我今已度,我從 今日歸依佛、歸依法、歸依僧,為優婆塞。
"I have saved it today. From today, I have returned to the Buddha, to the law, and to the monk, and I am an Upasai.
我從今日已,盡壽命,清淨歸依三寶。」
From today, I have exhausted my life and returned to the Three Jewels. "
時,長 者子輸屢那聞舍利弗所說,歡喜踊躍,作 禮而去。
At that time, the elder son lost repeatedly what Sariputta said, happily, and went away as a gift.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

31 - SA 31 輸屢那

SA 31 (三一) 輸屢那
SA 31 (Three One)
如是我聞:
I heard this:
一時,佛住王舍城迦蘭陀竹 園。
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.
爾時,尊者舍利弗在耆闍崛山。
At that time, the Venerable Sariputta was in Qidai Mountain.
時,有長者 子名輸屢那,日日遊行,到耆闍崛山,詣舍 利弗所,頭面禮足,却坐一面。
At that time, there were elders whose name was lost, and they marched day by day to the Qili Mountain and Shariputra, but they sat down with their heads and feet.
時,舍利弗謂:
When Sariputta said:
「輸屢那!若沙門、婆羅門於色不如實知,色 集不如實知,色滅不如實知,色滅道跡不 如實知故,輸屢那!當知此沙門、婆羅門不 堪能斷色。
"If you lose it! If the Shamon and Brahman are not as good as they are, the color set is not as good as it is, and the color is not as known as it is. .
如是沙門、婆羅門於受、想、行、識 不如實知,識集不如實知,識滅不如實知, 識滅道跡不如實知故,不堪能斷識。
For example, Shamon and Brahman are not as good as they are in feeling, thinking, acting, and knowing. The collection of knowledge is not as good as the actual knowledge.
「輸屢 那!若沙門、婆羅門於色如實知,色集如實 知,色滅如實知,色滅道跡如實知故,輸屢 那!當知此沙門、婆羅門堪能斷色。
"Sustain it! If Shamon and Brahman know the truth as it is, the color set knows it as it is, the color extinction is as it is, and the path of the color is as it is, and if it is lost, then it!
如是,輸 屢那!若沙門、婆羅門於受、想、行、識如實知, 識集如實知,識滅如實知,識滅道跡如實 知故,輸屢那!當知此沙門、婆羅門堪能斷 識。
If so, lose repeatedly! If the Shamen and Brahmans are in the experience, thinking, acting, and knowing as they are, knowing as they are in the collection of knowing, knowing as they are in the collection of knowing, knowing as they are out of the way, knowing the trails as the truth, knowing the reason, losing repeatedly! One should know this Shaman and Brahman to be able to know.
「輸屢那!於意云何?
"If you lose repeatedly! What is Yu Yiyun?
色為常、為無常耶?」
Color is permanence and impermanence? "
答言:
Answer:
「無常。」
Impermanence.
又問:
Asked again:
「若無常者,是苦耶?」
If the impermanent, is it suffering?
答言:
Answer:
「是 苦。」
It's suffering.
舍利弗言:
Sariputta said:
「若色無常、苦者,是變易法,聖 弟子寧於中見色是我、異我、相在不?」
If materiality is impermanent and suffering, it is the law of change, and the holy disciple would rather see that materiality is me, different me, and each other?
答言:
Answer:
「不也。」
"No."
「輸屢那!如是受、想、行、識為常、為無常 耶?」
If you lose, then! How to feel, think, act, and know is common and impermanent?
答言:
Answer:
「無常。」
Impermanence.
又問:
Asked again:
「若無常者,是苦耶?」
If the impermanent, is it suffering?
答言:
Answer:
「是苦。」
"It's suffering."
又問:
Asked again:
「若無常、苦者,是變易法,聖弟子 寧於中見識是我、異我、相在不?」
If there is impermanence and suffering, it is the law of change. Holy disciple would rather see in the middle that it is me, different me, and each other?
答曰:
Answer:
「不也。」
No.
「輸屢那!當知色,若過去、若未來、若現在,若內、 若外,若麁、若細、若好、若醜,若遠、若近,於 一切色不是我、不異我、不相在,是名如 實知。
"If you lose repeatedly, you should know the color, if the past, if the future, if the present, if the inside, if the outside, if the side, if the thin, if the good, if the ugly, if the far, if the near, all colors are neither me nor different I am not related, but I know what I am.
輸屢那!聖弟子於色生厭、離欲、解脫, 解脫生、老、病、死、憂、悲、苦、惱。
Lost that! The holy disciple is born with boredom, liberation, and liberation, liberation from birth, old age, sickness, death, sorrow, sorrow, suffering, and annoyance.
「如是受、想、行、識,若 過去、若未來、若現在,若內、若外,若麁、若細,若 好、若醜,若遠、若近,彼一切識不是我、不異 我、不相在,是名如實知。
"If it is feeling, thinking, action, and knowledge, if it is past, if future, if present, if inside, if outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, all that consciousness is not me or not To be different from oneself, not to be with one another, is to know the truth.
輸屢那!聖弟子於 識生厭、離欲、解脫,解脫生、老、病、死、憂、悲、苦、 惱。」
Lost that! The holy disciple knows the birth of disgust, liberation, liberation, liberation from birth, old age, sickness, death, sorrow, sorrow, suffering, and anxiety. "
時,輸屢那聞舍利弗所說,歡喜踊躍,作 禮已,去。
At that time, I heard about what Sariputta said, happy and enthusiastic, and I went to the ceremony.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

32 - SA 32 輸屢那

SA 32 (三二) 輸屢那
SA 32 (three two)
如是我聞:
I heard this:
一時,佛住王舍城迦蘭陀竹 園。
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.
爾時,尊者舍利弗在耆闍崛山。
At that time, the Venerable Sariputta was in Qidai Mountain.
時,有長者 子名輸屢那,日日遊行,到耆闍崛山,詣舍 利弗所,頭面禮足,却坐一面。
At that time, there were elders whose name was lost, and they marched day by day to the Qili Mountain and Shariputra, but they sat down with their heads and feet.
時,舍利弗告 輸屢那:
When Sariputta succumbed to the defeat:
「若沙門、婆羅門於色不如實知,色集 不如實知,色滅不如實知,色味不如實知, 色患不如實知,色離不如實知故,不堪能 超越色。
"If Shamen and Brahmans are not as good as they are in color, the color set is not as true as they are, and the extinction is not as true as they are, and the color and taste are not as true as they are known.
若沙門、婆羅門於受、想、行、識不如 實知,識集不如實知,識滅不如實知,識味 不如實知,識患不如實知,識離不如實知 故,此沙門、婆羅門不堪能超越識。
If Shamen and Brahmans are not as true as they are in feeling, thinking, acting, and knowledge, the collection of knowledge is not as true as the actual knowledge, the extinguishment is not as true as the knowledge, the taste is not as true as the actual knowledge, the awareness is not as true as the actual knowledge, and the knowledge is not as true as the actual knowledge. Brahmins cannot bear to transcend consciousness.
「若沙門、 婆羅門於色、色集、色滅、色味、色患、色離如實 知,此沙門、婆羅門堪能超越色。
"If the Shamon and Brahman are in color, color collection, color extinction, color taste, color trouble, and color separation are known as they really are, this Shamon and Brahman can transcend color.
若沙門、婆羅 門於受、想、行、識、識集、識滅、識味、識患、識離如 實知,此沙門、婆羅門堪能超越識。
If Shamon and Brahman are in the experience, thinking, acting, consciousness, consciousness gathering, consciousness extinction, consciousness taste, consciousness suffering, and consciousness separation, the Shamon and Brahman can surpass consciousness.
「輸屢 那!於汝意云何?
"If you lose, then! What does Yu Ru mean?
色為常、為無常耶?」
Color is permanence and impermanence? "
答言:
Answer:
「無常。」
"Impermanence."
「無常者,為苦耶?」
Impermanent, for suffering?
答言:
Answer:
「是苦。」
It's suffering.
「輸屢那! 若色無常、苦,是變易法,聖弟子於中寧有 是我、異我、相在不?」
If you lose, then! If the form is impermanent and suffering, it is the law of change, the holy disciple Yu Zhongning will have me, different me, and each other?
答言:
Answer:
「不也。」
No.
「輸屢那!於汝 意云何?
"If you lose repeatedly, what does Yu Ru mean?
如是受、想、行、識為常、為無常?」
How to feel, think, act, and know as common and impermanent? "
答 言:
Answer:
「無常。」
Impermanence.
「若無常者,是苦耶?」
If the impermanent, is it suffering?
答言:
Answer:
「是苦。」
It's suffering.
「輸屢 那!若無常、苦,是變易法,聖弟子於中寧 有是我、異我、相在不?」
If you lose, then! If impermanence and suffering, it is the law of change. Holy disciple Yu Zhongning, is it me, different me, and each other?
答言:
Answer:
「不也。」
No.
「輸屢那!當 知色,若過去、若未來、若現在,若內、若外,若 麁、若細,若好、若醜,若遠、若近,於一切色 不是我、不異我、不相在,是名如實知。
"If you lose repeatedly, you should know the color, if the past, if the future, if the present, if the inside, if the outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far away, if it is near, it is not me, not different I am not related, but I know what I am.
「輸 屢那!受、想、行、識,若過去、若未來、若現在,若 內、若外,若麁、若細,若好、若醜,若遠、若近, 於一切識不是我、不異我、不相在,是名 如實知。
"If you lose, feel, think, act, and know, if the past, if the future, if the present, if inside, if outside, if you are not, if you are small, if good, if you are ugly, if you are far away, if you are near. I am not different from me and not related to each other. I know the truth by name.
「輸屢那!聖弟子於此五受陰正 觀非我、非我所。
"Sustain it! The holy disciple is here to observe the non-self and the non-self.
如是正觀,於諸世間無所 攝受;
If it is right view, there is nothing in the world;
無攝受者,則無所著;
If there is no receiver, nothing will be written;
無所著者,自 得涅槃:
The one who has nothing to do is nirvana:
『我生已盡,梵行已立,所作已作,自 知不受後有。』
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
」
!!br0ken!!
時,長者子輸屢那聞舍利弗所 說,歡喜踊躍,作禮而去。
At that time, the son of the elder said that the Sariputta said, happily, and went away as a gift.
雜阿含經卷第一
Misahama Sutra first
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

33 - SA 33 非我 not me

SA 33 (三三) 非我
SA 33 (three three) not me
雜阿含經卷第二
Miscellaneous Book 2
宋天竺三藏求那跋陀羅譯
Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「色非是我。
"The sex is not me.
若色 是我者,不應於色病、苦生,亦不應於色 欲令如是、不令如是。
If sex is ours, it should not be caused by lust or suffering, nor should it be caused by lust.
以色無我故,於色 有病、有苦生,亦得於色欲令如是、不令 如是。
There is no self-causedness in Israel, and there is disease and suffering in sex, and it is also because of lust and desire.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
比丘!於意云 何?
Bhikkhu! Yu Yiyun What?
色為是常、為無常耶?」
Color is permanence and impermanence? "
比丘白佛:
Bhikkhu White Buddha:
「無常。
"Impermanence.
世尊!」
Lord! "
「比丘!若無常者,是苦不?」
Bhikkhu! If the impermanent, is it suffering?
比丘白佛:
Bhikkhu White Buddha:
「是 苦。
"It's suffering.
世尊!」
Lord! "
「若無常、苦,是變易法,多聞聖弟 子於中寧見有我、異我、相在不?」
If impermanence and suffering, it is the law of change. I hear more about the saint disciple Yu Zhongning sees me, different me, and presence?
比丘白佛:
Bhikkhu White Buddha:
「不也,世尊!」
"No, Lord!"
「受、想、行、識亦復如是。
"The same is true for receiving, thinking, acting, and reeding.
是故,比丘! 諸所有色,若過去、若未來、若現在,若內、若外, 若麁、若細,若好、若醜,若遠、若近,彼一切非 我、不異我、不相在,如是觀察;
Yes, Bhikkhu! All colors, if the past, if the future, if the present, if inside, if outside, if niche, if fine, if good, if ugly, if far, if near, all of them are not me, not me, not in each other, So observe
受、想、行、識亦 復如是。
The same is true for receiving, thinking, acting, and reeding.
「比丘!多聞聖弟子於此五受陰 非我、非我所,如實觀察。
"Bhikkhu! Hear more about the holy disciples who are here for the five yin, non-self, non-self, observe the truth.
如實觀察已,於 諸世間都無所取,無所取故無所著,無 所著故自覺涅槃:
Observing truthfully, there is nothing to take in the world, nothing to take, no writing, no writing to consciously Nirvana:
『我生已盡,梵行已立,所 作已作,自知不受後有。』
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」
!!br0ken!!
佛說此經已,諸 比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

34 - SA 34 五比丘 Five Bhikkhus

SA 34 (三四) 五比丘
SA 34 (Three Four) Five Bhikkhus
如是我聞:
I heard this:
一時,佛住波羅 [木*奈] 國仙人 住處鹿野苑中。
For a while, the Buddha lived in Polo [Wood * Nai] Guoxianren lived in Sarnath.
爾時,世尊告餘五比丘:
At that time, the Blessed One told Yu Wu Bhikkhu:
「色 非有我。
"The color is not me.
若色有我者,於色不應病、苦生, 亦不得於色欲令如是、不令如是。
If there is one with us, we should not be sick or suffer from suffering, nor should we make it so or not make it so.
以色 無我故,於色有病、有苦生,亦得於色欲 令如是、不令如是;
There is no self-cause in Israel, and there is disease and suffering in sex, and it is also due to lust.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
比丘!於意云何?
Bhikkhu! Yu Yiyun He?
色為是常、為無常耶?」
Color is permanence and impermanence? "
比 丘白佛:
Bhikkhu White Buddha:
「無常。
"Impermanence.
世尊!」
Lord! "
「比丘!若無常者,是苦耶?」
Bhikkhu! If you are impermanent, is it suffering?
比丘白佛:
Bhikkhu White Buddha:
「是苦。
"It's suffering.
世尊!」
Lord! "
「比丘!若無常、苦,是變 易法,多聞聖弟子寧於中見是我、異我、相 在不?」
Bhikkhu! If there is impermanence and suffering, it is the law of change. If you hear more about it, the disciples of the saint would rather see me, different me, and each other?
比丘白佛:
Bhikkhu White Buddha:
「不也,世尊!」
No, Lord!
「受、想、行、識亦 復如是。
"Receiving, thinking, acting, and rebirth are the same.
是故,比丘!諸所有色,若過去、若未 來、若現在,若內、若外,若麁、若細,若好、若醜, 若遠、若近,彼一切非我、非我所,如實觀察。
Yes, Bhikkhu! All colors, if they are past, if not coming, if present, if inside, if outside, if small, if fine, if good, if ugly, if far, if near, everything is neither self nor self. Observe the truth.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
「比丘!多聞聖弟子於 此五受陰見非我、非我所。
"Bhikkhu! The disciple of Miaowen Sheng sees non-self and non-self in this five yin.
如是觀察,於諸 世間都無所取,無所取故無所著,無所 著故自覺涅槃:
In this way of observation, in the world, there is nothing to take, nothing to take, so nothing to write, and nothing to achieve, so consciously Nirvana:
『我生已盡,梵行已立,所 作已作,自知不受後有。』
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」
!!br0ken!!
佛說此經已,餘 五比丘不起諸漏,心得解脫。
The Buddha said that this sutra is complete, but the other five monks can't afford all the omissions, and they feel free.
佛說此經 已,諸比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

35 - SA 35 三正士

SA 35 (三五) 三正士
SA 35 (Three Five)
如是我聞:
I heard this:
一時,佛住支提竹園精舍。
For a while, the Buddha lived in Zhiti Bamboo Garden Abode.
爾 時,有三正士出家未久,所謂尊者阿 [少/兔] 律陀、 尊者難提、尊者金毘羅。
At that time, there were three priests who had not been ordained for a long time. The so-called Venerable A [Shao/tu] Rituo, Venerable Difficult to mention, Venerable Jinpiluo.
爾時,世尊知彼心中 所念,而為教誡:
At that time, the Blessed One knew what he was thinking in his heart, and he taught:
「比丘!此心、此意、此識,當 思惟此,莫思惟此,斷此欲、斷此色,身作 證具足住。
"Bhikkhu! This mind, this mind, this consciousness, when thinking about this, don't think about this, cut off this desire, cut off this color, and testify by example.
比丘!寧有色,若常、不變易、正住不?」
Bhikkhu! Ning Yousi, if it is constant, not easy, and staying right? "
比丘白佛:
Bhikkhu White Buddha:
「不也,世尊!」
No, Lord!
佛告比丘:
Buddha told Bhikkhu:
「善哉!善 哉!色是無常、變易 之法,厭、離欲、滅、寂、沒。
"Goodness! Goodness! Form is the law of impermanence, change, disgust, liberation, cessation, loneliness, and absence.
如是色從本以來,一 切無常、苦、變易法。
In this way, from the beginning, everything is impermanent, bitter, and changeable.
如是知已,緣彼色生 諸漏害、熾然、憂惱皆悉斷滅,斷滅已,無所著, 無所著已,安樂住;
If one knows one's own knowledge, it is due to the other colors. All omissions, blazes, and sorrows are all destroyed. They are destroyed, nothing is written, nothing is written, and live in peace;
安樂住已,得般涅槃。
Living peacefully, attaining Nirvana.
受、想、 行、識亦復如是。」
The same is true for receiving, thinking, acting, and reeding. "
佛說此經時,三正士不起 諸漏,心得解脫。
When the Buddha said this sutra, the Sanzhengshi couldn't afford all the omissions and felt free.
佛說此經已,諸比丘聞佛 所說,歡喜奉行。
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

36 - SA 36 十六比丘 Sixteen Bhikkhus

SA 36 (三六) 十六比丘
SA 36 (Thirty Six) Sixteen Bhikkhus
如是我聞:
I heard this:
一時,佛住摩偷羅國跋提河 側傘蓋菴羅樹園。
For a while, the Buddha lived in the Umra Tree Garden on the side of the Bati River in the Kingdom of Madura.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「住 於自洲,住於自依;
"Living in Zizhou, living in Ziyi;
住於法洲,住於法 依;
Live in France, live in France;
不異洲不異依。
No different continent, no different depending on.
比丘!當正觀察,住自 洲自依,法洲法依,不異洲不異依。
Bhikkhu! Observe that you live in one's own continent and rely on one's own laws.
何因生 憂悲惱苦?
Why is it sorrowful?
云何有?
Where is the cloud?
因 何故?
Why?
何繫著?
What is it?
云何自 觀察未生憂悲惱苦而生,已生憂悲惱苦生 長增廣?」
Yun Hezi Observe that the unborn sorrows and sorrows are born, and the sorrows and sorrows that have been born grow and increase? "
諸比丘白佛:
Bhikkhus and White Buddhas:
「世尊法根、法眼、法依,唯 願為說!諸比丘聞已,當如說奉行。」
The Blessed One's Dharma root, Dharma eyes, Dharma idioms are only willing to speak! Bhikkhus have heard of it, and they should act as they say.
佛告比 丘:
Buddhism Bhikkhu:
「諦聽,善思,當為汝說。
"Listen carefully, think well, say it for you.
比丘!有色、因色、 繫著色,自觀察未生憂悲惱苦而生,已生而 復增長廣大;
Bhikkhu! Colored, due to color, and coloring, born from self-observation without worry, sorrow, and grief;
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
比丘!頗 有色常、恒、不變易、正住耶?」
Bhikkhu! Quite color is constant, constant, unchanging, living right? "
答言:
Answer:
「不也,世尊!」
No, Lord!
佛告比丘:
Buddha told Bhikkhu:
「善哉!善哉!比丘!色是無常。
"Goodness! Goodness! Bhikkhu! Form is impermanence.
若善 男子知色是無常、 苦 、變易,離欲、滅、寂靜、沒,從 本以來,一切色無常、苦、變易法知已,若色因 緣生憂悲惱苦斷,彼斷已無所著,不著故 安隱樂住,安隱樂住已,名為涅槃。
If a good man understands that form is impermanence, suffering, change, detachment, disappearance, silence, and absence, from the beginning, all forms of impermanence, suffering, and change know their own existence. No matter why you live in peace and happiness, it is called Nirvana.
受、想、行、 識亦復如是。」
The same is true for receiving, thinking, acting, and reed. "
佛說此經時,十六比丘不 生諸漏,心得解脫。
When the Buddha said this sutra, the sixteen bhikkhus did not have any omissions and felt free.
佛說此經已,諸比丘 聞佛所說,歡喜奉行。
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy.
竹園、毘舍離 清淨、正觀察
Bamboo Garden, Visheli, Purity, Observation
無常、苦、非我 五、三、與十六
Impermanence, suffering, non-self five, three, and sixteen
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

37 - SA 37 我 I

SA 37 (三七) 我
SA 37 (Three Seven) I
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「我不與世間諍, 世間與我諍。
"I do not criticize the world, the world criticizes me.
所以者何?
So what?
比丘!若如法語者, 不與世間諍,世間智者言有,我亦言有。
Bhikkhu! If you are like a French speaker, you don't have to criticize the world, the wise people in the world say it, I also say it.
云 何為世間智者言有,我亦言有。
Cloud What is the wise man in the world has said, I also have it.
比丘!色無 常、苦、變易法,世間智者言有,我亦言有。
Bhikkhu! Impermanence, suffering, and change are what the wise people in the world say, and I also say it.
如 是受、想、行、識,無常、苦、變易法,世間智者言 有,我亦言有。
If it is feeling, thinking, action, consciousness, impermanence, suffering, and change, the wise people in the world say it, and I say it.
世間智者言無,我亦言 無;
The wise men in the world say nothing, and I say nothing;
謂色是常、恒、不變易、正住者,世間智者 言無,我亦言無。
It is said that physicality is constant, constant, unchanging, and abiding. The wise in the world say nothing, and I say nothing.
受、想、行、識,常、恒、不變易、正 住者,世間智者言無,我亦言無,是名世 間智者言無,我亦言無。
Feeling, thinking, deed, knowledge, constant, constant, unchanging, and abiding, the wise man in the world speaks nothing, and I speak nothing. It is the wise man in the world speaks nothing, and I speak nothing.
比丘!有世間 世間法,我亦自知自覺,為人分別演說顯 示,世間盲無目者不知不見,非我咎也。
Bhikkhu! There is a worldly world law, and I also know it, and I speak and show separately for others. The blind people in the world don't know it, and it's my fault.
「諸比丘!云何為世間世間法,我自知,我自覺, 為人演說,分別顯示,盲無目者不知不見?
"Bhikkhus! What is the world and the world of the cloud, I know it, I know it, I speak for others, respectively, and the blind do not see it?
是比丘!色無常、苦、變易法,是名世間世間法;
It's a monk! The impermanence, suffering, and change are called the worldly laws;
如是受、想、行、識,無常、苦,是世間世間法。
Such feelings, thoughts, behaviors, consciousness, impermanence, and suffering are the worldly laws.
比丘! 此是世間世間法,我自知自覺,為人分別 演說顯示,盲無目者不知不見。
Bhikkhu! This is the world's world law, I know it, and I speak separately for others to show that the blind will not see it.
我於彼盲 無目不知不見者,其如之何!」
I am blind to him, I don’t know what I don’t see, how is it! "
佛說此經 已 , 諸比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has been, and all monks heard what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

38 - SA 38 卑下 humble

SA 38 (三八) 卑下
SA 38 (three eight) humble
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「世人為卑下業, 種種求財活命,而得巨富,世人皆知。
"The world knows how to get rich because of humble karma.
如世 人之所知,我亦如是說。
As the world knows, so do I.
所以者何?
So what?
莫令我 異於世人。
Don't make me different from the world.
「諸比丘!譬如一器,有一處人,名 為揵茨,有名鉢,有名匕匕羅,有名遮留,有 名毘悉多,有名婆闍那,有名薩牢。
"Bhikkhus! For example, there is a person named Chuci, a famous bowl, a famous dagger, a famous Chuliu, a famous Visidda, a famous Vana, and a famous Salao.
如彼 所知,我亦如是說。
As he knew, so did I.
所以者何?
So what?
莫令我異於 世人故。
Don't make me different from the world.
如是,比丘!有世間法,我自知自覺, 為人分別演說顯示,知見而說,世間盲無 目者不知不見;
If so, Bhikkhu! There is the world law, I know it, and I speak and show it separately for others, and I know what I see, and the blind in the world don’t know it;
世間盲無目者不知不見, 我其如之何!
Blind people in the world don’t know if they don’t see, so how am I!
「比丘!云何世間世間法,我自 知自覺,乃至不知不見?
"Bhikkhu! What is the world and the world, I know it, I don't even know it?
色無常、苦、變易法, 是為世間世間法;
Impermanence, suffering, and change are for the world's worldly laws;
受、想、行、識,無常、苦、變易法, 是世間世間法。
Feeling, thinking, behavior, consciousness, impermanence, suffering, and change are the worldly laws.
比丘!是名世間世間法,我 自知自見,乃至盲無目者不知不見,其 如之何!」
Bhikkhu! It is the world-world law. I know I see it, and even blind people don’t know it. "
佛說此經已,諸比丘聞佛所說,歡 喜奉行。
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

39 - SA 39 種子 Seeds

SA 39 (三九) 種子
SA 39 (Thirty Nine) Seeds
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「有五種種子。
"There are five seeds.
何 等為五?
What is five?
謂根種子、莖種子、節種子、自落種 子、實種子。
It is called root seed, stem seed, node seed, self-falling seed, and solid seed.
此五種子不斷、不壞、不腐、不中 風,新熟堅實,有地界而無水界,彼種子 不生長增廣。
These five seeds are continuous, non-destructive, non-corrosive, and non-stroke. The new ripeness is solid, with a boundary but no water boundary, and the other seed does not grow and expand.
若彼種新熟堅實,不斷、不壞、不 中風,有水界而無地界,彼種子亦不生 長增廣。
If the seed is new and solid, constant, not bad, not stroked, and has a water boundary but no land boundary, the seed will not grow and expand.
若彼種子新熟堅實,不斷、不壞、不 腐、不中風,有地、水界,彼種子生長增廣。
If the seed is new and firm, continuous, non-spoiled, non-corrosive, non-stroke, and has land and water boundaries, the seed will grow and expand.
「比 丘!彼五種子者,譬取陰俱識;
"Bhikkhu! He who has the five seeds, for example, takes the Yin Ju Consciousness;
地界者,譬四 識住;
Those in the land boundary, such as four knowing to live;
水界者,譬貪喜四取攀緣識住。
Those in the water world, for example, are greedy and acquainted.
何等為 四?
What is four?
於色中識住,攀緣色,喜貪潤澤,生長增 廣;
Recognize and live in color, climb to color, love greed and moist, grow and increase;
於受、想、行中識住,攀緣受、想、行,貪喜 潤澤,生長增廣。
Consciousness in feeling, thinking, and action, climbing on feeling, thinking, and action, greedy and moisturizing, growth and expansion.
比丘!識於中若來、若去、若住、 若沒、若生長增廣。
Bhikkhu! If you are aware of it, if you come, if you go, if you live, if you don't, if you grow and expand.
「比丘!若離色、受、想、行,識 有若來、若去、若住、若生者,彼但有言數,問 已不知,增益生癡,以非境界故。
"Bhikkhu! If you dissociate from form, feel, think, act, know if you come, if you go, if you live, if you live, but you have words and questions, and you don’t know it, you gain ignorance, and you don’t state it.
色界離 貪,離貪已,於色封滯意生縛斷;
The physical world is greedy, and the greed is already free, and the stagnant consciousness in the physical world is bound to break;
於色封滯 意生縛斷已,攀緣斷;
Yu Sefeng is stagnant;
攀緣斷已,識無住處, 不復生長增廣。
Climbing the edge and breaking oneself, knowledge has no place to live, no longer grows and expands.
受、想、行界離貪,離貪已,於 行封滯意生觸斷;
Feeling, thinking, and acting are free from greed, and from greed, when the thoughts are blocked, they break;
於行封滯意生觸斷 已,攀緣斷,攀緣斷已,彼識無所住,不復 生長增廣。
Yu Xingfeng's stagnant mind has broken, climbed up, and climbed up. His knowledge has no place to live and no longer grows and expands.
不生長故,不作行;
Do not grow, so do not do;
不作行已 住,住已知足,知足已解脫;
If you don’t do anything, you have lived, you have lived enough, and contentment has been liberated;
解脫已,於諸世 間都無所取、無所著;
Liberation is already, there is nothing to gain and nothing to write in the world;
無所取、無所著已, 自覺涅槃:
Nothing to take, nothing to write, consciously Nirvana:
『我生已盡,梵行已立,所作已作, 自知不受後有。』
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
我說彼識不至東、西、南、 北、四維、上、下,無所至趣,唯見法,欲入涅槃、 寂滅、清涼、清淨、真實。」
I said that his consciousness cannot reach east, west, south, north, four-dimensional, up, and down. It has no interest, but sees Dhamma, wants to enter Nirvana, perish, cool, pure, and truthful. "
佛說此經已,諸比丘 聞佛所說,歡喜奉行。
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

40 - SA 40 封滯 blocked

SA 40 (四〇) 封滯
SA 40 (forty) blocked
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「封滯者不解脫, 不封滯則解脫。
"Those who are blocked are not free, and those who are not blocked are free.
云何封滯不解脫?
Yun He is not free from stagnation?
比丘!攀 緣四取陰識住。
Bhikkhu! Climb the edge and take the yin to live.
云何為四?
What is cloud four?
色封滯識住,受、 想、行封滯識住,乃至非境界故,是名封滯, 故不解脫。
The color-blocking of stagnant consciousness, feeling, thinking, and action sealing of stagnant consciousness, and even non-realm, is name-blocking stagnation, so it is not liberated.
云何不封滯則解脫?
Why don't clouds get free if they are blocked?
於色界 離貪,受、想、行、識離貪,乃至清淨真實,是 則不封滯則解脫。」
In the physical realm, freedom from greed, feeling, thinking, action, and consciousness are away from greed, and even pure and true. If you are not blocked, you are free. "
佛說此經已,諸比丘聞 佛所說,歡喜奉行。
The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

41 - SA 41 五轉 five turns

SA 41 (四一) 五轉
SA 41 (four one) five turns
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「有五受陰——色受 陰,受、想、行、識受陰。
"There are five yin receptions-body and yin, feeling, thinking, behavior, consciousness and yin.
我於此五受陰,五種如 實知——色如實知,色集、色味、色患、色離如實知。
Here I receive five yin, five kinds of knowing as they really are-knowing color as it is, color collection, color taste, color suffering, and color separation as it is.
如是受、想、行、識如實知,識集、識味、識患、識離 如實知。
Such as receiving, thinking, acting, and knowing, knowing as it is, knowing gathering, knowing taste, knowing suffering, and knowing away knowing as it is.
「云何色如實知?
"What color is the cloud?
諸所有色,一切四大 及四大造色,是名色,如是色如實知。
All the forms, all the four great and the four created forms, are the name and form, and if they are form, know what they are.
云何色 集如實知?
What color is the cloud?
於色喜愛,是名色集,如是色集 如實知。
Yu Se loves, it is the name and color collection, if the color collection is as it is.
云何色味如實知?
What is the color and taste of the cloud?
謂色因緣生喜樂, 是名色味,如是色味如實知。
It is said that happiness is the result of color and fate, which is the name, color and taste, if the color and taste are known as they are.
云何色患如實 知?
What color is the cloud to know the truth?
若色無常、苦、變易法,是名色患,如是色 患如實知。
If materiality is impermanence, suffering, and change, it is the danger of name and materiality, and if it is materiality, know the truth.
云何色離如實知?
How is the cloud to know the truth?
若於色調伏 欲貪、斷欲貪、越欲貪,是名色離,如是色 離如實知。
If you want to be greedy, absent from desire, and more greedy in Hue, it is Ming and Se Li, if Se Li is to know the truth.
「云何受如實知?
"How can the cloud be known as it is?
有六受身——眼觸生 受,耳、鼻、舌、身、意觸生受,是名受,如是受如 實知。
There are six senses—the eye touches the birth, the ear, the nose, the tongue, the body, and the mind touch the birth and the sense, which is the name and the sense.
云何受集如實知?
How does the cloud know the truth?
觸集是受集,如是 受集如實知。
Touch set is set, so receive set know the truth.
云何受味如實知?
How does the cloud know the truth?
緣六受生 喜樂,是名受味,如是受味如實知。
The sixth condition is to be born. Joy is the name and taste. In this way, you know the truth.
云何受 患如實知?
Why does the cloud suffer? Know the truth?
若受無常、苦、變易法,是名受患,如 是受患如實知。
If you suffer from impermanence, suffering, and change, you are suffering from name and suffering. If you suffer from suffering, you know the truth.
云何受離如實知?
Why does the cloud know the truth?
於受調 伏欲貪、斷欲貪、越欲貪,是名受離,如是 受離如實知。
Yu Shou modulates the desire for greed, the abstinence of greed, and the more greed.
「云何想如實知?
"Why does Yun want to know the truth?
謂六想身。
That is six thoughts.
云何 為六?
What is the cloud?
謂眼觸生想,耳、鼻、舌、身、意觸生想,是 名想,如是想如實知。
It is said that the eye touches the thinking, the ears, nose, tongue, body, and mind touch the thinking, which is the name thinking, if you want to know the truth.
云何想集如實知?
Why does Yun want to gather truthful knowledge?
謂 觸集是想集,如是想集如實知。
It is said that the touch set is the thought set, if the thought set knows the truth.
云何想味如 實知?
How does the cloud want to taste as it is?
想因緣生喜樂,是名想味,如是想味 如實知。
To want happiness through predestined conditions is to think about the name and taste, if you want to taste, know the truth.
云何想患如實知?
Why does the cloud want to know the truth?
謂想無常、苦、變易 法,是名想患,如是想患如實知。
It means thinking about impermanence, suffering, and change. It means thinking about suffering in name, and knowing the truth if you want to suffer.
云何想離 如實知?
Why does the cloud want to leave, knowing the truth?
若於想調伏欲貪、斷欲貪、越欲 貪,是名想離,如是想離如實知。
If you want to temper your desire to greed, stop your desires, and become more greedy, you want to be free, and if you want to be free, know the truth.
「云何行如 實知?
"How does the cloud really know?
謂六思身——眼觸生思,耳、鼻、舌、身、意觸 生思,是名為行,如是行如實知。
The six thoughts on the body-the eyes touch the thought, the ears, nose, tongue, body, and mind touch the thought, which is the name of the action, and if the action is to know the truth.
云何行 集如實知?
Where is the cloud? Set truthful knowledge?
觸集是行集,如是行集如實知。
The touch set is the line set, if the line set is known as it is.
云何行味如實知?
How does the cloud know the truth?
謂行因緣生喜樂,是名 行味,如是行味如實知。
It is said that happiness is born from karma, karma, karma, and karma.
云何行患如實知?
What is the truth about the cloud?
若行無常、苦、變易法,是名行患,如是行患如 實知。
If you practice impermanence, suffering, and change the law, it is the name and action, and if you do, you should know the truth.
云何行離如實知?
How does the cloud know the truth?
若行調伏欲貪、 斷欲貪、越欲貪,是名行離,如是行離如實 知。
If you want to be greedy, stop wanting to be greedy, and want to be more greedy, it is Mingxingli, and if you are doing lili, know the truth.
「云何識如實知?
"Yun He knows the truth?
謂六識身——眼識身,耳、鼻、 舌、身、意識身,是名為識身,如是識身如實 知。
It is called the six consciousness-body-the eye-consciousness, the ear, the nose, the tongue, the body, and the consciousness-body. It is called the consciousness-body.
云何識集如實知?
Yunhe Zhiji knows the truth?
謂名色集,是名識 集,如是識集如實知。
The set of name and color is the set of name recognition, if the set is known as it is.
云何識味如實知?
How does the cloud know the taste and know the truth?
識因緣生喜樂,是名識味,如是識味如 實知。
Knowledge of cause and condition produces happiness, which is the name and taste, and thus the knowledge of taste is as it is.
云何識患如實知?
How does the cloud know the truth?
若識無常、苦、變易法, 是名識患,如是識患如實知。
If you are aware of impermanence, suffering, and change, then you are suffering from name and suffering, and if you are aware of suffering, know the truth.
云何識離如實 知?
Yun He Zhili knows the truth?
謂於識調伏欲貪、斷欲貪、越欲貪,是 名識離,如是識離如實知。
It is said that consciousness regulates the desire for greed, the abstinence of desire, and the more greed.
「比丘!若沙門、婆 羅門於色如是知、如是見;
"Bhikkhus! Russamen and Brahmins know and see in color;
如是知、如是見, 離欲向,是名正向。
To know, to see, to detach from desire, is right.
若正向者,我說彼入。
If the upright person, I say he will enter.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
若沙門、婆羅門於色如 實知、如實見,於色生厭、離欲,不起諸漏, 心得解脫;
If Shamen and Brahmans know and see as they really are, they will be bored and detached from desires, and they will not have any omissions, and they will be liberated;
若心得解脫者,則為純一;
If one is free from experience, then it is pure one;
純 一者,則梵行立;
The one who is pure is the Brahman.
梵行立者,離他自在,是名苦 邊。
A brahman who is free from him is a bitter name.
受、想、行、識亦復如是。」
The same is true for receiving, thinking, acting, and reeding. "
佛說此經已,諸比 丘聞佛所說,歡喜奉行。
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

42 - SA 42 七處 seven locations

SA 42 (四二) 七處
SA 42 (four two) seven locations
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「有七處善、三種 觀義。
"There are seven good points, three kinds of insights.
盡於此法得漏盡,得無漏,心解脫、慧 解脫,現法自知身作證具足住:
It is sufficient to have all the leaks and no leaks in this way, the heart is liberated, the wisdom is liberated, and the present method is sufficient for self-knowledge and testimony:
『我生已盡, 梵行已立,所作已作,自知不受後有。』
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
云何 比丘七處善?
Yun He is a monk with seven good points?
比丘!如實知色、色集、色滅、色 滅道跡、色味、色患、色離如實知;
Bhikkhu! Knowing color, color collection, color extinguishment, color descent, color taste, color trouble, color separation truthfully knowing;
如是受、想、行、 識,識集、識滅、識滅道跡、識味、識患、識離如實 知。
Such as feeling, thinking, behavior, awareness, awareness collection, awareness extinction, awareness of the path, awareness of taste, awareness of suffering, awareness of the truth.
「云何色如實知?
"What color is the cloud?
諸所有色、一切四大及四 大造色,是名為色,如是色如實知。
All forms, all the four great and the four great creation forms, are named forms, and if form is known as it is.
云何色 集如實知?
What color is the cloud?
愛喜是名色集,如是色集如實 知。
Aixi is a collection of names and colors, and if it is a collection of colors, you know the truth.
云何色滅如實知?
What color does the cloud know as it is?
愛喜滅是名色滅,如 是色滅如實知。
Aiximing is the name and appearance. If the appearance is extinguishment, know the truth.
云何色滅道跡如實知?
What color of clouds do you know as they are?
謂 八聖道——正見、正志、正語、正業、正命、正方便、正 念、正定,是名色滅道跡,如是色滅道跡如 實知。
The Eight Sacred Paths—right view, right will, right speech, right karma, right life, right convenience, right thoughts, right concentration, are the path of name, form, and righteousness. If you know the path of form and righteousness, know the truth.
云何色味如實知?
What is the color and taste of the cloud?
謂色因緣生喜樂, 是名色味,如是色味如實知。
It is said that happiness is the result of color and fate, which is the name, color and taste, if the color and taste are known as they are.
云何色患如 實知?
What kind of trouble does the cloud really know?
若色無常、苦、變易法,是名色患,如是 色患如實知。
If materiality is impermanence, suffering, and change, it is the danger of name and materiality, and if it is materiality, know the truth.
云何色離如實知?
How is the cloud to know the truth?
謂於色調 伏欲貪、斷欲貪、越欲貪,是名色離,如是色 離如實知。
It is said that the color tone, desire for greed, absent desire for greed, more greed, is the separation of name and form, such as the separation of form, know the truth.
「云何受如實知?
"How can the cloud be known as it is?
謂六受——眼觸生受, 耳、鼻、舌、身、意觸生受,是名受,如是受如實 知。
It is called the six feelings-the eye touches the birth and the feeling, the ears, nose, tongue, body, and the mind touch the birth and the feeling, which is the name and the feeling.
云何受集如實知?
How does the cloud know the truth?
觸集是受集,如是受 集如實知。
The touch set is the set, and if it is set, know the truth.
云何受滅如實知?
How can the cloud be destroyed?
觸滅是受滅, 如是受滅如實知。
To be extinguished is to be extinguished, if it is to be extinguished, know the truth.
云何受滅道跡如實知?
Why does the cloud know the truth?
謂 八聖道——正見乃至正定,是名受滅道跡,如 是受滅道跡如實知。
The Eight Sacred Paths—right view and even right concentration are the name of the Taoist Suffering, such as knowing the truth.
云何受味如實知?
How does the cloud know the truth?
受因 緣生喜樂,是名受味,如是受味如實知。
Receiving the cause and predestined to produce joy is the name, the taste, and the knowledge of the taste.
云 何受患如實知?
Cloud Why suffer from the truth?
若無常、苦、變易法,是名受 患,如是受患如實知。
If there is impermanence, suffering, and change, it means suffering in name. If suffering is suffering, know the truth.
云何受離如實知?
Why does the cloud know the truth?
若於 受調伏欲貪、斷欲貪、越欲貪,是名受離, 如是受離如實知。
If you want to be greedy, abstain from greed, and become more greedy, it is the name of being lied, and if you are being lied to know the truth.
「云何想如實知?
"Why does Yun want to know the truth?
謂六想——眼 觸生想,耳、鼻、舌、身、意觸生想,是名為想,如 是想如實知。
The six thoughts are thoughts that touch the eyes, and the ears, nose, tongue, body, and mind touch the thoughts, which are called thoughts. If you want to know the truth.
云何想集如實知?
Why does Yun want to gather truthful knowledge?
觸集是想 集,如是想集如實知。
To touch the collection is to think, if you want to, know the truth.
云何想滅如實知?
Why does the cloud want to die to know the truth?
觸 滅是想滅,如是想滅如實知。
To touch off is to want to kill, if you want to kill, know the truth.
云何想滅道 跡如實知?
Why does Yun want to know the truth?
謂八聖道——正見乃至正定,是名 想滅道跡,如是想滅道跡如實知。
The Eight Sacred Paths—right view and even right concentration, are the name of wanting to see the path, if you want to know the path, as it is.
云何想味 如實知?
How does the cloud want to taste, know the truth?
想因緣生喜樂,是名想味,如是想 味如實知。
To want happiness through predestined conditions is to think about the name and taste. If you think about it, know the truth.
云何想患如實知?
Why does the cloud want to know the truth?
若想無常、苦、變 易法,是名想患,如是想患如實知。
If you think about impermanence, suffering, and change, you want to suffer in name, and if you want to suffer, know the truth.
云何想 離如實知?
Yun He wants to know the truth?
若於想調伏欲貪、斷欲貪、越 欲貪,是名想離,如是想離如實知。
If you want to temper your greed, abstain from greed, and become more greedy, you want to be free, and if you want to be free, know the truth.
「云何行 如實知?
"How do you know the truth?
謂六思身——眼觸生思,耳、鼻、舌、身、意 觸生思,是名為行,如是行如實知。
The six thoughts on the body-the eyes touch the thought, the ears, nose, tongue, body, and the mind touch the thought, which is the name of the act, and the act of knowing as it is.
云何行 集如實知?
Where is the cloud? Set truthful knowledge?
觸集是行集,如是行集如實知。
The touch set is the line set, if the line set is known as it is.
云何行滅如實知?
How does the cloud know what it is?
觸滅是行滅,如是行滅 如實知。
Extinguishment means extinction, if extinction means knowing the truth.
云何行滅道跡如實知?
How does the cloud know the truth?
謂八聖道——正 見乃至正定,是名行滅道跡,如是行滅道 跡如實知。
The Eight Sacred Paths-right view and even right concentration, are the famous path and the path, and if you do, you know the truth.
云何行味如實知?
How does the cloud know the truth?
行因緣生喜樂, 是名行味,如是行味如實知。
Karma and circumstance produce happiness, which is the flavour of fame and action, and the flavour of action is known as it is.
云何行患如 實知?
How can the cloud be affected as it is?
若行無常、苦、變易法,是名行患,如是 行患如實知。
If you practice impermanence, suffering, and change, you will be troubled by name and action, and you will know what you are doing.
云何行離如實知?
How does the cloud know the truth?
若於行調 伏欲貪、斷欲貪、越欲貪,是名行離,如是 行離如實知。
If you want to be greedy, absent from desire, and more greedy, it is Mingxingli, and if you are doing it, you know the truth.
「云何識如實知?
"Yun He knows the truth?
謂六識身——眼 識,耳、鼻、舌、身、意識身,是名為識,如是識如實 知。
It is called the six consciousness bodies—eye consciousness, ears, nose, tongue, body, and consciousness body, which are named consciousness.
云何識集如實知?
Yunhe Zhiji knows the truth?
名色集是識集,如是 識集如實知。
The collection of names and colors is the collection of consciousness, so the collection of consciousness knows the truth.
云何識滅如實知?
How does the cloud know the truth?
名色滅是識 滅,如是識滅如實知。
Name and appearance are extinguished, so knowing as it is.
云何識滅道跡如實知?
How does the cloud know the Taoist path as it is?
謂八聖道——正見乃至正定,是名識滅道跡, 如是識滅道跡如實知。
The Eight Sacred Paths—right view and even right concentration, are the name-knowledge of the Taoist path, such as knowing the Taoist path as it is.
云何識味如實知?
How does the cloud know the taste and know the truth?
識 因緣生喜樂,是名識味,如是識味如實知。
Recognizing that cause and predestined produce happiness is to know the taste by name, and if it is to know the truth as it is.
云何識患如實知?
How does the cloud know the truth?
若識無常、苦、變易法,是名 識患,如是識患如實知。
If you are aware of impermanence, suffering, and change, then you are suffering from name and suffering, and if you are aware of suffering, know the truth.
云何識離如實知?
How does the cloud know the truth?
若 識調伏欲貪、斷欲貪、越欲貪,是名識離如 實知。
If the consciousness adjusts the desire for greed, abstains from the desire for greed, and the more greed, it is the truth of knowledge and knowledge.
比丘!是名七處善。
Bhikkhu! It is the name of the Seven Goods.
「云何三種觀義?
"What are the three views of Yun?
比 丘!若於空閑、樹下、露地,觀察陰、界、入,正方 便思惟其義,是名比丘三種觀義。
Bhikkhu! If you observe Yin, Boundary, and Enter in free time, under a tree, or in the open, you will think about its meaning in the right way. It is the three kinds of meanings of monks.
是名 比丘七處善、三種觀義。
It is the name Bhikkhu's seven virtues and three kinds of vipassana.
盡於此法得漏盡, 得無漏,心解脫、慧解脫,現法自知作證具足 住:
As far as this method is concerned, there is no leakage, no leakage, free of mind, free of wisdom, and the present method is sufficient for self-knowledge to testify:
『我生已盡,梵行已立,所作已作,自知不 受後有。』
"My life is over, Brahma has been established, what has been done has been done, and I know I cannot accept it. 』
」
!!br0ken!!
佛說此經已,諸比丘聞佛所說, 歡喜奉行。
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

43 - SA 43 取著 take

SA 43 (四三) 取著
SA 43 (four three) take
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「取故生著,不取 則不著。
"You live by taking the past, and you won't take it if you don't.
諦聽,善思,當為汝說。」
Listen carefully, think carefully, and say it for you. "
比丘白佛:
Bhikkhu White Buddha:
「唯然,受教!」
"Weiran, be taught!"
佛告比丘:
Buddha told Bhikkhu:
「云何取故生著?
"Why does the cloud live?
愚癡 無聞凡夫於色見是我、異我、相在,見色是 我、我所而取;
Stupidity and ignorance. Ordinary people see me, different me, and existence in sex, and see sex is me and what I take;
取已,彼色若變、若異,心亦隨轉;
If you take the past, if the other color changes or differs, the heart also changes;
心隨轉已,亦生取著攝受心住;
The heart has changed, and it is also born to take care of the heart;
攝受心住 故,則生恐怖、障礙、心亂,以取著故。
To perceive one's heart to stay away from it, it will create terror, obstacles, and confusion, in order to take it away.
愚癡無 聞凡夫於受、想、行、識,見我、異我、相在,見識 是我、我所而取;
Stupid and ignorance. Hearing about ordinary people in feeling, thinking, acting, and knowing, seeing me, different me, and existence, knowing is me and what I take;
取已,彼識若變、若異,彼心隨 轉;
If you take the past, if your consciousness changes or differ, your heart will change;
心隨轉故,則生取著攝受心住;
When the mind changes, then the mind is taken by the mind;
住已,則 生恐怖、障礙、心亂,以取著故,是名取著。
If you live there, you will have terror, obstacles, and confusion.
「云 何名不取不著?
"Why don't you get a name for the cloud?
多聞聖弟子於色不見我、 異我、相在,於色不見我、我所而取;
Learn more about the saint’s disciples who don’t see me, different me, and presence in sex, and take what I don’t see in sex;
不見我、 我所而取色,彼色若變、若異,心不隨轉;
If you don’t see me or what I’m looking for, the color will change or be different, and your heart will not change;
心不隨轉故,不生取著攝受心住;
The heart does not change, and does not take care of the heart;
不攝受 住故,則不生恐怖、障礙、心亂,不取著故。
If you don't take it back, there will be no terror, obstacles, or confusion, and no reason.
如 是受、想、行、識,不見我、異我、相在,不見我、我 所而取。
Such as feeling, thinking, behavior, and knowledge, not seeing me, different me, and presence, not seeing me, taking what I have.
彼識若變、若異,心不隨轉;
If the consciousness changes or differs, the heart does not change;
心不隨 轉故,不取著攝受心住;
The heart doesn’t turn around, doesn’t take care of the heart;
不攝受心住故,心 不恐怖、障礙、心亂,以不取著故,是名不取 著。
If you don’t hold your mind, you don’t have terror, obstacles, or confusion.
是名取著、不取著。」
It means taking by name, not taking it. "
佛說此經已,諸比丘 聞佛所說,歡喜奉行。
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

44 - SA 44 繫著 tied

SA 44 (四四) 繫著
SA 44 (fourth four) tied
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「若生則繫著,不 生則不繫著。
"If you are born, you will be tied; if you are not born, you will not be tied.
諦聽,善思,當為汝說。
Listen carefully, think carefully, and say it for you.
「云何若 生則繫著?
"Why is the cloud tied to life?
愚癡無聞凡夫於色集、色滅、色 味、色患、色離不如實知故,於色愛喜、讚 歎、取著,於色是我、我所而取;
Stupid and unheard of. Ordinary people don’t know the truth as they are in color collection, color extinguishment, color taste, color affliction, and color separation. They love pleasure, admire, and take in color, and color is what I and I take;
取已,彼色若 變、若異,心隨變異;
Take what has been, if the color changes, if it is different, the heart changes with it;
心隨變異故,則攝受心 住,攝受心住故,則生恐怖、障礙、顧念,以生 繫著故。
When the mind mutates, it will be absorbed by the mind, and if the mind is absorbed by the mind, there will be terror, obstacles, and thoughts.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
是名生繫著。
It is a famous student.
「云何不生不繫著?
"Why don't the clouds be born?
多聞聖弟子色集、色滅、色 味、色患、色離如實知。
Learn more about the saint disciple's collection of color, color extinction, color taste, color trouble, and color separation.
如實知故,不愛喜、讚 歎、取著,不繫我、我所而取;
Know the truth, don’t love, admire, take it, take it not for me or me;
以不取故,彼 色若變、若異,心不隨變異;
If you don’t take the reason, the color will change and the heart will not change.
心不隨變異故, 心不繫著攝受心住;
The heart does not change, so the heart is not tied to the heart;
不攝受心住故,心不 恐怖、障礙、顧念,以不生不著故。
Don't let your mind dwell on it, don't worry about it, obstacles, or thoughts, so you don't have to worry about it.
受、想、行、識 亦復如是。
Want to know that line, same is the case.
是名不生不繫著。」
It's not a name. "
佛說此經已, 諸比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

45 - SA 45 覺

SA 45 (四五) 覺
SA 45 (four to five)
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「有五受陰。
"There are five yin.
云何 為五?
What is cloud five?
色受陰,受、想、行、識受陰。
Physical and yin, feeling, thinking, behavior, consciousness and yin.
若諸沙門、婆羅 門見有我者,一切皆於此五受陰見我。
If all the sandmen and brahmins see me, everything will see me in this five yin.
諸 沙門、婆羅門見色是我,色異我,我在色,色 在我;
All the sandmen and brahmins see sex is me, sex is different from me, I am in sex, and sex is in me;
見受、想、行、識是我,識異我,我在識,識 在我。
Seeing, thinking, acting, and knowing are me, knowing different me, I knowing, knowing is me.
愚癡無聞凡夫以無明故,見色是我、 異我、相在,言我真實不捨;
Stupid and unheard of, ordinary people, for no reason, see that it is me, different me, and presence, saying that I am true and unwilling;
以不捨故,諸根 增長;
Without letting go, the roots grow;
諸根長已,增諸觸;
The roots have grown, and the touches have increased;
六觸入處所觸故, 愚癡無聞凡夫起苦樂覺,從觸入處起。
Six touches into the place and touches the cause, stupid and unheard of ordinary people feel pain and pleasure, starting from the place where they touch.
何 等為六?
What is six?
謂眼觸入處,耳、鼻、舌、身、意觸入處。
It means that the eye touches the place, and the ear, nose, tongue, body and mind touch the place.
「如 是,比丘!有意界、法界、無明界,愚癡無聞凡 夫無明觸故,起有覺、無覺、有無覺、我勝覺、我 等覺、我卑覺、我知我見覺。
"So, Bhikkhu! There are mind, Dharma, and ignorance, ignorance and ignorance. Ordinary people have ignorance and ignorance. They have consciousness, non-consciousness, and non-consciousness, my vicissitudes, my equal consciousness, my humble consciousness, and I know my perception.
如是知、如是見 覺,皆由六觸入故。
If you know, if you see, you are all from the six touches.
多聞聖弟子於此六觸 入處,捨離無明而生明,不生有覺、無覺、有 無覺、勝覺、等覺、卑覺、我知我見覺。
The disciples of the sacred learn more about this six touches, abandoning ignorance and becoming enlightenment, no enlightenment, no enlightenment, no enlightenment, victorious enlightenment, equal enlightenment, low enlightenment, I know that I perceive.
如是知、 如是見已,先所起無明觸滅,後明觸覺 起。」
If you know, if you have seen, the ignorance that arises is extinguished, and then the sense of ignorance arises. "
佛說此經已,諸比丘聞佛所說,歡喜奉 行。
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

46 - SA 46 三世陰世食 The Third World Yin Shishi

SA 46 (四六) 三世陰世食
SA 46 (Forty-six) The Third World Yin Shishi
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「有五受陰。
"There are five yin.
云何 為五?
What is cloud five?
色、受、想、行、識受陰。
Color, feeling, thinking, behavior, consciousness and Yin.
若沙門、婆羅門以 宿命智自識種種宿命,已識、當識、今識,皆 於此五受陰;
If Shamen and Brahmins use their destiny wisdom to realize all kinds of destiny, the existing knowledge, the current knowledge, and the current knowledge are all affected by this five;
已識、當識、今識,我過去所經。
Known, to-be-know, and current-knowledge, what I have experienced in the past.
如 是色、如是受、如是想、如是行、如是識。
If it is body, if it is feeling, if it is thinking, if it is action, if it is consciousness.
若 可閡可分,是名色受陰。
If it can be separated, it means name and form are affected by yin.
指所閡,若手、若 石、若杖、若刀、若冷、若暖、若渴、若飢、若蚊、虻、諸 毒虫、風、雨觸,是名觸閡,是故閡是色受陰。
Refers to the fault, such as the hand, the stone, the rod, the knife, the cold, the warm, the thirsty, the hungry, the mosquito, the fly, the poisonous insects, the wind, and the rain. Yin.
復以此色受陰無常、苦、變易。
With this color, it becomes impermanent, bitter, and changeable.
諸覺相是受受 陰,何所覺?
All senses are receiving yin, how do they feel?
覺苦、覺樂、覺不苦不樂,是故名 覺相是受受陰。
Feeling suffering, feeling happy, or not feeling painful or unhappy, is the reason for the name.
復以此受受陰是無常、苦、變 易。
It is impermanence, suffering, and change to receive yin again.
諸想是想受陰,何所想?
Everyone wants to be yin, what do you think?
少想、多想、無量 想、都無所有作無所有想,是故名想受 陰。
Thinking less, thinking more, thinking infinitely, thinking about nothing, thinking about nothing, is because of the name wanting to be yin.
復以此想受陰是無常、苦、變易法。
It is impermanence, suffering, and change to think of receiving yin again.
為作 相是行受陰,何所為作?
In order to act, what is to do?
於色為作,於受、想、 行、識為作,是故為作相是行受陰。
To act for color, to feel, think, act, and to know is to act.
復以此行 受陰是無常、苦、變易法。
Repeat this way to accept yin is impermanence, suffering, and change.
別知相是識受陰,何 所識?
Don't know the face is to know the Yin, what to know?
識色,識聲、香、味、觸、法,是故名識受陰。
Recognizing color, recognizing sound, fragrance, taste, touch, and dharma is the name of recognizing Yin.
復以此識受陰是無常、苦、變易法。
Re-understand that receiving yin is impermanence, suffering, and change.
「諸比丘! 彼多聞聖弟子於此色受陰作如是學:
"Bhikkhus! The disciples of Saint Peter's Sacred Master learned this way when he was in the shadows:
『我今為現在色所食,過去世已曾為彼色 所食,如今現在。』
"I am now eating for the present color, and I have been eating for the other color in the past life, and now I am. 』
復作是念:
Duplicate is to read:
『我今為現在色 所食,我若復樂著未來色者,當復為彼色 所食,如今現在。』
"I am now eaten by the present color. If I rejoice in the future, I shall be eaten by the other color, now and now. 』
作如是知已,不顧過去 色,不樂著未來色,於現在色生厭、離欲、滅 患、向滅。
Doing so knows the past, disregarding the past, unhappy with the future, and disgusting, dissatisfied, extinguishing suffering, and extinguishing in the present.
多聞聖弟子於此受、想、行、識受陰 學:
Duo Wen Sheng disciples feel, think, act and understand Yin Yin here.
『我今現在為現在識所食,於過去世已 曾為識所食,如今現在。
"I am now fed by the knowledge of the present, I have been fed by the knowledge in the past lives, and now I am.
我今已為現在識 所食,若復樂著未來識者,亦當復為彼識 所食,如今現在。』
I have been fed by the knowledge of the present. If I rejoice in the knowledge of the future, I shall be fed by the knowledge of the other again, now and now. 』
如是知已,不顧過去識, 不樂未來識,於現在識生厭、離欲、滅患、向 滅,滅而不增,退而不進,滅而不起,捨而 不取。
In this way, knowing oneself, disregarding the past knowledge, displeasing the future knowledge, in the present knowledge, we are born with disgust, desire, extinction, and extinction, disappear without increasing, retreat without advance, disappear without rising, give up without taking.
「於何滅而不增?
"Why not increase?
色滅而不增,受、想、行、 識滅而不增。
The physicality disappears without increasing, and the feeling, thinking, behavior, and consciousness disappear without increasing.
於何退而不進?
Why not retreat?
色退而不進, 受、想、行、識退而不進。
Color retreats but does not advance, feelings, thoughts, actions, and consciousness retreat but do not advance.
於何滅而不起?
Why can't it die?
色滅 而不起,受、想、行、識滅而不起。
Appearance disappears without arousing, feeling, thinking, acting, and consciousness disappear without rising.
於何捨而不 取?
Why not take it?
色捨而不取,受、想、行、識捨而不取。
Appreciation does not take, and accepts, thinks, acts, and consciousness does not take.
「滅而 不增,寂滅而住;
"Destroy and not increase, but dies;
退而不進,寂退而住;
Retreat without advance, retreat and live in silence;
滅而 不起,寂滅而住;
Can't afford to die, live in silence;
捨而不取,不生繫著;
Give up but not take, not tied;
不 繫著已,自覺涅槃:
Not tied, consciously Nirvana:
『我生已盡,梵行已立,所 作已作,自知不受後有。』
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」
!!br0ken!!
佛說此經時,眾多 比 丘不起諸漏,心得解脫。
When the Buddha said this sutra, many monks couldn't afford the omissions and found relief.
佛說此經已,諸 比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it.
我、卑下、種子 封滯、五轉、七
Me, humble, seed, blocked, five turns, seven
二繫著及覺 三世陰世食
Two series of writing and feeling
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

47 - SA 47 ä¿¡ letter

SA 47 (四七) 信
SA 47 (four seven) letter
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「信心善男子應 作是念:
"A confident man should read:
『我應隨順法,我當於色多修厭離 住,於受、想、行、識多修厭離住。』
"I should follow the Dharma. I should cultivate more dissatisfaction in physical form, and cultivate disgusting dissatisfaction in feeling, thinking, behavior, and knowledge. 』
信心善男子 即於色多修厭離住。
A man of good faith is Yu Seduo Xiu Lizhu.
於受、想、行、識多修厭 離住,故於色得厭,於受、想、行、識得厭。
Cultivate a lot of boredom in feeling, thinking, action, and knowledge, so you get bored with color, and get bored with feeling, thinking, action, and knowledge.
厭已, 離欲、解脫,解脫知見:
Worry, liberation, liberation, liberation of knowledge:
『我生已盡,梵行已立, 所作已作,自知不受後有。』
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」
!!br0ken!!
佛說此經已, 諸比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

48 - SA 48 ä¿¡ Letter

SA 48 (四八) 信
SA 48 (Forty Eight) Letter
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「信心善男子正信 非家出家,自念:
"The faithful man believes that he is not a monk, and he thinks:
『我應隨順法,於色當多 修厭住,於受、想、行、識多修厭住。』
"I should follow the Dharma, cultivate more boredom in sex, and cultivate more boredom in feeling, thinking, acting, and knowledge. 』
信心善男 子正信非家出家,於色多修厭住,於受、想、 行、識多修厭住已,於色得離,於受、想、行、 識得離。
A faithful man who believes in a non-native monk, cultivates boredom in form, cultivates boredom in feeling, thinking, action, and knowledge, is detached from form, and detaches from feeling, thinking, action, and knowledge.
我說是等,悉離一切生、老、病、死、憂、 悲、惱、苦。」
I said that I was waiting, and I would leave all birth, old age, sickness, death, sorrow, sadness, annoyance, and suffering. "
佛說此經已,諸比丘聞佛所說,歡 喜奉行。
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

49 - SA 49 阿難 Ananda

SA 49 (四九) 阿難
SA 49 (Forty Nine) Ananda
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告尊者阿難曰:
Then, the Blessed One told His Holiness Ananda:
「若信心長 者、長者子來問汝言:
"If the elders and sons of faith come to ask you:
『於何等法知其生 滅?』
"How do you know its birth and death? 』
汝當云何答乎?」
How can you answer the question? "
阿難白佛:
Ananda White Buddha:
「世尊!若有 長者、長者子來問我者,我當答言:
"Master! If there are elders or elder sons who come to ask me, I should answer:
『知色是 生滅法,知受、想、行、識是生滅法。』
"Comprehensive form is the birth and death dharma, knowing and feeling, thinking, action, and consciousness are the birth and death dharma. 』
世尊!若長 者、長者子如是問者,我當如是答。」
Lord! If the elders and the elders are questioners, I should answer them like this. "
佛告 阿難:
Buddha told Ananda:
「善哉!善哉!應如是答。
"Goodness! Goodness! Answer that way.
所以者何?
So what?
色 是生滅法,受、想、行、識是生滅法。
Form is the birth and death law, while feeling, thinking, behavior, and consciousness are the birth and death law.
知色是生滅 法者,名為知色;
Zhise is a person who is born and dies, named Zhise;
知受、想、行、識是生滅法 者,名為知識。」
Knowing, feeling, thinking, acting, and consciousness are those who arise and die, and they are called knowledge. "
佛說此經已,諸比丘聞佛 所說,歡喜奉行。
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

50 - SA 50 阿難 Ananda

SA 50 (五〇) 阿難
SA 50 (50) Ananda
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告尊者阿難曰:
Then, the Blessed One told His Holiness Ananda:
「若有諸外 道出家來問汝言:
"If there is a monk from the outside world to ask you:
『阿難!世尊何故教人修 諸梵行?』
"Ananda! Why does the Blessed One teach people to practice the Brahma? 』
如是問者,云何答乎?」
If it is the questioner, how can the cloud answer? "
阿難白佛:
Ananda White Buddha:
「世尊!若外道出家來問我言:
"Master! If Wai Dao came to ask me:
『阿難!世尊何 故教人修諸梵行?』
"Ananda! Why does the Blessed One teach people to practice all the Brahma? 』
者,我當答言:
I should answer:
『為於色 修厭、離欲、滅盡、解脫、不生故,世尊教人 修諸梵行;
"In order to cultivate boredom, liberation, extinction, liberation, and lifelessness, the Blessed One teaches people to practice all the Brahman activities;
為於受、想、行、識,修厭、離欲、滅盡、 解脫、不生故,教人修諸梵行。』
In order to receive, think, act, understand, cultivate disgust, liberation, extinction, liberation, and lifelessness, teach people to practice the Brahma. 』
世尊!若有 外道出家作如是問者,我當作如是答。」
Lord! If there is such a questioner as a monk, I shall answer as such. "
佛告阿難:
Buddha told Ananda:
「善哉!善哉!應如是答。
"Goodness! Goodness! Answer that way.
所以者何?
So what?
我實為於色修厭、離欲、滅盡、解脫、不生故, 教人修諸梵行;
I really cultivate boredom, liberation, extinction, liberation, and lifelessness for the sake of sex, and teach people to practice all kinds of brahma;
於受、想、行、識,修厭、離欲、 滅盡、解脫、不生故,教人修諸梵行。」
Teach people to practice the various Brahma activities in feeling, thinking, performing, knowledge, cultivating boredom, liberation, extinction, liberation, and no death. "
佛說此 經已,尊者阿難聞佛所說,歡喜奉行。
The Buddha said this has been done, Venerable Ananda heard what the Buddha said, and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

51 - SA 51 壞法 Bad Law

SA 51 (五一) 壞法
SA 51 (May 1) Bad Law
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「我今為汝說壞、 不壞法。
"I'm talking about bad and not bad for you today.
諦聽,善思,當為汝說。
Listen carefully, think carefully, and say it for you.
諸比丘!色是 壞法,彼色滅涅槃是不壞法;
Bhikkhus! Lust is a bad law, but it is not a bad law to destroy Nirvana by another color;
受、想、行、識是壞 法,彼識滅涅槃是不壞法。」
Feeling, thinking, acting, and consciousness are bad dharma, but knowing to destroy Nibbana is not bad. "
佛說此經已,諸 比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

52 - SA 52 鬱低迦 Yudijia

SA 52 (五二) 鬱低迦
SA 52 (Five Two) Yudijia
鬱低迦修多羅,如增一阿含經四法中 說。
Yudhi Kasudara, as said in the Four Dharma of Agama Sutra.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

53 - SA 53 婆羅門 Brahman

SA 53 (五三) 婆羅門
SA 53 (Five Three) Brahman
如是我聞:
I heard this:
一時,佛在拘薩羅國人間遊 行,於薩羅聚落村北申恕林中住。
For a while, the Buddha traveled around the world of Kusalor and lived in the Beishenshu Forest in the Salo settlement village.
爾時,聚 落主大姓婆羅門聞沙門釋種子,於釋迦 大姓,剃除鬚髮,著袈裟衣,正信非家,出家 學道,成無上等正覺,於此拘薩羅國人間 遊行,到婆羅聚落村北申恕林中住。
At that time, the brahman of the settlement master heard the seeds of Salmon, and he shaved his hair and shaved his hair and wore robes in the Sakyamuni family. He believed that he was not a family, became a monk and learned the way, and became the supreme enlightenment. Live in the forest of Beishenshu in the settlement village.
又 彼沙門瞿曇如是色貌名稱,真實功德,天、人 讚歎,聞于八方,為如來、應、等正覺、明行足、 善逝、世間解、無上士、調御丈夫、天人師、佛世 尊,於諸世間、諸天、魔、梵沙門、婆羅門中,大智 能自證知:
Also, Shamen Qutan is the name of appearance, true merits, praises of heaven and people, heard from all directions, for the Tathagata, the response, the enlightenment, the wise movement, the good death, the world interpretation, the supreme master, the transfer of the husband, the heaven and the human Master and Buddha, among the worlds, heavens, demons, Brahma, and Brahmins, the great wisdom proves itself:
「我生已盡,梵行已立,所作已作, 自知不受後有。」
My life is over, the Brahma has been established, I have done what I have done, and I know that I will not be there.
為世說法,初、中、後善,善 義、善味,純一滿淨,梵行清白,演說妙法。
To speak for the world, primary, secondary, and secondary good, good righteousness, good taste, pure and pure, innocent in Brahman, and wonderful speech.
善 哉應見!善哉應往!善應敬事!作是念已, 即便嚴駕,多將翼從,執持金瓶、杖枝、傘蓋, 往詣佛所,恭敬奉事。
Good, see you! Goodness should go! Shan Ying respects things! Even if you drive carefully, you will always follow your wings, hold the golden bottle, sticks, and umbrella covers, go to the Buddha's place, and serve respectfully.
到於林口,下車步進, 至世尊所,問訊安不,却坐一面,白世尊 曰:
When I arrived at Yulinkou, I got off the car and walked towards the Supreme World Venerable Place. I asked if he was safe, but I sat down and said:
「沙門瞿曇!何論何說?」
Samen Qutan! What do you say?
佛告婆羅門:
Buddha told Brahmin:
「我論 因、說因。」
I talk about the cause, I talk about the cause.
又白佛言:
Bai Buddha said:
「云何論因?
"What is the cause of the cloud?
云何說因?」
Why does Yun say the reason? "
佛告婆羅門:
Buddha told Brahmin:
「有因有緣集世間,有因有緣 世間集;
"There is a cause and destiny to gather in the world, and a cause and destiny to gather in the world;
有因有緣滅世間,有因有緣世間 滅。」
There is a reason to destroy the world, and there is a reason to destroy the world. "
婆羅門白佛言:
Brahman White Buddha said:
「世尊!云何為有因有緣 集世間,有因有緣世間集?」
Blessed One! Why does cloud have a cause and destiny to gather in the world, and why does it mean to gather in the world?
佛告婆羅門:
Buddha told Brahmin:
「愚癡無聞凡夫色集、色滅、色味、色患、色離,不 如實知。
"Stupid and unheard of ordinary people's color collection, color extinction, color taste, color trouble, color separation, do not know the truth.
不如實知故,愛樂於色,讚歎 於色,染著心住;
If you don’t know the truth as it is, love to look at color, admire in color, and dye your heart;
彼於色愛樂故取,取緣 有,有緣生,生緣老、死、憂、悲、惱、苦,是則大苦 聚集。
He loves and loves, so he takes it, and there is a predestined condition, there is a predestined life, and life is predestined to grow old, death, worry, sadness, annoyance, and suffering.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
婆羅門!是名有 因有緣集世間,有因有緣世間集。」
Brahman! It is the collection of the world, the collection of the world, the cause and destiny. "
婆羅門 白佛言:
Brahmin White Buddha said:
「云何為有因有緣滅世間,有因 有緣世間滅?」
"Why does the cloud have a cause and predestined to destroy the world?
佛告婆羅門:
Buddha told Brahmin:
「多聞聖弟子於 色集、色滅、色味、色患、色離如實知。
"Say the disciples learn more about the color collection, color extinction, color taste, color trouble, and color separation.
如實知 已,於彼色不愛樂、不讚歎、不染著、不留 住。
Knowing the truth, Yu Bi Se is not happy, admirable, untainted, or retained.
不愛樂、不留住故,色愛則滅,愛滅則取 滅,取滅則有滅,有滅則生滅,生滅則老、死、憂、 悲、惱、苦滅。
If you don't love pleasure, don't keep the cause, love will die, love will die, if you die, you will die, if you die, you will be old, dead, sorrow, sad, annoying, suffering.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
婆羅門!是 名有因有緣滅世間,是名有因有緣世間 滅。
Brahman! It is name, cause and destiny to destroy the world, and name, cause and destiny to destroy the world.
婆羅門!是名論因,是名說因。」
Brahman! It is the reason of the name and the reason. "
婆羅門白 佛言:
Brahman White
「瞿曇!如是論因,如是說因。
"Qu Tan! Talk about the cause like this, say the cause like this.
世間多 事,今請辭還。」
The world is troublesome, please resign today. "
佛告婆羅門:
Buddha told Brahmin:
「宜知是時!」
It's time to know!
佛說 此經已,諸婆羅門聞佛所說,歡喜隨喜,禮 足而去。
The Buddha said that this sutra has been completed, and the Brahmins heard what the Buddha said, rejoicing, rejoicing, and leaving with gifts.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

54 - SA 54 世間 The World

SA 54 (五四) 世間
SA 54 (May Fourth) The World
如是我聞:
I heard this:
一時,佛住波羅 [木*奈] 國仙人住 處鹿野苑中。
For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath.
彼時,毘迦多魯迦聚落有婆羅 門來詣佛所,恭敬問訊,却坐一面,白佛 言:
At that time, there was a Brahmin in the Vijadurga settlement who came to the Buddha's place, respectfully inquiring, but sat down, the white Buddha said:
「瞿曇!我有年少弟子,知天文、族姓,為諸 大眾占相吉凶,言有必有,言無必無,言 成必成,言壞必壞。
"Qu Tan! I have young disciples who know astronomy and clan surnames. They are good and bad for the masses. Words have to be there, words do not have to be nothing, words will come true, and bad words must be broken.
瞿曇!於意云何?」
Qu Tan! Yu Yiyun He? "
佛告婆 羅門:
Buddha told Brahmin:
「且置汝年少弟子知天文、族姓。
"Also, let your young disciples know the astronomy and clan name.
我今 問汝,隨汝意答。
I ask you today, answer as you like.
婆羅門!於意云何?
Brahman! Yu Yiyun He?
色本 無種耶?」
The color is seedless? "
答曰:
Answer:
「如是,世尊!」
If so, Lord!
「受、想、行、識本無 種耶?」
Feeling, thinking, acting, and knowing have no seeds?
答曰:
Answer:
「如是,世尊!」
If so, Lord!
佛告婆羅門:
Buddha told Brahmin:
「汝言 我年少弟子知天文、族姓,為諸大眾作如 是說,言有必有,言無必無,知見非不實 耶?」
You said that my young disciple knows the astronomy and clan surnames, and I do this for the general public. If you say something, you must have it. If you say it, you don't have to say nothing. Knowing what you see is not true?
婆羅門白佛:
Brahman White Buddha:
「如是,世尊!」
If so, Lord!
佛告婆羅門:
Buddha told Brahmin:
「於 意云何?
"Yi Yunhe?
頗有色常住百歲耶?
Quite colorful and live in a hundred years old?
為異生、異滅 耶?
It's different life, different death, yeah?
受、想、行、識常住百歲耶?
Feeling, thinking, acting, and knowledge live in a hundred years?
異生、異滅耶?」
Different birth, different extinction? "
答 曰:
Answer:
「如是,世尊!」
If so, Lord!
佛告婆羅門:
Buddha told Brahmin:
「於意云何?
"Yu Yiyun?
汝 年少弟子知天文、族姓,為大眾說,成者不 壞,知見非不異耶?」
Your young disciples know the astronomy and clan surnames, and say to the public that the winners are not bad, and knowing what is wrong is not different? "
答曰:
Answer:
「如是,世尊!」
If so, Lord!
佛 告婆羅門:
Buddha told Brahmin:
「於意云何?
"Yu Yiyun?
此法彼法,此說彼說, 何者為勝?」
One way, another way, one talk and another talk, what wins? "
婆羅門白佛言:
Brahman White Buddha said:
「世尊!此如法 說,如佛所說顯現開發。
"Master! This is like the Dharma, like the Buddha said to manifest and develop.
譬如有人溺水能 救,獲囚能救,迷方示路,闇惠明燈。
For example, someone can be saved by drowning, or a prisoner can be saved.
世尊 今日善說勝法,亦復如是顯現開發。」
Blessed One who speaks well today wins the law, and it is also manifested and developed in the same way. "
佛說 此經已,毘迦多魯迦婆羅門聞佛所說,歡喜 隨喜,即從坐起,禮足而去。
The Buddha said that this sutra was over. After hearing what the Buddha said, the Brahman Vijadurga rejoiced and rejoiced, that is, sitting up and walking away.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

55 - SA 55 陰 Yin

SA 55 (五五) 陰
SA 55 (Five Five) Yin
如是我聞:
I heard this:
一時,佛在波羅 [木*奈] 國仙人 住處鹿野苑中。
For a while, the Buddha was in Sarnath in the residence of the immortal in Polo [Wood * Nai].
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「我今當 說陰及受陰。
"I should talk about Yin and Yin.
云何為陰?
What is cloud?
若所有諸色,若 過去、若未來、若現在,若內,若外,若麤、若細, 若好、若醜,若遠、
If all colors, if past, if future, if present, if inside, if outside, if rough, if fine, if good, if ugly, if far,
,彼一切總說色陰。
, He always talks about sex.
隨 諸所有受、想、行、識亦復如是。
With all feelings, thoughts, behaviors, and reeds, the same is true.
彼一切總說 受、想、行、識陰,是名為陰。
He always talks about feeling, thinking, acting, and knowing yin, which is called yin.
云何為受陰?
What is cloud exposure?
若色 是有漏、是取,若彼色過去、未來、現在,生貪欲、 瞋恚、愚癡及餘種種上煩惱心法;
If there is a lack of sex, it is taken, if the past, the future, and the present are greed, aversion, ignorance, and all kinds of troubles;
受、想、行、識 亦復如是,是名受陰。」
Feeling, thinking, acting, and knowing are the same again, which is called Yin. "
佛說此經已,諸比 丘聞佛所說,歡喜奉行。
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

56 - SA 56 漏無漏法 Leak and No Leak Method

SA 56 (五六) 漏無漏法
SA 56 (Five Six) Leak and No Leak Method
如是我聞:
I heard this:
一時,佛住波羅 [木*奈] 國仙人住 處鹿野苑中。
For a while, the Buddha lived in Polo [Wood * Nai] Guoxian lived in Sarnath.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「我今當 說有漏、無漏法。
"I should say that there is leakage and no leakage.
若色有漏、是取,彼色能生 愛、恚;
If the color is missing, it is taken, that color can produce love and aversion;
如是受、想、行、識,有漏、是取,彼識能 生愛、恚,是名有漏法。
If it is feeling, thinking, behavior, and consciousness, there is leakage, and it is taking, and other consciousness can produce love and transcendence, which means that there is leakage in name.
云何無漏法?
Why does the cloud fail?
諸所有 色無漏、非受,彼色若過去、未來、現在,彼色不 生愛、恚;
All forms have no leakage or non-reception, if the other color is past, future, and present, the other color does not have love or transcendence;
如是受、想、行、識,無漏、非受,彼識 若過去、未來、現在,不生貪、恚,是名無漏 法。」
If it is feeling, thinking, action, and consciousness, without omission or non-experience, other consciousness, if there is no greed or aversion in the past, future, and present, is the name without omission. "
佛說此經已,諸比丘聞佛所說,歡喜 奉行。
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.
二信、二阿難 壞法、欝低迦
Two Faith, Two Ananda, Bad Dharma, Zandika
婆羅及世間 陰、漏、無漏法
Brahma and the world: Yin, leakage, and no leakage
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

57 - SA 57 陰根 Yin root

SA 57 (五七) 陰根
SA 57 (five seven) Yin root
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊著衣持鉢,入舍衛城乞食, 還持衣鉢,不語眾,不告侍者,獨一無二, 於西方國土人間遊行。
At that time, the Blessed One, wearing a robe and a bowl, went to the acropolis to beg for food, and he also held a mantle, silently, without telling the waiter, and he was unique, marching among the people of the Western land.
時,安陀林中有一比 丘,遙見世尊不語眾,不告侍者,獨一無 二。
At that time, there was a monk in Antolin, who was the only one who saw the Blessed One who did not talk to others and did not tell the waiter.
見已,進詣尊者阿難所,白阿難言:
See you, enter the Venerable Ananda, Bai Ananda said:
「尊者! 當知世尊不語眾,不告侍者,獨一無二 而出遊行。」
Venerable! Know that the Blessed One does not speak publicly, does not tell the waiter, and is unique and marches out.
爾時,阿難語彼比丘:
At that time, Ananda spoken in Bibiqiu:
「若使世尊 不語眾,不告侍者,獨一無二而出遊行,不 應隨從。
"If the Blessed One is silent, without telling the waiter, and marching out of the unique, you should not follow.
所以者何?
So what?
今日世尊欲住寂滅 滅少事故。」
Today, the Blessed One wants to live in silence, and there will be fewer accidents. "
爾時,世尊遊行北至半闍國波 陀聚落,於人所守護林中,住一跋陀薩 羅樹下。
At that time, the Blessed One paraded north to the settlement of Boto in Banjo Kingdom, living in the forest guarded by the people, under the tree of Bhadrasara.
時有眾多比丘詣阿難所,語阿 難言:
There are many bhikkhus in Ananda, and it’s hard to speak:
「今聞世尊住在何所?」
Where does the Lord live today?
阿難答曰:
Ananda replied:
「我聞世尊北至半闍國波陀聚落,人所守護 林中跋陀薩羅樹下。」
"I heard that the Blessed One was in the settlement of Botuo in the north of Banyan Kingdom, under the tree of Batuo Salo in the forest guarded by people."
時,諸比丘語阿難曰:
At that time, Ananda said:
「尊 者知我等不見世尊已久,若不憚勞者, 可共往詣世尊?」
The Lord knows that I have been waiting for the Blessed One for a long time. If you don't suffer, can you go to the Blessed One?
哀愍故,阿難知時,默然而 許。
Sadly, when Ananda knew, he silently promised.
爾時,尊者阿難與眾多比丘夜過晨朝,
At that time, Venerable Ananda and many monks passed the morning dynasty at night,
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

58 - SA 58 陰即受

SA 58 (五八) 陰即受
SA 58 (Five Eight)
如是我聞:
I heard this:
一時,佛住舍衛國東園鹿 母講堂。
For a while, the Buddha lived in the Deer Mother Lecture Hall in the East Garden of the Guardian State.
爾時,世尊於晡時從禪覺,於諸比 丘前敷座而坐,告諸比丘:
At that time, the Blessed One was enlightened from Zen in Asashi, and sat in front of the monks, and told the monks:
「有五受陰。
"There are five yin.
云 何為五?
Cloud What is five?
謂色受陰,受、想、行、識受陰。」
It means physical and yin, feeling, thinking, behavior, consciousness and yin. "
時,有一 比丘從坐起,整衣服,偏袒右肩,右膝著 地,合掌白佛言:
At that time, a bhikkhu sat up, adjusted his clothes, leaned on his right shoulder, landed on his right knee, and put his palms together in white Buddha's words:
「世尊!此五受陰,色受陰, 受、想、行、識受陰耶?」
Blessed One! The five receiving Yin, the physical receiving Yin, the receiving, thinking, behavior, and consciousness receiving Yin?
佛告比丘:
Buddha told Bhikkhu:
「還坐而問,當 為汝說。」
Sit down and ask, just say it for you.
時,彼比丘為佛作禮,還復本坐, 白佛言:
At that time, Peter Bhikkhu made rituals for the Buddha, and he sat down again. The White Buddha said:
「世尊!此五受陰,以何為根?
"Master! What is the root of these five yin exposures?
以何 集?
How to set?
以何生?
How to live?
以何觸?」
How to touch? "
佛告比丘:
Buddha told Bhikkhu:
「此五受陰, 欲為根,欲集、欲生、欲觸。」
These five yin receptions, desire is the root, desire to gather, to regenerate, and to touch.
時,彼比丘聞佛所 說,歡喜隨喜,而白佛言:
At that time, when he heard what the Buddha said, he rejoiced, but the White Buddha said:
「世尊!為說五陰 即受,善哉所說!今當更問。
"Master! To say that the five yin is to be received, what kindness said! I should ask more now.
世尊!陰即受, 為五陰異受耶?」
Lord! Yin is to receive, for the five Yin to receive? "
佛告比丘:
Buddha told Bhikkhu:
「非五陰即受,亦 非五陰異受;
"If you don’t receive five yin, you can feel it, and it’s not five yin.
能於彼有欲貪者,是五受陰。」
Those who can have desire and greed are the five receiving yin. "
比丘白佛:
Bhikkhu White Buddha:
「善哉!世尊!歡喜隨喜, 今復更問。
"Goodness! Lord! Rejoice and rejoice, I will ask again today.
世尊!有二陰相關耶?」
Lord! Are there two yin related? "
佛告比丘:
Buddha told Bhikkhu:
「如是,如是。
"So, so.
猶若有一人如是思惟:
As if there was someone thinking like this:
『我於 未來得如是色、如是受、如是想、如是行、如 是識。』
『In the future, I will be like material, like feeling, like thinking, like doing, like knowing. 』
是名比丘陰陰相關也。」
It is also related to Bhikkhu Yin Yin. "
比丘白佛:
Bhikkhu White Buddha:
「善哉所說,歡喜隨喜。」
"Shanzai said, rejoice as you please."
更有所問:
More questions:
「世尊!云何名陰?」
Master! What is the name of Yin?
佛告比丘:
Buddha told Bhikkhu:
「諸所 有色,若過去、若未來、若現在,若內、若外,若 麤、若細,若好、若醜,若遠、若近,彼一切總說 陰,是名為陰。
"All colors, if past, if future, if present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is always called yin, it is called yin.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
如是,比 丘!是名為陰。」
If so, Bhikkhu! It is named Yin. "
比丘白佛:
Bhikkhu White Buddha:
「善哉所說,歡喜 隨喜。」
Shanzai said, rejoice, rejoice.
更有所問:
More questions:
「世尊!何因何緣名為色陰?
"Master! Why is it called Seyin?
何因 何緣名受、想、行、識陰?」
What is the reason for receiving, thinking, acting, and knowing Yin in the name? "
佛告比丘:
Buddha told Bhikkhu:
「四大因、四 大緣,是名色陰。
"The four major causes and the four major conditions are the name and color of Yin.
所以者何?
So what?
諸所有色陰, 彼一切悉皆四大,緣四大造故。
All the colors and yin, all of them are the four great, due to the four great causes.
觸因、觸緣, 生受、想、行,是故名受、想、行陰。
The cause of contact, the condition of contact, the birth of feeling, thinking, and action are the name of feeling, thinking, and acting yin.
所以者何?
So what?
若所有受、想、行,彼一切觸緣故,名色因、名色 緣,是故名為識陰。
If all feelings, thoughts, actions, and all of them touch the cause, the reason of name and form, the condition of name and form, is the name of consciousness yin.
所以者何?
So what?
若所有識,彼 一切名色緣故。」
If there is all consciousness, all the name and form are the reason. "
比丘白佛:
Bhikkhu White Buddha:
「善哉所說,歡喜 隨喜。」
Shanzai said, rejoice, rejoice.
更有所問:
More questions:
「云何色味?
"What color is the cloud?
云何色患?
What is the cloud?
云何色離?
Where is the cloud?
云何受、想、行、識味?
How does the cloud feel, think, act, and understand?
云何識患?
What is the cloud?
云何識離?」
How does the cloud know? "
佛 告比丘:
Buddha told the monk:
「緣色生喜樂,是名色味;
"Formation produces happiness, which is name, form and taste;
若色無常、 苦、變易法,是名色患;
If materiality is impermanent, suffering, and change, it is a danger of name and materiality;
若於色調伏欲貪、 斷欲貪、越欲貪,是名色離。
If you want to be greedy in the color tone, if you want to be greedy, you want to be more greedy, it is Ming-Se Li.
若緣受、想、行、識 生喜樂,是名識味;
It is the name, the sense of taste, if the condition is felt, the thought, the action, and the knowledge is joyful.
受、想、行、識,無常、苦、變易 法,是名識患;
Feeling, thinking, behavior, consciousness, impermanence, suffering, and change are the dangers of name and consciousness;
於受、想、行、識,調伏欲貪、斷 欲貪、越欲貪,是名識離。」
To feel, think, act, and conscientiously, temper craving, breaking off craving, and more craving, is name and consciousness. "
比丘白佛:
Bhikkhu White Buddha:
「善哉所 說,歡喜隨喜。」
What kindness said, rejoice, rejoice.
更有所問:
More questions:
「世尊!云何生我慢?」
Master! Why is the cloud slow to make me slow?
佛告比丘:
Buddha told Bhikkhu:
「愚 癡無聞凡夫於色見我、異我、相在,於受、想、 行、識見我、異我、相在,於此生我慢。」
Stupid, ignorant, ordinary people see me, different selves, and presence in color, and feel, think, act, see me, different selves, and presence. In this life I am slow.
比丘白 佛:
Bhikkhu White Buddha:
「善哉所說,歡喜隨喜。」
Shanzai said, rejoice as you please.
更有所問:
More questions:
「世尊!云何得無我慢?」
Master! Why can the cloud be slow without me?
佛告比 丘:
Buddhism Bhikkhu:
「多聞聖弟子不於色見我、異我、相在,不 於受、想、行、識,見我、異我、相在。」
Sacred disciples do not want to see me, different selves, and presence, not feel, think, act, and know, see me, different selves, and presence.
比丘白佛:
Bhikkhu White Buddha:
「善 哉所說,更有所問,何所知、何所見,盡得 漏盡?」
Shanzai said, and asked more about it, what do you know, what you see, and all you can miss?
佛告比丘:
Buddha told Bhikkhu:
「諸所有色,若過去、若未來、 若現在,若內、若外,若麤、若細,若好、若醜,若 遠、若近,彼一切非我、不異我、不相在;
"All colors, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near, everything is not me, not different from me, not in each other ;
受、想、 行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
比丘!如是知,如是見,疾得 漏盡。」
Bhikkhu! If you know it, if you see it, you will be too sick. "
爾時,會中復有異比丘,鈍根無知,在 無明 [穀-禾+卵] 起惡邪見,而作是念:
At that time, there will be different bhikkhus in the meeting, blunt-rooted ignorance, in ignorance [谷-禾+蛋] evil views arise, and they are thinking:
「若無我者,作 無我業,於未來世,誰當受報?」
If there is no self, who will be rewarded in the future life?
爾時,世尊知 彼比丘心之所念,告諸比丘:
At that time, the Blessed One knew what Peter Bhikkhu said to the bhikkhu:
「於此眾中,若 有愚癡人,無智明,而作是念:
"Among this crowd, if there are foolish people who are ignorant, they just think:
『若色無我, 受、想、行、識無我,作無我業,誰當受報?』
"If there is no self in form, feeling, thinking, action, and knowledge without self, and doing no self karma, who should be rewarded? 』
如是 所疑,先以解釋彼。
If you are in doubt, explain him first.
云何比丘!色為常耶?
Yunhe Bhikkhu! Is it everlasting?
為 非常耶?」
For very? "
答言:
Answer:
「無常。
"Impermanence.
世尊!」
Lord! "
「若無常者,是苦耶?」
If the impermanent, is it suffering?
答言:
Answer:
「是苦。
"It's suffering.
世尊!」
Lord! "
「若無常、苦,是變易法,多聞 聖弟子於中寧見是我、異我、相在不?」
If impermanence and suffering, it is the law of change. I hear more about it. Holy disciple Yu Zhongning sees that it is me, different me, and coexistence?
答言:
Answer:
「不也,世尊!」
"No, Lord!"
「受、想、行、識亦復如是。
"The same is true for receiving, thinking, acting, and reeding.
是故,比丘!若 所有色,若過去、若未來、若現在,若內、若外, 若麤、若細,若好、若醜,若遠、若近,彼一切非 我、非我所。
Yes, Bhikkhu! If all colors, if past, if future, if present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is neither self nor self.
如是見者,是為正見;
If one sees, it is right view;
受、想、行、 識亦復如是。
The same is true for receiving, thinking, acting, and reed.
多聞聖弟子如是觀者便修 厭,厭已離欲,離欲已解脫,解脫知見:
It is often heard that the saint’s disciples will cultivate disgust, dissatisfaction with desire, dissatisfaction with desire, and liberation, knowing:
『我生 已盡,梵行已立,所作已作,自知不受後 有。』
"My life is over, the Brahma has been established, and what has been done has been done, and I know that I will not be there. 』
」
!!br0ken!!
佛說此經時,眾多比丘不起諸漏,心 得解脫。
When the Buddha said this sutra, many bhikkhus couldn't make any mistakes, and they felt relieved.
佛說此經已,諸比丘聞佛所說,歡 喜奉行。
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it.
陰、根、陰即受 二陰共相關
Yin, root, and Yin are affected
名字、因、二味 我慢、疾漏盡
Name, cause, two flavors, I'm slow and exhausted
雜阿含經卷第二
Miscellaneous Book 2
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

59 - SA 59 生 滅 Birth and Death

SA 59 (五九) 生 滅
SA 59 (Five Nine) Birth and Death
雜阿含經卷第三
Miscellaneous Scriptures 3
宋天竺三藏求那跋陀羅譯
Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「有五受陰。
"There are five yin.
云何 為五?
What is cloud five?
色受陰,受、想、行、識受陰。
Physical and yin, feeling, thinking, behavior, consciousness and yin.
觀此五受陰, 是生滅法。
Observing these five yin receptions is the birth and death method.
所謂此色、此色集、此色滅;
The so-called this color, this color set, this color disappear;
此受、想、 行、識,此識集、此識滅。
This feeling, thinking, action, consciousness, this consciousness collection, this consciousness extinction.
云何色集?
What color set of clouds?
云何色滅?
How does the cloud disappear?
云何受、想、行、識集?
How does the cloud feel, think, act, and know?
云何受、想、行、識滅?
How does the cloud feel, think, act, and perceive?
愛喜 集是色集,愛喜滅是色滅;
Aixi Ji is the color collection, and Aixi off is the color off;
觸集是受、想、行 集,觸滅是受、想、行滅;
To touch is to receive, think, and to act; to touch to extinguish is to feel, think, and act;
名色集是識集,名色 滅是識滅。
The collection of name and color is the collection of consciousness, and the extinguishment of name and color is the collection of consciousness.
比丘!如是色集、色滅,是為色集、 色滅;
Bhikkhu! If it is color set and color extinction, it is color set and color extinction;
如是受、想、行、識集,受、想、行、識滅,是為 受、想、行、識集,受、想、行、識滅。」
If it is the collection of feeling, thinking, action, consciousness, feeling, thinking, action, and enlightenment, it is for feeling, thinking, action, consciousness gathering, feeling, thinking, action, and extinguishment. "
佛說此經已,時 諸比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra was over. When the monks heard what the Buddha said, they joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

60 - SA 60 不乘 not multiplied

SA 60 (六〇) 不乘
SA 60 (sixty) not multiplied
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「有五受陰。
"There are five yin.
何等 為五?
What is five?
所謂色受陰,受、想、行、識受陰。
The so-called physical and yin, feeling, thinking, behavior, consciousness and yin.
善哉,比丘 不樂於色,不讚歎色,不取於色,不著於 色。
Goodness, bhikkhus are not happy with sex, don't admire sex, don't take sex with sex, don't get sex with sex.
善哉,比丘不樂於受、想、行、識,不讚歎 識,不取於識,不著於識。
Goodness, bhikkhus are not happy to receive, think, act, and know. They do not admire the knowledge, do not take from it, and do not recognize it.
所以者何?
So what?
若比 丘不樂於色,不讚歎色,不取於色,不 著於色,則於色不樂,心得解脫。
If the bhikkhu is not happy with color, does not admire color, does not take in color, and does not see color, then he is unhappy in color and feels liberated.
如是受、 想、行、識,不樂於識,不讚歎識,不取於識, 不著於識,則於識不樂,心得解脫,若比 丘不樂於色,心得解脫。
If it is feeling, thinking, behavior, and consciousness, it is not happy to know, does not admire it, does not take it from it, and does not recognize it, then it is not happy in it, and the experience is liberated. If the monk is not happy in physicality, the experience is liberated.
如是受、想、行、識 不樂,心得解脫,不滅不生,平等捨住,正 念正智。
If feeling, thinking, acting, and knowing are not happy, the experience is liberated, immortal or reproductive, equal surrender, mindfulness and wisdom.
「彼比丘如是知、如是見者,前際俱 見,永盡無餘;
"If the Bhikkhu knows, if he sees, he sees all the time, forever;
前際俱見,永盡無餘已;
Seen in the past, forever;
後際 俱見,亦永盡無餘;
See you in the future, and forever;
後際俱見,永盡無餘已;
See you later, forever;
前後際俱見,永盡無餘,無所封著。
Seeing all the time, there is no more, nothing is sealed.
無所 封著者,於諸世間都無所取;
Those who have nothing to seal have nothing to gain in the world;
無所取者, 亦無所求;
Nothing to take, nothing to ask for;
無所求者,自覺涅槃:
Those who do not ask for nirvana consciously:
『我生已 盡,梵行已立,所作已作,自知不受後有。』
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」
!!br0ken!!
佛說此經已,時諸比丘聞佛所說,歡喜奉 行。
The Buddha said that this sutra was already there, and when the bhikkhus heard what the Buddha said, they joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

61 - SA 61 分別 separately

SA 61 (六一) 分別
SA 61 (six one) separately
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「有五受陰。
"There are five yin.
何等 為五?
What is five?
謂色受陰,受、想、行、識受陰。
It means physical and yin, feeling, thinking, behavior, consciousness and yin.
「云何色受陰?
"How does the cloud feel overcast?
所有色,彼一切四大,及四大所造色,是名 為色受陰。
All forms, all the four great bodies, and the forms created by the four great bodies are called form and yin.
復次,彼色是無常、苦、變易之法。
Repeatedly, the other color is the law of impermanence, suffering, and change.
若彼色受陰,永斷無餘,究竟捨離、滅盡、離 欲、寂、沒,餘色受陰更不相續、不起、不出, 是名為妙,是名寂靜,是名捨離一切有 餘愛盡、無欲、滅盡、涅槃。
If the other color receives the yin, it will cease forever, whether it is renunciation, extinction, detachment, solitude, and noness, and the surviving yin is even more discontinuous, unreasonable, and unable to come out. It is the name of wonderful, the name of silence, the name Abandon everything with surplus love, desirelessness, extinction, and Nirvana.
「云何受受陰?
"Why is the cloud affected by yin?
謂六 受身。
Said six accept the body.
何等為六?
What is six?
謂眼觸生受,耳、鼻、舌、身、意 觸生受,是名受受陰。
It means that the eyes are touched by the eyes, and the ears, nose, tongue, body, and mind are touched by the eyes.
復次,彼受受陰無常、 苦、變易之法,乃至滅盡、涅槃。
Repeatedly, he will receive impermanence, suffering, change, and even disappear and Nirvana.
「云何想受陰?
"Why does Yun want to be overcast?
謂六想身。
That is six thoughts.
何等為六?
What is six?
謂眼觸生想,乃至意 觸生想,是名想受陰。
It means that the eye touches the mind, and even the mind touches the mind. It is the name of wanting to be yin.
復次,彼想受陰無常、 苦、變易之法,乃至滅盡、涅槃。
Repeatedly, he wanted to receive the impermanence, suffering, change, and even destruction and Nirvana.
「云何行受陰?
"How can the cloud be overcast?
謂六思身。
That is six thoughts.
何等為六?
What is six?
謂眼觸生思,乃至意 觸生思,是名行受陰。
It is said that the eye touches the mind, and even the mind touches the mind.
復次,彼行受陰無常、 苦、變易之法,乃至滅盡、涅槃。
Repeatedly, he will undergo the law of impermanence, suffering, change, and even destruction and Nirvana.
「云何識受陰?
"How can the cloud be yin?
謂六識身。
It is called the Six Consciousness Body.
何等為六?
What is six?
謂眼識身,乃至意識 身,是名識受陰。
It is said that the eye-consciousness body, and even the consciousness body, is name-consciousness receiving yin.
復次,彼識受陰是無常、苦、 變易之法,乃至滅盡、涅槃。
Repeatedly, the yin of the other consciousness is the law of impermanence, suffering, change, and even destruction and nirvana.
「比丘!若於此法 以智慧思惟、觀察、分別、忍,是名隨信行;
"Bhikkhu! If you think, observe, discriminate, and endure wisely in this method, you will follow the faith in name;
超 昇離生,越凡夫地,未得須陀洹果,中間不 死,必得須陀洹果。
Transcendence, the more ordinary the earth, the Sudhahuan fruit has not been obtained, and there is no death in the middle, and the Sudhahuan fruit must be obtained.
「比丘!若於此法增上智 慧思惟、觀察、忍,是名隨法行;
"Bhikkhu! If you gain wisdom, contemplation, observation, and forbearance from this method, you will follow the method by name;
超昇離生, 越凡夫地,未得須陀洹果,中間不死,必得 須陀洹果。
Transcendence and liberation, the more mortal, the Sudhahuan fruit has not been obtained, and the middle is not dead, and the Sudhahuan fruit must be obtained.
「比丘!於此法如實正慧等見,三 結盡斷知,謂身見、戒取、疑。
"Bhikkhu! In this method, you can see the truth, righteousness and wisdom, and know the three knots, which means seeing, abstaining, and doubting.
比丘!是名須陀 洹果,不墮惡道,必定正趣三菩提,七有 天人往生,然後究竟苦邊。
Bhikkhu! It is the name Xu Tuo Huanguo. If you don't fall into the evil way, you will definitely enjoy the San Bodhi. Seven days after the death of heaven and human beings, you will suffer.
「比丘!若於此法 如實正慧等見,不起心漏,名阿羅漢,諸漏 已盡,所作已作,捨離重擔,逮得己利,盡諸 有結,正智心得解脫。」
"Bhikkhu! If you see the truth and righteous wisdom in this method, you will not be able to lose your mind. His name is an Arahant. All the leaks have been exhausted, what has been done has been done, and the burdens have been surrendered.
佛說此經已,諸比 丘聞佛所說,歡喜奉行。
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

62 - SA 62 貪著 greed

SA 62 (六二) 貪著
SA 62 (six two) greed
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「有五受陰?
"There are five yin?
謂色 受陰,受、想、行、識受陰。
It means physical and yin, feeling, thinking, behavior, consciousness and yin.
愚癡無聞凡夫無慧無 明,於五受陰生我見繫著,使心繫著而 生貪欲。
Stupidity, ignorance, ordinary people, no wisdom and ignorance, I see the bond in the five-suppressive yin birth, so that the heart is tied and greed.
比丘!多聞聖弟子有慧有明,於此 五受陰不為見我繫著,使心結縛而起貪 欲。
Bhikkhu! He knows that the disciples of the saint have wisdom and clearness. Here, the five-suffering yin is not tied to me, which makes the heart bound and greedy.
「云何愚癡無聞凡夫無慧無明,於五受陰 見我繫著,使心結縛而生貪欲?
"Yun He is foolish, ignorant, ordinary people, no wisdom, and ignorance. Seeing me tied in the fifth yin, it binds the heart and creates greed?
比丘!愚癡 無聞凡夫無慧無明,見色是我、異我、相在。
Bhikkhu! Stupidity, ignorance of ordinary people, ignorance and ignorance, seeing appearance is me, different me, and presence.
如是受、想、行、識,是我、異我、相在。
If it is feeling, thinking, behavior, and consciousness, it is me, different me, and presence.
如是愚癡 無聞凡夫無慧無明,於五受陰說我繫著, 使心結縛而生貪欲。
Such as foolishness, ignorance and ignorance of ordinary people, no wisdom and ignorance, Yu Wushou Yin said that I am tied, so that the heart is bound and greed.
「比丘!云何聖弟子有 慧有明,不說我繫著,使結縛心而生貪 欲?
"Bhikkhu! The disciple of Saint Yunho has Hui Youming, don't you say that I tie it, so that it binds the heart and creates greed?
聖弟子不見色是我、異我、相在。
The saint disciple doesn't see color is me, different me, and presence.
如是受、 想、行、識,不見是我、異我、相在。
If it is feeling, thinking, behavior, and knowledge, not seeing it is me, different me, and presence.
如是,多聞聖 弟子有慧有明,於五受陰不見我繫著, 使結縛心而生貪欲,若所有色,若過去、若未 來、若現在,若內、若外,若麤、若細,若好、若醜, 若遠、若近,彼一切正觀皆悉無常。
If so, it is often heard that the saint’s disciple has wisdom and clarity, and does not see me in the five yin, which binds the heart to greed, if all forms, if the past, if the future, if the present, if inside, if outside, if rough, if fine If it is good, if it is ugly, if it is far, if it is near, all of them are impermanent.
如是受、 想、行、識,若過去、若未來、若現在,若內、若外、 若麤、若細,若好、若醜,若遠、若近,彼一切正 觀皆悉無常。」
If it is feeling, thinking, behavior, and consciousness, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, all of these upright views are impermanent. "
佛說此經已,諸比丘聞佛 所說,歡喜奉行。
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

63 - SA 63 等觀察 and other observations

SA 63 (六三) 等觀察
SA 63 (six three) and other observations
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「有五受陰?
"There are five yin?
謂色 受陰,受、想、行、識受陰。
It means physical and yin, feeling, thinking, behavior, consciousness and yin.
比丘!若沙門、婆羅門計 有我,一切皆於此五受陰計有我。
Bhikkhu! If Shamen and Brahmins count on me, everything will be counted on me in this five yin.
何等為 五?
What is five?
諸沙門、婆羅門於色見是我、異我、相在;
All the sandmen and brahmins saw in color that it was me, different me, and presence;
如是受、想、行、識,見是我、異我、相在。
If it is feeling, thinking, behavior, and knowledge, seeing that it is me, different me, and presence.
如是愚 癡無聞凡夫,計我、無明、分別如是觀,不離 我所;
If you are stupid, ignorant, and ordinary people, think about me, ignorance, and distinction, and stay with me;
不離我所者,入於諸根;
Those who do not leave us, enter into the roots;
入於諸根 已,而生於觸;
Into the roots, but born in touch;
六觸入所觸,愚癡無聞凡夫 生苦樂,從是生此等及餘。
Six touches into the touch, ignorance and ignorance of ordinary people, life is suffering and happiness, and there is always more than life.
謂六觸身,云何 為六?
It is said that six touches the body, what is the cloud?
謂眼觸入處,耳、鼻、舌、身、意觸入處。
It means that the eye touches the place, and the ear, nose, tongue, body and mind touch the place.
比 丘!有意界、法界、無明界,無明觸所觸。
Bhikkhu! There are intentional realms, legal realms, and ignorance realms, and ignorance touches.
愚癡 無聞凡夫言有、言無、言有無、言非有非 無、言我最勝、言我相似,我知、我見。
Stupidity, unheard of. Ordinary people say yes, no words, no words, no words, no words, words I am the best, I am similar, I know, I see.
「復次,比 丘!多聞聖弟子住六觸入處,而能厭離無 明,能生於明。
"Frequently, Bhikkhu! The disciple of Miao Wen Sheng lives in the Sixth Place, and can be disgusted with ignorance and be born in Ming.
彼於無明離欲而生於明,不 有、不無、非有無、非不有無、非有我勝、非 有我劣、非有我相似,我知、我見。
He is born out of ignorance and detachment from desire, and is born out of lucidity, no, no, no, no, no, no, no, no, no, no, no, no, no, like, I know, I see.
作如是 知、如是見已,所起前無明觸滅,後明觸集起。」
When doing so, knowing, if you see already, the ignorance before you get extinguished, and the afterwards will gather. "
佛說是經已,諸比丘聞佛所說,歡喜奉行。
The Buddha said it was the sutra, and the monks heard what the Buddha said and practiced it joyfully.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

64 - SA 64 優陀那 Udana

SA 64 (六四) 優陀那
SA 64 (June 4th) Udana
如是我聞:
I heard this:
一時,佛住舍衛國東園鹿子 母講堂。
For a while, the Buddha lived in the Deer and Mother Lecture Hall of the East Garden of the Wei Kingdom.
爾時,世尊晡時從禪起,出講堂,於 堂陰中大眾前,敷座而坐。
At that time, the Blessed One would rise from Zen, leave the lecture hall, and sit in front of the public in the shadow of the hall.
爾時,世尊歎優 陀那偈:
At that time, the Blessed One sighed at Dana Sutra:
「法無有吾我, 亦復無我所;
"The law has no self, and there is no self;
我既非當有, 我所何由生?
Since I shouldn't have, why do I live?
比丘解脫此, 則斷下分結。」
When the monk is free from this, he will break the knot. "
時,有一比丘從座起,偏袒右肩,右膝著地, 合掌白佛言:
At that time, a monk stood up from his seat, leaned on his right shoulder, and touched his right knee together.
「世尊!云何『無吾我,亦無有 我所;
"World Honored One! Yun He, "Without me, and without me;
我既非當有,我所何由生?
Since I didn't deserve it, why did I live?
比丘解脫 此,則斷下分結。』
Bhikkhu is free from this, then break the knot. 』
?」
? "
佛告比丘:
Buddha told Bhikkhu:
「愚癡無聞凡夫 計色是我、異我、相在;
"Stupid and unheard of ordinary people, it is me, different me, and presence;
受、想、行、識,是我、異我、相 在。
Feeling, thinking, behavior, and consciousness are self, different self, and existence.
多聞聖弟子不見色是我、異我、相在,不 見受、想、行、識,是我、異我、相在;
The disciple of Duo Wensheng does not see physicality, it is me, different-self, and existence, and does not see feeling, thinking, behavior, and consciousness, but it is me, different-self, and existence;
亦非知者,亦 非見者。
Neither knows nor sees.
此色是無常,受、想、行、識是無常;
This form is impermanence, and feeling, thinking, behavior, and consciousness are impermanence;
色 是苦,受、想、行、識是苦;
Form is suffering, while feeling, thinking, behavior and consciousness are suffering;
色是無我,受、想、行、識 是無我;
Form is selfless, feeling, thinking, behavior, and consciousness are selfless;
此色非當有,受、想、行、識非當有;
This form is not meant to be, and feeling, thinking, behavior, and consciousness are not meant to be;
此 色壞有,受、想、行、識壞有;
This form is bad, feeling, thinking, behavior, and consciousness are bad;
故非我、非我所,我、 我所非當有。
So it's not me or what I have, I and what I don't deserve.
如是解脫者,則斷五下分結。」
If it is a liberated person, then break five points. "
時,彼比丘白佛言:
At that time, the White Buddha of Bibiqiu said:
「世尊!斷五下分結已,云 何漏盡,無漏心解脫、慧解脫,現法自知作 證具足住:
"Blessed One! Five points have been broken, the cloud is missing, there is no leakage of mind, liberation of wisdom, and now the law knows that it is sufficient to testify:
『我生已盡,梵行已立,所作已作, 自知不受後有。』
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
?」
? "
佛告比丘:
Buddha told Bhikkhu:
「愚癡凡夫、無聞 眾生於無畏處而生恐畏。
"Stupid ordinary people, unheard-of, all beings are afraid of fear.
愚癡凡夫、無聞 眾生怖畏
Stupid ordinary people, ignorant, fearful of all beings
無我、無我所, 二俱非當生,
No-self, no-self, both are not born,
攀緣四識住。
Climb the four senses to live.
何等為四?
What is four?
謂色識住,色攀緣、 色愛樂、增進廣大生長;
It means that color knows to live, color climbs, color loves pleasure, and promotes broad growth;
於受、想、行識住,攀 緣、愛樂、增進廣大生長。
To feel, to think, to know and to live, to climb, to love pleasure, and to enhance the growth of the vast.
比丘!識於此處,若 來、若去、若住、若起、若滅,增進廣大生長。
Bhikkhu! To know here, if you come, if you go, if you live, if you rise, if you die, you can increase your vast growth.
若 作是說:
If you say:
『更有異法,識若來、若去、若住、若起、 若滅、若增進廣大生長。』
『There are even more different ways, if consciousness comes, if goes, if dwell, if rise, if die, if increase vast growth. 』
者,但有言說,問已 不知,增益生癡,以非境界故。
People, but it is said that the questioning is not known, to increase the ignorance, because of non-realm.
所以者何?
So what?
比 丘!離色界貪已,於色意生縛亦斷,於色意 生縛斷已,識攀緣亦斷;
Bhikkhu! The greed of the realm of liberation, the bondage is broken when the consciousness is born, the bondage is broken when the consciousness is born, and the consciousness is broken;
識不復住,無復增 進廣大生長,受、想、行界離貪已,於受、想、行 意生縛亦斷。
Consciousness can no longer stay, without re-growth, growth will advance, the world of feeling, thinking, and behavior is free from greed, and the bondage of feeling, thinking, and behavior will be broken.
受、想、行意生縛斷已,攀緣亦斷, 識無所住,無復增進廣大生長。
Receiving, thinking, and deeds are bound to be broken, and climbing is also broken. Knowledge has no place to live, and it can increase growth without renewal.
識無所住 故不增長,不增長故無所為作,無所為作 故則住,住故知足,知足故解脫,解脫故於諸 世間都無所取,無所取故無所著,無所 著故自覺涅槃:
Consciousness does not grow without dwelling, without growth, without doing, doing without doing, living with, living with contentment, with contentment with liberation, liberation with all the worlds without taking, without taking, with no writing, with nothing Therefore, consciously Nirvana:
『我生已盡,梵行已立,所作 已作,自知不受後有。』
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
比丘!我說識不住 東方、南、西、北方、四維、上、下,除欲見法,涅槃、 滅盡、寂靜、清涼。」
Bhikkhu! I said that I can’t know the east, south, west, north, four dimensions, up and down, except for the desire to see Dharma, Nirvana, destruction, silence, and coolness. "
佛說此經已,諸比丘聞佛 所說,歡喜奉行。
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.
生滅以不樂 及三種分別
Unhappiness in birth and death and the three differences
貪著等觀察 是名優陀那
Greedy and waiting for observation, she is famous Dana
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

65 - SA 65 受

SA 65 (六五) 受
SA 65 (sixth five)
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「常當修習方便 禪思,內寂其心。
"Always practice meditation to facilitate meditation, and keep one's mind inside.
所以者何?
So what?
比丘常當修習 方便禪思,內寂其心,如實觀察。
Bhikkhus often practice meditation to facilitate meditation, to silence their minds, and to observe truthfully.
云何如實 觀察?
How can the cloud be observed?
此是色、此是色集、此是色滅;
This is color, this is color set, and this is color extinction;
此是受、想、 行、識,此是識集、此是識滅。
This is feeling, thinking, behavior, and consciousness, this is consciousness collection, and this is consciousness extinction.
「云何色集,受、想、 行、識集?
"What color collection of clouds, collection of feeling, thinking, behavior, and consciousness?
愚癡無聞凡夫於苦、樂、不苦不樂 受,不如實觀察;
Stupidity and ignorance Ordinary people are suffering, happy, not suffering or unhappy, not observing truthfully;
此受集、受滅、受味、受患、受 離不如實觀察故,於受樂著生取,取緣有, 有緣生,生緣老、病、死、憂、悲、惱、苦。
This collection, extinction, taste, suffering, and dissociation are not truthful. Observe the truth. Observe the truth from the happiness. The predestined existence, predestined rebirth, and old age, sickness, death, sorrow, sadness, distress, and suffering.
如是純大 苦聚從集而生,是名色集,是名受、想、行、識 集。
If it is pure great suffering, it is born from the collection, it is the collection of name and form, the collection of name and feeling, thinking, behavior, and consciousness.
「云何色滅,受、想、行、識滅?
"How does the cloud disappear, receive, think, act, and realize?
多聞聖弟子受 諸苦、樂、不苦不樂受,如實觀察,受集、受滅、受 味、受患、受離如實觀察故,於受樂著滅,著 滅故取滅,取滅故有滅,有滅故生滅,生滅故 老、病、死、憂、悲、惱、苦滅,如是純大苦聚皆悉 得滅,是名色滅,受、想、行、識滅。
It is often heard that the saint’s disciples suffer all suffering, happiness, neither suffering nor happiness, observe the truth, collect, suffer, taste, suffer, suffer dissociation, observe the truth, observe the truth in the happiness, eliminate the cause, eliminate, and eliminate So there is extinction, there is extinction because of birth and death, birth and death and old age, sickness, death, worry, sorrow, anxiety, suffering and extinction, such as the pure great suffering, all know and disappear, it is the disappearance of name and form, acceptance, thought, action, and consciousness.
「是故,比丘!常 當修習方便禪思,內寂其心。
"That's why, Bhikkhu! I often practice meditation to facilitate meditation, and to silence his heart.
比丘!禪思住, 內寂其心,精勤方便,如實觀察。」
Bhikkhu! Meditate in meditation, keep one's mind inside, diligent and convenient, and observe truthfully. "
佛說此經 已,諸比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it.
如觀察,如是分別、種種分別、知、廣知、種種知、 親近、親近修習、入、觸、證二經,亦如是廣說。
Such as observation, such as distinction, various distinctions, knowledge, broad knowledge, various knowledge, closeness, close practice, entry, contact, and the two sutras, and so on.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

66 - SA 66 樂 Le

SA 66 (六六) 樂
SA 66 (six six) Le
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「常當修習方便 禪思,內寂其心。
"Always practice meditation to facilitate meditation, and keep one's mind inside.
所以者何?
So what?
修習方便禪思, 內寂其心已,如實觀察。
Practicing is convenient for meditation, and one's mind is still inside, and observation is true.
云何如實觀察?
How to observe the cloud truthfully?
如實觀察此色、此色集、此色滅,此受、想、行、 識,此識集、此識滅。
Observe this color, this color set, this color extinguishment, this feeling, thinking, behavior, consciousness, this consciousness collection, this consciousness extinguishment.
「云何色集?
"Yun He Se Ji?
云何受、想、行、 識集?
How does the cloud feel, think, act, and learn?
比丘!愚癡無聞凡夫不如實觀察色 集、色味、色患、色離故,樂彼色,讚歎愛著,於 未來世色復生。」
Bhikkhu! Stupid and unheard-of ordinary people don't observe the truth about color collection, color taste, color troubles, color separation from the past, rejoicing in other colors, admiring love, and resurrecting in the future. "
受、想、行、識亦如是廣說。
Accept, think, act, and reed are also widely said.
「彼 色生,受、想、行、識生已,不解脫於色,不解脫 於受、想、行、識。
"The other body is born, feels, thinks, forms, knows to be born, not free from form, not free from feelings, thoughts, forms, and consciousness.
我說彼不解脫生、老、病、死、憂、悲、 惱、苦,純大苦聚,是名色集,受、想、行、識集。
I said that he is not free from birth, old age, sickness, death, sorrow, sorrow, anxiety, and suffering. It is the collection of name and form, the collection of feelings, thoughts, behaviors, and consciousness.
「云 何色滅,受、想、行、識滅?
"How can the cloud become extinct, receive, think, act, and realize?
多聞聖弟子如實觀察 色集、色滅、色味、色患、色離,如實知。
Duo Wen Sheng disciples truthfully observe the color collection, color loss, color taste, color trouble, color separation, and know the truth.
如實知 故,不樂於色,不讚歎色,不樂著色,亦不 生未來色。」
If you know the truth, you are not happy with color, you do not admire color, you are not happy with color, and you do not have future color. "
受、想、行、識亦如是廣說。
Accept, think, act, and reed are also widely said.
「色不生, 受、想、行、識不生故,於色得解脫,於受、想、行、 識得解脫。
"Rather than being born, feeling, thinking, action, and consciousness don't give birth, you can be liberated from material, and liberating from feeling, thinking, acting, and knowledge.
我說彼解脫生、老、病、死、憂、悲、惱、 苦聚,是名色滅,受、想、行、識滅。
I said that liberation from birth, old age, sickness, death, sorrow, sorrow, annoyance, and suffering is the death of name and form, feeling, thinking, behavior, and consciousness.
「是故,比丘!常 當修習方便禪思,內寂其心,精勤方便,如 實觀察。」
That's why, Bhikkhu! It is convenient to practice meditation, to silence one's heart, to be diligent and convenient, to observe the truth.
佛說此經已,諸比丘聞佛所說,歡 喜奉行。
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it.
如觀察,如是乃至作證十二經,亦應廣說。
If you observe, if you even testify, the Twelve Classics should also be widely stated.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

67 - SA 67 六入處 six entrances

SA 67 (六七) 六入處
SA 67 (six or seven) six entrances
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「常當修習方便 禪思,內寂其心。
"Always practice meditation to facilitate meditation, and keep one's mind inside.
所以者何?
So what?
比丘!修習方便 禪思,內寂其心已,如實觀察。
Bhikkhu! It is convenient to practice meditation, inner silence, and truthful observation.
云何如實觀 察?
How to observe the cloud truthfully?
如實知此色、此色集、此色滅;
Know this color, this color set, and this color as it is;
此受、想、行、識, 此識集、此識滅。
This feeling, thinking, action, consciousness, this consciousness collection, this consciousness extinction.
「云何色集,受、想、行、識集?
"What color collection of clouds, collection of feeling, thinking, behavior, and consciousness?
愚癡 無聞凡夫不如實知色集、色滅、色味、色患、色 離。
Stupidity, unheard of, ordinary people do not know the color collection, color extinction, color taste, color trouble, and color separation as they really are.
不如實知故,樂著彼色,讚歎於色;
Don't know the truth as it is, enjoy the color, and admire it;
樂 著於色,讚歎色故取;
Take pleasure in color, admire color and take it;
取緣有,有緣生,生緣 老、死、憂、悲、惱、苦。
There are predestined conditions, predestined birth, birth predestined to old, death, sorrow, sadness, anxiety, and suffering.
如是純大苦聚生,是名色 集,受、想、行、識集。
If it is pure great suffering, it is the collection of name and form, the collection of feeling, thinking, behavior, and consciousness.
「云何色滅,受、想、行、識滅?
"How does the cloud disappear, receive, think, act, and realize?
多聞 聖弟子如實知色集、色滅、色味、色患、色離。
Learn more. The saint disciples truthfully know the collection of color, color extinguishment, color taste, color trouble, and color separation.
如 實知故,不樂著色,不讚歎色;
If you know the truth, you are not happy to color, and you don’t admire color;
不樂著、讚 歎色故,愛樂滅;
Unhappy, admiring sex, love and happiness;
愛樂滅故取滅,取滅故有 滅,有滅故生滅,生滅故老、病、死、憂、悲、惱、苦滅, 如是純大苦聚滅。
Love is extinct because of extinction, extinction means extinction, extinction means birth and death, birth and death result in old age, sickness, death, sorrow, sorrow, distress, suffering and extinction.
云何多聞聖弟子如實知 受、想、行、識?
Why do you hear that the saint disciples truthfully know, feel, think, act, and know?
識集、識滅、識味、識患、識離如實知?
Consciousness collection, Consciousness extinction, Consciousness, Consciousness, Consciousness, Dissociation, truthful knowledge?
知彼故不樂著彼識,不讚歎於識;
Knowing the enemy, therefore, is not happy with the knowledge, and does not admire the knowledge;
不樂 著、讚歎識故,樂愛滅;
Unhappy, admiring and recognizing the past, happy to die;
樂愛滅故取滅,取滅 故有滅,有滅故生滅,生滅故老、病、死、憂、悲、惱、 苦滅,如是純大苦聚滅,皆悉得滅。
Love is extinct because of its extinction, and when it is extinct, there is extinction, and there is extinction because of birth and death, birth and death because of old age, sickness, death, sorrow, grief, anxiety, suffering and extinction.
比丘! 是名色滅,受、想、行、識滅。
Bhikkhu! It is the extinguishment of name and form, the extinguishment of perception, thought, action, and consciousness.
「比丘!常當修習方便 禪思,內寂其心。」
Bhikkhu! It is convenient to practice meditation and meditation in one's heart.
佛說此經已,諸比丘聞佛 所說,歡喜奉行。
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.
如觀察,乃至作證十二經,亦如是廣說。
Such as observation, and even testimony to the Twelve Classics, it is also widely said.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

68 - SA 68 六入處 six entrances

SA 68 (六八) 六入處
SA 68 (six or eight) six entrances
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤獨 園。
For a while, the Buddha lived in the sacred country and only gave the tree to the lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「常當修習方便禪 思,內寂其心,如實觀察。
"Always practice meditation to facilitate meditation, keep one's mind inside, and observe truthfully.
云何如實觀察?
How to observe the cloud truthfully?
如 實知此色、此色集、此色滅;
If you really know this color, this color set, this color disappears;
此受、想、行、識,此 識集、此識滅。
This feeling, thinking, behavior, consciousness, this consciousness collection, this consciousness extinction.
「云何色集,受、想、行、識集?
"What color collection of clouds, collection of feeling, thinking, behavior, and consciousness?
緣眼及 色眼識生,三事和合生觸,緣觸生受,緣受 生愛,乃至純大苦聚生,是名色集。
Dependent-eye and physical-eye awareness of birth, three things in harmony, conjugation, predestined conjugation, conjugation, love, and even pure great suffering are the collection of name and form.
如是,緣 耳、鼻、舌、身、意,緣意及法生意識,三事和合 生觸,緣觸生受,緣受生愛。
If so, the condition is the ear, nose, tongue, body, mind, condition and consciousness, and the three things are conjoined to touch each other.
如是乃至純 大苦聚生,是名色集,受、想、行、識集。
In this way, even pure, great suffering is the collection of name and form, the collection of feeling, thinking, behavior, and consciousness.
「云何色滅, 受、想、行、識滅?
"How does the cloud disappear? Feel, think, act, and realize?
緣眼乃至色眼識生,三事和 合生觸,觸滅則受滅,乃至純大苦聚滅,如 是耳、鼻、舌、身、意,緣意及法意識生,三事和 合生觸,觸滅則受滅、愛滅,乃至純大苦聚 滅,是名色滅,受、想、行、識滅。
Dependent-eye and even physical-eye consciousness regenerate, the three things converge in consonance and touch, and when they are touched, they will be destroyed, and even pure great suffering will converge. Extinguishment means extinction, love extinction, and even pure great suffering. It is the extinction of name and form, acceptance, thinking, action, and consciousness.
「是故,比丘!常當 修習方便禪思,內寂其心。」
That's why, Bhikkhu! Always practice meditation to facilitate meditation, and to silence your heart.
佛說此經已, 諸比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy.
如觀察,乃至作證十二經,亦如是廣說。
Such as observation, and even testimony to the Twelve Classics, it is also widely said.
受與生及樂 亦說六入處
Reception, life and happiness
一一十二種 禪定三昧經
Twelve kinds of meditation samādhi sutra
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

69 - SA 69 其道 The Way

SA 69 (六九) 其道
SA 69 (Sixty Nine) The Way
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「我今當說有身 集趣道及有身集滅道。
"I should say that you have the body to gather the fun way and the body to gather the Tao.
云何有身集趣道?
Why does the cloud gather fun?
愚 癡無聞凡夫,見不如實知色集、色滅、色味、色 患、色離。
Stupidity, ignorance, and ordinary people, do not know the color collection, color extinction, color taste, color trouble, and color separation.
不如實知故,樂色、歎色、著色、住 色;
If you don’t know the truth as it is, enjoy the color, sigh, color, and live the color;
樂色、歎色、著色、住色故,愛樂取;
Happy color, sighing color, coloring, staying in color, love to take;
緣取 有,緣有生,緣生、老、病、死、憂、悲、苦、惱。
Predestined to have, predestined to have life, predestined to be born, old, sick, dead, sorrow, sad, distressed, and troubled.
如是純 大苦聚生。
It is pure and great suffering.
如是受、想、行、識廣說,是名有身集 趣道。
Such as feeling, thinking, acting, and broad-minded speaking, it is a collection of interesting ways of name and body.
比丘!有身集趣道,當知即是苦集趣道。
Bhikkhu! To have the body to gather the interesting Tao, knowingly is to gather the interesting Tao.
「云何有身集滅道?
"Why does the cloud gather together?
多聞聖弟子如實知色、 色集、色滅、色味、色患、色離。
Many disciples of the saint know the truth about color, color collection, color extinction, color taste, color trouble, and color separation.
如實知故,於色 不樂、不歎、不著、不住;
If you know the truth and know the reason, you are not happy, sighing, not catching, and not holding back;
不樂、不歎、不著、不住故, 彼色愛樂滅;
Displeasure, no sigh, no sensation, no cessation, the love of the other color is gone;
愛樂滅則取滅,取滅則有滅, 有滅則生滅,生滅則老、病、死、憂、悲、苦、惱,純 大苦聚滅。
If love is destroyed, it will be destroyed. If it is destroyed, there will be death. If there is death, there will be old age, sickness, death, sorrow, sorrow, suffering, and anxiety.
如色,受、想、行、識亦如是,是名有 身滅道跡。
The same is true for feeling, thinking, acting, and reeding. It is a name for a body and a path.
有身滅道跡,則是苦滅道跡,是故 說有身滅道跡。」
If there is a body-sharp path, it is a bitter-sharp path, so there is a body-sharp path. "
佛說此經已,諸比丘聞佛 所說,歡喜奉行。
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.
如當說,有及當知,亦如是說。
If you say it, you know it, and you say it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

70 - SA 70 實覺 Reality

SA 70 (七〇) 實覺
SA 70 (70) Reality
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「我今當說有 身苦邊、有身集邊、有身滅邊。
"I should say that there is a side of suffering, a side of gathering, and a side of death.
諦聽,善思念之, 當為汝說。
Listen carefully, miss it well, say it for you.
云何有身苦邊?
Why does the cloud have a bitter side?
謂五受陰。
It is called five yin.
云何 為五?
What is cloud five?
色受陰,受、想、行、識受陰,是名有身苦邊。
Physical and yin-receiving, feeling, thinking, behavior, consciousness and yin-receiving, are the suffering of the body.
云何有身集邊?
Why does the cloud have a body?
謂受,當來有愛、貪、喜俱,彼 彼樂著,是名有身集邊。
That is to say, there should be love, greed, joy, and joy.
云何有身滅邊?
Why does the cloud die?
即 此受,當來有愛、貪、喜俱,彼彼樂著無餘斷、 吐、盡、離欲、滅、寂、沒,是名有身滅邊。
That is to say, there should be love, greed, and joy, and the other is happy without interruption, vomiting, exhaustion, liberation, cessation, loneliness, and noness. It is the name and the body.
是故當 說有身苦邊、有身集邊、有身滅邊。」
Therefore, it should be said that there is body suffering, body gathering, and body destruction. "
佛說是經 已,諸比丘聞佛所說,歡喜奉行。
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it.
如當說,有及當知,亦如是說。
If you say it, you know it, and you say it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

71 - SA 71 有身 has body

SA 71 (七一) 有身
SA 71 (July 1) has body
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「我今當說有身、 有身集、有身滅、有身滅道跡。
"I should say that there is a body, a body set, a body extinction, and a body wandering path.
諦聽,善思,當 為汝說。
Listen carefully, think well, say it for you.
云何有身?
Why does the cloud have body?
謂五受陰。
It is called five yin.
云何為五?
What is cloud five?
色受陰,受、想、行、識受陰,是名有身。
The body is the name and body.
云何有 身集?
Why does the cloud have body set?
當來有愛,貪、喜俱,彼彼染著,是名有 身集。
There should be love, greed, and joy, and the other is dyed, which is the collection of name and body.
云何有身滅?
Why does the cloud die?
當來有愛,貪、喜俱,彼彼 樂著無餘斷、吐、盡、離欲、滅,是名有身滅。
There should be love, greed, and joy. He is happy to stop, vomit, exhaust, liberate, and die. It is the name and the body.
「云 何有身滅道跡?
"Why does the cloud have a trace?
謂八聖道,正見、正志、正語、 正業、正命、正方便、正念、正定,是名有身滅道 跡。
The eight holy ways are right view, right will, right speech, right karma, right life, right convenience, right thoughts, right concentration.
是名當說有身、有身集、有身滅、有身滅道 跡。」
The name should say that there is a body, a body set, a body extinguishment, and a body-shadow path. "
佛說是經已,諸比丘聞佛所說,歡喜 奉行。
The Buddha said it was the sutra, and the monks heard what the Buddha said and happily practiced it.
餘如是說。
Yu said.
差別者:
The difference:
「當知有身,當知斷有身 集,當知證有身滅,當知修斷有身道跡。」
When you know there is a body, when you know there is a body, when you know, you have a body, when you know, you have a body, when you know, you have a body and path.
佛 說此經已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy.
如當說,有及當知,亦如是說。
If you say it, you know it, and you say it.
又復差別者:
Those who have made the difference again:
「比丘知有身,斷有身集,證有身滅,修斷有 身道,是名比丘斷愛欲縛諸結等法,修無間 等,究竟苦邊。」
"Bhikkhu knows that there is a body, there is a collection of broken bodies, that there is body destruction, and there is a way of breaking the body.
又復差別者:
Those who have made the difference again:
「是名比丘究竟 邊際,究竟離垢,究竟梵行,純淨上士。」
It's a monk who is the marginal, the scum, the brahma, the pure sergeant.
又復差別者:
Those who have made the difference again:
「是名比丘阿羅漢盡諸有漏, 所作已作,已捨重擔,逮得己利,盡諸有結, 正智心解脫。」
It is a Bhikkhu and Arahant who has done everything, has done everything, has given up the burden, has captured his own interests, has achieved everything, and has a righteous mind.
又復差別者:
Those who have made the difference again:
「是名比丘斷關、 度塹,超越境界,脫諸防邏,建聖法幢。」
It is a monk who cuts off the pass, saves the trench, transcends the realm, breaks away from all defenses, and builds the sacred building.
又復 差別者:
The difference again:
「云何斷關?
"How can the cloud be shut down?
謂斷五下分結。
Said to break five points.
云何 度塹?
Where is the cloud?
謂度無明深塹。
That is ignorance and deep moat.
云何超越境界?
How does the cloud transcend the realm?
謂究 竟無始生死。
It is said that there is no beginning of life and death.
云何脫諸防邏?
Why is the cloud free from all defenses?
謂有愛盡。
It means that there is all love.
云 何建聖法幢?
Yun He Jian Sheng Dharma Building?
謂我慢盡。」
Call me slow. "
又復差別者:
Those who have made the difference again:
「是 名比丘斷五枝,成六枝,守護一,依四種, 棄捨諸諦,離諸求,淨諸覺,身行息,心善 解脫,慧善解脫,純一立梵行,無上士。」
It is a monk who breaks five branches, forms six branches, guards one, according to four kinds, abandons all truths, separates all desires, purifies all enlightenments, body action and breath, mind-kind liberation, wisdom-kindness liberation, and purely one establishes the brahma. , Supreme Sergeant.
其道有三種 實覺亦三種
There are three kinds of ways and three kinds of real feelings
有身四種說 羅漢有六種
There are four kinds of bodies, and there are six kinds of Luohan
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

72 - SA 72 知法 know the law

SA 72 (七二) 知法
SA 72 (seven two) know the law
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「當說所知法、 智及智者。
"Speaking of who knows the Dharma, the wisdom and the wise.
諦聽,善思,當為汝說。
Listen carefully, think carefully, and say it for you.
云何所知 法?
How does the cloud know the law?
謂五受陰。
It is called five yin.
何等為五?
What is five?
色受陰,受、想、行、識 受陰,是名所知法。
Physical and yin-receiving, feeling, thinking, behavior, consciousness and yin-receiving are known methods.
「云何為智?
"What is wisdom?
調伏貪欲、 斷貪欲、越貪欲,是名為智。
Tempering greed, breaking greed, and more greed is called wisdom.
「云何智者?
"What a wise man?
阿羅 漢是。
Arhat is.
阿羅漢者,非有他世死、非無他世 死、非有無他世死、非非有無他世死,廣 說無量,諸數永滅。
Arhats, there are no other world deaths, no other world deaths, no other world deaths, no other world deaths, broadly speaking, countless, and all numbers will die forever.
「是名說所知法、智及智 者。」
It's the one who knows the law, wisdom and wisdom.
佛說此經已,諸比丘聞佛所說,歡喜奉 行。
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

73 - SA 73 重擔 heavy burden

SA 73 (七三) 重擔
SA 73 (seven three) heavy burden
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「我今當說重擔、 取擔、捨擔、擔者。
"I shall speak of burdens, burdens, burdens, and burdens.
諦聽,善思,當為汝說。
Listen carefully, think carefully, and say it for you.
云何重擔?
What is the burden of the cloud?
謂五受陰。
It is called five yin.
何等為五?
What is five?
色受陰,受、 想、行、識受陰。
Physical and yin, feeling, thinking, behavior, consciousness and yin.
「云何取擔?
"What's the burden of the cloud?
當來有愛,貪、喜俱, 彼彼樂著。
There should be love, greed, and joy. He is happy.
「云何捨擔?
"What is the cloud?
若當來有愛,貪、喜俱, 彼彼樂著永斷無餘已、滅已,吐、盡、離欲、滅、沒。
If there should be love, greed, and joy, he and he will be happy forever to sever, extinguish, vomit, exhaust, quit desire, extinguish, and disappear.
「云何擔者?
"He who bears the cloud?
謂士夫是,士夫者,如是名,如是 生,如是姓族,如是食,如是受苦樂,如是 長壽,如是久住,如是壽命齊限。
It is said that a scholar is, such as a name, such as birth, such as a family, such as food, such as suffering and happiness, such as longevity, such as long-term residence, such as life span.
是名為重 擔、取擔、捨擔、擔者。」
It is called a burden, a burden, a burden, and a burden. "
爾時,世尊而說偈言:
At that time, the Lord said:
「已捨於重擔, 不復應更取,
"I have given up my burden, no longer should take more,
重任為大苦, 捨任為大樂,
The heavy responsibility is great suffering, but the responsibility is great happiness,
當斷一切愛, 則盡一切行,
When you break all love, do all you can,
曉了有餘境, 不復轉還有。」
There is leeway after the dawn, but there is still no more. "
佛說此經已,諸比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

74 - SA 74 往詣

SA 74 (七四) 往詣
SA 74 (seventh four)
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「有五受陰。
"There are five yin.
何等 為五?
What is five?
色受陰,受、想、行、識受陰。
Physical and yin, feeling, thinking, behavior, consciousness and yin.
愚癡無聞凡夫 不如實知色、色集、色滅、色味、色患、色離。
Stupid and ignorant ordinary people don't know color, color collection, color extinction, color taste, color trouble, and color separation as they really are.
不 如實知故,於色所樂、讚歎、繫著住,色縛所 縛,內縛所縛,不知根本,不知邊際,不知 出離,是名愚癡無聞凡夫。
If you don't know the truth and know the truth, you can enjoy, admire, and tie yourself to sex, bound by sex, bound by the inner bond, knowing the root, knowing the margins, knowing the renunciation, is the name of foolish and unheard of ordinary people.
以縛生,以縛死, 以縛從此世至他世;
To bind to live, to bind to death, to bind from this life to the rest;
於彼亦復以縛生, 以縛死,是名愚癡無聞凡夫。
Yu Bi also used to restrain life and death, he was called foolish and unheard of ordinary people.
隨魔自在, 入魔網中,隨魔所化,魔縛所縛,為魔所牽。
Follow the demon freely, enter the demon net, be transformed by the demon, bound by the demon, and led by the demon.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
「多聞聖弟子如實知 色、色集、色滅、色味、色患、色離。
"Say disciples know the truth about color, color collection, color extinction, color taste, color trouble, and color separation.
如實知故,不貪 喜色,不讚歎,不繫著住,非色縛所縛,非內 縛所縛,知根本,知津濟,知出離,是名多聞 聖弟子。
Knowing the truth, not greedy, joyful, not admired, not tied, not bound by sex, not bound by inner bondage, knowing the root, knowing the benefits, knowing the renunciation, is a famous disciple.
不隨縛生,不隨縛死,不隨縛從 此世至他世,不隨魔自在,不入魔手,不 隨魔所作,非魔所縛,解脫魔縛,離魔所 牽;
Do not live with the bondage, do not die with the bondage, do not follow the bondage from this world to the rest of the world, do not follow the demons at ease, do not enter the hands of the demons, do not follow the demons, are not bound by the demons, free from the bondage, and lead by the demons;
受、想、行、識亦復如是。」
The same is true for receiving, thinking, acting, and reeding. "
佛說此經已,諸 比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

75 - SA 75 觀 View

SA 75 (七五) 觀
SA 75 (Seventh Five-Year) View
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「有五受陰。
"There are five yin.
何等 為五?
What is five?
謂色受陰,比丘於色厭、離欲、滅、不 起、解脫,是名如來、應、等正覺;
It is said that physical and yin, monks are disgusted with color, renounced, extinguished, incapable, and liberated. It is the enlightenment of the name Tathagata, response, etc.;
如是受、想、行、 識,厭、離欲、滅、不起、解脫,是名如來、應、等正 覺。
If it is feeling, thinking, behavior, consciousness, disgust, liberation, extinction, incapability, and liberation, it is the right enlightenment of the name Tathagata, response, and so on.
比丘亦於色厭、離欲、滅,名阿羅漢慧解 脫;
Bhikkhus are also in disgust, liberation, and extinction, and they are called Arahant Hui and liberation;
如是受、想、行、識,厭、離欲、滅,名阿羅漢 慧解脫。
Such as feeling, thinking, action, consciousness, disgust, liberation, and extinction, it is called Arahant Wisdom and liberation.
比丘!如來、應、等正覺,阿羅漢慧解脫, 有何差別?」
Bhikkhu! What is the difference between the Tathagata, the response, and the enlightenment of the Arahant? "
比丘白佛:
Bhikkhu White Buddha:
「如來為法根、為法 眼、為法依,唯願世尊為諸比丘廣說此 義,諸比丘聞已,當受奉行。」
The Tathagata is the root, the eye, and the basis of the Dharma. I only hope that the Blessed One will speak this righteously for all the monks, and all the monks have heard it and should be practiced.
佛告比丘:
Buddha told Bhikkhu:
「諦聽, 善思,當為汝說。
"Listen carefully, think well, say it for you.
如來、應、等正覺未曾聞 法,能自覺法,通達無上菩提,於未來世開 覺聲聞而為說法,謂四念處、四正勤、四如 意足、五根、五力、七覺、八道。
Tathagata, Ying, and other enlightenment have never heard the Dharma, can be conscious of the Dharma, understand the supreme bodhi, and be enlightened and heard in the future life as a saying, which is the four mindfulness, the four righteousness, the four wishful feet, the five senses, the five powers, and the seven Feeling, eight ways.
比丘!是名如 來、應、等正覺未得而得,未利而利,知道、分 別道、說道、通道,復能成就諸聲聞教授 教誡;
Bhikkhu! It is the name of the Tathagata, the response, and so on. It is not obtained by enlightenment, and it is not profitable. Knowing, separating, saying, channeling, regaining the ability to achieve the teachings of the professors;
如是說正順欣樂善法,是名如來、羅 漢差別。」
In this way, it is the difference between the name Tathagata and the Arhat. "
佛說此經已,諸比丘聞佛所說,歡 喜奉行。
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

76 - SA 76 欲 desire

SA 76 (七六) 欲
SA 76 (seven six) desire
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「有五受陰。
"There are five yin.
何等 為五?
What is five?
色受陰,受、想、行、識受陰。
Physical and yin, feeling, thinking, behavior, consciousness and yin.
汝等比丘當 觀察於色,觀察色已,見有我、異我、相在 不?」
When you wait for the monks to observe form, observe form, see that there is self, different self, and presence? "
諸比丘白佛言:
The words of the Bhikkhus:
「不也,世尊!」
No, Lord!
佛告比丘:
Buddha told Bhikkhu:
「善 哉!善哉!色無我,無我者則無常,無常者則是 苦。
"Goodness! Goodness! Forms have no self, and those without self are impermanent, and those who are impermanent are suffering.
若苦者,彼一切非我、不異我、不相在,當 作是觀。
If the person is suffering, everything is not self, not different from self, and not related to each other, as a view.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
多聞聖弟子 於此五受陰觀察非我、非我所。
The disciple of Duowensheng, observe the non-self and non-self in this five yin.
如是觀察 已,於世間都無所取;
If it is observed, there is nothing in the world;
無所取者,則無所 著;
If there is nothing to take, there is nothing;
無所著者,自覺涅槃:
Those who have no author, consciously Nirvana:
『我生已盡,梵行已 立,所作已作,自知不受後有。』
"My life is over, Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」
!!br0ken!!
佛說此經 已,諸比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

77 - SA 77 貪 Greed

SA 77 (七七) 貪
SA 77 (Seven Seven) Greed
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「當斷色欲貪,欲 貪斷已,則色斷;
"When you stop lust and greed, if you want to be greedy, then lust is broken;
色斷已,得斷知;
The color is broken, you have to know;
得斷知 已,則根本斷。
If you know what you have already done, then you simply end.
如截多羅樹頭,未來不復 更生。
If the tree head is cut off, the future will not be reborn.
如是受、想、行、識欲貪斷,乃至未來世 不復更生。」
In this way, feeling, thinking, acting, knowledge and desire are greedy and cut off, and will not be reborn in the future life. "
佛說此經已,諸比丘聞佛所說, 歡喜奉行。
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

78 - SA 78 生 birth

SA 78 (七八) 生
SA 78 (seven eight) birth
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「若色起、住、出,則 苦於此起,病於此住,老、死於此出;
"If the color arises, stays, and comes out, you will suffer from this, stay sick here, get old and die here;
受、想、行、 識亦如是說。
The same is true of feeling, thinking, acting, and reed.
比丘!若色滅、息、沒,苦於此 滅,病於此息,老、死於此沒;
Bhikkhu! If lust, breath, and dysfunction, suffer from this dying, get sick with this breath, get old, and die with this dysfunction;
受、想、行、識亦復 如是。」
The same is true for receiving, thinking, acting, and reeding. "
佛說此經已,諸比丘聞佛所說,歡喜 奉行。
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

79 - SA 79 略說

SA 79 (七九) 略說
SA 79 (Seven Nine)
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「過去、未來色尚無 常,況復現在色!多聞聖弟子如是觀察已, 不顧過去色,不欣未來色,於現在色厭、 離欲、滅寂靜;
"Past and future appearances are not permanent, and the present conditions are restored! The disciples of the sage have been observing the past, disregarding the past appearances, not happy with the future appearances, disgusted with the present appearances, renunciation, and extinguished silence;
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
「比丘!若 無過去色者,多聞聖弟子無不顧過去色;
"Bhikkhu! If there is no past appearance, the disciples who hear more will not ignore the past appearance;
以有過去色故,多聞聖弟子不顧過去 色。
Because of the past colors, many disciples of the saints ignore the past colors.
若無未來色者,多聞聖弟子無不欣未 來色;
If there is no future color, the holy disciples will be pleased with the future color;
以有未來色故,多聞聖弟子不欣未 來色。
Because there is a future color, many disciples of the saint are not pleased with the future color.
若無現在色者,多聞聖弟子不於現 在色生厭、離欲、滅盡向;
If there is no one who is present, the saint disciple will not be bored, detached from desire, and extinguished by the present.
以欲現在色故, 多聞聖弟子於現在色生厭、離欲、滅盡向。
With desires and desires, I often hear that the saint disciples are disgusted, divorced, and extinguished.
受、想、行、識亦如是說。」
The same goes for receiving, thinking, acting, and reeding. "
佛說此經已,諸比丘 聞佛所說,歡喜奉行。
The Buddha said that this sutra has been, and the monks heard what the Buddha said and followed it with joy.
如無常,苦、空、非我三經,亦如是說。
Such as impermanence, the three sutras of suffering, emptiness, and non-self, and so on.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

80 - SA 80 法印 French seal

SA 80 (八〇) 法印
SA 80 (80) French seal
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「當說聖法印及 見清淨。
"Say the Holy Dharma Seal and See Purity.
諦聽,善思。
Listen carefully, think well.
若有比丘作是說:
If there are monks who say:
『我 於空三昧未有所得,而起無相、無所有、離 慢知見。』
『I have nothing to gain from the samādhi of emptiness, but have no form, no possessions, and dissociation. 』
者,莫作是說。
Who said nothing.
所以者何?
So what?
若於空未 得者而言我得無相、無所有、離慢知見者, 無有是處!若有比丘作是說:
For those who are in the void, I have no form, nothing, and those who are slow to understand, and have no merit! If there are monks who say:
『我得空,能 起無相、無所有、離慢知見。』
"I am free, I can have no form, no possessions, dissociation and understanding. 』
者,此則善說。
Those who say this is good.
所 以者何?
So what?
若得空已,能起無相、無所有、離慢 知見者,斯有是處!云何為聖弟子及見清 淨?」
If you have enough time, you can have no form, no possessions, and detachment from the slow and perceptive. What is a holy disciple and see pure? "
比丘白佛:
Bhikkhu White Buddha:
「佛為法根、法眼、法依,唯願為 說!諸比丘聞說法已,如說奉行。」
Buddha is the root, the eye, and the basis of the law. He only wishes to speak! Bhikkhus have heard the sayings, as if they were practicing.
佛告比 丘:
Buddhism Bhikkhu:
「若比丘於空閑處樹下坐,善觀色無常、 磨滅、離欲之法。
"If a monk sits under a tree in a free place, he is good at observing the impermanence, obliteration, and liberation of desire.
如是觀察受、想、行、識,無常、磨 滅、離欲之法。
This is to observe the methods of feeling, thinking, behavior, consciousness, impermanence, obliteration, and liberation.
觀察彼陰無常、磨滅、不堅固、變 易法,心樂、清淨、解脫,是名為空。
Observing the impermanence, obliteration, insufficiency, change method, happiness, purification, and liberation of the yin is called emptiness.
如是觀者, 亦不能離慢、知見清淨。
If you are a viewer, you can't be too slow and pure.
「復有正思惟三昧, 觀色相斷,聲、香、味、觸、法相斷,是名無相。
"There is no form of right thinking and samādhi, the interlinking of perception and form, the interlinking of sound, fragrance, taste, touch, and dharma.
如是觀者,猶未離慢、知見清淨。
If you are a viewer, you are still slow and pure.
「復有正思 惟三昧,觀察貪相斷,瞋恚、癡相斷,是名無 所有。
"There is no right to think, but samādhi, observing the breaking of greed, aversion and delusion, it means nothing.
如是觀者,猶未離慢、知見清淨。
If you are a viewer, you are still slow and pure.
「復有 正思惟三昧,觀察我所從何而生?
"Re-being, right thinking and samadhi, observing where I was born?
「復有正 思惟三昧,觀察我、我所,從若見、若聞、若嗅、 若甞、若觸、若識而生。
"There will be righteous thinking and samādhi, observing me and what we are, from Ruo see, Ruo smell, Ruo smell, Ruo Zi, Ruo touch, Ruo knowledge.
「復作是觀察:
"Reproduction is observation:
『若因、若緣 而生識者,彼識因、緣,為常、為無常?』
"If the cause and condition are those who are born with knowledge, who knows the cause and condition as permanence and impermanence? 』
「復作 是思惟:
"Duplicate is thinking:
『若因、若緣而生識者,彼因、彼緣皆悉 無常。』
"If the cause and condition produce knowledge, the cause and condition are both impermanent. 』
復次,彼因、彼緣皆悉無常,彼所生識 云何有常?
Repeatedly, both the cause and the condition are known to be impermanent, so what is the permanence of the knowledge born of him?
「無常者,是有為行,從緣起,是患 法、滅法、離欲法、斷知法,是名聖法印、知見 清淨;
"The impermanent is the act of action. From the origin, it is the law of suffering, the death of the law, the law of liberation, the law of judging knowledge, the seal of the sacred law, the purity of knowledge and perception;
是名比丘當說聖法印、知見清淨……」如是 廣說。
It is a monk who speaks of the Holy Dharma seal, and knowing and seeing is pure..." Said widely.
佛說此經已,諸比丘聞佛所說,歡喜 奉行。
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

81 - SA 81 富蘭那 Fulana

SA 81 (八一) 富蘭那
SA 81 (August One) Fulana
如是我聞:
I heard this:
一時,佛住毘耶離獼猴池 側重閣講堂。
For a while, the Buddha stayed at the Viyali Macaque Pool and focused on the Pavilion Lecture Hall.
爾時,有離車名摩訶男,日 日遊行,往詣佛所。
At that time, there was Maha Nan who left the car and marched every day to the Buddha's place.
時,彼離車作是念:
When he left the car, he thought:
「若我 早詣世尊所者,世尊及我知識比丘皆悉 禪思,我今當詣七菴羅樹阿耆毘外道所。」
If I had known the Blessed One, the Blessed One and my Knowledge Bhikkhus both knew about meditation, I would now be the Seven Temples of the Rashu Ajabi Outer Path.
即往詣彼富蘭那迦葉住處。
Go to the residence of Bifulanakya.
時,富蘭那迦 葉——外道眾主,與五百外道前後圍遶,高聲 嬉戲,論說俗事。
At that time, Fulana Kaye, the masters of the Outer Daoism, surrounded the 500 Outer Daoists, playing loudly and talking about common things.
時,富蘭那迦葉遙見離車 摩訶男來,告其眷屬,令寂靜住:
At that time, Fulana Kassapa saw the car in the distance, and Maha Nan came and told his family members and silenced him:
「汝等默然! 是離車摩訶男是沙門瞿曇弟子,此是沙門 瞿曇白衣弟子,毘耶離中最為上首,常樂 靜寂,讚歎寂靜,彼所之詣寂靜之眾,是故 汝等應當寂靜。」
Wait silently! It is Licha Mahanan who is a disciple of Shamen Qutan, this is the disciple of Shamen Qutan in white, and Vie Lizhong is the first, Changle is silent, admires the silence, the silent people of the other are the so you It should be quiet.
時,摩訶男詣彼眾富蘭那 所,與富蘭那共相問訊,相慰勞已,却坐一 面。
At that time, the Maha man asked all the Fulana offices to question and consolate with Fulana, but sat down.
時,摩訶男語富蘭那言:
At that time, Maha Man said that Fran said:
「我聞富蘭那為 諸弟子說法:
"I heard Fulanna said for the disciples:
『無因、無緣眾生有垢,無因、無緣 眾生清淨。』
"There is no cause, no destiny, all beings are dirty, no cause, no destiny, all beings are pure. 』
世有此論,汝為審有此,為是外 人相毀之言?
There is such a theory in the world, but you have this for the trial, because it is the words of outsiders that ruin it?
世人所撰,為是法、為非法,頗 有世人共論、難問、嫌責以不?」
What is written by the world is law and illegal, and there are quite a lot of opinions, difficult to ask, and not to blame? "
富蘭那迦葉 言:
Franakya Ye said:
「實有此論,非世妄傳。
"In fact, there is such a theory, it is not spread in the world.
我立此論,是如法 論,我說此法,皆是順法,無有世人來共難 問而呵責者。
I make this argument, it is like the law, I said that this law is all compliant with the law, and there is no one who has the world to ask questions and blame.
所以者何?
So what?
摩訶男!我如是見、如 是說:
Maha Nan! As I saw and said:
『無因、無緣眾生有垢,無因、無緣眾生清 淨。』
"There is no cause, no destiny for all beings, and no cause, no destiny, all beings are pure. 』
」
!!br0ken!!
時,摩訶男聞富蘭那所說,心不喜樂,呵 罵已,從坐起去,向世尊所,頭面禮足,却坐 一面,以向與富蘭那所論事,向佛廣說。
At that time, when the Maha man heard what Fulanna had said, his heart was not happy, and he scolded him. He sat up and bowed to the World Venerable's place, but sat down to discuss things with Fulanna and to the Buddha. Say.
佛 告離車摩訶男:
Buddha told Li Cha Maha Nan:
「彼富蘭那為出意語,不足 記也。
"Bifulan is a surprise, not enough to remember.
如是富蘭那愚癡,不辨、不善、非因 而作是說:
Such as Fran’s foolishness, ignorance, unkindness, and non-cause actions:
『無因、無緣眾生有垢,無因、無緣眾 生清淨。』
"There is no cause, no destiny for all beings, and no cause, no destiny for beings are pure. 』
所以者何?
So what?
有因、有緣眾生有垢,有 因、有緣眾生清淨。
There is a cause and predestined sentient beings are dirty, and there is a cause and predestined sentient beings are pure.
「摩訶男!何因、何緣眾生有 垢,何因、何緣眾生清淨?
"Mahman! Why and why all beings are dirty, why and why all beings are clean?
摩訶男!若色一向 是苦,非樂、非隨樂、非樂長養、離樂者,眾生 不應因此而生樂著。
Maha Nan! If form has always been suffering, non-pleasure, non-accompaniment, non-pleasure, long-term nurturing, and freedom from happiness, sentient beings should not be happy.
摩訶男!以色非一向 是苦, 是 樂、隨樂、樂所長養、不離樂,是故眾 生於色染著;
Maha Nan! Israel is not always suffering, it is happiness, reliance on happiness, the growth of happiness, and no separation from happiness, so all beings are dyed by color;
染著故繫,繫故有惱。
Dyed with the old line, the line is therefore annoying.
摩訶男! 若受、想、行、識一向是苦,非樂、非隨樂、非 樂長養、離樂者,眾生不應因此而生樂著。
Maha Nan! If feeling, thinking, behavior, and consciousness have always been suffering, not pleasure, not rejoicing, not joyful for long nurturing, and free from joy, sentient beings should not be happy.
摩訶男!以識非一向是苦, 是 樂,隨樂、樂所 長養、不離樂,是故眾生於識染著;
Maha Nan! Consciousness is always suffering, it is happiness, to follow happiness, to nurture from happiness, not to leave happiness, so all beings are affected by consciousness;
染著故 繫,繫故生惱。
Dyed with the old line, the line is annoying.
摩訶男!是名有因、有緣眾 生有垢。
Maha Nan! It is because all beings are defiled by reason and destiny.
「摩訶男!何因、何緣眾生清淨?
"Mahman! Why and why all beings are pure?
摩訶 男!若色一向是樂,非苦、非隨苦、非憂苦 長養、離苦者,眾生不應因色而生厭離。
Maha! If form is always happiness, neither suffering, following suffering, nor sorrow. One who grows up and frees from suffering, sentient beings should not be disgusted because of form.
摩 訶男!以色非一向樂,是苦、隨苦、憂苦長養、 不離苦,是故眾生厭離於色;
Maha Nan! Israel is not always happy, it is suffering, following suffering, growing up through suffering, not being separated from suffering, so all beings are disgusted with color;
厭故不樂, 不樂故解脫。
Disgusted and unhappy, unhappy and relieved.
摩訶男!若受、想、行、識一向是 樂,非苦、非隨苦、非憂苦長養、離苦者,眾 生不應因識而生厭離。
Maha Nan! If feeling, thinking, acting, and consciousness have always been happiness, not suffering, not following suffering, not growing up with suffering, and being free from suffering, sentient beings should not be disgusted because of consciousness.
摩訶男!以受、想、行、 識非一向樂,是苦、隨苦、憂苦長養、不離苦, 是故眾生厭離於識;
Maha Nan! To feel, think, act, and know is not always happiness, it is suffering, follow suffering, nurture through suffering, and stay indifferent from suffering, so all beings are disgusted with consciousness;
厭故不樂,不樂故解 脫。
Disgusted and unhappy, unhappy and therefore free.
摩訶男!是名有因、有緣眾生清淨。」
Maha Nan! It is the purification of all beings by reason and destiny. "
時,摩訶 男聞佛所說,歡喜隨喜,禮佛而退。
At that time, Maha man heard what the Buddha said, rejoicing and rejoicing, and bowing to the Buddha.
知法及重擔 往詣、觀、欲貪
Know the Dhamma and the burden
生及與略說 法印、富蘭那
A brief introduction to life and relations, France, India, Fran
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

82 - SA 82 竹園 Bamboo Garden

SA 82 (八二) 竹園
SA 82 (eight two) Bamboo Garden
如是我聞:
I heard this:
一時,佛住支提竹園精舍。
For a while, the Buddha lived in Zhiti Bamboo Garden Abode.
爾 時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「多聞聖弟子於何所而 見無常、苦?」
Where did the disciples see impermanence and suffering?
諸比丘白佛言:
The words of the Bhikkhus:
「世尊為法根、法 眼、法依,唯願為說!諸比丘聞已,當如說奉 行。」
The Blessed One is the root, the eye, and the basis of the Dharma. He only wants to speak! Bhikkhus have heard of it, and they should act as they say.
佛告比丘:
Buddha told Bhikkhu:
「諦聽,善思,當為汝說。
"Listen carefully, think well, say it for you.
多聞聖 弟子於色見無常、苦,於受、想、行、識,見無常、 苦。
Duo Wen Sheng disciples see impermanence and suffering in body, and see impermanence and suffering in feeling, thinking, behavior, and knowledge.
比丘!色為是常、無常耶?」
Bhikkhu! Color is permanence and impermanence? "
比丘白佛:
Bhikkhu White Buddha:
「無 常。
"Impermanence.
世尊!」
Lord! "
「比丘!無常者是苦耶?」
Bhikkhu! The impermanent is suffering?
比丘白佛:
Bhikkhu White Buddha:
「是 苦。
"It's suffering.
世尊!」
Lord! "
「比丘!若無常、苦,是變易法,多聞聖弟 子寧於中見我、異我、相在不?」
Bhikkhu! If there is impermanence and suffering, it is the law of change. If you hear more about it, the holy disciple would rather see me, different selves, and presence?
比丘白佛:
Bhikkhu White Buddha:
「不 也,世尊!」
No, Lord!
「受、想、行、識亦復如是。
"The same is true for receiving, thinking, acting, and reeding.
是故,比丘!所 有諸色,若過去、若未來、若現在,若內、若外,若 麤、若細,若好、若醜,若遠、若近,彼一切皆非我、 非異我、不相在。
Yes, Bhikkhu! All colors, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near, all of them are not me, not different me, not in each other .
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
多聞 聖弟子如是觀察,厭於色,厭受、想、行、識,厭 故不樂,不樂故解脫,解脫故:
Hearing that the saint disciple observes this way, disgusted with color, disgusted with, thinking, acting, and consciousness, disgusted because of unhappy, unhappy because of liberation, and liberated by:
『我生已盡,梵 行已立,所作已作,自知不受後有。』
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
」
!!br0ken!!
時,諸比 丘聞佛所說,歡喜奉行。
At that time, the monks heard what the Buddha said and happily followed them.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

83 - SA 83 毗舍利 Vaishali

SA 83 (八三) 毗舍利
SA 83 (eighth three) Vaishali
如是我聞:
I heard this:
一時,佛住毘耶離獼猴池側 重閣講堂。
For a while, the Buddha stayed at the Viyali Macaque Pool and focused on the pavilion lecture hall.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「多聞聖弟 子於何所見非我、不異我、不相在。
"Where do the saint disciples see who is not me, who is not me, and who are not with me?
如是 平等正觀,如實知見?」
If it is equal and upright, knowing and seeing the truth? "
比丘白佛:
Bhikkhu White Buddha:
「世尊為法 根、法眼、法依,唯願為說!諸比丘聞已,如說奉 行。」
The Blessed One is the root, the eye, and the basis of the Dharma. He only wants to speak! Bhikkhus have heard about it and acted as if they said it.
佛告比丘:
Buddha told Bhikkhu:
「諦聽,善思,當為汝說。
"Listen carefully, think well, say it for you.
多聞聖 弟子於色見非我、不異我、不相在,是名 如實正觀。
Duowensheng. Disciple Yu Se sees non-self, non-self, and non-comprehensiveness. It is true to the truth.
受、想、行、識亦復如是。」
The same is true for receiving, thinking, acting, and reeding. "
佛告諸比 丘:
Buddha told monks:
「色為是常、為無常耶?」
Lose is permanence, impermanence?
比丘白佛:
Bhikkhu White Buddha:
「無常。
"Impermanence.
世 尊!」
Lord! "
又告比丘:
Then he told the monk:
「若無常者,是苦不?」
If there is impermanence, is it suffering?
比丘白佛:
Bhikkhu White Buddha:
「是苦。
"It's suffering.
世尊!」
Lord! "
「比丘!若無常、苦,是變易法,多聞 聖弟子於中寧見有我、異我、相在不?」
Bhikkhu! If there is impermanence and suffering, it is the law of change. I hear more about it. The Holy Disciple Yu Zhongning sees me, different me, and relatives?
比丘 白佛:
Bhikkhu White Buddha:
「不也,世尊!」
No, Lord!
「受、想、行、識亦復如是。
"The same is true for receiving, thinking, acting, and reeding.
是 故,比丘!所有諸色,若過去、若未來、若現在, 若內、若外,若麤、若細,若好、若醜,若遠、若近,彼 一切皆非我、不異我、不相在,是名如實正 觀。
So, Bhikkhu! All colors, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near, everything is not me, not different from me, not in each other , Is the name truthfulness.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
多聞聖弟子如是 觀察,於色得解脫,於受、想、行、識得解脫。
In this way, the disciple of Sage Duowen observes, liberates from appearance, liberates from feeling, thinking, acting, and knowing.
我 說彼解脫生、老、病、死、憂、悲、惱、苦,純大苦聚。」
I said that he was free from birth, old age, sickness, death, sorrow, sorrow, annoyance, suffering, pure great suffering. "
佛 說此經時,諸比丘聞佛所說,歡喜奉行。
When the Buddha said this sutra, the monks heard what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

84 - SA 84 清淨 Clean

SA 84 (八四) 清淨
SA 84 (August 4) Clean
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「色是無常,無常 則苦,苦則非我;
"Lexus is impermanence, impermanence is suffering, and suffering is not me;
非我者,彼一切非我、不異 我、不相在,如實知,是名正觀。
Those who are not me, everything that is not me, is not different from me, does not exist, knowing the truth is the right view.
受、想、行、識亦 復如是。
The same is true for receiving, thinking, acting, and reeding.
多聞聖弟子於此五受陰非我、非 我所觀察;
Learn more about the saint’s disciples in this five observing the yin of non-self and non-self;
如是觀察,於諸世間都無所取, 無所取故無所著,無所著故自覺涅槃:
In this way of observation, there is nothing to take in the world, nothing to take, no writing, and no writing to consciously Nirvana:
『我 生已盡,梵行已立,所作已作,自知不受 後有。』
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen. 』
」
!!br0ken!!
佛說此經已,諸比丘聞佛所說,歡喜 奉行。
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

85 - SA 85 正觀察 Observation

SA 85 (八五) 正觀察
SA 85 (Eighth Five-Year) Observation
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「比丘!於何所 不見我、異我、相在?」
Bhikkhu! Where can I not see me, different me, and presence?
比丘白佛:
Bhikkhu White Buddha:
「世尊為法根、 法眼、法依,唯願為說!諸比丘聞已,如說奉 行。」
The Blessed One is the root, the eye, and the basis of the Dharma, and he only wants to speak! The monks have heard about it, and acted like they said.
佛告比丘:
Buddha told Bhikkhu:
「諦聽,善思,當為汝說。
"Listen carefully, think well, say it for you.
於色 不見有我、異我、相在不?
Yu Se Can't see me, different me, or not?
於受、想、行、識亦復 如是。
The same is true for receiving, thinking, acting, and reeding.
比丘!色為是常、無常耶?」
Bhikkhu! Color is permanence and impermanence? "
比丘白佛:
Bhikkhu White Buddha:
「無 常。
"Impermanence.
世尊!」
Lord! "
佛言:
Buddhist words:
「比丘!若無常者,是苦不?」
Bhikkhu! If the impermanent, is it suffering?
比丘 白佛:
Bhikkhu White Buddha:
「是苦。
"It's suffering.
世尊!」
Lord! "
「比丘!若無常、苦,是變易法, 多聞聖弟子寧於中見我、異我、相在不?」
Bhikkhu! If there is impermanence and suffering, it is the law of change. Do you hear that the holy disciples would rather see me, different me, and be in each other?
比 丘白佛:
Bhikkhu White Buddha:
「不也,世尊!」
No, Lord!
「受、想、行、識亦復如是。
"The same is true for receiving, thinking, acting, and reeding.
是故,比丘!諸所有色,若過去、若未來、若現在, 若內、若外,若麤、若細,若好、若醜,若遠、若近,彼 一切非我、不異我、不相在。
Yes, Bhikkhu! All colors, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near, all of them are not me, not different me, not in each other.
受、想、行、識亦復 如是。
The same is true for receiving, thinking, acting, and reeding.
比丘!多聞聖弟子觀察五受陰非我、 非我所。
Bhikkhu! Many disciples of the saint observe that the five Yin Yin is not self and non-self.
如是觀察者,於諸世間都無所 取,無所取者無所著,無所著故自覺涅 槃:
If you are an observer, you have nothing to take in the world, and you who have nothing to take have nothing to write. There is nothing to write, so you are conscious of Nirvana:
『我生已盡,梵行已立,所作已作,自知不 受後有。』
"My life is over, Brahma has been established, what has been done has been done, and I know I cannot accept it. 』
」
!!br0ken!!
佛說此經已,諸比丘聞佛所說, 歡喜奉行。
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

86 - SA 86 無常 impermanence

SA 86 (八六) 無常
SA 86 (eight six) impermanence
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「若無常色有常 者,彼色不應有病、有苦,亦不應於色有 所求,欲令如是、不令如是。
"If there is impermanence and permanence, the other color should not be sick or suffering, nor should it be desired by sex.
以色無常故, 於色有病、有苦生,亦得不欲令如是、不 令如是。
Because of the impermanence of color, there is disease and suffering in color, and it has to be unwilling to make it so.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
比丘!於意云 何?
Bhikkhu! Yu Yiyun What?
色為常、為無常耶?」
Color is permanence and impermanence? "
比丘白佛:
Bhikkhu White Buddha:
「無常。
"Impermanence.
世尊!」
Lord! "
「比丘!無常為是苦不?」
Bhikkhu! Is impermanence caused by suffering?
比丘白佛:
Bhikkhu White Buddha:
「是苦。
"It's suffering.
世尊!」
Lord! "
「比丘!若無常、苦,是變易法,多聞聖弟子於 中寧見是我、異我、相在不?」
Bhikkhu! If impermanence and suffering, it is the law of change, so I heard that the disciple of the saint Yu Zhongning saw that it was me, different me, and each other?
比丘白佛:
Bhikkhu White Buddha:
「不也, 世尊!」
No, Lord!
「受、想、行、識亦復如是。
"The same is true for receiving, thinking, acting, and reeding.
是故,比丘!諸所 有色,若過去、若未來、若現在,若內、若外,若 麤、若細,若好、若醜,若遠、若近,彼一切非我、 非我所如實知。
Yes, Bhikkhu! All colors, if past, if future, if present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is not me, not what I know as it is.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
多聞 聖弟子正觀於色,正觀已,於色生厭、離欲、 不樂、解脫;
Hear more, saint disciples are observing physical appearance, observing oneself, disgust, liberation, unhappiness, and liberation in physical form;
受、想、行、識,生厭、離欲、不樂、解 脫:
Feeling, thinking, behavior, consciousness, disgust, liberation, unhappiness, liberation:
『我生已盡,梵行已立,所作已作,自知不 受後有。』
"My life is over, Brahma has been established, what has been done has been done, and I know I cannot accept it. 』
」
!!br0ken!!
佛說此經已,諸比丘聞佛所說,歡 喜奉行。
The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

87 - SA 87 苦 bitter

SA 87 (八七) 苦
SA 87 (eight seven) bitter
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「色是苦。
"Lexus is bitter.
若色非 是苦者,不應於色有病、有苦生,亦不欲 令如是,亦不令不如是。
If sex is not a suffering person, one should not be ill or suffering from sex, nor should it be so, nor should it be bad.
以色是苦,以 色是苦故,於色病生,亦得於色欲令 如是、不令如是。
Israel is suffering, and Israel is suffering. The disease of sex can also be caused by lust and desire.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
比丘!色為常、無常耶?」
Bhikkhu! Permanence and impermanence? "
比丘白佛:
Bhikkhu White Buddha:
「無常。
"Impermanence.
世 尊!」
Lord! "
「比丘!無常者是苦不?」
Bhikkhu! Is impermanence suffering?
比丘白佛:
Bhikkhu White Buddha:
「是苦。
"It's suffering.
世尊!」
Lord! "
「比丘!若無常、苦,是變易法,多聞聖弟子 寧於中見我、異我、相在不?」
Bhikkhu! If there is impermanence and suffering, it is the law of change. If you hear more about the holy disciple, would you rather see me, different selves, and presence?
比丘白佛:
Bhikkhu White Buddha:
「不也, 世尊!」
No, Lord!
「受、想、行、識亦復如是。
"The same is true for receiving, thinking, acting, and reeding.
是故,比丘!諸所 有色,若過去、若未來、若現在,若內、若外,若麤、 若細,若好、若醜,若遠、若近,彼一切非我、不 異我,不相在,如實觀察。
Yes, Bhikkhu! All colors, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near, everything is not me, not me, not in each other, Observe the truth.
受、想、行、識亦復如 是。
The same is true for receiving, thinking, acting, and reeding.
多聞聖弟子於色得解脫,於受、想、行、識 得解脫;
Sacred disciples who hear more can be liberated from body, and liberated by feeling, thinking, acting and knowing;
我說彼解脫生、老、病、死、憂、悲、惱、苦, 純大苦聚。」
I said that he was free from birth, old age, sickness, death, sorrow, sorrow, annoyance, suffering, and great suffering. "
佛說此經已,諸比丘聞佛所說, 歡喜奉行。
The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it.
雜阿含經卷第三
Miscellaneous Scriptures 3
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

88 - SA 88 鬱多羅 Uttara

SA 88 (八八) 鬱多羅
SA 88 (eight eight) Uttara
雜阿含經卷第四
Miscellaneous Book 4
宋天竺三藏求那跋陀羅譯
Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
時,有年少婆羅門名欝多羅,來詣 佛所,與世尊面相問訊慰勞已,退坐一面, 白佛言:
At that time, there was a young Brahmin named Zandara, who came to the Buddha's place, and asked the Blessed One to comfort him, and sat down, saying:
「世尊!我常如法行乞,持用供養父 母,令得樂離苦。
"Master! I often beg like the law, holding on to provide for my parents, so that happiness is free from suffering.
世尊!我作如是,為多 福不?」
Lord! How blessed is I for doing so? "
佛告欝多羅:
Buddha told Zadora:
「實有多福。
"How blessed it is.
所以者何?
So what?
若 有如法乞求,供養父母,令其安樂,除苦 惱者,實有大福。」
If you beg in the same way, provide for your parents, make them happy, and relieve your suffering, you will be blessed. "
爾時,世尊即說偈言:
At that time, the Blessed One said:
「如汝於父母, 恭敬修供養,
"Like your parents, respectfully cultivate and support,
現世名稱流, 命終生天上。」
The name flows in this world, and the life is in heaven forever. "
佛說此經已,年少欝多羅歡喜隨喜,作禮 而去。
The Buddha said that this sutra was over, and when he was young, Zhu Duola rejoiced and went away as a gift.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

89 - SA 89 優波迦 Uboga

SA 89 (八九) 優波迦
SA 89 (Eighty Nine) Uboga
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
時,有年少婆羅門名優波迦,來詣佛 所,與世尊面相問訊慰勞已,退坐一面,白 佛言:
At that time, a young and famous Brahman, Bokya, came to the Buddha's place, and asked the Buddha face to face to comfort him, and sat back, saying:
「瞿曇!諸婆羅門常稱歎邪盛大會,沙 門瞿曇亦復稱歎邪盛大會不?」
Qu Tan! Brahmins often called the evil grand meeting, and Shamen Qu Tan also called the evil grand meeting again?
佛告優波 迦:
Buddha told Upoja:
「我不一向稱歎,或有邪盛大會可稱 歎,或有邪盛大會不可稱歎。」
I don't always sigh, or there may be an evil event to sigh, or an evil event to sigh.
優波迦白佛:
Uboga White Buddha:
「何等邪盛大會可稱歎?
"What a sigh of evil grand meeting?
何等邪盛大會不可 稱歎?」
How uncomfortable the evil grand meeting is? "
佛告優波迦:
Buddha told Yoboja:
「若邪盛大會繫群少特 牛、水特、水牸,及諸羊犢、小小眾生悉皆傷殺, 逼迫苦切,僕使作人,鞭笞恐怛,悲泣號呼, 不喜不樂,眾苦作役。
"Ruoxie Shengda is the group of cattle, water, water, and all the sheep and calves, small beings are all killed, persecuted and bitter, servants are human, flogging fear, weeping and crying, not happy or unhappy , All hard work.
如是等邪盛大會, 我不稱歎,以造大難故。
If I wait for the evil grand meeting, I will not sigh, in order to cause a catastrophe.
若復大會不繫 縛群牛,乃至不令眾生辛苦作役者。
If the resumption of the meeting does not tie the herd, or even those who do not make all living beings work hard.
如是 邪盛大會,我所稱歎,以不造大難故。
If it is an evil event, I call it a sigh, so as not to cause a catastrophe.
爾時, 世尊即說偈言:
At that time, the Blessed One said:
「馬祀等大會, 造諸大難事,
"Ma Si and other conferences have caused great difficulties,
如是等邪盛, 大仙不稱歎。
If you wait for evil to flourish, Daxian does not sigh.
繫縛諸眾生, 殺害微細蟲,
Bind all beings, kill tiny insects,
是非為正會, 大仙不隨順。
Right and wrong are right and wrong, and Daxian doesn't follow suit.
若不害眾生, 造作眾難者,
If it doesn’t harm all beings and creates difficulties for all,
是等名正會, 大仙隨稱歎。
It's a regular meeting, Daxian sighs.
惠施修供養, 為應法邪盛,
Hui Shi repairs and supports, in response to the law and evil,
施者清淨心, 梵行良福田。
The giver purifies the heart, and the brahma is good fortune.
如是大會者, 是則羅漢會,
If it’s a conference participant, it’s an Arhat meeting,
是會得大果, 諸天皆歡喜。
There will be great results, and the heavens will be happy.
自行恭敬請, 自手而施與,
Please do it yourself, give it yourself,
彼我悉清淨, 是施得大果。
He and I know that being clean, is to give great results.
慧者如是施, 信心應解脫,
If the wise one does, faith should be released,
無罪樂世間, 智者往生彼。」
Innocent and happy in the world, the wise will die. "
佛說此經已,優波迦婆羅門聞佛所說,歡 喜隨喜,作禮而去。
The Buddha said that this was done, and the Ubokya Brahman heard what the Buddha said, rejoicing and going away as a gift.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

90 - SA 90 優波迦 Uboga

SA 90 (九〇) 優波迦
SA 90 (90) Uboga
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園……廣說如上。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden... It is widely said as above.
差別者,謂隨說異偈言:
Those who are different are said to say different verses:
「無為無諸難, 邪盛時清淨,
"Inaction is without difficulty, when evil is in its prime, clean,
如法隨順行, 攝護諸梵行。
Follow the Dharma and protect all the Brahma.
馨香歸世界, 超過諸凡鄙,
Fragrant fragrance returns to the world, surpasses all the despicable ones,
佛於邪盛善, 稱歎此邪盛。
The Buddha is prosperous in evil and praises this evil.
惠施修供養, 邪盛隨所應,
Hui Shi repairs and supports, Xie Sheng responds accordingly,
淨信平等施, 梵行良福田。
Pure faith and equal doctrine, Brahman walks good fortune.
彼作如是施, 是施羅漢田,
That is what he did, it was Shi Luohantian,
如是廣大施, 諸天所稱歎。
Such is the vast offering, the heavens call it sigh.
自行恭敬請, 自手而供養,
Please be respectful and support yourself,
等攝自他故, 邪盛得大果。
Wait for the photo from him, the evil will flourish.
慧者如是施, 淨信心解脫,
The wise one will do so, pure faith and liberation,
於無罪世界, 智者往生彼。」
In the innocent world, the wise will die. "
佛說此經已,優波迦婆羅門聞佛所說,歡 喜作禮而去。
The Buddha said that this was done, and the Ubokya Brahman heard what the Buddha said and left with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

91 - SA 91 鬱闍迦 Yu Weijia

SA 91 (九一) 鬱闍迦
SA 91 (Nine One) Yu Weijia
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
時,有年少婆羅門名欝闍迦,來詣佛 所,稽首佛足,退坐一面,白佛言:
At that time, there was a young Brahmin named Zahaya, who came to the Buddha's place, inspected the Buddha's feet, sat back, and the White Buddha said:
「世尊!俗人 在家當行幾法,得現法安及現法樂?」
My Lord! How many methods do laymen practice at home to achieve peace and happiness?
佛告 婆羅門:
Buddha told Brahmin:
「有四法,俗人在家得現法安、現法 樂。
"There are four methods. The lay people have peace and happiness at home.
何等為四?
What is four?
謂方便具足、守護具足、善知 識具足、正命具足。
It means that convenience is sufficient, protection is sufficient, good knowledge is sufficient, and righteousness is sufficient.
「何等為方便具足?
"How convenient is it?
謂善男 子種種工巧業處以自營生,謂種田、商賈, 或以王事,或以書 疏 算畫。
It is said that a good man is self-employed in all kinds of craftsmanship, it is said that farming, merchants, or kings, or books and sparse drawing.
於彼彼工巧業 處精勤修行,是名方便具足。
Practicing diligently at Bibi's craftsmanship is convenient and sufficient.
「何等為守護 具足?
"What a guardian?
謂善男子所有錢穀,方便所得,自手執 作,如法而得,能極守護,不令王、賊、水、火劫 奪漂沒令失,不善守護者亡失,不愛念者 輒取,及諸災患所壞,是名善男子善守護。
It is said that the good man has the money valley, which is convenient to obtain, self-holding, and can be obtained according to the law. It can protect the king, thieves, water, and fire. And all the disasters are bad, it is a good man who protects well.
「何等為善知識具足?
"What is good knowledge?
若有善男子不落度、 不放逸、不虛妄、不凶險,如是知識能善 安慰,未生憂苦能令不生,已生憂苦能令 開覺,未生喜樂能令速生,已生喜樂護令不 失,是名善男子善知識具足。
If there is a good man who is not letting go, not letting go, not vain, not dangerous, if knowledge can comfort, the unborn suffering can make lifeless, the unborn suffering can make enlightenment, and the unborn joy can make quick life. He is a good man with good knowledge and knowledge.
「云何為正命 具足?
"What is the righteous life of the cloud?
謂善男子所有錢財出內稱量,周圓掌 護,不令多入少出也、多出少入也。
It is said that all the money of the good man is weighed out, and Zhou Yuan is under the care of it, so that more income and less expenditure are not allowed.
如執 秤者,少則增之,多則減之,知平而捨。
Such as those who hold the scales, the less is increased, the more is decreased, knowing the peace and giving up.
如是, 善男子稱量財物,等入等出,莫令入多出 少、出多入少,若善男子無有錢財而廣散 用,以此生活,人皆名為優曇鉢果,無有種 子,愚癡貪欲,不顧其後。
If so, a good man weighs his belongings, waits for the income and waits for the outgoing. Don’t make more money and less money. If the good men don’t have money and use them widely, everyone will be named Youtanboguo. There are seeds, ignorance, greed, and ignorance.
或有善男子財 物豐多,不能食用,傍人皆言是愚癡人如 餓死狗。
Or there are good men who are rich in wealth and cannot be eaten. Everyone can say that they are foolish people like starving dogs.
是故,善男子所有錢財能自稱量, 等入等出,是名正命具足。
Therefore, a good man can weigh himself all his money, wait for his income and wait for it to be out, and he is justified.
如是,婆羅門!四 法成就,現法安、現法樂。」
If so, Brahman! Four Dharma accomplishments, present Fa-security, present Fa-le. "
婆羅門白佛言:
Brahman White Buddha said:
「世 尊!在家之人有幾法,能令後世安、後世 樂?」
My Lord! How many ways can the family members make future generations peaceful and happy?
佛告婆羅門:
Buddha told Brahmin:
「在家之人有四法,能令後 世安、後世樂。
"People at home have four methods, which can make future generations peaceful and happy.
何等為四?
What is four?
謂信具足、戒具足、 施具足、慧具足。
It means that belief is sufficient, restraint is sufficient, practice is sufficient, wisdom is sufficient.
「何等為信具足?
"What a credibility?
謂善男子 於如來所,得信敬心,建立信本,非諸天、魔、 梵及餘世人同法所壞,是名善男子信具足。
It is said that a virtuous man has faith and respect in the Tathagata, and establishes the faith base. It is not corrupted by the same law of the heavens, demons, Brahma, and the rest of the world. He is a virtuous man with full faith.
「何等戒具足?
"How restrained?
謂善男子不殺生、不偷盜、不邪 婬、不妄語、不飲酒,是名戒具足。
It is said that good men do not kill, steal, do not commit adultery, do not lie, do not drink alcohol, and they have sufficient precepts.
「云何施具 足?
"How can the cloud be used?
謂善男子離慳垢心,在於居家,行解 脫施,常自手與,樂修行捨,等心行施,是名 善男子施具足。
It is said that the good man's freedom from scumbags lies in the home, practice liberation, and often hands with oneself, happily practice the house, wait for the heart to perform, and is a good man to give fullness.
「云何為慧具足?
"What is the cloud?
謂善男子苦 聖諦如實知,習、滅、道聖諦如實知,是名善 男子慧具足。
It is said that a good man knows the noble truth of suffering as it is, and knows the noble truths of practice, extinction, and Tao as it is.
若善男子在家行此四法者, 能得後世安、後世樂。」
If a virtuous man practices these four methods at home, he can have peace and happiness in future generations. "
爾時,世尊復說偈言:
At that time, the Lord said again:
「方便建諸業, 積集能守護,
"It's convenient to build all industries, and accumulate energy to protect,
知識善男子, 正命以自活。
A knowledgeable man, he lives by himself.
淨信戒具足, 惠施離慳垢,
The pure faith ring is sufficient,
淨除於速道, 得後世安樂。
Eliminate from the speed road, and get happiness for later generations.
若處於居家, 成就於八法,
If you are at home, you can achieve the eight methods,
審諦尊所說, 等正覺所知。
Sing Dizun said, Wait until Zheng Enlightenment knows.
現法得安隱, 現法喜樂住,
Present the Dharma to be peaceful, present the Dharma to live in joy,
後世喜樂住。」
Happy to live in future generations. "
佛說此經已,欝闍迦聞佛所說,歡喜隨喜, 作禮而去。
The Buddha said that this sutra was already there, and after hearing what the Buddha said, he rejoiced and rejoiced and left as a gift.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

92 - SA 92 憍慢 Slow

SA 92 (九二) 憍慢
SA 92 (92) Slow
如是我聞:
I heard this:
一時,佛在拘薩羅人間遊 行,至舍衛國祇樹給孤獨園。
For a while, the Buddha wandered around the world of Kusala, to the lonely garden in Saviour.
爾時,舍衛國 有憍慢婆羅門止住,父母種姓俱淨,無瑕 點能說者,七世相承悉皆清淨;
At that time, there was a slow brahman in the Saviour country, and the parent caste was clean and flawless. Those who can speak, the seven generations are clean;
為婆羅門 師,言論通達,諸論記典悉了萬名,解法 優劣,分明諸,句句記說,容貌端正。
As a Brahmin teacher, he has good speeches, and has learned thousands of names in various commentaries.
或生 志高、族姓志高、容色志高、聰明志高、財富 志高,不敬父母、諸尊、師長。
Or the high school of life, the high family name, the high appearance, the high wisdom, the high wealth, and the disrespect of parents, deities and teachers.
聞沙門瞿曇在 拘薩羅國人間遊行,至舍衛國祇樹給孤獨 園。
Wen Shamen Qutan marched among the people of Kusala, to the lonely garden in Shevay.
聞已,作是念:
Smell, do and read:
「我當往彼沙門瞿曇所,若 有所說,我當共論;
"I should go to Pishamen Qutan, if there is something to say, I should discuss it together;
無所說者,默然而還。」
Nothing said, but still silently. "
時, 憍慢婆羅門乘白馬車,諸年少婆羅門前後 導從,持金柄傘蓋,手執金瓶,往見世尊。
At that time, the Brahmins took a white carriage, and the young Brahmins guided them back and forth, holding a golden handle umbrella cover, holding a golden bottle in hand, and seeing the Blessed One.
至於園門,下車步進。
As for the garden gate, get off and step.
爾時,世尊與諸大眾 圍遶說法,不時顧念憍慢婆羅門。
At that time, the Blessed One and the public revolved around the talk, and from time to time thought of the Brahman.
時,憍慢 婆羅門作是念:
When the time, slow down, the Brahman is reading:
「沙門瞿曇不顧念我,且 當還去。」
Samen Qutan ignored me and should go back.
爾時,世尊知憍慢婆羅門心念,而 說偈言:
At that time, the Blessed One knew that he slowed down the Brahman's mind, and said:
「憍慢既來此, 不善更增慢,
"Since the slowness comes here, the bad things slow down,
向以義故來, 應轉增其義。」
Xiang Yiyi came from, should be transferred to increase its meaning. "
時,憍慢婆羅門作是念:
At that time, the slow Brahman made is to read:
「沙門瞿曇已知我心。」
Samen Qutan knows my heart.
欲修敬禮。
Want to repair salute.
爾時,世尊告憍慢婆羅門:
At that time, the Blessed One told the Brahman:
「止! 止!不須作禮,心淨已足。」
Stop! Stop! No courtesy required, pure heart is enough.
時,諸大眾咸各 高聲唱言:
At that time, all the people sang loudly:
「奇哉!世尊!大德大力。
"Wonderful! Lord! Great virtue.
今此憍慢 婆羅門恃生憍慢、族姓憍慢、容色憍慢、聰 明憍慢、財富憍慢,不敬父母、諸尊、師長,今 於沙門瞿曇所謙卑下下,欲接足禮。」
Today, the Brahman is stunned by life, the family name is stubborn, the appearance is stern, the clever stilted, the wealth is stubborn, and the parents, deities, and teachers are disrespectful. Today, under the humility of Shamen Quhan, he wants to take the gift. "
時, 憍慢婆羅門於大眾前唱令靜默,而說偈 言:
At that time, the slow Brahman sang silence in front of the public, and said:
「云何不起慢?
"Why not slow the cloud?
云何起恭敬?
Yun He Qi respectfully?
云何善慰諭?
Yun Heshan condolences?
云何善供養?」
Yun He Shan provides? "
爾時,世尊說偈答言:
At that time, the Blessed One said:
「父母及長兄, 和尚諸師長,
"Parents and elder brothers, monks and teachers,
及諸尊重者, 所不應生慢。
And those who respect it should not be slow.
應當善恭敬, 謙下而問訊,
You should be kind and respectful, and be humble and ask questions,
盡心而奉事, 兼設諸供養。
Serve with all your heart and provide all kinds of offerings.
離貪恚癡心, 漏盡阿羅漢,
Away from greed, infatuation, and arahant,
正智善解脫, 伏諸憍慢心。
Righteous wisdom, kindness and liberation, succumb to all stamina.
於此賢聖等, 合掌稽首禮。」
Here, the wise saints and so on, join hands together to judge the first ceremony. "
爾時,世尊為憍慢婆羅門種種說法,示、教、 照、喜。
At that time, the Blessed One showed, teaches, illuminates, and delights for the slow Brahman.
如佛世尊次第說法,說布施、持戒、生 天功德,愛欲味患煩惱,清淨、出要、遠離,諸清 淨分……如是廣說,如白淨衣無諸黑惡,速受 染色。
For example, the Buddha said in the order of generosity, precepts, birth merits, love and desire, suffering from troubles, purification, resignation, separation, all kinds of purification... If it is widely said, like white clothes, there is no black and evil, and it is quickly dyed.
憍慢婆羅門 即 於座上解四聖諦——苦、 習、滅、道,得無間等。
To slow down the Brahman is to interpret the Four Noble Truths on the seat-suffering, habit, cessation, Tao, and so on.
時,憍慢婆羅門見法、 得法、知法、入法,度諸疑惑,不由他度,於 正法中得無所畏。
At that time, the Brahman slows down to see the Dhamma, obtain the Dhamma, know the Dhamma, and enter the Dhamma, and overcome all doubts, can not help but be fearless in the Dhamma.
即從座起,整衣服,為 佛作禮,合掌白佛:
That is, starting from the seat, dressing up, making rituals for the Buddha, and pressing the palms together:
「我今可得於正法中 出家、受具足不?」
Can I become a monk in the Fa-rectification today, will I be fulfilled?
佛告憍慢婆羅門:
The Buddha told the Brahman:
「汝今 可得於正法中出家、受具足。」
You can now become a monk and be fulfilled in the Fa-rectification.
彼即出家,獨 正思惟:
He immediately became a monk, thinking alone:
「所以善男子剃除鬚髮,著袈裟 衣,正信非家,出家學道……。」
So the good man shaves his hair and shaves, wears a robe, believes that he is not a family, and learns the way as a monk...
得阿羅漢,心善 解脫。
Get an Arahant, be kind and free.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

93 - SA 93 火 Fire

SA 93 (九三) 火
SA 93 (Nine Three) Fire
如是我聞:
I heard this:
一時,佛在拘薩羅人間遊 行,至舍衛國祇樹給孤獨園。
For a while, the Buddha wandered around the world of Kusala, to the lonely garden in Saviour.
時,有長身婆 羅門,作如是邪盛大會——以七百特牛行列 繫柱,特、牸、水牛及諸羊犢、種種小蟲悉皆 繫縛,辦諸飲食、廣行布施,種種外道從諸 國國皆悉來集邪盛會所。
At that time, there were long-bodied Brahmans, making such an evil grand meeting-with seven hundred special cattle ranks as pillars, special, steeds, buffalo and other sheep calves, all kinds of small insects are all tied together, do all kinds of food and drink, widely do charity, all kinds of foreign ways from all countries The country is known to come to Jixie Shenghui.
時,長身婆羅門 聞沙門瞿曇從拘薩羅人間遊行,至舍衛 國祇樹給孤獨園。
At that time, the long-standing Brahman heard that Shamen Qutan marched from the human world of Kusala to the lonely garden in Saviour.
作是念:
Do and read:
「我今辦邪盛大 會,所以七百特牛行列繫柱,乃至小小諸 虫皆悉繫縛。
"I'm hosting a grand gathering of evil spirits, so the pillars of the seven hundred cattle ranks, and even the small insects are all bound.
為邪盛大會故,種種異道從 諸國國來至會所。
Because of the evil spirits, all kinds of different ways come from all countries to the club.
我今當往沙門瞿曇所 問邪盛法,莫令我作邪盛大會,分數中有 所短少。」
I should go to Shamen Qutan to ask the evil grandfather, don't let me be the evil grandfather, there is a shortcoming in the score. "
作是念已,乘白馬車,諸年少婆羅 門前後導從,持金柄傘蓋,執金澡瓶,出 舍衛城,詣世尊所,恭敬承事。
You are thinking about what you are doing, riding in a white carriage, leading the young Brahmins back and forth, holding a golden handle umbrella cover, holding a golden bath bottle, leaving the Acropolis, and respecting the service.
至精舍門,下 車步進,至於佛前,面相問訊慰勞已,退坐 一面,白佛言:
To the gate of the abode, get off the car and step forward. As for the Buddha, he asks for comfort and retreats, and the White Buddha said:
「瞿曇!我今欲作邪盛大會, 以七百特牛行列繫柱,乃至小小諸蟲皆 悉繫縛。
"Qu Tan! I want to be an evil grand gathering today, with seven hundred special cattle as the pillar, and even the little insects are bound.
為邪盛大會故,種種異道從諸 國國皆悉來至邪盛會所。
For the evil grand meeting, all kinds of different ways have come from all countries to the evil grand meeting place.
又聞瞿曇從拘 薩羅人間遊行,至舍衛國祇樹給孤獨園。
He also heard that Qu Tan marched from Ju Saro to the lonely garden in Shevay.
我今故來請問瞿曇邪盛大會法諸物分 數,莫令我所作邪盛大會諸分數之中有 所短少。」
So I am here to ask Qu Tanxie’s scores for the various things in the event, so that there is a shortcoming in the scores of the event that I made. "
佛告婆羅門:
Buddha told Brahmin:
「或有一邪盛大會 主行施作福而生於罪,為三刀劍之所刻 削,得不善果報。
"Or there may be an evil grand meeting where the master of doing blessings was born of sin, carved by the three swords, and repaid badly.
何等三?
How three?
謂身刀劍、口刀 劍、意刀劍。
It means body sword, mouth sword, and mind sword.
「何等為意刀劍生諸苦報?
"How is it that the swords of the meaning bring sufferings?
如 一會主造作大會,作是思惟:
As a meeting, the Lord made a meeting, and thought:
『我作邪盛大 會,當殺爾所少壯特牛,爾所水特、水牸,爾 所羊犢及種種諸蟲。』
"I'm a big evil party, when you kill the young and strong cattle, the water, the water, the sheep and all kinds of insects. 』
是名意刀劍生諸苦 報。
It is the name and meaning of swords that bring about suffering.
如是施主雖念作種種布施、種種供養, 實生於罪!
If the donor wants to do all kinds of charity, all kinds of offerings, he is actually born of sin!
「云何為口刀劍生諸苦報?
"What is the meaning of the word and the sword?
有一 會主造作大會,作如是教:
There is a meeting where the Lord made a meeting to teach this way:
『我今作邪盛大 會,汝等當殺爾所少壯特牛,乃至殺害爾 所微細蟲。』
"I'm doing a grand meeting of evil spirits. You should kill the young and strong cattle of Erzuo, and even kill the tiny insects of Erzuo. 』
是名口刀劍生諸苦報,大會主 雖作是布施、供養,實生於罪!
It is the name of the sword that gives birth to all sufferings. Although the master of the conference is to give and provide, he is actually born in sin!
「云何為身 刀劍生諸苦報?
"What is the body of the cloud?
謂有一大會主造作大會, 自手傷殺爾所特牛,乃至殺害種種細蟲, 是名身刀劍生諸苦報。
It is said that there is a conference that the master creates a conference to injure and kill Ersot cattle, and even kill all kinds of fine insects.
彼大會主雖作是 念種種布施、種種供養,實生於罪!
Even though the Lord of the Great Hall was thinking of various offerings and various offerings, he was born of sin!
「然婆羅 門當勤供養三火,隨時恭敬,禮拜奉事,施 其安樂。
"However, the Brahmin should diligently support the Three Fires, respectfully at all times, worship and serve them, and exercise their comfort.
何等為三?
What is three?
一者根本,二者居家,三 者福田。
One is fundamental, the two are at home, and the three are Futian.
「何者為根本火?
"Which is the fundamental fire?
隨時恭敬,奉事供養, 施其安樂?
Respect at any time, serve and support, and give peace and happiness?
謂善男子方便得財,手足勤苦, 如法所得,供養父母,令得安樂,是名根本 火。
It is said that good men can get wealth easily, work hard with their hands and feet, earn money from the law, provide for their parents, and make them happy.
何故名為根本?
Why is it called fundamental?
若善男子從彼而生, 所謂父母,故名根本。
If a good man is born from him, the so-called parents, so the name is fundamental.
善男子以崇本故, 隨時恭敬,奉事供養,施以安樂。
Virtuous men are always respectful, serving and supporting, and offering peace and happiness.
「何等為居 家火?
"What a home fire?
善男子隨時育養,施以安樂?
Good men can be raised at any time and be happy?
謂 善男子方便得財,手足勤苦,如法所得,供 給妻子、宗親、眷屬、僕使、傭客,隨時給與,恭敬 施安,是名家火。
It is said that good men are convenient to get wealth, hand-footed and diligent, like the income of the law, for wives, clan relatives, dependents, servants, servants, give them at any time, respectful of Shian, is the fire of the famous family.
何故名家?
Why is it famous?
其善男子處 於居家,樂則同樂,苦則同苦,在所為作皆 相順從,故名為家。
The good man is at home, and happiness is the same happiness, and suffering is the same suffering. He is obedient in everything he does and is called home.
是故善男子隨時供 給,施與安樂。
It is a good man who offers at any time and gives comfort.
「何等名田火?
"What a famous fire?
善男子隨時恭 敬,尊重供養,施其安樂?
Good men are always respectful, respectful and supportive at all times, and are happy?
謂善男子方便 得財,手足勤勞,如法所得,奉事供養諸沙 門、婆羅門,善能調伏貪、恚、癡者,如是等沙 門、婆羅門,建立福田,崇向增進,樂分樂報, 未來生天,是名田火。
It is said that good men are convenient to get wealth, hands and feet are industrious, and they are obtained from the law. They serve and support all the sandmen and brahmins. Good men can temper the greed, transgressive, and idiots. The future birth is a famous field fire.
何故名田?
Why is Ming Tian?
為世福田, 謂為應供,是故名田。
For the world Futian, it is called the offering, so it is named Tian.
是善男子隨時恭敬, 奉事供養,施其安樂。」
It is a virtuous man who respects at any time, serves and supports him, and is happy. "
爾時,世尊復說偈 言:
At that time, the Lord said again:
「根本及居家, 應供福田火,
"Basically and at home, we should provide Futian fire,
是火增供養, 充足安隱樂。
It is Huo Zeng's support, enough peace and happiness.
無罪樂世間, 慧者往生彼,
Innocent and happy in the world, the wise one is born again,
如法財復會, 供養所應養。
Such as the resumption of law and finance, the support should be supported.
供養應養故, 生天得名稱。
The support should be maintained, and the birth is given a name.
「然,婆羅門!今善男子先所供養三火應斷 令滅。
"Of course, Brahman! The three fires offered by the good men should be put out.
何等為三?
What is three?
謂貪欲火、瞋恚火、愚癡火。
It is called greed, aversion, and foolishness.
所以者何?
So what?
若貪火不斷不滅者,自害害他,自 他俱害,現法得罪,後世得罪,現法後世得 罪,緣彼而生心法憂苦,恚火、癡火亦復如 是。
If the greed and fire continue to be unquenchable, he will harm him and both himself and others. The present law offends, the future generations offend, the present method offends the future generations, and the heart is sorrowful because of the other.
婆羅門!若善男子事積薪火,隨時辛苦, 隨時然,隨時滅火因緣受苦。」
Brahman! If a good man accumulates fire, he will work hard at any time, at any time, and at any time extinguish the suffering of cause and condition. "
爾時,長身婆羅 門默然而住。
At that time, the long brahman lived silently.
時,有婆羅門子名欝多羅, 於會中坐。
At that time, there was a Brahman named Zadora, who sat in the meeting.
長身婆羅門須臾默然,思惟已, 告欝多羅:
The long brahman must be silent for a while, thinking about it, and telling Zandara:
「汝能往至邪盛會所,放彼繫柱 特牛及諸眾生受繫縛者,悉皆放不?
"You can go to the wicked hall and put the bolts, the special cattle and all sentient beings who are bound, can you put them away?
而告 之言:
And the statement:
『長身婆羅門語汝:
"Long Body Brahman:
「隨意自在,山澤 曠野,食不斷草,飲淨流水,四方風中受 諸快樂。」
Be at ease, in the mountains and in the wilderness, eating grass, drinking clean water, and enjoying all happiness in the wind.
』」
』」
欝多羅白言:
Zan Duo Luo said in vain:
「隨大師教!」即往彼 邪盛會所放諸眾生,而告之言:
"Follow the master to teach!" Then he sent all sentient beings to the evil venue, and told:
「長身婆羅 門語汝:
"Long Body Brahman:
『隨其所樂,山澤曠野,飲水食草, 四風自適。』
"Follow your pleasure, mountains and wilderness, drinking water and grass, four winds are comfortable. 』
」
!!br0ken!!
爾時,世尊知欝多羅。
At that time, the Blessed One knew Zandoruo.
知已,為長 身婆羅門種種說法,示、教、照、喜。
Knowing one's own knowledge, for the long-bodied Brahman various sayings, show, teach, take photos, and delight.
如律,世尊 說法先後,說戒、說施及生天功德,愛欲味 患,出要、清淨、煩惱清淨,開示現顯。
Such as the law, the Blessed One speaks one after another, saying precepts, saying giving, and giving birth to the virtues, love and desire, taste troubles, give out essentials, purify, and purify troubles. Disclosure is revealed.
譬如 鮮淨白 [疊*毛] 易受染色,長身婆羅門亦復如 是。
For example, Fresh and White [Folded*Mao] is susceptible to dyeing, as is the case with long brahman.
即於座上見四真諦,得無間等。
That is, to see the four truths on the seat, you have to wait.
時,長 身婆羅門見法、得法、知法、入法,度諸疑 惑,不由他度,於正法中得無所畏。
At that time, the long-bodied Brahman saw the Dhamma, obtained the Dhamma, knew the Dhamma, and entered the Dhamma, and was able to overcome all doubts and could not help but be fearless in the Dhamma.
即從 座起,整衣服,偏袒右肩,合掌白佛:
That is, starting from the seat, finishing the clothes, favoring the right shoulder, pressing the palms of the white Buddha:
「已度, 世尊!我從今日盡其壽命,歸佛、歸法、歸比 丘僧,為優婆塞,證知我。
"Has been saved, Blessed One! I will live my life from today to the Buddha, to the Dharma, to the monk and monk, to be an Upasai, to prove me.
唯願世尊與諸 大眾受我飯食。
I only hope that the Lord and the people will receive my food.
爾時,世尊默然而許。」
At that time, the Blessed One silently agreed. "
時,長 身婆羅門知佛受請已,為佛作禮,右繞 三匝而去。
At that time, the long-body Brahman knew the Buddha and received the invitation, made a gift for the Buddha, and went around three times to the right.
長身婆羅門還邪盛處,所諸 供辦淨美好者,布置床座,遣使請佛,白 言:
The long brahmin returns to the place where evil is prosperous, all the people who provide for the pure and the good, arrange the bed seats, send the envoys to the Buddha, and say:
「時到,惟聖知時。」
The time comes, but the sage knows the time.
爾時,世尊著衣持鉢, 大眾圍繞,往到長身婆羅門會所,大眾前 坐。
At that time, the Blessed One, dressed in clothes and bowls, surrounded by the crowd, went to the Long-Brahman Club, where the crowd sat.
時,長身婆羅門知世尊坐定已,手自供 養種種飲食。
At that time, the long-bodied Brahman knew that the Blessed One was sitting still, and he supported himself with food.
食已,澡漱洗鉢畢,別敷卑床, 於大眾前端坐聽法。
After eating, take a bath and wash the bowl, don't put on a low bed, sit in front of the public.
爾時,世尊為長身婆 羅門說種種法,示、教、照、喜已,從座起而去。
At that time, the Blessed One said various methods for the long-bodied Brahman, showing, teaching, taking photos, and joy, and left from the seat.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

94 - SA 94 僧迦羅 Sinhala

SA 94 (九四) 僧迦羅
SA 94 (Nine-fourth) Sinhala
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
時,有年少婆羅門名僧迦羅,來詣佛 所,與世尊面相問訊慰勞已,退坐一面,白 佛言:
At that time, a young Brahman named Sanghala came to the Buddha's place, and asked the Buddha face to face to comfort him, retired, and said:
「瞿曇!不善男子云何可知?」
Qu Tan! What do you know about a bad man?
佛告婆 羅門:
Buddha told Brahmin:
「譬猶如月。」
For example, like a moon.
婆羅門復問:
The Brahmin asked again:
「善男子云何可 知?」
How can a good man know?
佛告婆羅門:
Buddha told Brahmin:
「譬猶如月。」
For example, like a moon.
婆羅門白佛:
Brahman White Buddha:
「云何不善男子如月?」
"Why isn't the cloud a good man like the moon?"
佛告婆羅門:
Buddha told Brahmin:
「如月黑 分,光明亦失,色亦失,所係亦失,日夜消滅, 乃至不現。
"As the moon is dark, the light is also lost, the color is lost, the connection is also lost, and it disappears day and night, and even disappears.
如是,有人於如來所,得信家 心,受持淨戒,善學多聞,損己布施,正見真 實。
If so, some people in the Tathagata, believe in the family, receive the pure precepts, learn more and hear more, hurt oneself and give, and see the truth rightly.
於如來所淨信、持戒、惠施、多聞、正見真 直已,然後退失,於戒、聞、施、正見悉皆忘失, 日夜消滅,乃至須臾,一切忘失。
To believe in the Tathagata, keep the precepts, give benefits, hear more, see the truth right, and then retreat, forget the precepts, hear, practice, and see right, and disappear day and night, and even the need, everything is forgotten.
「復次,婆羅 門!若善男子不習近善知識,不數聞法, 不正思惟,身行惡行,口行惡行,意行惡 行。
"Further time, Brahman! If a good man does not learn the knowledge of the near good, not to hear the Dharma, he does not think rightly, he does evil in his body, evil with his mouth, and evil with his will.
行惡因緣故,身壞命終,墮惡趣泥梨 中。
Because of the evil behavior, the body is bad and the life ends, falling into the mud of evil fun.
如是,婆羅門!不善男子其譬如月。」
If so, Brahman! A bad man is like a month. "
婆 羅門白佛:
Brahmin White Buddha:
「云何善男子其譬如月?」
Yun Heshan is like a moon?
佛告 婆羅門:
Buddha told Brahmin:
「譬如明月淨分光明,色澤日夜增 明,乃至月滿,一切圓淨。
"For example, the bright moon is bright, the color increases day and night, and even the moon is full, everything is perfect.
如是,善男子於如 來法、律得淨信心,乃至正見真淨增明,戒 增、施增、聞增、慧增,日夜增長;
If so, the good man gains pure confidence in the Tathagata and the law, and even the right view is true and clear. The precepts, exercises, hearing, and wisdom increase day and night;
復於餘時親 近善知識,聞說正法,內正思惟,行身善 行,行口善行,行意善行故,以是因緣,身 壞命終,化生天上。
In the rest of the time, get close to good knowledge, hear the right way, think inside, do good deeds, do good words, do good intentions, and do good deeds. Therefore, due to cause and condition, the body is bad and life ends, and it is transformed into heaven.
婆羅門!是故善男子譬 如月。」
Brahman! It is a good man such as the month. "
爾時,世尊而說偈言:
At that time, the Lord said:
「譬如月無垢, 周行於虛空,
"For example, the moon is Wugou, and the week walks in the void,
一切小星中, 其光最盛明。
Among all the little stars, the light is the most brilliant.
淨信亦如是, 戒聞離慳施,
The same is true for the pure letter.
於諸慳世間, 其施特明顯。」
In the world, its stature is obvious. "
佛說此經已,僧迦羅婆羅門聞佛所說,歡 喜隨喜,從座起而去。
The Buddha said that this was done, and the Sangha Brahman heard what the Buddha said, rejoicing and rejoicing, and left from the seat.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

95 - SA 95 生聞

SA 95 (九五) 生聞
SA 95 (Ninth Five-year Plan)
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
時,有生聞婆羅門來詣佛所,與世尊 面相問訊慰勞已,退坐一面,白佛言:
At that time, some students heard that the Brahmin came to the Buddha's place, and asked the Buddha face to face to comfort him, retired, and the White Buddha said:
「瞿曇! 我聞瞿曇說言:
"Qu Tan! I heard Qu Tan speak:
『唯應施我,不應施餘人;
"Only should do to me, not to the rest;
施我得大果,非施餘人而得大果。
Give me great results, but don’t give others.
應施 我弟子,不應施餘弟子;
Should be given to my disciple, should not be given to Yu disciple;
施我弟子得大果 報,非施餘弟子得大果報。』
Shi my disciples get great results, but Shiyu's disciples get great results. 』
云何?
Yun Ho?
瞿曇!作是 語者,為實說耶?
Qu Tan! As a speaker, tell the truth?
非為謗毀瞿曇乎?
Is it not for slandering Qu Tan?
為如 說說、如法說耶?
Why do you say it, say it like the law?
法次法說,不為餘人以 同法來訶責耶?」
Facifa says, don’t the rest of the people use the same method to blame? "
佛告婆羅門:
Buddha told Brahmin:
「彼如是說者, 謗毀我耳!非如說說、如法說、法次法說, 不致他人來以同法呵責。
"He is like a speaker, slandering my ears! It is not like talking, saying, or speaking, so that others will not be blamed by the same law.
所以者何?
So what?
我不 如是說:
How about I say:
『應施於我,不應施餘;
『It should be done to me, not surplus;
施我得大 果報,非施餘人得大果報。
Shi I get great results, non-Shi Yu people get great results.
應施我弟子, 施我弟子得大果報,非施餘弟子得大果 報。』
Should be given to my disciples, my disciples will be rewarded with great results, but the disciples of Shi Yu will be rewarded with great results. 』
然,婆羅門!我作如是說者,作二種障:
Of course, Brahmin! I am the speaker and two obstacles:
障施者施、障受者利。
The impaired giver gives, the impeded recipient benefits.
婆羅門乃至士夫,以 洗器餘食著於淨地,令彼處眾生即得利 樂。
Brahmins and even scholars used washing utensils to eat leftovers on the clean ground, so that all beings there would benefit from happiness.
我說斯等亦入福門,況復施人?
I said that Si et al. also enter the blessed door.
婆羅門! 然我復說,施持戒者得果報,不同犯戒。」
Brahman! However, I will say again that those who practice the precepts get retribution, but they do not violate the precepts. "
生聞婆羅門白佛言:
The words of the Brahman White Buddha:
「如是,瞿曇!我亦如是 說,施持戒者得大果報,非施犯戒。」
If so, Qu Tan! The same is true for me. Those who practice the precepts get great rewards, and they must not violate the precepts.
爾時,世 尊復說偈言:
At that time, the World Zun replied:
「若黑若有白, 若赤若有色,
"If black and white, if red and color,
犁雜及金色, 純黃及鴿色,
Plough and gold, pure yellow and pigeon color,
如是等牸牛, 生 犢姝好者,
If you wait for the bull, give birth to a good calf,
丁壯力具足, 調善行捷疾,
Ding Zhuang is strong enough to adjust good and quick disease,
但使堪運重, 不問本生色,
But it makes it difficult for luck, regardless of the natural color,
人亦復如是, 各隨彼彼生,
The same is true for people, each following each other,
剎利婆羅門, 毘舍首陀羅,
Shari Brahman, Vaishathura,
旃陀羅下賤, 所生悉不同,
Chandala is lowly, and is born differently,
但使持淨戒, 離重擔煩惱,
But keep the pure precepts, free from burdens and troubles,
純一修梵行, 漏盡阿羅漢,
Pure one practice of Brahma, leaving out all the Arahants,
於世間善逝, 施彼得大果,
Good death in the world, Shi Peter Daguo,
愚者無智慧, 未甞聞正法,
The fool has no wisdom, has not heard of the Dhamma,
施彼無大果, 不近善友故,
Shi Bi has no big results, is not close to good friends,
若習善知識, 如來及聲聞,
If you learn good knowledge, Tathagata and hear and hear,
清淨信善逝, 根生堅固力,
Pure faith and goodness pass away, rooted in firmness,
所住之善趣, 及生大姓家,
The kindness of living, and the family of the surname,
究竟般涅盤, 大仙如是說。」
The ultimate nirvana, the immortal said. "
佛說此經已,生聞婆羅門聞佛所說,歡喜 隨喜,作禮而去。
The Buddha said that this was done, and the Brahman heard what the Buddha said, rejoicing, rejoicing, and leaving.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

96 - SA 96 婆羅門 Brahman

SA 96 (九六) 婆羅門
SA 96 (96) Brahman
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊晨朝著衣持鉢,入舍衛城 乞食。
At that time, the Lord Chen turned to his clothes and bowls and went to the acropolis to beg for food.
時,有異婆羅門,年耆根熟,執杖持鉢, 家家乞食。
At that time, there were different Brahmins, old-aged with mature roots, holding sticks and bowls, and begging for food at home.
爾時,世尊告婆羅門:
At that time, the Blessed One told the Brahmin:
「汝今云何 年耆根熟,柱杖持鉢,家家乞食?」
How old is Ru Jinyun when he has mature roots, a stick and a bowl, and every family begs for food?
婆羅門白 佛:
Brahman White Buddha:
「瞿曇!我家中所有財物悉付其子,為子 娶妻,然後捨家,是故柱杖持鉢,家家乞 食。」
Qu Tan! All the belongings in my family are paid to his son, and he will marry his wife, and then give up the family. It is the old pillar and stick holding a bowl, and the family begging for food.
佛告婆羅門:
Buddha told Brahmin:
「汝能於我所受誦一偈,還 歸於眾中,為兒說耶?」
Can you recite a verse from what I have received and return it to the crowd, for your sake?
婆羅門白佛:
Brahman White Buddha:
「能受。
"Can bear.
瞿 曇!」
Qu Tan! "
爾時,世尊即說偈言:
At that time, the Blessed One said:
「生子心歡喜, 為子聚財物,
"I am happy to give birth to a son, gather wealth for the son,
亦為娉其妻, 而自捨出家。
He also prostituted his wife, and gave up his own family.
邊鄙田舍兒, 違負於其父,
Bian Mi Tian Sheer, violated his father,
人形羅剎心, 棄捨於尊老,
Human-shaped Raksha heart, abandoned to respect the old,
老馬無復用, 則奪其 [麩-夫+黃] 麥,
If the old horse has no reuse, then win it [Bran-Fu+Huang] wheat,
兒少而父老, 家家行乞食,
Children and elders, every family begs for food,
曲杖為最勝, 非子為恩愛,
The crooked stick is the most victory, the non-zi is the love,
為我防惡牛, 免險地得安,
Guard me against bad cows, safe from danger,
能却兇暴狗, 扶我闇處行,
A capable but fierce dog, help me walk in the dark,
避深坑空井, 草木棘 刺 林,
Avoid deep pits and empty wells, vegetation, spines and thorns,
憑杖威力故, 峙立不墮落。」
Because of the power of the rod, stand still and never fall. "
時,婆羅門從世尊受斯偈已,還歸婆羅門 大眾中為子而說。
At that time, the Brahmin received the verses from the Blessed One, and returned to the Brahmins as a son.
先白大眾:
First white the public:
「聽我所說。」
Listen to me.
然 後誦偈……如上廣說。
Then recite the verses...as Shang Guang said.
其子愧怖,即抱其父,還 將入家,摩身洗浴,覆以青衣被,立為家主。
His son is ashamed, and he embraces his father, and will enter the house, bathe in a bath, covered with a quilt, and become the head of the family.
時,婆羅門作是念:
At that time, the Brahman said:
「我今得勝族姓,是沙門 瞿曇恩。
"My surname today is Shamen Qu Tan'en.
我經所說:
What I said:
『為師者如師供養,為和 尚者如和尚供養。』
"The one who provides for the teacher is like a teacher, and the one who provides for the monk is like a monk. 』
我今所得,皆沙門瞿 曇力,即是我師,我今當以上妙好衣以奉 瞿曇。」
What I have gained now is all the power of Shamen Qutan, that is, my teacher, and I will serve Qutan with the above wonderful clothes. "
時,婆羅門持上妙衣,至世尊所,面 前問訊慰勞已,退坐一面,白佛言:
At that time, the Brahmin took on the wonderful clothes, the Supreme World Blessed One, before asking for comfort, and sitting back, the White Buddha said:
「瞿曇!我 今居家成就,是瞿曇力。
"Qu Tan! My achievements at home today are Qu Tanli.
我經記說:
My scripture says:
『為師者 以師供養,為和尚者以和尚供養。』
『Those who are teachers are supported by teachers, and those who are monks are supported by monks. 』
今日 瞿曇即為我師,願受此衣,哀愍故!」
Today, Qu Tan is my teacher. I would like to be mourned by this dress! "
世尊即 受,為哀愍故。
The Blessed One accepts, for mourning.
爾時,世尊為婆羅門說種種 法,示、教、照、喜。
At that time, the Blessed One spoke to the Brahman various ways, showing, teaching, taking photos, and joy.
時,婆羅門聞佛所說,歡喜隨 喜,作禮而去。
At that time, the Brahman heard what the Buddha said, rejoicing and rejoicing, and went away as a gift.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

97 - SA 97 乞食 Begging

SA 97 (九七) 乞食
SA 97 (Nine-Seven) Begging
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊晨朝著衣持鉢,入舍衛 城乞食。
At that time, the World Zun Chen turned to his clothes and bowls and went to the house to beg for food.
時,有異婆羅門年耆根熟,攝杖持 鉢,家家乞食。
At that time, some Brahmans had mature roots in their old age, and they were begging for food.
彼婆羅門遙見世尊而作 是念:
The Brahman saw the World Blessed One from afar and wrote:
「沙門瞿曇攝杖持鉢,家家乞食,我 亦攝杖持鉢,家家乞食,我與瞿曇俱是比 丘。」
Samen Qutan takes a stick and holds a bowl, and every family begs for food. I also take a stick and hold a bowl, and every family begs for food. Qutan and I are both monks.
爾時,世尊說偈答曰:
At that time, the Blessed One said:
「所謂比丘者, 非但以乞食,
"The so-called bhikkhus not only beg for food,
受持在家法, 是何名比丘。
What is the name of a monk who is held in the house?
於功德過惡, 俱離修正行,
If the merits and virtues are bad, they will be free from corrective actions,
其心無所畏, 是則名比丘。」
His heart is fearless, and he is named Bhikkhu. "
佛說是經已,彼婆羅門聞佛所說,歡喜隨 喜,作禮而去。
The Buddha said it was the sutra, and the Brahman heard what the Buddha said, rejoicing and going away as a gift.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

98 - SA 98 耕田 Plowing

SA 98 (九八) 耕田
SA 98 (Nine-Eight) Plowing
如是我聞:
I heard this:
一時,佛在拘薩羅人間遊 行,至一那羅聚落,住一那羅林中。
For a while, the Buddha wandered among the people of Kusala, to the settlement of Nara, and lived in the forest of Nara.
爾時,世 尊著衣持鉢,入一陀羅聚落乞食,而作 是念:
At that time, the World Honored One, dressed in clothes and holding a bowl, went into the settlement of Yidhara to beg for food, and said:
「今日大早,今且可過耕田婆羅豆婆 遮婆羅門作飲食處。」
Early this morning, I can use the farming brahma doupa or cha brahmin as a dining place.
爾時,耕田婆羅豆婆遮 婆羅門五百具犁耕田,為作飲食。
At that time, five hundred Brahmins plowed the fields for food.
時,耕田婆 羅豆婆遮婆羅門遙見世尊,白言:
At that time, the Cultivation Brahman Doupocha Brahmin saw the Blessed One in the distance, saying:
「瞿曇!我 今耕田下種,以供飲食,沙門瞿曇亦應耕 田下種,以供飲食。」
Qu Tan! I am plowing the fields and planting for food, and Salmon Qutan should also plowing and planting for food.
佛告婆羅門:
Buddha told Brahmin:
「我亦耕田 下種,以供飲食。」
I also plow and plant for food and drink.
婆羅門白佛:
Brahman White Buddha:
「我都不見沙 門瞿曇若犁、若軛、若鞅、若縻、若鑱、若鞭,而今 瞿曇說言:
"I don’t see Shamen Qu Tan Ruo Li, Ruo yoke, Ruo Martingale, Ruo Xi, Ruo Rong, Ruo Bian, and now Qu Tan speaks:
『我亦耕田下種,以供飲食。』
"I also plow and plant for food. 』
」
!!br0ken!!
爾時,耕 田婆羅豆婆遮婆羅門即說偈言:
At that time, the Peng Tian Brahman Doupocha Brahman said:
「自說耕田者, 而不見其耕,
"Those who say they are plowing the fields, but do not see them.
為我說耕田, 令我知耕法。」
Talk to me about farming, let me know how to farm. "
爾時,世尊說偈答言:
At that time, the Blessed One said:
「信心為種子, 苦行為時雨,
"Faith is the seed, hard work is raining,
智慧為時軛, 慚愧心為轅,
Wisdom is a yoke of time, shame is a yoke,
正念自守護, 是則善御者。
Righteous thoughts guard oneself, and one who is good at master.
包藏身口業, 知食處內藏,
Hidden body and mouth, knowing food is hidden inside,
真實為真乘, 樂住為懈息,
The truth is the true multiplication, the happiness is the rest,
精進為廢荒, 安隱而速進。
Diligent advancement is a waste of waste.
直往不轉還, 得到無憂處。
Go straight to return, get worry-free.
如是耕田者, 逮得甘露果;
If you are a farmer, catch the nectar;
如是耕田者, 不還受諸有。」
If you are a farmer, you will not be affected by everything. "
時,耕田婆羅豆婆遮婆羅門白佛言:
At that time, the white Buddha said:
「善耕田! 瞿曇!極善耕田!瞿曇!」於是耕田婆羅豆婆遮 婆羅門聞世尊說偈,心轉增信,以滿鉢香 美飲食以奉世尊。
"Good farming! Qu Tan! Extremely good farming! Qu Tan!" So the Brahmin cultivated the land and said to the Blessed One, his heart turned to increase his trust, and he served the Blessed One with a bowl of fragrant and delicious food.
世尊不受,以因說偈 得故。
The Blessed One does not accept it because of the verse.
即說偈言:
That is to say:
「不因說法故, 受彼食而食。」
Don’t eat because of the saying.
如是廣說,如前為火與婆羅門廣說。
It is said widely, as before, it is said by fire and brahman.
時,耕 田婆羅豆婆遮婆羅門白佛言:
At that time, Tian Brahman Doupocha Brahman White Buddha said:
「瞿曇!今以 此食安著何處?」
Qu Tan! Where is this food safe today?
佛告婆羅門:
Buddha told Brahmin:
「我不見諸天、 魔、梵、沙門、婆羅門、天神、世人堪食此食而得 安身。
"I don't see the heavens, demons, brahma, sandmen, brahmins, gods, and the world who can eat this food and find peace.
婆羅門!汝持此食著無虫水中,及少 生草地。」
Brahman! You keep eating insect-free water and less grassland. "
時,婆羅門即持此食著無虫水中, 水即煙起涌沸,啾啾作聲。
At that time, the Brahman was eating the insect-free water, and the water was boiling with smoke, tweeting.
如熱丸投於冷 水,啾啾作聲。
Throw a hot pill into cold water, tweeting.
如是彼食投著無虫水中,煙 起涌沸,啾啾作聲。
If the food is thrown into the insect-free water, the smoke rises and boils, tweeting.
時,婆羅門作是念:
At that time, the Brahman said:
「沙 門瞿曇實為奇特!大德大力,乃令飲食神 變如是。」
Samen Qutan is really peculiar! The great virtue and power make the god of food change like this.
時,彼婆羅門見食瑞應,信心轉增, 白佛言:
At that time, when the Brahmin saw the food Ruiying, his confidence increased, and the White Buddha said:
「瞿曇!我今可得於正法中出家、 受具足不?」
Qu Tan! Can I become a monk in the Fa-rectification today, will I be fulfilled?
佛告婆羅門:
Buddha told Brahmin:
「汝今可得於正法 中出家、受具足,得比丘分。」
Today you can become a monk in the Dhamma, receive fullness, and get bhikkhu points.
彼即出家已,獨 靜思惟:
He is now a monk and he is thinking alone:
「所以族姓子剃除鬚髮,著袈裟衣, 正信非家,出家學道……。」
That's why the clan surnamed shaved hair and shaved hair, dressed in cassocks, believed that he was not a family, and became a monk to learn Taoism...
乃至得阿羅漢,心善解 脫。
Even if you get an Arahant, the heart is kind and free.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

99 - SA 99 梵天 Brahma

SA 99 (九九) 梵天
SA 99 (Nine Nine) Brahma
如是我聞:
I heard this:
一時,佛住王舍城。
For a while, the Buddha lived in Wangshe City.
時,有尊 者名曰淨天,在鞞提訶國人間遊行,至 彌絺羅城菴羅園中。
At that time, there was a venerable person named Jingtian who marched among the earth of Tantiha country to the Luoyuan Garden of Miyanluocheng.
時,尊者淨天晨朝著衣 持鉢,入彌絺羅城乞食。
At that time, the Venerable Jing Tianchen walked into the city of Miura and begged for food.
次第乞食,到自本 家。
Begging for food for the first time, to my home.
時,淨天母年老,在中堂持食祀火,求生 梵天,不覺尊者淨天在門外立。
At that time, the mother Jingtian was old, holding a fire for food and offerings in the middle hall, and surviving Brahma. She realized that the Lord Jingtian was standing outside the door.
時,毘沙門 天王於尊者淨天所極生敬信。
At that time, King Bishamon was born and believed in the Venerable Pure Heaven.
時,毘沙門 天王,諸夜叉導從,乘虛而行,見尊者淨天 在門外立。
At that time, the king of Bishamon, the Yashas guided and walked away from the void, and saw the Venerable Jingtian standing outside the gate.
又見其母手擎飲食,在中堂 上供養祀火,不見其子在外門立。
I also saw his mother holding food and offering food in the middle hall, but not seeing her son standing at the outer door.
見已, 從空中下,至淨天母前,而說偈言:
Seeing already, from the air down to the Jing Tianmu, and say:
「此婆羅門尼, 梵天極遼遠,
"This Brahman, Brahma is extremely far away,
為求彼生故, 於此祠祀火。
For the sake of his life, a fire was sacrificed in this temple.
此非梵天道, 何為徒祀此?
This is not Brahma, what is the worship of this?
汝婆羅門尼, 淨天住門外,
Ru Brahmanni, staying outside the door in Jingtian,
垢穢永無餘, 是則天中天,
There is no more filth, but the sky is in the sky,
蕭然無所有, 獨一不兼資,
Xiao Ran has nothing to do with,
為乞食入舍, 所應供養者,
For begging food, those who should be supported,
淨天善修身, 人天良福田。
Jingtian is good at self-cultivation, and human is good at Futian.
遠離一切惡, 不為染所染,
Stay away from all evil, not be infected by dyes,
德同於梵天, 形在人間住,
Virtue is the same as Brahma, living in the world,
不著一切法, 如彼淳熟龍,
Not knowing all the laws, like a dragon,
比丘正念住, 其心善解脫,
Bhikkhu is mindful, his heart is kind and free,
應奉以初佛, 是則上福田。
The first Buddha should be enshrined.
應以正信心, 及時速施與,
Should be confident, promptly and promptly,
當預建立洲, 令未來安樂。
When pre-established continents, make the future happy.
汝觀此牟尼, 已渡苦海流,
You see this Muni, has passed the bitter sea,
是故當信心, 及時速施與,
Therefore, we should be confident and give promptly,
當預建立洲, 令未來安樂,
When pre-established continents, make the future happy,
毘沙門天王, 開發彼令捨。」
The king of Bishamon, develops Bilingshe. "
時,尊者淨天即為其母種種說法,示、教、照、喜 已,復道而去。
At that time, the Venerable Jingtian was his mother’s various sayings, showing, teaching, taking photos, and joy, and then leaving.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

100 - SA 100 佛陀 Buddha

SA 100 (一〇〇) 佛陀
SA 100 (100) Buddha
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給 孤獨園。
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.
時,有異婆羅門來詣佛所,面前問 訊,相慰勞已,退坐一面,白佛言:
At that time, a different Brahmin came to the Buddha's place, and asked in front of him. He had been comforted and sat back. The White Buddha said:
「瞿曇!所 謂佛者,云何為佛?
"Qu Tan! Who is a Buddha, what is a Buddha?
為是父母制名?
Make names for parents?
為是婆 羅門制名?」
Make the name for the Brahmin? "
時,婆羅門即說偈言:
At that time, the Brahmin said:
「佛者是世間, 超渡之勝名,
"Buddhas are the world, the famous place of transcendence,
為是父母制, 名之為佛耶?」
Is it parental system, is it Buddha? "
爾時,世尊說偈答言:
At that time, the Blessed One said:
「佛見過去世, 如是見未來,
"The Buddha has seen his death, if he sees the future,
亦見現在世, 一切行起滅。
See also the present world, everything starts and ends.
明智所了知, 所應修已修,
Wisdom knows, what should be repaired,
應斷悉已斷, 是故名為佛。
It should be known that it is broken, so it is named Buddha.
歷劫求選擇, 純苦無暫樂,
Through the tribulations seek choice, pure suffering without temporary happiness,
生者悉磨滅, 遠離息塵垢,
The living are obliterated, stay away from the dust,
拔諸使刺本, 等覺故名佛。」
Pull out the ambassadors to pierce the book, and wait for it to be called Buddha. "
佛說偈已,彼婆羅門聞佛所說,歡喜隨喜, 從座起去。
The Buddha said that it was finished, and the Brahman heard what the Buddha said, rejoicing and rejoicing, and got up from the seat.

SA 101-200

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Saṃyuktāgama 雜阿含經
Saṃyuktāgama

101 - SA 101 人間 The World

SA 101 (一〇一) 人間
SA 101 (One One) The World
如是我聞:
I heard this:
一時,佛在拘薩羅人間遊 行,有從迦帝聚落、墮鳩羅聚落二村中間, 一樹下坐,入晝正受。
For a while, the Buddha was wandering among the people of Kusala, from the middle of the two villages of the Kadi settlement and the fallen Jura settlement, sitting under a tree, and receiving it in the daytime.
時,有豆磨種姓婆 羅門隨彼道行,尋佛後來,見佛脚跡千 輻輪相,印文顯現,齊輻圓輞,眾好滿足。
At that time, there was a Brahmin of the Doumo caste who followed that path. After looking for the Buddha, I saw the Buddha's footsteps and the thousand-spoke wheel, the seal appeared, and the round rim was spoken, so everyone was satisfied.
見 已,作是念:
Seeing, doing and thinking:
「我未曾見人間有如是足跡, 今當隨跡以求其人。」
I have never seen such footprints in the world, but now I should follow the trails for others.
即尋脚跡至於佛所, 來見世尊坐一樹下,入晝正受,嚴容絕 世,諸根澄靜,其心寂定,第一調伏,正觀 成就,光相巍巍,猶若金山。
That is to find the footsteps of the Buddha, come to see the Blessed One sitting under a tree, entering the day and receiving, stern and unparalleled, the roots are quiet, his heart is still and settled, the first adjustment, the right view of achievement, the light is towering, like a golden mountain.
見已,白言:
Seeing it, plain words:
「為是 天耶?」
Why is it?
佛告婆羅門:
Buddha told Brahmin:
「我非天也。」
I'm not heaven.
「為龍、夜叉、 乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非 人等?」
For the dragon, Yasha, Ganrapa, Asura, Garuda, Kinara, Mahuluga, human, non-human, etc.?
佛告婆羅門:
Buddha told Brahmin:
「我非龍乃至人、非人也。」
I am not a dragon or even a human, nor a human.
婆羅門白佛:
Brahman White Buddha:
「若言非天、非龍,乃至非人、非非 人,為是何等?」
If you say it is not heaven, or dragon, or even non-human, non-human, what is it?
爾時,世尊說偈答言:
At that time, the Blessed One said:
「天龍乾闥婆, 緊那羅夜叉,
"Tianlong Gannapo, Kinnarayasha,
無善阿修羅, 諸摩睺羅伽,
Wushan Asura, Zhumashulujia,
人與非人等, 悉由煩惱生,
Humans and non-humans, etc., all born of troubles,
如是煩惱漏, 一切我已捨,
If the troubles leak, I have given up everything,
已破已磨滅, 如芬陀利生,
It has been broken and worn out, like Fentori born,
雖生於水中, 而未曾著水,
Although born in water, but never caught water,
我雖生世間, 不為世間著,
Although I was born in the world, I am not for the world,
歷劫常選擇, 純苦無暫樂,
Choosing often during the tribulation, pure suffering without temporary happiness,
一切有為行, 悉皆生滅故,
Everything is done, everything comes and goes,
離垢不傾動, 已拔諸劍刺,
Liquor does not move, has drawn all swords,
究竟生死除, 故名為佛陀。」
After all life and death, it is called Buddha. "
佛說此經已,豆摩種婆羅門聞佛所說,歡 喜隨喜,從路而去。
The Buddha said that this was done, and the Brahman of the Doumo species heard what the Buddha said, rejoicing and rejoicing, and went on the road.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

102 - SA 102 旃陀羅 Chandra

SA 102 (一〇二) 旃陀羅
SA 102 (102) Chandra
如是我聞:
I heard this:
一時,佛住王舍城迦蘭陀 竹園。
For a while, the Buddha lived in the bamboo garden in the city of Kalanto.
爾時,世尊晨朝著衣持鉢,入王舍城 乞食。
At that time, the World Zun Chen moved to the Wangshe City to beg for food.
次第乞食,至婆羅豆婆遮婆羅門舍。
Begging for food for the second time, to the Brahman House.
時,婆羅門手執木杓,盛諸飲食,供養火具, 住於門邊,遙見佛來。
At that time, the Brahman held a wooden scoop, served food and drink, provided fire equipment, lived by the door, and saw the Buddha coming in the distance.
見已,白佛作是言:
Seeing it, the White Buddha said:
「住!住!領群特!慎勿近我門!」
"Live! Live! Lead the group! Be careful not to come near my door!"
佛告婆羅門:
Buddha told Brahmin:
「汝 知領群特、領群特法耶?」
Do you know the leader, the leader, Tfaye?
婆羅門言:
Brahman language:
「我不知 領群特,亦不知領群特法,沙門瞿曇知領 群特及領群特法不?」
I don't know what the leader is, and I don't know what the leader is. Shamen Qutan knows the leader and the special method?
佛言:
Buddhist words:
「我善知是領群 特及領群特法。」
I know very well that the leader is special and the leader is special.
是時,婆羅門即放事火具, 疾敷床座,請佛令坐,白言:
At that time, the Brahman would set off fire equipment, lay down on the bed, ask the Buddha to sit down, and say:
「瞿曇!為我說 領群特及領群特法。」
Qu Tan! Tell me about the leader and the leader.
佛即就座為說偈言:
The Buddha was seated to give a verse:
「瞋恚心懷恨, 隱覆諸過惡,
"Having hatred in a hatred heart, conceal all evils,
犯戒起惡見, 虛偽不真實,
To commit evil opinions, hypocrisy and untrue,
如是等士夫, 當知領群特。
If you are waiting for scholars, you should know the leaders.
憋暴貪悋惜, 惡欲慳諂偽,
Hold back violence, greed, slovenly, evil desires and flattery,
無慚無愧心, 當知領群特。
There is no shame and no shame, and you should know the leader.
一生二生者, 一切皆殺害,
One life two lives, everything is killed,
無有慈愍心, 是為領群特。
There is no kindness, it is for the leader.
若殺縛椎打, 聚落及城邑,
If you kill Shiizaida, settlements and cities,
無道以切責, 當知領群特。
There is no way to blame, you should know the leader.
住止及行路, 為眾之導首,
Stop and walk, be the leader of the crowd,
苦切諸群下, 恐怛相迫愶,
Hard to cut the group, fear and panic,
取利以供己, 當知領群特。
To take profit to provide for yourself, you should know the leader.
聚落及空地, 有主無主物,
Settlements and vacant land, have an owner but no object,
掠護為己有, 當知領群特。
Looting is your own, you should know the special characteristics of the leader.
自棄薄其妻, 又不入婬舍,
Abandoning oneself and betraying his wife
侵陵他所愛, 當知領群特。
Invade the mausoleum that he loves, you should know the leader.
內外諸親屬, 同心善知識,
The relatives inside and outside, with one heart and good knowledge,
侵掠彼所受, 當知領群特。
If you invade him, you should know what the leader is.
妄語欺誑人, 詐取無證財,
Lies to deceive people, defraud undocumented money,
他索而不還, 當知領群特。
He asks for it but does not pay it back.
為己亦為他, 舉責及財與,
For self and for him, to take responsibility and money,
或復順他語, 妄語為他證,
Or revert to other words, lie to prove to others,
如是妄語者, 當知領群特。
If you are a liar, you should know what the leader is.
作惡不善業, 無有人知者,
Do evil and bad karma, no one knows,
隱諱覆藏惡, 當知領群特。
If you hide the evil, you should know the leader.
若人問其義, 而答以非義,
If a person asks what is right, and answers non-righteousness,
顛倒欺誑人, 當知領群特。
To deceive people upside down, know the leader.
實空無所有, 而輕毀智者,
Really nothing, and lightly destroy the wise,
愚癡為利故, 當知領群特。
Foolishness is good for good, you should know the leader.
高慢自稱舉, 毀壞於他人,
High and slow professing, destroying others,
是極卑鄙慢, 當知領群特。
It is extremely despicable and slow, you should know the leader.
自造諸過惡, 移過誣他人,
Make up your own evils, move away from slandering others,
妄語謗清白, 當知領群特。
If you slander your innocence, you should know the leader.
前受他利養, 他人來詣己,
Before being supported by others, others will confess to themselves,
無有敬報心, 當知領群特。
If you don’t have the heart to report, you should know the leader.
沙門婆羅門, 如法來乞求,
Sammon Brahmin, beg according to the law,
呵責而不與, 當知領群特。
Responsible but not with you, you should know the leader.
若父母年老, 少壯氣已謝,
If the parents are old and the young and strong are grateful,
不勤加奉養, 當知領群特。
If you don’t work hard, you should know the leader.
父母諸尊長, 兄弟親眷屬,
Parents and elders, brothers and relatives,
實非阿羅漢, 自顯羅漢德,
It’s not an Arahant, it’s an Arhat,
世間之大賊, 當知領群特。
The big thief in the world should know the special characteristics of the leader.
初上種姓生, 習婆羅門典,
New caste students, learn Brahman scriptures,
而於其中間, 習行諸惡業,
And in the middle, practice all bad karma,
不以勝生故, 障呵責惡道,
Don't overcome the death, and blame the evil way,
現法受呵責, 後世墮惡道,
The present law is blamed, and later generations fall into the evil way,
生旃陀羅家, 世稱須陀夷,
Sheng Chandala family, known as Sutoyi in the world,
名聞遍天下, 旃陀羅所無,
Famous all over the world, nothing in Chandra,
婆羅門剎利, 大姓所供養,
Brahman Shari, supported by the common surname,
乘於淨天道, 平等正直住,
Ride on the pure path, live with equality and integrity,
不以生處障, 令不生梵天,
Don’t deal with obstacles by being born,
現法善名譽, 後世生善趣,
Present Dharma with good reputation, later generations will be good and interesting,
二生汝當知, 如我所顯示,
You know the second life, as I showed,
不以所生故, 名為領群特。
Not because of his birth, he is called the leader group special.
不以所生故, 名為婆羅門,
Not named as Brahman because of his birth,
業為領群特, 業為婆羅門。」
Karma is the leader of the group, Karma is Brahmin. "
婆羅門白佛言:
Brahman White Buddha said:
「如是大精進, 如是大牟尼,
"If it is great diligence, if it is Da Muni,
不以所生故, 名為領群特。
Not because of his birth, he is called the leader group special.
不以所生故, 名為婆羅門,
Not named as Brahman because of his birth,
業故領群特, 業故婆羅門。」
Karma is the leader of the group, Karma is the Brahmin. "
時,事火婆羅豆婆遮婆羅門轉得信心,以 滿鉢好食奉上世尊。
At that time, the fire brahma doupocha brahmin turned his faith, and served the world deity with a bowl of good food.
世尊不受,以說偈得 故,偈如上說。
The Blessed One does not accept it by saying the verse, and the verse is as above.
時,事火婆羅豆婆遮婆羅門 見食瑞應已,增其信心,白佛言:
At that time, the fire brahman beanpocha brahmin saw Shirui respond and increased his confidence, the white Buddha said:
「世尊!我 今可得為正法、律出家、受具足不?」
Holy Lord! Can I become a Dhamma, a monk, and be fulfilled?
佛告 婆羅門:
Buddha told Brahmin:
「汝今可得於正法、律出家、受具足 戒。」
Today you can obtain the righteous law, become a monk, and receive full precepts.
即得出家,獨靜思惟,如前說,乃至得 阿羅漢,心善解脫。
That is to say, leave home, think alone, as said before, and even get an Arahant, be kind and free.
時,婆羅豆婆遮婆羅門 得阿羅漢,心善解脫,自覺喜樂,即說偈 言:
At that time, the Brahman Beanpocha Brahman got an Arahant, the heart is kind and free, and he is consciously joyful, that is to say:
「非道求清淨, 供養祠祀火,
"I don’t want to be pure, I don’t care for the ancestral fire,
不識清淨道, 猶如生盲者。
Not knowing the pure way is like a person who is born blind.
今已得安樂, 出家受具足,
Now I am at ease, I am a monk,
逮得於三明, 佛所教已作。
Caught in Sanming, what the Buddha taught has been done.
先婆羅門難, 今為婆羅門,
First Brahman was difficult, now Brahman,
沐浴離塵垢, 度諸天彼岸。」
Bathe away from the dust, and save the heavens. "
雜阿含經卷第四
Miscellaneous Book 4
此經此卷,國、宋二本文義全同,皆有十九 經,總二十五紙。
This sutra and this volume have the same meaning in both the Guo and Song dynasties. There are 19 sutras and a total of 25 papers.
丹本有十五經,若依宋 藏 式 寫之,可成二十七紙。
There are fifteen scriptures in the Dan. If written in the Tibetan style of Song Dynasty, it can be made into twenty-seven papers.
又其文義與 國、宋二本全別,未知去取。
Moreover, its literary meaning is completely different from the two editions of Guo and Song, so it is unknown to get it.
今撿國、宋本 經,則下流函中,此經第四十二卷耳。
This sutra is the 42nd volume in the obscure letter.
宋藏 錯將彼卷重刊于此,為初四卷,國亦仍 之者,錯也!故令去彼,取此丹本經焉。
Song Zang mistakenly republished that volume here. It is the fourth volume of the junior high school, and the country is still the same, wrong! Therefore, the order is to go to the other side and take this Dan Ben Sutra.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

103 - SA 103 差摩 Sammo

SA 103 (一〇三) 差摩
SA 103 (Thirty-three) Sammo
雜阿含經卷第五
Miscellaneous Book 5
宋天竺三藏求那跋陀羅譯
Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞:
I heard this:
一時,有眾多上座比丘 住拘舍彌國瞿師羅園。
For a while, there were many Theravada Bhikkhus living in the Qu Shi Luo Garden of Kushe Miguo.
時,有差摩比丘 住拘舍彌國跋陀梨園,身得重病。
At that time, Chamo Picchu stayed in the Pear Garden of Kushe Miguo and became seriously ill.
時,有陀 娑比丘為瞻病者。
At that time, there was Tusabhi Bhikkhu as a conscientious person.
時,陀娑比丘詣諸上座 比丘,禮諸上座比丘足,於一面住。
At that time, Tusuo Bhikkhu called the Theravada Bhikkhus and paid homage to the Theravada Bhikkhus to live at one side.
諸上 座比丘告陀娑比丘言:
The Lord Bhikkhus told the Tussa Bhikkhu:
「汝往詣差摩比丘 所,語言:
"You go to Chamo Bhikkhu, language:
『諸上座問汝,身小差安隱,苦患 不增劇耶?』
"Everybody asks you, if you're a small mess, don't the suffering increase?" 』
」
!!br0ken!!
時,陀娑比丘受諸上座比丘教, 至差摩比丘所,語差摩比丘言:
At that time, Tossa Bhikkhu was taught by the Theravada Bhikkhus, and at the time of Chamo Bhikkhu, he spoke the words of Mopi:
「諸上座比 丘問訊汝,苦患漸差不?
"All the Lord monks ask you, will the sufferings get worse?
眾苦不至增耶?」
Does the suffering increase? "
差 摩比丘語陀娑比丘言:
Poor Mobhikkhu Tusabhi:
「我病不差,不安 隱身,諸苦轉增無救。
"I am not badly ill, I am insecure and invisible.
譬如多力士夫,取羸 劣人,以繩繼頭,兩手急絞,極大苦痛,我今 苦痛有過於彼。
For example, Duoli Shifu, take the inferior, take the rope to the head, twist his hands in a hurry, and suffer great pain. I have more pain today than that.
譬如屠牛,以利刀生割其 腹,取其內藏,其牛腹痛當何可堪!我今腹 痛甚於彼牛。
For example, if a cow is slaughtered, its belly is cut with a sharp knife, and the inside is taken. How can its belly hurt? My abdomen hurts more than this cow.
如二力士捉一劣夫,懸著火 上,燒其兩足,我今兩足熱過於彼。」
Like two great men catching a bad husband, hanging on the fire, burning his feet, my two feet are hotter than the other. "
時,陀娑 比丘還至諸上座所,以差摩比丘所說病 狀,具白諸上座。
At that time, Dhasa Bhikkhu went to the theravadas, with the symptoms mentioned by Chamo Bhikkhu, with white theravadas.
時,諸上座還遣陀娑比 丘至差摩比丘所,語差摩比丘言:
At that time, all the Lords also sent Thassos Bhikkhu to Chamo Bhikkhu, and said:
「世尊 所說,有五受陰。
"The Lord said, there are five yin.
何等為五?
What is five?
色受陰,受、想、 行、識受陰,汝差摩能少觀察此五受陰非我、 非我所耶?」
For physical and yin-receiving, feeling, thinking, behavior, consciousness and yin-reception, can you less observe that these five yin-receptions are neither self nor self? "
時,陀娑比丘受諸上座比丘教 已,往語差摩比丘言:
At that time, Tussah Bhikkhu was taught by the Theravada Bhikkhus, and the words of Mobhikkhu have been different from the past:
「諸上座語汝,世尊 說五受陰,汝少能觀察非我、非我所耶?」
All the above-mentioned words, the Lord said that the five yin receptions, how can you observe the non-self and the non-self?
差 摩比丘語陀娑言:
Poor Tusuo language in Mobicchu:
「我於彼五受陰能觀 察非我、非我所。」
I observe the non-self and the non-self in the fifth receiving Yin energy.
陀娑比丘還白諸上座:
The Tusuo Bhikkhu is still white for all the upper seats:
「差 摩比丘言:
"Chapter Mobi said:
『我於五受陰能觀察非我、非我 所。』
"I can observe the non-self and non-self in the five sinks. 』
」
!!br0ken!!
諸上座比丘復遣陀娑比丘語差摩 比丘言:
The Theravada Bhikkhus re-sent the Dhasa Bhikkhu language to Chamo Bhikkhu:
「汝能於五受陰觀察非我、非我 所,如漏盡阿羅漢耶?」
Can you observe the non-self and non-self in the five yin receptions, as if you have missed the arahant?
時,陀娑比丘受諸上 座比丘教,往詣差摩比丘所,語差摩言:
At that time, Tusuo Bhikkhu was taught by the Lord Bhikkhus, and went to Chamo Bhikkhu to speak in words:
「比 丘能如是觀五受陰者,如漏盡阿羅漢耶?」
Can the monk observe the five yin recipients in this way, as if all the arhats are lost?
差摩比丘語陀娑比丘言:
In Chamo Bhikkhu language, Tusuo Bhikkhu language:
「我觀五受陰非 我、非我所,非漏盡阿羅漢也。」
I think that the five yin receptions are not me, not my place, and not all the arhats.
時,陀娑比丘 還至諸上座所,白諸上座:
At that time, Dhasa Bhikkhu returned to the theravada, the white theravada:
「差摩比丘言:
"Chamo Picchu said:
『我觀五受陰非我、非我所,而非漏盡阿羅 漢也。』
"I think that the five Yin Yin is not me, not me, and not all the arhats. 』
」
!!br0ken!!
時,諸上座語陀娑比丘:
At that time, the Theravada said to Tusuo Bhikkhu:
「汝復還語 差摩比丘:
"Rufu also said, Chamo Picchu:
『汝言:
"Ruyan:
「我觀五受陰非我、非我所, 而非漏盡阿羅漢。」
I think that the five yin receptions are neither self nor self, instead of omitting arhats.
前後相違。』
Contradictory. 』
」
!!br0ken!!
陀娑比丘 受諸上座比丘教,往語差摩比丘:
Tussuo Bhikkhus were taught by the Theravada Bhikkhus, and they said they sent Mo Picchus:
「汝言:
"Ruyan:
『我 觀五受陰非我、非我所,而非漏盡阿羅漢。』
"I think that the five Yin Yin is not me, not me, rather than omitting the Arahant. 』
前後相違。」
Contradictory. "
差摩比丘語陀娑比丘言:
In Chamo Bhikkhu language, Tusuo Bhikkhu language:
「我 於五受陰觀察非我、非我所,而非阿羅漢 者,我於我慢、我欲、我使,未斷、未知、未離、未 吐。」
I observe non-self, non-self, and not the Arahant in the five yin receptions. I am slow, I desire, and act, unbroken, unknown, unleashed, and vomiting.
陀娑比丘還至諸上座所,白諸上座:
The Tussuo Bhikkhus also went to the theravadas, the white theravadas:
「差摩比丘言:
"Chamo Picchu said:
『我於五受陰觀察非我、非我 所,而非漏盡阿羅漢者,於五受陰我慢、 我欲、我使,未斷、未知、未離、未吐。』
"I observe non-self and non-self in the five yin, instead of omitting the Arahant. When the five yin, I am slow, I desire, I am unbroken, unknown, not separated, and vomited. 』
」
!!br0ken!!
諸上座復遣 陀娑比丘語差摩比丘言:
All the Lords re-sent and send the words of Mobi in Tusabhi:
「汝言有我,於 何所有我?
"You say there is me, why do you have me?
為色是我?
Is it me?
為我異色?
Different color for me?
受、想、行、 識是我?
Feeling, thinking, acting and knowing are me?
為我異識耶?」
Is it for me? "
差摩比丘語陀娑比 丘言:
Dhasabhi in Chamo Bhikkhu
「我不言色是我,我異色;
"I don't say it's me, I'm different;
受、想、行、識 是我,我異識。
Feeling, thinking, acting and knowing is me, I have strange knowledge.
然於五受陰我慢、我欲、我使, 未斷、未知、未離、未吐。」
However, due to the five Yin Yin, I am slow, I desire, I act, unbroken, unknown, unlied, unvomited. "
差摩比丘語陀娑比 丘言:
Dhasabhi in Chamo Bhikkhu
「何煩令汝駈駈往反?
"Why make you go backwards?
汝取杖來,我 自扶杖,詣彼上座,願授以杖。」
When you take the stick, I will support the stick by myself, and I will sit on the table, and I am willing to give the stick. "
差摩比丘 即自扶杖,詣諸上座。
Chamo Bhikkhu is to support himself with a staff and hold all the upper seats.
時,諸上座遙見 差摩比丘扶杖而來,自為敷座,安停脚 机,自往迎接,為持衣鉢,命令就座,共相 慰勞。
At that time, all the upper seats saw Chamo Bhikkhu with a staff in the distance. They laid their seats on their own, stopped their feet, greeted them freely, and ordered them to sit in order to hold their mantles.
慰勞已,語差摩比丘言:
Congratulations, but the words of Mo Picchu are:
「汝言我慢,何 所見我?
"You said I'm slow, why do you see me?
色是我耶?
Is it me?
我異色耶?
I am different?
受、想、行、識是 我耶?
Feeling, thinking, behavior, and consciousness are me?
我異識耶?」
I have different knowledge? "
差摩比丘白言:
Chamo Picchu's white words:
「非色是我, 非我異色;
"The non-color is me, the non-self different color;
非受、想、行、識是我,非我異識。
The non-feeling, thinking, behavior, and knowledge are me, and the non-self knowledge.
能於五受陰我慢、我欲、我使,未斷、未知、未離、 未吐。
Being able to receive yin in five years, I am slow, I desire, I act, not broken, unknown, not separated, not vomiting.
譬如優鉢羅、鉢曇摩、拘牟頭、分陀 利華香,為即根香耶?
For example, Uboluo, Botanma, Gumoutou, Fantuolihuaxiang, is it the root incense?
為香異根耶?
Is it fragrant root?
為莖 葉鬚精麤香耶?
The stems and leaves are fine and fragrant?
為香異精麤耶?
Is it fragrant?
為等說 不?」
Wait to say no? "
諸上座答言:
All the above replied:
「不也,差摩比丘!非優鉢 羅、鉢曇摩、拘牟頭、分陀利根即是香、非 香異根,亦非莖葉鬚精麤是香,亦非香異 精麤也。」
No, Chamo Bhikkhu! Non-Yupala, Botanma, Gumotou, and Fentori roots are incense, not incense and different roots, nor are the stems, leaves and beards thick or incense, nor are they incense and thick. .
差摩比丘復問:
Chamo Picchu asked again:
「彼何等香?」
How sweet is he?
上座答 言:
The present answer:
「是華香。」
It's Huaxiang.
差摩比丘復言:
Chamo Picchu replied:
「我亦如是。
"Me too.
非 色即我,我不離色;
Non-color is me, I do not separate from color;
非受、想、行識即我,我 不離識。
Non-reception, thinking, and consciousness are me, and I do not leave consciousness.
然我於五受陰見非我、非我所, 而於我慢、我欲、我使,未斷、未知、未離、未吐。
However, I see non-self and non-self in the Five Shou Yin, but in my slowness, my desire, my act, unbroken, unknown, unlied, unvomited.
諸 上座聽我說譬,凡智者,因譬類得解。
All of you, listen to me, whoever is wise, will be able to understand it.
譬如 乳母衣,付浣衣者,以種種灰湯,浣濯塵 垢,猶有餘氣,要以種種雜香,薰令消滅。
For example, nursing mothers' clothes, those who wear coats, use all kinds of ash soup to wash away the dust, and there is still lingering air, and they must be wiped out with all kinds of miscellaneous fragrances and aromatherapy.
如是,多聞聖弟子離於五受陰,正觀非我、 非我所,能於五受陰我慢、我欲、我使,未斷、 未知、未離、未吐,然後於五受陰增進思惟, 觀察生滅,此色、此色集、此色滅,此受、想、行、 識,此識集、此識滅。
If so, hear more about the saint’s disciple being free from the five yin receptions, observe the non-self and the non-self, and be able to be slow, self-desiring, self-acting in the five yin receptions. Thinking, observing birth and death, this color, this color set, this color extinguishing, this feeling, thinking, action, consciousness, this consciousness set, this consciousness extinguishing.
於五受陰如是觀生 滅已,我慢、我欲、我使,一切悉除,是名真 實正觀。」
To observe the birth and death in the five receiving yin like this, I am slow, I desire, I act, and everything is eliminated, it is the name of truth. "
差摩比丘說此法時,彼諸上座遠 塵離垢,得法眼淨。
When Chamo Bhikkhu said this method, the upper seat was far away from dust and dirt, and the eyes were cleansed.
差摩比丘不起諸漏,心 得解脫,法喜利故,身病悉除。
Chamo Bhikkhu can't afford all the omissions, he is freed from the heart, and he is relieved of his death, and his body and illness are eliminated.
時,諸上座比 丘語差摩比丘言:
At that time, the Theravada bhikkhus spoke of the words of Mobi:
「我聞仁者初所說,已解 已樂,況復重聞!所以問者,欲發仁者微 妙辯才,非為嬈亂汝,便堪能廣說如來、應、 等正覺法。」
"I heard what the benevolent person said at the beginning, and it has been explained and happy, and the situation is renewed! So the questioner, the one who wants to be benevolent, is a subtle arguing.
時,諸上座聞差摩比丘所說,歡喜 奉行。
At that time, all the Lords heard what Chamo Bhikkhu had said and happily followed them.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

104 - SA 104 焰 Flame

SA 104 (一〇四) 焰
SA 104 (104) Flame
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給 孤獨園。
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.
爾時,有比丘名焰摩迦,起惡邪 見,作如是言:
At that time, there was a monk named Yan Moga, who saw evil and evil, and said:
「如我解佛所說法,漏盡阿羅 漢身壞命終更無所有。」
As I said in interpreting the Buddha, if you miss all the Arahants, you will have nothing but bad life.
時,有眾多比丘聞 彼所說,往詣其所,語焰摩迦比丘言:
At that time, many bhikkhus heard what he said, and went to their places, saying:
「汝實 作是說:
"Your practice is to say:
『如我解佛所說法,漏盡阿羅漢身 壞命終更無所有』耶?」
As I said in interpreting the Buddha, if you miss the Arahant, you will have nothing in the end." Yeah?
答言:
Answer:
「實爾。
"Shier.
諸尊!」
Lords! "
時,諸 比丘語焰摩迦:
At that time, the bhikkhus spoke of Flame Moga:
「勿謗世尊!謗世尊者不 善,世尊不作是說,汝當盡捨此惡邪見。」
Don't slander the Lord! Those who slander the Lord are not good, and the Lord does not say anything, you must give up this evil view.
諸比丘說此語時,焰摩迦比丘猶執惡邪 見,作如是言:
When the bhikkhus said this, the Yanmoga bhikkhu insisted on seeing evil and said:
「諸尊!唯此真實,異則虛妄。」
Venerables! Only this is true, and the difference is false.
如是三說。
Say three things like that.
時,諸比丘不能調伏焰摩迦比 丘,即便捨去,往詣尊者舍利弗所,語尊者 舍利弗言:
At that time, the bhikkhus could not tune the flames of Moga Bhikkhus, even if they left them, they would go to the Venerable Saripuja, and the words of the Venerable Sariputra:
「尊者!當知彼焰摩迦比丘起如 是惡邪見言:
"Venerable! Know that the flames of Moga Bhikkhu are evil and evil:
『我解知佛所說法,漏盡阿羅 漢身壞命終更無所有。』
"I understand what the Buddha said, and I missed all of the Arahant's bad health and life. 』
我等聞彼所說 已,故往問焰摩迦比丘:
I waited to hear what he said, so I asked the Flame Moga Bhikkhu:
『汝實作如是知 見耶?』
"You know what you are doing. See you? 』
彼答我言:
He answered me:
『諸尊!實爾,異則愚說。』
"Everyone! Actually, the difference is foolishness. 』
我 即語言:
I is language:
『汝勿謗世尊!世尊不作此語,汝當 捨此惡邪見。』
"Don't slander the Lord! Blessed One does not say this, you should let go of this evil view. 』
再三諫彼,猶不捨惡邪見,是 故我今詣尊者所,唯願尊者,當令焰摩迦 比丘息惡邪見,憐愍彼故!」
Repeatedly admonish him, still reluctant to give up evil views, so I am the Lord today, I only hope that the Lord, I should let the Yan Moga Bhikkhu relieve the evil views and pity the other! "
舍利弗言:
Sariputta said:
「如 是,我當令彼息惡邪見。」
If so, I should make him see evil views.
時,眾多比丘聞舍 利弗語,歡喜隨喜,而還本處。
At that time, many monks heard Sariputta, rejoiced and rejoiced, and returned to this place.
爾時,尊者舍利弗晨朝著衣持鉢,入舍衛 城乞食。
At that time, the Venerable Sariputta turned to the clothes and bowls, and went to the guardian city to beg for food.
食已,出城,還精舍舉衣鉢已,往 詣焰摩迦比丘所。
After eating, leaving the city, he also raised his mantle and bowl in the abode, and went to the Mogya Bhikkhu.
時,焰摩迦比丘遙見尊者 舍利弗來,即為敷座洗足,安停脚机奉迎, 為執衣鉢,請令就座。
At that time, Yan Moga Bhikkhu saw the Venerable Sariputra coming in the distance, that is, to wash his feet, and to greet him, and to hold the mantle, please order to take a seat.
尊者舍利弗就座、 洗足已,語焰摩迦比丘:
Venerable Sariputta took a seat, washed his feet, and spoke to Moga Bhikkhu:
「汝實作如是語:
"This is what you said:
『我解知世尊所說法,漏盡阿羅漢身壞命 終無所有』耶?」
I understand what the Blessed One said, I have missed the bad life of the Arahant, and will have nothing." Yeah?
焰摩迦比丘白舍利弗言:
The words of the White Relic of the Flame Moga Bhikkhu:
「實爾,尊者舍利弗!」
"Sir, Lord Sariputta!"
舍利弗言:
Sariputta said:
「我今問汝,隨 意答我。
"I am asking you today, answer me as you please.
云何,焰摩迦!色為常耶?
Yun He, Yan Moga! Is it everlasting?
為非常 耶?」
For very yeah? "
答言:
Answer:
「尊者舍利弗!無常。」
Venerable Sariputra! Impermanence.
復問:
Repeat question:
「若無常 者,是苦不?」
If there is impermanence, is it suffering?
答言:
Answer:
「是苦。」
It's suffering.
復問:
Repeat question:
「若無常、苦, 是變易法,多聞聖弟子寧於中見我、異我、 相在不?」
If impermanence and suffering, it is the law of change. How often do the holy disciples would rather see me, different me, and be in each other?
答言:
Answer:
「不也,尊者舍利弗!」
No, Venerable Sariputta!
「受、想、行、識 亦復如是。」
Want to know that line, same is the case.
復問:
Repeat question:
「云何,焰摩迦!色是如來 耶?」
Yunhe, Yanmoga! Color is the Tathagata?
答言:
Answer:
「不也,尊者舍利弗!」
No, Venerable Sariputta!
「受、想、行、識是如 來耶?」
Feeling, thinking, acting, and consciousness are the Tathagata?
答言:
Answer:
「不也,尊者舍利弗!」
No, Venerable Sariputta!
復問:
Repeat question:
「云何,焰 摩迦!異色有如來耶?
"Yunhe, Homura Moga! Different colors are like Tathagata?
異受、想、行、識有如 來耶?」
Abnormal feelings, thoughts, behaviors, and knowledge are like this. "
答言:
Answer:
「不也,尊者舍利弗!」
No, Venerable Sariputta!
復問:
Repeat question:
「色中有 如來耶?
"There is Tathagata in the color?
受、想、行、識中有如來耶?」
Is there a Tathagata in feeling, thinking, behavior, and consciousness? "
答言:
Answer:
「不也, 尊者舍利弗!」
No, Lord Sariputra!
復問:
Repeat question:
「如來中有色耶?
"There is color in the Tathagata?
如來中 有受、想、行、識耶?」
Are there feelings, thoughts, behaviors, and consciousness in the Tathagata? "
答言:
Answer:
「不也,尊者舍利弗!」
No, Venerable Sariputta!
復問:
Repeat question:
「非色、受、想、行、識有如來耶?」
Is there a Tathagata for non-material, feeling, thinking, behavior, and consciousness?
答言:
Answer:
「不 也,尊者舍利弗!」
No, Venerable Sariputta!
「如是,焰摩迦!如來見法真 實、如住,無所得、無所施設,汝云何言:
"If so, Flame Moga! The Tathagata sees the truth, like dwelling, with no gains, no facilities, what do you say:
『我 解知世尊所說,漏盡阿羅漢身壞命終無 所有。』
『I understand what the Blessed One said, that the Arahant’s body is bad and lifeless. 』
為時說耶?」
Last to say yeah? "
答言:
Answer:
「不也,尊者舍利弗!」
No, Venerable Sariputta!
復問:
Repeat question:
「焰摩迦!先言:
"Hammoga! Foreword:
『我解知世尊所說,漏盡 阿羅漢身壞命終無所有。』
"I understand what the Blessed One said, omission of all, the Arahant's body is bad and lifeless. 』
云何今復言非 耶?」
Yun Hejin replied, yeah? "
焰摩迦比丘言:
Yan Moga Bhikkhu said:
「尊者舍利弗!我先不解、 無明故,作如是惡邪見說,聞尊者舍利弗 說已,不解、無明,一切悉斷。」
Venerable Sariputra! First I am puzzled and have no reason to say such evil views. I heard that Sariputra has said that I am puzzled and ignorant. Everything is judged.
復問:
Repeat question:
「焰摩迦!若 復問:
"Hammoga! If you ask again:
『比丘!如先惡邪見所說,今何所知見 一切悉得遠離?』
"Bhikkhu! As the first evil view said, how do you know and see now and learn everything to stay away? 』
汝當云何答?」
What answer is Ru Dangyun? "
焰摩迦答言:
Yan Moga replied:
「尊者舍利弗!若有來問者,我當如是答:
"Venerable Sariputra! If there is someone who comes to ask, I should answer:
『漏 盡阿羅漢色無常,無常者是苦,苦者寂靜、 清涼、永沒。
『Exhaust the arhat's impermanence, the impermanent is suffering, and the suffering is silent, cool, and never.
受、想、行、識亦復如是。』
The same is true for receiving, thinking, acting, and reeding. 』
有來問者, 作如是答。」
Those who come to ask, answer like this. "
舍利弗言:
Sariputta said:
「善哉!善哉!焰摩迦比 丘!汝應如是答。
"Goodness! Goodness! Homura Moga Bhikkhu! You should answer like this.
所以者何?
So what?
漏盡阿羅漢 色無常,無常者是苦,若無常、苦者,是生 滅法。
Exhaust the Arahant's impermanence, impermanence is suffering, if impermanence, suffering, it is the law of birth and death.
受、想、行、識亦復如是。」
The same is true for receiving, thinking, acting, and reeding. "
尊者舍利弗說 是法時,焰摩迦比丘遠塵離垢,得法眼淨。
When the Venerable Sariputta said that it was the Dharma, the Moga Bhikkhu was far away from the dust, and the Dharma’s eyes were clean.
尊者舍利弗語焰摩迦比丘:
Venerable Sariputta Flame Moga Bhikkhu:
「今當說譬,夫 智者以譬得解。
"Let's talk about analogy today, and the wise husband can use analogy to understand.
如長者子,長者子大富多 財,廣求僕從,善守護財物。
Like the son of the elder, the son of the elder is rich and rich, so he seeks servants and guards his property well.
時,有怨家惡人, 詐來親附,為作僕從,常伺其便,晚眠早起, 侍息左右,謹敬其事,遜其言辭,令主意 悅,作親友想、子想,極信不疑,不自防護, 然後手執利刀,以斷其命。
At times, there are complaints against the wicked people, cheating to be attached to them, to be servants, often take care of them, go to bed late and get up early, wait for them, respect their affairs, behave poorly, make their minds happy, think of relatives and friends, think of children, He believed in no doubt, did not protect himself, and then held a sharp knife to kill him.
焰摩迦比丘!於 意云何?
Flame Moga Bhikkhu! What is Yu Yiyun?
彼惡怨家,為長者親友,非為初 始方便,害心常伺其便,至其終耶?
He hates the family, is the relatives and friends of the elders, not for the initial convenience, but for the heart to take care of it, to the end?
而彼 長者,不能覺知,至今受害。」
The elder, who cannot be aware, has suffered so far. "
答言:
Answer:
「實爾。
"Shier.
尊 者!」
Lord! "
舍利弗語焰摩迦比丘:
Sariputta Flame Moga Bhikkhu:
「於意云何?
"Yu Yiyun?
彼長 者本知彼人詐親欲害,善自防護,不受害 耶?」
The elder knows that he is deceived by his relatives, and he is good at protecting himself from harm, right? "
答言:
Answer:
「如是,尊者舍利弗!」
So, Lord Sariputta!
「如是,焰摩迦比 丘!愚癡無聞凡夫於五受陰作常想、安隱 想、不病想、我想、我所想,於此五受陰保持護 惜,終為此五受陰怨家所害。
"So, Homura Moga Bhikkhu! The foolish and unheard-of ordinary people think often, calmly, think about not sick, I think, what I think in the five yin, and keep protecting and cherishing the five yin, and finally for the five yin Resent the victim.
如彼長者,為 詐親怨家所害而不覺知。
As the elder, he is not aware of the harm caused by the deceitful family.
焰摩迦!多聞聖弟 子於此五受陰,觀察如病、如癰、如刺、如殺, 無常、苦、空、非我、非我所,於此五受陰不著、不 受、不受故不著,不著故自覺涅槃:
Flame Moga! It is often heard that the saint’s disciples receive yin in this five, observe such as disease, carbuncle, thorn, kill, impermanence, suffering, emptiness, non-self, non-self. Consciously Nirvana:
『我生已 盡,梵行已立,所作已作,自知不受後有。』
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」
!!br0ken!!
尊 者舍利弗說是法時,焰摩迦比丘不起諸 漏,心得解脫,尊者舍利弗為焰摩迦比丘 說法,示、教、照、喜已,從座起去。
When the Venerable Sariputta said that it was the Dharma, the Flame Moga Bhikkhu could not afford to be free from all omissions, and the experience was free. Venerable Sariputta spoke for the Flame Moga Bhikkhu, showing, teaching, taking photos, and joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

105 - SA 105 仙尼出家 Sunni became a monk

SA 105 (一〇五) 仙尼出家
SA 105 (10th Five) Sunni became a monk
如是我聞:
I heard this:
一時,佛住王舍城迦蘭陀竹 園。
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.
爾時,有外道出家名仙尼,來詣佛所,恭 敬問訊,於一面坐。
At that time, a foreign monk named Xianni came to the Buddha's place, respectfully inquired, and sat down.
白佛言:
White Buddha said:
「世尊!先一日 時,若沙門、若婆羅門、若遮羅迦、若出家,集於 希有講堂。
"Master! One day earlier, Ruoshamon, Ruo Brahman, Ruozhaloka, Ruoqiu, gathered in Xiyou lecture hall.
如是義稱,富蘭那迦葉為大眾 主,五百弟子前後圍遶。
In such a righteous term, Fulana Kassapa is the master of the masses, surrounded by five hundred disciples.
其中有極聰慧者、 有鈍根者,及其命終,悉不記說其所往生 處。
Among them are the extremely intelligent, those with blunt roots, and the end of their lives, without remembering where they were born.
復有末迦梨瞿舍利子為大眾主,五 百弟子前後圍遶。
The relic of Mokaliyah was the master of the masses, surrounded by five hundred disciples.
其諸弟子有聰慧者、 有鈍根者,及其命終,悉不記說所往生處。
Among his disciples, there are wise ones, those with blunt roots, and the end of their lives. They never remember where they were born.
如是先闍那毘羅胝子、阿耆多翅舍欽婆羅、 迦羅拘陀迦栴延、尼揵陀若提子等,各與 五百弟子前後圍遶,亦如前者。
For example, Xiancai Napi Luo callosi, Aqi multi-winged Shechen Bharat, Kalu Kuta Ka Weiyan, Nishuduo Ruo Tizi, etc., surrounded each other with five hundred disciples, just like the former.
沙門瞿曇 爾時亦在彼論中言。
Shamen Qu Tan Ershi also said in his discussion.
沙門瞿曇為大眾主, 其諸弟子,有命終者。
Shamen Qutan is the master of the masses, and his disciples have their lives dead.
即記說言:
That is to say:
『某生彼 處、某生此處。』
"A certain life is there, a certain life is here. 』
我先生疑:
My husband suspects:
『云何沙門瞿曇 得如此法?』
"Yun He Shamen Qu Tan can do this? 』
」
!!br0ken!!
佛告仙尼:
The Buddha told Sinni:
「汝莫生疑。
"Ru Mo is suspicious.
以有惑 故,彼則生疑。
For this reason, he is suspicious.
仙尼!當知有三種師。
Sunny! There are three types of divisions.
何等 為三?
What is three?
有一師,見現在世真實是我,如所 知說,而無能知命終後事,是名第一師出 於世間。
There is a teacher who sees that the reality of the present world is me, as I know, but the inability to know what is going to happen is the first teacher who came out of the world.
復次,仙尼!有一師,見現在世真實 是我,命終之後亦見是我,如所知說。
Repeat, Sunny! There is a teacher who sees the reality of the present life as me, and sees it as me after death, as I know.
復次, 先尼!有一師,不見現在世真實是我,亦 復不見命終之後真實是我。
Repeatedly, Xianni! There is a teacher, I do not see the reality in the present world, and I do not see the reality after the death.
「仙尼!其第一師 見現在世真實是我,如所知說者,名曰斷 見。
"Sanny! The first teacher saw that the truth in this world is me.
彼第二師見今世後世真實是我,如所 知說者,則是常見。
It is common for his second teacher to see that the truth is me in this life and hereafter.
彼第三師不見現在世 真實是我,命終之後,亦不見我,是則如來、 應、等正覺說,現法愛斷、離欲、滅盡、涅槃。」
The third teacher does not see me in the present world. The truth is me. After my death, he does not see me. It is the Tathagata, the response, and other enlightenment sayings. The present Dharma loves severance, liberation, extinction, and Nirvana. "
仙 尼白佛言:
Sin Nibai Buddha said:
「世尊!我聞世尊所說,遂更增 疑。」
Master! I heard what the Master said, and I became more suspicious.
佛告仙尼:
The Buddha told Sinni:
「正應增疑。
"It should be more doubtful.
所以者何?
So what?
此甚深 處,難見、難知,應須甚深照微妙至到,聰慧 所了,凡眾生類,未能辯知。
This is very deep, difficult to see, and difficult to know. It should be very subtle and subtle, and intelligent. All beings cannot be discerned.
所以者何?
So what?
眾 生長夜異見、異忍、異求、異欲故。」
People grow up in night visions, tolerance, desire and desire. "
仙尼白佛 言:
Said White Buddha:
「世尊!我於世尊所,心得淨信,唯願世 尊為我說法,令我即於此座,慧眼清淨。」
Blessed One! I have a pure heart in the Blessed One’s place. I only hope that the Blessed One will speak for me, so that I will be here, with pure eyesight.
佛 告仙尼:
Buddha told Sinni:
「今當為汝隨所樂說。」
Speak as you please today.
佛告仙尼:
The Buddha told Sinni:
「色 是常耶?
"Lose is Chang Ye?
為無常耶?」
Is it impermanent? "
答言:
Answer:
「無常。」
Impermanence.
世尊復問:
The Lord asked again:
「仙 尼!若無常者,是苦耶?」
Sinny! If you are impermanent, is it suffering?
答言:
Answer:
「是苦。」
It's suffering.
世尊復問 仙尼:
Blessed One asks again Sunny:
「若無常、苦,是變易法,多聞聖弟子寧於 中見我、異我、相在不?」
If there is impermanence and suffering, it is the law of change. How often do saint disciples would rather see me, different me, and presence in the middle?
答言:
Answer:
「不也,世尊!」
No, Lord!
「受、想、 行、識亦復如是。」
The same is true for receiving, thinking, acting, and reeding.
復問:
Repeat question:
「云何?
"Yun He?
仙尼!色是如 來耶?」
Sunny! Color is Tathagata, come? "
答言:
Answer:
「不也,世尊!」
No, Lord!
「受、想、行、識是如來 耶?」
Feeling, thinking, acting, and consciousness are the Tathagata, yeah?
答言:
Answer:
「不也,世尊!」
No, Lord!
復問:
Repeat question:
「仙尼!異色有 如來耶?
"Sanny! There is a Tathagata?
異受、想、行、識有如來耶?」
There are different feelings, thoughts, behaviors, and consciousness? "
答言:
Answer:
「不 也,世尊!」
No, Lord!
復問:
Repeat question:
「仙尼!色中有如來耶?
"Sanny! Tathagata in the color?
受、想、 行、識中有如來耶?」
Is there a Tathagata in feeling, thinking, walking, and knowledge? "
答言:
Answer:
「不也,世尊!」
No, Lord!
復問:
Repeat question:
「仙 尼!如來中有色耶?
"Sinny! Tathagata has color in it?
如來中有受、想、行、識耶?」
Are there feelings, thoughts, actions, and consciousness in the Tathagata? "
答言:
Answer:
「不也,世尊!」
No, Lord!
復問:
Repeat question:
「仙尼!非色,非受、想、行、 識有如來耶?」
Sanny! There is no form, no feeling, thinking, behavior, and consciousness?
答言:
Answer:
「不也,世尊!」
No, Lord!
佛告仙尼:
The Buddha told Sinni:
「我諸弟子聞我所說,不悉解義而起慢無 間等;
"When my disciples heard what I said, they didn't understand the interpretation and got up slowly;
非無間等故,慢則不斷;
It is not infinitely waiting, but slow is continuous;
慢不斷故, 捨此陰已,與陰相續生。
Slowly and continuously, let go of this yin, and live with yin.
是故,仙尼!我則記 說,是諸弟子身壞命終,生彼彼處。
Yes, Sunny! I remembered that it was all the disciples who died of bad health and lived there.
所以 者何?
So what?
以彼有餘慢故。
There is more than slowness in that.
「仙尼!我諸弟子於 我所說,能解義者,彼於諸慢得無間等, 得無間等故,諸慢則斷,諸慢斷故,身壞命終, 更不相續。
"Sanny! My disciples said to me that those who can interpret the meaning are slow to wait and wait for no time, all slowness ends up, all slowness ends up, bad body and life end, let alone continuous.
仙尼!如是弟子我不說彼捨此 陰已,生彼彼處。
Sunny! If it is a disciple, I don't say that he will give birth to the yin, but the other place.
所以者何?
So what?
無因緣可記說 故。
No cause can be remembered.
欲令我記說者,當記說:
Those who want me to remember, remember:
『彼斷諸愛欲, 永離有結,正意解脫,究竟苦邊。』
"He breaks all the cravings, is bound forever, and is freed righteously, what is the bitter side." 』
我從昔來 及今現在常說慢過、慢集、慢生、慢起,若於慢 無間等觀,眾苦不生。」
I have always talked about slowness, slowness, slowness, slowness, and slowness from the past and now. "
佛說此法時,仙尼出 家遠塵離垢,得法眼淨。
When the Buddha said this method, Sinni became a monk away from dust and dirt, and obtained the Dhamma with clean eyes.
爾時,仙尼出家見 法、得法,斷諸疑惑,不由他知,不由他 度,於正法中,心得無畏。
At that time, Sinni saw the Dharma and obtained the Dharma as a monk, and resolved all doubts. He couldn't help him know and save him. In the Dhamma, he felt fearless.
從座起,合掌白佛 言:
From the seat, press the palms of the white Buddha together.
「世尊!我得於正法中出家修梵行不?」
Master! I have to become a monk and practice Sanskrit in the Fa-rectification?
佛 告仙尼:
Buddha told Sinni:
「汝於正法得出家、受具足戒、得 比丘分。」
You will come to a home in Dharma, receive full precepts, and get bhikkhu points.
爾時,仙尼得出家已,獨一靜處 修不放逸,住如是思惟:
At that time, Sinny had been away from home, and he was alone in a quiet place to cultivate without letting go, living like this:
「所以族姓子剃 除鬚髮,正信非家,出家學道,修行梵行,見 法自知得證:
"That’s why the clan’s surname shaved his hair and hair, believed that he was not a family, became a monk, learned the way, and practiced Sanskrit.
『我生已盡,梵行已立,所作已 作,自知不受後有。』
"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」得阿羅漢。
"It's an Arahant.
聞佛所說, 歡喜奉行。
Hearing what the Buddha said, I am happy to follow it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

106 - SA 106 阿[少兔]羅 A [Shaotu] Luo

SA 106 (一〇六) 阿[少兔]羅
SA 106 (106) A [Shaotu] Luo
如是我聞:
I heard this:
一時,佛住王舍城迦蘭陀竹 園。
For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.
爾時,有比丘名阿 [少/兔] 羅度,住耆闍崛山。
At that time, there was a monk named A [Shao/Rabbit] Luo Du, who lived in Qidai Mountain.
時,有眾多外道出家往詣阿 [少/兔] 羅度所,共 相問訊。
At that time, many foreign monks went to [Shao/Rabbit] Luo Dusuo for inquiries.
共相問訊已,於一面住,白阿 [少/兔] 羅 度言:
The general questioning has been completed, live on one side, Bai A [Shao/Rabbit] Luo Duyan:
「欲有所問,寧有閑暇為解釋不?」
If you want to ask something, would you rather have time to explain?
阿 [少/兔] 羅度語諸外道言:
Ah [Shao/Rabbit] Foreign Words in Luodu:
「隨所欲問,知者當 答。」
Ask whatever you want, and the knower should answer.
諸外道復問:
Re-question from outsiders:
「云何?
"Yun He?
尊者!如來死後為有 耶?」
Lord! Tathagata is there after death "
阿 [少/兔] 羅度言:
Ah [Shao/Rabbit] Luo Duyan:
「如世尊說,此是無記。」
As the Blessed One said, this is no memory.
又問:
Asked again:
「如來死後為無耶?」
"Tathagata is nothing after death?"
阿 [少/兔] 羅度言:
Ah [Shao/Rabbit] Luo Duyan:
「如世尊 說,此亦無記。」
As the Lord said, I have nothing to remember.
又問:
Asked again:
「如來死後有無耶?
"Will Tathagata die?
非有 非無耶?」
No, no, no? "
阿 [少/兔] 羅度言:
Ah [Shao/Rabbit] Luo Duyan:
「如世尊說,此亦無記。」
As the Lord said, I have nothing to remember.
復問阿 [少/兔] 羅度言:
Repeat question [Shao/Rabbit] Luo Duyan:
「云何?
"Yun He?
尊者!如來死後有 耶?
Lord! After Tathagata died, yeah?
說言無記。
He didn't remember.
死後無耶?
Nothing after death?
說言無記。
He didn't remember.
死後 有無耶?
Is there any after death?
非有非無耶?
Is it right?
說言無記。
He didn't remember.
云何?
Yun Ho?
尊者! 沙門瞿曇為不知、不見耶?」
Lord! Shamen Qu Tan doesn't know or see? "
阿 [少/兔] 羅度言:
Ah [Shao/Rabbit] Luo Duyan:
「世 尊非不知、非不見。」
The Lord doesn't know or doesn't see.
時,諸外道於阿 [少/兔] 羅度 所說,心不喜悅,呵罵已,從座起去。
At that time, the outsiders Yu Ah [Shao/Rabbit] Luo Du said, the heart is not pleased, and he is already scolding, get up from the seat.
時,阿 [少/兔] 羅度知諸外道去已,往詣佛所,稽首佛 足,於一面住,以諸外道所問,向佛廣說, 白佛言:
At that time, A [Shao/Rabbit] Luo Du knows that the foreign roads have gone, go to the Buddha's place, check the head of the Buddha's feet, live on one side, ask the foreign roads, speak to the Buddha, the White Buddha said:
「世尊!彼如是問,我如是答,為 順諸法說耶?
"Master! He asks like this, and I answer like this, to follow the laws?
得無謗世尊耶?
Don't slander the Lord?
為順法 耶?
It's Shunfa, yeah?
為違法耶?
Is it illegal?
無令他來難詰,墮呵責處 耶?」
Without making it difficult for him to question him, he will blame him? "
佛告阿 [少/兔] 羅度言:
Buddha tells A [Shao/Rabbit] Luo Duyan:
「我今問汝,隨所問 答。
"I will ask you today and answer whatever you ask.
阿 [少/兔] 羅度!色為常耶?
A [Shao/Rabbit] Luo Du! Is it everlasting?
為無常耶?」
Is it impermanent? "
答言:
Answer:
「無常。」
"Impermanence."
「受、想、行、識,為常、無常耶?」
Feeling, thinking, behavior, and consciousness are constant and impermanent?
答言:
Answer:
「無常。
"Impermanence.
世尊!」
Lord! "
如焰摩迦契經廣說,乃至「識是如來 耶?」
Ruyan Mogachi Sutra says widely, even "Knowledge is the Tathagata?"
答曰:
Answer:
「不也。」
No.
佛告阿 [少/兔] 羅度:
Buddha tells A [Shao/Rabbit] Luo Du:
「作如是說 者,隨順諸記,不謗如來,非為越次;
"To be such a speaker, follow all the records, not to slander the Tathagata, not to overstep;
如 如來說,諸次法說,無有能來難詰訶責者。
For example, in the various teachings, there is no one who can be hard to criticize.
所以者何?
So what?
我於色如實知,色集、色滅、色滅道 跡如實知。
I know the truth as it is in color, and know the path of color collection, color extinction, and color as it is.
阿 [少/兔] 羅度!若捨如來所作,無知 無見說者,此非等說。」
A [Shao/Rabbit] Luo Du! If you do what the Tathagata does, you are ignorant and do not see the speaker, this is not the case. "
佛說此經已,阿 [少/兔] 羅 度聞佛所說,歡喜奉行。
The Buddha said that this sutra is already, A [Shao/Rabbit] Luo Du heard what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

107 - SA 107 長者 Elderly

SA 107 (一〇七) 長者
SA 107 (One Seven) Elderly
如是我聞:
I heard this:
一時,佛住婆祇國設首婆 羅山鹿野深林中。
For a while, the Buddha's residence only set up the first wife Luoshan Luye deep forest.
爾時,有那拘羅長者,百 二十歲,年耆根熟,羸劣苦病,而欲覲見世 尊及先所宗重知識比丘,來詣佛所,稽首佛 足,退坐一面,白佛言:
At that time, there was the elder Kulu, one hundred and twenty years old, with a mature root, and suffering from a bad condition. He wanted to see the Blessed One and the Bhikkhu of Xian Suo Zong Zong Zhizhi. He came to the Buddha's place, consecrated the Buddha's feet, and sat back, the White Buddha Say:
「世尊!我年衰老,羸劣 苦病,自力勉勵,覲見世尊及先所宗重知識 比丘,唯願世尊為我說法,令我長夜安樂!」
Blessed One! I am old and sick, and I am self-reliant. I have seen the Blessed One and the Bhikkhu of Xianzuo Zongzhongzhi. I only hope that the Blessed One will speak for me and make me happy for a long night!
爾時,世尊告那拘羅長者:
At that time, the Blessed One told the Elder Kulu:
「善哉!長者!汝實年 老根熟,羸劣苦患,而能自力覲見如來并 餘宗重知識比丘。
"Goodness! Elder! Rushi is old and familiar, he is inferior and suffering, and he can see the Tathagata by himself and has more knowledge of the monk.
長者當知,於苦患身,常 當修學不苦患身。」
The elders should be aware of the suffering of the body, and should always study without suffering. "
爾時,世尊為那拘羅長 者 示 、教、照、喜,默然而住。
At that time, the Blessed One would show, teach, take photos, and joy for the elders, and stay silently.
那拘羅長者聞佛 所說,歡喜隨喜,禮佛而去。
The elders of Kulu heard what the Buddha said, rejoiced and rejoiced, and went to worship Buddha.
時,尊者舍利弗 去世尊不遠,坐一樹下。
At that time, Venerable Sariputta died not far away, sitting under a tree.
那拘羅長者往詣 尊者舍利弗所,稽首禮足,退坐一面。
The elder Kulu went to the Venerable Sariputra, saluted his head and sat back.
時,尊 者舍利弗問長者言:
At that time, the Venerable Sariputta asked the elders:
「汝今諸根和悅,貌色鮮 明,於世尊所得聞深法耶?」
You have all the roots of peace and happiness, and the appearance is bright, and you can hear the Dharma from the Blessed One?
那拘羅長者白 舍利弗:
Nakura Elder Bai Sariputra:
「今日世尊為我說法,示、教、照、喜,以 甘露法,灌我身心,是故我今諸根和悅,顏貌 鮮明。」
Today the Blessed One speaks for me, shows, teaches, illuminates, and joys, and uses the nectar method to infuse my body and mind. That is why my roots are peaceful and bright.
尊者舍利弗問長者言:
Venerable Sariputta asked the elders:
「世尊為汝說 何等法,示、教、照、喜,甘露潤澤?」
What kind of Dharma did the Blessed One say for you, showing, teaching, illuminating, joying, nectar and moisturizing?
那拘羅長者白 舍利弗:
Nakura Elder Bai Sariputra:
「我向詣世尊所,白世尊言:
"I said to the World Honored One, Bai Shizun:
『我年衰 老,羸劣苦患,自力而來,覲見世尊及所宗重 知識比丘。』
"I am old and ill, and I came from my own power to meet the Blessed One and the Bhikkhu. 』
佛告我言:
The Buddha told me:
『善哉!長者!汝實衰老, 羸劣苦患,而能自力詣我及見先所宗重比 丘。
"Good! Senior citizens! Ru Shi is aging and suffering from inferiority, and can teach me and see Xian Zuo Zong heavy bhikkhu by himself.
汝今於此苦患之身,常當修學不苦患 身。』
In this suffering body, you should always study and not suffer from suffering body. 』
「世尊為我說如是法,示、教、照、喜,甘露潤 澤。」
The Blessed One said to me that this is the Dharma, showing, teaching, illuminating, joy, nectar and moisturizing.
尊者舍利弗問長者言:
Venerable Sariputta asked the elders:
「汝向何不重問 世尊:
"Why don't you ask the Lord:
『云何苦患身、苦患心?
"Why does the cloud suffer from the body and heart?
云何苦患身、不苦 患心?』
Why does Yun suffer the body, not the heart? 』
」
!!br0ken!!
長者答言:
Answer from the elderly:
「我以是義故,來詣尊者,唯 願為我略說法要。」
I came to the venerable because of righteousness, and I only wish to give a brief explanation for me.
尊者舍利弗語長者言:
The Saying of the Venerable Sariputta:
「善哉!長者!汝今諦聽!當為汝說。
"Goodness! Elder! Listen to you! Take it for you.
愚癡無 聞凡夫於色集、色滅、色患、色味、色離不如 實知;
Stupidity is not as good as it is to hear that ordinary people are in the collection of color, color disappearance, color trouble, color taste, color separation;
不如實知故,愛樂於色,言色是 我、是我所,而取攝受。
Instead of knowing the truth and knowing the truth, love and enjoy sex. Words and sex are me and what we are, but take and take.
彼色若壞、若異,心識 隨轉,惱苦生;
If the other color is bad or different, the mind will change, and it will be annoying;
惱苦生已,恐怖、障閡、顧念、憂 苦、結戀。
Anxious life, horror, obstacle, care, worry, Bitterness and love.
於受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
是名身心 苦患。
It's called physical and mental suffering.
「云何身苦患、心不苦患?
"Why is the cloud suffering, and the heart is not suffering?
多聞聖弟子於 色集、色滅、色味、色患、色離如實知;
Learn more about the saint’s disciples in the collection, extinction, lust, suffering, and detachment;
如實知已, 不生愛樂,見色是我、是我所,彼色若變、若 異,心不隨轉惱苦生;
Knowing the truth as it is, there is no love and pleasure, seeing the color is me, it is what I see, and the color changes and changes, and the heart does not live in distress as it turns;
心不隨轉惱苦生已, 得不恐怖、障礙、顧念、結戀。
The heart doesn't change with the troubles, and there is no fear, obstacles, thoughts, and love.
受、想、行、識亦復如 是。
The same is true for receiving, thinking, acting, and reeding.
是名身苦患、心不苦患。」
It is the suffering of the body and the suffering of the heart. "
尊者舍利弗說 是法時,那拘羅長者得法眼淨。
When the Venerable Sariputta said it was the Dharma, the Elder Kula got the Dharma with clean eyes.
爾時,那拘羅 長者見法、得法、知法、入法,度諸狐疑,不 由於他,於正法中,心得無畏。
At that time, the elders of Kulu saw the Dhamma, obtained the Dhamma, knew the Dhamma, and entered the Dhamma, so as to overcome all doubts. Not because of him, he felt fearless in the Dhamma.
從座起,整 衣服,恭敬合掌,白尊者舍利弗:
From the seat, straighten your clothes, put your hands together respectfully, Venerable White Sariputra:
「我已超、已 度,我今歸依佛、法、僧寶,為優婆塞,證知 我,我今盡壽歸依三寶。」
I have passed and passed away. I now return to the Buddha, Dharma, and Sangha. I am an Upasai, and I know me. I will return to the Three Jewels for the best of my life.
爾時,那拘羅長者 聞尊者舍利弗所說,歡喜隨喜,作禮而 去。
At that time, the elder of Kulu heard the words of Venerable Sariputta, rejoicing and rejoicing, and went away as a gift.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

108 - SA 108 西 West

SA 108 (一〇八) 西
SA 108 (108) West
如是我聞:
I heard this:
一時,佛住釋氏天現聚落。
For a while, the Buddha's Zhushi Shitian appeared in settlement.
爾時,有西方眾多比丘欲還西方安居,詣 世尊所,稽首佛足,退坐一面。
At that time, there were many Western bhikkhus who wanted to settle down in the West.
爾時,世尊 為其說法,示、教、照、喜。
At that time, the Blessed One said, showed, taught, photographed, and delighted.
種種示、教、照、喜已,時 西方眾多比丘從座起,合掌白佛言:
All sorts of demonstrations, teachings, photos, and joys, when many bhikkhus in the West rise from their seats and join hands with the white Buddha said:
「世尊! 我西方眾多比丘欲還西方安居,今請奉 辭。」
My Lord! Many monks in the West want to live in the West. Please resign now.
佛告西方諸比丘:
The Buddha told Western bhikkhus:
「汝辭舍利弗未?」
Your speech Sariputra?
答言:
Answer:
「未辭。」
"Not resigned."
佛告西方諸比丘:
The Buddha told Western bhikkhus:
「舍利弗淳修梵行, 汝當奉辭,能令汝等以義饒益,長夜安樂。」
Sariputra practises Brahma, you must be a speech, so that you can benefit from righteousness and enjoy long nights.
時,西方諸比丘辭退欲去。
At that time, the Western bhikkhus wanted to leave.
時,尊者舍利弗 去佛不遠,坐一堅固樹下,西方諸比丘往 詣尊者舍利弗所,稽首禮足,退坐一面,白 尊者舍利弗言:
At that time, the Venerable Sariputra was not far from the Buddha and sat under a strong tree. The western bhikkhus went to the Venerable Sariputta, saluting their heads and sitting back, and the White Sariputta said:
「我等欲還西方安居,故來 奉辭。」
I'm waiting to return to the West, so I'm here to resign.
舍利弗言:
Sariputta said:
「汝等辭世尊未?」
Waiting to die?
答言:
Answer:
「已 辭。」
Resigned.
舍利弗言:
Sariputta said:
「汝等還西方,處處異國,種種 異眾,必當問汝。
"If you are back in the West, you are everywhere in foreign countries, all kinds of strangers, you must ask you.
汝等今於世尊所,聞善 說法,當善受、善持、善觀、善入,足能為彼具 足宣說,不毀佛耶?
When you wait in the place of the Blessed One and hear the sayings of goodness, you should be kind, accept, hold, view, and enter, so that you can make a statement for him without destroying the Buddha?
不令彼眾難問、詰責、 墮負處耶?」
Don't make them difficult to ask, criticize, or depravity? "
彼諸比丘白舍利弗:
The Bhikkhu White Sariputta:
「我等為聞 法故,來詣尊者,唯願尊者具為我說,哀 愍故!」
I wait to hear the Dharma and come to the Venerable, I only wish the Venerable to speak for me, mourn the ancient!
尊者舍利弗告諸比丘:
Venerable Sariputta told the monks:
「閻浮提人聰 明利根,若剎利、若婆羅門、若長者、若沙門, 必當問汝:
"Yanfuti people are clever and clear roots, if you are Shari, if you are a Brahman, if you are an elder, if you are a Shamen, you must ask you:
『汝彼大師云何說法?
"What does Master Rupi say?
以何教 教汝?』
How to teach you? 』
當答言:
When answering:
『大師唯說調伏欲貪,以此 教教。』
"The master only talks about tempering and greed, so as to teach. 』
「當復問汝:
"Just ask you again:
『於何法中調伏欲貪?』
『How to temper desire and greed? 』
當復答言:
When replying:
『大師唯說於彼色陰調伏欲貪, 於受、想、行、識陰調伏欲貪,我大師如是說 法。』
"The master only said that the yin of the other color regulates the desire for greed, and the feeling, thinking, behavior, and awareness of the yin regulate the desire for greed, my master said. 』
「彼當復問:
"Peter asked again:
『欲貪有何過患故,大師說 於色調伏欲貪?
"What's wrong with desire for greed, the master said that Yu Hue will be greedy?
受、想、行、識調伏欲貪?』
Feeling, thinking, acting, consciousness, tempering, desire, greed? 』
汝復 應答言:
Ru Fu's response:
『若於色欲不斷、貪不斷、愛不斷、念 不斷、渴不斷者,彼色若變、若異,則生憂、悲、 惱、苦。
"If there is constant lust, constant greed, constant love, constant thoughts, constant thirst, if the other color changes or differs, then there will be sorrow, sadness, annoyance, and suffering.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
見欲貪有如是 過故,於色調伏欲貪,於受、想、行、識調伏欲 貪。』
Seeing desire and greed is like overcoming, in the tone of desire and greed, in feeling, thinking, behavior, consciousness to adjust the desire and greed. 』
「彼復當問:
"He Fu asked:
『見斷欲貪,有何福利故,大 師說於色調伏欲貪,於受、想、行、識調伏欲 貪?』
"Seeing Desire for greed, what is the welfare reason? The teacher said that the desire for greed is in tone, and the desire is greedy in feeling, thinking, behavior, and consciousness? 』
當復答言:
When replying:
『若於色斷欲、斷貪、斷念、斷愛、 斷渴,彼色若變、若異,不起憂、悲、惱、苦。
『If you die of desire, greed, mind, love, and thirst, if your body changes or is different, you won’t be worried, sad, annoyed, or suffering.
受、想、 行、識亦復如是。』
The same is true for receiving, thinking, acting, and reeding. 』
「諸尊!若受諸不善法因緣 故,今得現法樂住,不苦、不礙、不惱、不熱,身 壞命終生於善處者,世尊終不說言:
"Venerables! If you are subject to the unwholesome Dharma for reasons, you can live in the Dharma today without suffering, hindrance, irritation, or heat, and the body will be bad and life-long for the good. The deity never speaks:
『當斷 諸不善法。
"When you judge the unwholesome methods.
亦不教人於佛法中修諸梵行, 得盡苦邊。
Nor does it teach people how to practice various Brahma practices in Buddhism.
以受諸不善法因緣故,今現 法苦住,障礙熱惱,身壞命終,墮惡道中。』
Because of the unwholesome dharma, the current dharma is suffering, obstructing heat and irritation, dying of the body, and falling into the path of evil. 』
是 故世尊說言:
Yes, the Lord said:
『當斷不善法,於佛法中修諸 梵行,平等盡苦,究竟苦邊。』
"We must judge the unwholesome Dharma, practice all the Brahman practices in the Dharma, equal all sufferings, and end up suffering. 』
「若受諸善法因 緣,現法苦住,障礙熱惱,身壞命終墮惡道 中者,世尊終不說受持善法,於佛法中,修 諸梵行,平等盡苦,究竟苦邊。
"If you suffer from the causes and conditions of all good dharma, the present dharma suffers, obstacles and irritation, the body is bad and the life will eventually fall into the evil path, the Blessed One will never say that he will hold the good dharma, and in the Buddhadharma, he will practice all the brahma, equal and complete suffering. side.
受持善法,現 法樂住,不苦、不礙、不惱、不熱,身壞命終,生 於善處,是故世尊讚歎、教人受諸善法,於 佛法中,修諸梵行,平等盡苦,究竟苦邊。」
Holding the good Dharma, presenting the Dharma happy to live, not suffering, not hindering, not annoying, not hot, bad body and life, born in a good place, it is the honor of the world to admire, teach people to receive all good dharma, in the Dharma, cultivate all brahma OK, equality and hardship, but the hard side. "
尊 者舍利弗說是法時,西方諸比丘不起諸 漏,心得解脫。
When the Venerable Sariputta said that it was Dharma, the Western bhikkhus couldn't afford to fail and found relief.
尊者舍利弗說是法時,諸比 丘歡喜隨喜,作禮而去。
When the Venerable Sariputta said that it was Dharma, the monks rejoiced and went away as a gift.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

109 - SA 109 毛端 hair end

SA 109 (一〇九) 毛端
SA 109 (ten) hair end
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給 孤獨園。
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「譬如池水方 五十由旬,深亦如是,其水盈滿。
"For example, the water in the pool is 50 yug, so it is deep, the water is full.
復有士 夫,以毛、以草,或以指爪,以渧彼水。
There are scholars, with hair, grass, or finger claws, and water.
諸 比丘!於意云何?
Bhikkhus! Yu Yiyun He?
彼士夫水渧為多,池水為 多?」
What is the amount of water in Bishifu and the amount of water in the pool? "
比丘白佛:
Bhikkhu White Buddha:
「彼士夫以毛、以草,或以指 爪,所渧之水少,少不足言;
"Bai Shifu uses hair, grass, or claws, but there is little water and less water;
池水甚多,百千 萬倍,不可為比。」
There is so much water in the pool, millions of times, incomparable. "
「 如 是。
"So yes.
諸比丘!見諦者所 斷眾苦,如彼池水,於未來世,永不復生。」
Bhikkhus! Seeing the truth, the sufferings of all people are broken, like a pond of water, which will never come back to life in the future. "
爾時,世尊說是法已,入室坐禪。
At that time, the Blessed One said that it was Dhamma and entered the room to sit in meditation.
時,尊者舍 利弗於眾中坐,世尊入室去後,告諸比 丘:
At that time, the Venerable Sariputta sat in the crowd, and the Blessed One went into the house and told the monks:
「未曾所聞!世尊今日善說池譬。
"I have never heard of it! The Lord is good at talking about Chi Pi today.
所以者 何?
So what?
聖弟子具足見諦,得無間等果,若凡俗邪 見、身見根本、身見集、身見生、身見起;
The holy disciple has the true meaning, and obtains the uninterrupted results. If the common sense is wrong, the body sees the root, the body sees the collection, the body sees life, the body sees the rise;
謂憂慼 隱覆,慶吉保惜,說我、說眾生、說奇特矜舉。
It is said that sorrows and sorrows are hidden, and Qingji cherishes it, talks about me, talks about sentient beings, and talks about peculiar dedication.
如是眾邪,悉皆除滅,斷除根本,如折多羅 樹,於未來世更不復生。
If all evils are eliminated, all will be eliminated, and the root will be eliminated. Like the Zedora tree, it will not resurrect in the future life.
「諸比丘!何等為見 諦聖弟子斷上眾邪,於未來世永不復起?
"Bhikkhus! How is it to see that the disciples of the true holy disciples break the evil spirits, and will never reappear in the future?
愚癡無聞凡夫見色是我、異我、我在色、色在 我;
Stupid and unheard of. Ordinary people who see color are me, different me, I am color, color is me;
見受、想、行、識,是我、異我、我在識、識在我。
Seeing, feeling, thinking, acting, and knowing are me, different me, I knowing, and knowing me.
「云何見色是我?
"Why don't you think it's me?
得地一切入處正受,觀已, 作是念:
Obtain the earth and receive it right wherever it enters, observe oneself, think about doing right things:
『地即是我,我即是地,我及地唯一 無二,不異不別。』
"The earth is me, and I am the earth, and I am the only one in the earth, no difference, no difference. 』
如是水、火、風、青、黃、赤、白一 切入處正受,觀已,作是念:
If it is water, fire, wind, blue, yellow, red, and white.
『行即是我,我即 是行,唯一無二,不異不別。』
"The action is me, I am the action, the only one is the same, the same is the same. 』
如是於一切入 處,一一計我,是名色即是我。
If it is in all entrances, count me one by one, it is name and form that is me.
云何見色異 我?
Why does the cloud look different? Me?
若彼見受是我,見受是我已,見色是 我所,或見想、行、識即是我,見色是我所。
If he sees and feels is me, sees and feels is my own, sees form is what I see, or sees thought, action, and consciousness is me, sees form is what I see.
「云 何見我中色?
"Why don't you see me in color?
謂見受是我,色在我中;
It means seeing and feeling are me, and color is in me;
又見 想、行、識即是我,色在我中。
See also thinking, behavior, and knowledge are me, and color is in me.
云何見色中我?
How can the cloud see me in color?
謂見受即是我,於色中住,入於色,周遍 其四體;
It is said that seeing and receiving is me, dwelling in form, entering into form, and going around the four bodies;
見想,行,識是我,於色中住,周遍 其四體,是名色中我。
Seeing, thinking, action, and consciousness are me, living in form, and going around the four bodies, it is me in name and form.
「云何見受即是我?
"Yun, see and receive is me?
謂 六受身——眼觸生受,耳、鼻、舌、身、意觸生受。
It is called the six senses of the body-the eye touches the vitality, the ear, nose, tongue, body and mind touch the vitality and sense.
此六受身一一見是我,我是受,是名受即 是我。
The six feelings are me, I am the feeling, and the name is me.
云何見受異我?
Why does Yun see the difference between me?
謂見色是我,受是我 所;
It means that seeing sex is me, feeling is what I feel;
謂想、行、識是我,受是我所,是名受異我。
It means that thinking, action, and knowledge are me, feeling is what I am, and I am different by name.
「云何見我中受?
"Why don't the cloud see me suffer?
謂色是我,受在其中,想、行、 識是我,受在其中。
Predicate form is me, feeling in it, thinking, behavior, and consciousness are me, feeling in it.
云何見受中我?
How does the cloud see me?
謂色 是我,於受中住,周遍其四體;
The predicate is me, dwelling in the reception, all over the body;
想、行、識是 我,於受中住,周遍其四體,是名受中我。
Thinking, action, and consciousness are me, dwelling in the feeling, all around the body, is the name and feeling me.
「云 何見想即是我?
"The cloud, what do you think is me?
謂六想身——眼觸生想,耳、鼻、 舌、身、意觸生想。
It is said that six thoughts of the body-the eyes touch the thoughts, the ears, nose, tongue, body and mind touch the thoughts.
此六想身一一見是我,是 名想即是我。
These six thoughts are me at first sight, and the name is me.
云何見想異我?
Why does Yun miss me?
謂見色是我, 想是我所,識是我,想是我所,是名想異 我。
It is said that seeing sex is me, wanting to be what I am, knowing is me, thinking is what I am, it is thinking of me by name.
「云何見我中想?
"Why does Yun think about me?
謂色是我,想在中住, 受、行、識是我,想在中住。
Predicate form is me and want to live in it, feeling, behavior, and consciousness are me and want to live in it.
云何見想中我?
Why does Yun miss me?
謂色是我,於想中住,周遍其四體,是名 想中我。
The predicate is me, I live in my thoughts, and my body is everywhere, I am the name.
「云何見行是我?
"Yun He Jianxing is me?
謂六思身——眼觸生 思,耳、鼻、舌、身意觸生思。
It is called Six Thoughts of the Body-the eyes touch the thinking, the ears, nose, tongue and body will touch the thinking.
於此六思身一 一見是我,是名行即是我。
Here, I think about my body six times. I see it as I am, and I am the name and line.
云何見行異我?
Why does the cloud see me differently?
謂色是我,行是我所。
The color is me, and the behavior is what I do.
受、想、識是我,行是我 所,是名行異我。
Feeling, thinking, and knowing are me, behavior is what we are, and the name and behavior are different from me.
「云何見我中行?
"Why don't Yun see me, Bank of China?
謂色是 我,行在中住。
That color is me, walking in the middle.
受、想、行、識是我,行在中住,是 謂我中行。
Feeling, thinking, behavior, and consciousness are me, and walking in the abiding state means that I am walking in the middle.
云何見行中我?
How does the cloud see me in the line?
謂色是我,於行 中住,周遍其四體,謂受、想、識是我,於行中 住,周遍其四體,是名行中我。
The predicate form is me, dwelling in the movement, and the four bodies around it, the feeling, thinking, and knowledge are me, living in the movement, around the four bodies, it is the self in the name and movement.
「云何見識即 是我?
"Yunhe Wisdom is me?
謂六識身——眼識,耳、鼻、舌、身、意識身。
It is called Six Consciousness Body-Eye Consciousness, Ear, Nose, Tongue, Body, Conscious Body.
於 此六識身一一見是我,是名識即是我。
Here the six consciousness bodies see me at first sight, and the name consciousness is me.
云 何見識異我?
Yun How do you know me?
見色是我,識是我所,見 受、想、行是我,識是我所,是名識異我。
Seeing color is me, consciousness is what I see, seeing, feeling, thinking, and acting are me, consciousness is what we are, and understanding is different.
「云何 見我中識?
"Yunhe, see me in the knowledge?
謂色是我,識在中住。
The predicate is me, and consciousness lives in it.
受、想、行是 我,識在中住,是名我中識。
Feeling, thinking, and acting are me. Consciousness resides in the middle, which is the mind in the name.
云何識中我?
How does the cloud know me?
謂色是我,於識中住,周遍其四體。
The predicate is me, living in consciousness, all over the body.
受、想、行 是我,於識中住,周遍其四體,是名識中 我。
Feeling, thinking, and acting are me, living in the consciousness, all over the body, it is the me in the consciousness.
「如是聖弟子見四真諦,得無間等果,斷 諸邪見,於未來世永不復起。
"If the saint disciple sees the Four Noble Truths, he will be resolute and resolute, break all evil opinions, and never reappear in the future life.
所有諸色,若 過去、若未來、若現在、若內、若外、若麤、若細、若 好、若醜、若遠、若近,一向積聚,作如是觀:
All the colors, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near, always accumulate, do this observation:
『一 切無常、一切苦、一切空、一切非我,不應愛 樂、攝受、保持。
"All impermanence, all suffering, all emptiness, all non-self, should not be happy, indulgent, and maintained.
受、想、行、識亦復如是,不應愛 樂、攝受、保持。』
The same is true for feeling, thinking, acting, and reeding. You should not love, take, and maintain. 』
如是觀,善繫心住,不愚於法, 復觀精進,離諸懈怠,心得喜樂,身心猗息, 寂靜捨住。
In this way, goodness is tied to the heart, not stupid to the Dharma, reconsider diligently, free from all slack, experience joy, body and mind rest, and quietly surrender.
具諸道品,修行滿足,永離諸惡, 非不消煬、非不寂滅,滅而不起、減而不 增、斷而不生,不生、不取、不著,自覺涅槃:
Having all the Taoism, the satisfaction of the practice, the eternal freedom from all evils, neither does not disappear, does not cease, does not extinguish, does not rise, decreases without increasing, breaks without regenerating, does not produce, does not take, does not attain, and consciously Nirvana:
『我 生已盡,梵行已立,所作已作,自知不受後 有。』
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』
」
!!br0ken!!
舍利弗說是法時,六十比丘不受諸 漏,心得解脫。
When Sariputta said that it was Dharma, the sixty monks were free from all kinds of omissions and felt free.
佛說此經已,諸比丘聞佛所 說,歡喜奉行。
The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

110 - SA 110 薩遮

SA 110 (一一〇) 薩遮
SA 110 (One Ten)
如是我聞:
I heard this:
一時,佛住毘舍離獼猴池 側。
For a while, the Buddha lived on the side of the macaque pool.
毘舍離國有尼揵子,聰慧明哲,善解諸 論,有聰明慢。
Vishali State Nishinzi, clever and wise, understand all theories, smart and slow.
所廣集諸論,妙智入微,為 眾說法,超諸論師,每作是念:
All the theories collected extensively, with subtle wisdom, for the public to speak, surpassing the teachers of all theories, each writing is to read:
「諸沙門、婆羅 門無敵我者,乃至如來亦能共論。
"The Shamen and Brahmins are invincible, and even the Tathagata can agree.
諸論師 輩,聞我名者,頭額津腋下汗,毛孔流水;
The teachers of all theories, those who smell my name, sweat on their heads, foreheads, and underarms, and pores flow;
我 論議風,能偃草折樹,摧破金石,伏諸龍 象,何況人間諸論師輩,能當我者!」
I discuss the wind, can crush grass and break trees, destroy gold and stone, and lay down all the dragons and elephants, not to mention the teachers of the world, who can be me! "
時,有比 丘名阿濕波誓,晨朝著衣持鉢,威儀詳 序,端視平涉,入城乞食。
At that time, there was a monk named Ashibo swearing, morning dressed in clothes and bowls, prestigious and detailed order, looking straight, and going to the city to beg for food.
爾時,薩遮尼揵 子,有少緣事,詣諸聚落,從城門出,遙 見比丘阿濕波誓,即詣其所,問言:
At that time, Sajani killed his son, with a few predestined events, and told all the settlements. From the city gate, I saw the bhikkhu Ashibo oath in the distance, that is, he asked him:
「沙門瞿 曇為諸弟子云何說法?
"Samen Qu, what do you think of the disciples?
以何等法教諸 弟子,令其修習?」
How to teach the disciples and make them practice? "
阿濕波誓言:
Ashibo Oath:
「火種居士! 世尊如是說法教諸弟子,令隨修學。
"Tinder layman! The Buddha taught his disciples in this way, and ordered them to learn.
言:
Say:
『諸 比丘!於色當觀無我,受、想、行、識當觀無 我。
"Monks! You see the non-self in color, and feel, think, act, and know as the non-self.
此五受陰勤方便觀,如病、如癰、如刺、如 殺,無常、苦、空、非我。』
The five senses of Yin Qin are convenient, such as illness, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self. 』
」
!!br0ken!!
薩遮尼揵子聞此語, 心不喜,作是言:
When Sachani heard this, he was unhappy and said:
「阿濕波誓!汝必誤聽,沙 門瞿曇終不作是說。
"Ashibo oath! You must misunderstand, and Shamen Qutan will never say anything.
若沙門瞿曇作是說 者,則是邪見,我當詣彼難詰令止。」
If Shamen Qu Tan is a speaker, it is a wrong view, and I should say that it is difficult to question. "
爾時, 薩遮尼犍子往詣聚落,諸離車等集會 之處,語諸離車言:
At that time, the Sajani bullock went to the settlements, all the places of assembly such as Liche, saying all the words of Liche:
「我今日見沙門瞿曇第 一弟子,名阿濕波誓,薄共論議,若如其所 說者,我當詣彼沙門瞿曇,與共論議,進 却迴轉,必隨我意。
"Today, I saw Shamen Qutan's first disciple, named Ashibo, and he vowed to discuss together. If it is what he said, I should be Shamen Qutan to discuss with each other. If I advance, I will return. I will follow my wishes.
「譬如士夫刈拔茇草, 手執其莖,空中抖擻,除諸亂穢;
"For example, a sergeant plucked sage grass, holding the stem in his hand, shaking in the air, removing all the mess;
我亦如是, 與沙門瞿曇論議難詰,執其要領,進却迴 轉,隨其所欲,去其邪說。
The same is true for me, discussing difficult questions with Shamen Qutan, sticking to the essentials, advancing but turning around, doing whatever he wants to get rid of his heresy.
「如沽酒家執其 酒囊,壓取清醇,去其糟滓;
"Rugu Restaurant holds its wine pouch, presses it out and removes its lees;
我亦如是,詣 沙門瞿曇論 議 難詰,進却迴轉,取其清真, 去諸邪說。
The same is true for me, Shamen Qutan discusses it is difficult to question, but turns back in advance, choose the halal, and dispel all the heresies.
「如織席師,以席盛諸穢物,欲市 賣時,以水洗澤,去諸臭穢;
"Like a mat weaver, he uses the mat to hold all the filth, and when he wants to sell it in the market, he washes it with water to remove the filth;
我亦如是,詣 沙門瞿曇所,與共論議,進却迴轉,執其綱 領,去諸穢說。
The same is true for me, Shamen Qu Tansuo, discussing with each other, advancing but turning back, sticking to its program, and going to Zhu Hui.
「譬如王家調象之師,牽大 醉象,入深水中,洗其身體、四支、耳、鼻,周 遍沐浴,去諸麁穢;
"For example, the master of the king's elephant adjuster, drags the drunk elephant into the deep water, washes its body, four limbs, ears, and nose, bathes it all around, and goes to the filthy ones;
我亦如是,詣沙門 瞿曇所,論議難詰,進却迴轉,隨意自在, 執其要領,去諸穢說。
The same is true for me, Shamen Qu Tansuo, who discusses hard to question, advances but turns back, feel free to follow the essentials, and go to Zhu Hui.
汝諸離車,亦應共 往觀其得失。」
If you leave the car, you should also observe the gains and losses together. "
中有離車作如是言:
There is a saying from the car:
「若薩遮 尼犍子能與沙門瞿曇共論議者,無 有是處。」
There is no merit in Josageni bullock who can discuss with Sammon Qutan.
復有說言:
There is more talk:
「薩遮尼犍子聰慧利 根,能共論議。」
Sarjani Bullock is smart and rooted, and can discuss together.
時有五百離車與薩遮尼 犍子共詣佛所,為論議故。
From time to time, there were five hundred lichas who shared the Buddha's retreat with Sajani's gongzi for discussion.
爾時,世尊 於大林中,坐一樹下,住於天住。
At that time, the Blessed One was in the forest, sitting under a tree and living in heaven.
時,有眾 多比丘出房外林中經行,遙見薩遮尼犍 子來,漸漸詣諸比丘所,問諸比丘言:
At that time, many bhikkhus went out of the house and walked in the forest. They saw the Sachsni dog coming in the distance. Gradually they asked the monks to say:
「沙 門瞿曇住在何所?」
Where does Shamen Qutan live?
比丘答言:
Bhikkhu replied:
「在大林中, 依一樹下,住於天住。」
In the big forest, under Yiyi tree, live in heaven.
薩遮尼犍子即詣 佛所,恭敬問訊,於一面坐。
Sachsni is the Buddha's place. He asks respectfully and sits on one side.
諸離車長者 亦詣佛所,有恭敬者,有合掌問訊者,問 訊已,於一面住。
All the elders who leave the car are also called the Buddha's place, there are respectful ones, and those who interrogate with their palms together, and they live in one side after the interrogation.
時,薩遮尼犍子白佛言:
At that time, the White Buddha said:
「我聞瞿曇作如是說法,作如是教授諸 弟子——教諸弟子於色觀察無我,受、想、行、 識觀察無我,此五受陰勤方便觀察,如病、 如癰、如刺、如殺,無常、苦、空、非我。
"I heard that Qu Tan said this, and taught his disciples like this--teaching disciples to observe non-self in physicality, and to observe non-self in perception, thinking, behavior, and consciousness. These five yin diligences are convenient for observation, such as illness, carbuncle, and thorn. , Killing, impermanence, suffering, emptiness, non-self.
——為是瞿 曇有如是教,為是傳者毀瞿曇耶?
——Because Qu Tan is like teaching, because it is the preacher who destroy Qu Tan?
如說 說耶?
Say yes?
不如說說耶?
Why not talk about it?
如法說耶?
Say it like the law?
法次法說耶?
Fazifa said yes?
無有異忍來相難詰,令墮負處耶?」
If there is no tolerance, it will be difficult to cross-examine each other, and it will make you feel bad? "
佛告 薩遮尼犍子:
Buddha told Sajani Bullock:
「如汝所聞,彼如說說、如法 說、法次法說,非為謗毀,亦無難問令墮負 處。
"As you have heard, it is not for slander, nor is it difficult to find out what is wrong.
所以者何?
So what?
我實為諸弟子如是說法, 我實常教諸弟子,令隨順法教,令觀色無 我。
I really say this for the disciples, I really often teach the disciples, so follow the law to teach, so that the observance of color is selfless.
受、想、行、識無我,觀此五受陰如病,如 癰、如刺、如殺,無常、苦、空、非我。」
Feeling, thinking, acting, and knowing the non-self, and viewing these five yin, such as sickness, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self. "
薩遮尼犍 子白佛言:
The words of Sajani Qianzi Bai Buddha:
「瞿曇!我今當說譬。」
Qu Tan! I shall say for example now.
佛告薩遮 尼犍子:
The Buddha told Sazhe Nigongzi:
「宜知是時。」
It's time to know.
「譬如世間一切所作 皆依於地。
"For example, everything in the world depends on the ground.
如是色是我人,善惡從生;
If sex is my person, good and evil are born;
受、想、 行、識是我人,善惡從生。
Feeling, thinking, behavior, and knowledge are our people, and good and evil are born.
又復譬如人界、 神界、藥草、樹木,皆依於地而得生長;
Again, for example, the human world, the gods, herbs, and trees all grow depending on the ground;
如 是色是我人,受、想、行、識是我人。」
If body is our person, feeling, thinking, behavior, and consciousness are our person. "
佛告火種 居士:
Buddha tells the fire seed
「汝言色是我人,受、想、行、識是我人耶?」
Your words and colors are my people, and feelings, thoughts, actions, and consciousness are my people?
答言:
Answer:
「如是,瞿曇!色是我人,受、想、行、識是我 人。
"So, Qu Tan! Color is my person, feeling, thinking, behavior, and consciousness are my person.
此等諸眾悉作是說。」
All these people know what they are saying. "
佛告火種居士:
Buddha tells the fire layman:
「且立汝論本,用引眾人為?」
"Let’s set up your essay and use it to introduce others?"
薩遮尼犍子 白佛言:
Sajani Bullock White Buddha said:
「色實是我人。」
Lose is really me.
佛告火種居士:
Buddha tells the fire lay layman:
「我今 問汝,隨意答我。
"I am asking you today, answer me as you please.
譬如國王,於自國土有 罪過者,若殺、若縛、若擯、若鞭、斷絕手足;
For example, if the king is guilty of his own country, if he kills, binds, pushes, whips, and sever his brothers and feet;
若有功者,賜其象馬、車乘、城邑、財寶,悉能 爾不?」
If those who have merits, give them elephants, horses, carriages, cities, and treasures. "
答言:
Answer:
「能爾。
"Neng.
瞿曇!」
Qu Tan! "
佛告火種居士:
Buddha tells the fire layman:
「凡 是主者,悉得自在不?」
Anyone who is the master, knows that he is at ease?
答言:
Answer:
「如是,瞿曇!」
So, Qu Tan!
佛 告火種居士:
Buddha tells the fire lay layman:
「汝言色是我,受、想、行、識即是 我,得隨意自在,令彼如是,不令如是耶?」
Your words and colors are me, and feeling, thinking, deeds, and consciousness are me. You have to be free to make others like this, not like this?
時,薩遮尼犍子默然而住。
At that time, Sajani Bullock stayed silently.
佛告火種居士:
Buddha tells the fire layman:
「速說!速說!何故默然?」
"Speak quickly! Speak quickly! Why be silent?"
如是再三,薩遮尼犍 子猶故默然。
Repeatedly, Sajani Bullock remained silent.
時,有金剛力鬼神持金剛 杵,猛火熾然,在虛空中臨薩遮尼犍子 頭上,作是言:
At that time, a vajra ghost and god holding a vajra pestle, fiercely blazing, stood on the head of the Sachani bullock in the void, saying:
「世尊再三問,汝何故不答?
"The Lord asked again and again, why didn't you answer?
我 當以金剛杵碎破汝頭,令作七分。」
I shall break your head with a vajra pestle, and make it seven points. "
佛神 力故,唯令薩遮尼犍子見金剛神,餘眾 不見。
Because of the strength of the Buddha and the gods, the only thing that made Sachani the bullock see the King Kong god, the rest were not seen.
薩遮尼犍子得大恐怖,白佛言:
Sajani Bullock was terrified, and Bai Buddha said:
「不 爾。
"No.
瞿曇!」
Qu Tan! "
佛告薩遮尼犍子:
The Buddha told Sajani Bullock:
「徐徐思惟,然 後解說。
"Slowly think about it, then explain.
汝先於眾中說色是我,受、想、行、 識是我,而今言不?
You said before the crowd that physicality is me, and feeling, thinking, behavior, and consciousness are me, but now you say it?
前後相違。
Contradictory.
汝先常說言:
You often speak first:
『色是我,受、想、行、識是我。』
"Lose is me, feeling, thinking, behavior, and consciousness are me. 』
火種居士!我今問 汝,色為常耶?
Tinder layman! I ask you today, color is everlasting?
為無常耶?」
Is it impermanent? "
答言:
Answer:
「無常。
"Impermanence.
瞿 曇!」
Qu Tan! "
復問:
Repeat question:
「無常者,是苦耶?」
Impermanent, is it suffering?
答言:
Answer:
「是苦。
"It's suffering.
瞿曇!」
Qu Tan! "
復問:
Repeat question:
「無常、苦者,是變易法,多聞聖弟子寧 於中見我、異我、相在不?」
Impermanence and the suffering are the law of change. I hear more that the saint disciple would rather see me, different me, and be in each other?
答曰:
Answer:
「不也,瞿曇!」
No, Qu Tan!
受、想、行、識亦如是說。
The same goes for receiving, thinking, acting, and reeding.
佛告火種居士:
Buddha tells the fire lay layman:
「汝好 思而後說。」
You Hao, think about it and say.
復問火種居士:
Re-question of the fire layman:
「若於色未離貪、 未離欲、未離念、未離愛、未離渴,彼色若 變、若異,當生憂、悲、惱、苦不?」
If there is no greed, desire, thought, love, or thirst in sex, if the other color changes or is different, should you be worried, sad, annoyed, or suffering?
答曰:
Answer:
「如是,瞿 曇!」
So, Qu Tan!
受、想、行、識亦如是說。
The same goes for receiving, thinking, acting, and reeding.
復問:
Repeat question:
「火種居士!於 色離貪、離欲、離念、離愛、離渴,彼色若變、若 異,則不生憂、悲、惱、苦耶?」
Tinder layman! When sex is free from greed, desire, thoughts, love, and thirst, if the color changes or is different, then there will be no worry, sadness, annoyance, or suffering?
答曰:
Answer:
「如是。
"So.
瞿曇! 如實無異。」
Qu Tan! Truth is no different. "
受、想、行、識亦如是說。
The same goes for receiving, thinking, acting, and reeding.
「火種居士! 譬如士夫身嬰眾苦,常與苦俱,彼苦不斷 不捨,當得樂不?」
Tinder layman! For example, the sages are suffering from all the sufferings, and they are always accompanied by the sufferings, and the sufferings are constantly reluctant. Should they be happy?
答言:
Answer:
「不也,瞿曇!」
No, Qu Tan!
「如是,火 種居士!身嬰眾苦,常與苦俱,彼苦不斷、 不捨,不得樂也。
"If so, the fire layman! The body and the child are suffering, and they are always suffering. They are constantly suffering, reluctant, and unhappy.
火種居士!譬如士夫持斧 入山,求堅實材。
Tinder layman! For example, a scholar holding an axe into the mountain, seeking solid material.
見芭蕉樹洪大 傭 直,即 斷其根葉,剽剝其皮,乃至窮盡,都無堅 實。
Seeing the plantain tree Hongda straight, that is, cutting off its roots and leaves, plucking its skin, and even exhausting it, there is no solidity.
火種居士!汝亦如是,自立論端。
Tinder layman! The same is true for you, self-reliant.
我今 善求真實之義,都無堅實,如芭蕉樹也, 而於此眾中敢有所說。
I am so good at seeking truthful righteousness, but there is no solidity, like a banana tree, but I dare to say it in this crowd.
我不見沙門、婆羅 門中,所知、所見能與如來、應、等正覺所知、所 見共論議,不摧伏者。
I don’t see the Shamen and Brahmins, those who know and see can be discussed with the Tathagata, should, and other enlightenment know and see, and do not destroy them.
而便自說:
And he said:
『我論議 風,偃草折樹,能破金石,調伏龍象,要能 令彼額津腋汗,毛孔水流。』
"I talked about the wind, the grass breaks the tree, it can break the stone, adjust the dragon elephant, and make it sweat in the front of the armpit, and the pores flow. 』
汝今自論己義而 不自立,先所誇說能伏彼相,今盡自取, 而不能動如來一毛。」
You talk about your own righteousness instead of self-reliance. You first boasted that you can surrender to the other side, and now you can take everything for yourself, and you can't move the Tathagata. "
爾時,世尊於大眾中, 被欝多羅僧,現胸而示:
At that time, the Blessed One was among the masses, and he was shown to his chest by the monk Dora:
「汝等試看,能動 如來一毛以不?」
Wait for a try, can you move the Tathagata?
爾時,薩遮尼犍子默然低 頭,慚愧失色。
At that time, Sajani Bullock bowed his head silently, shameless.
爾時,眾中有一離車,名突 目佉,從座起,整衣服,合掌白佛言:
At that time, there was a car in the crowd with a sudden name. Starting from the seat, he finished his clothes and put his hands together in the white Buddha's words:
「世 尊!聽我說譬。」
Master! Listen to me for example.
佛告突目佉:
The Buddha told the sudden head:
「宜知是時。」
It's time to know.
突 目佉白佛言:
Suddenly, the white Buddha said:
「世尊!譬如有人執持斗斛,於 大聚穀中,取二三斛,今此薩遮尼犍子亦 復如是。
"World Honored One! For example, someone holding Dendrobium, taking two or three Dendrobium in the Great Ju Valley, this is also true of Sachani Bullock.
世尊!譬如長者巨富多財,忽有 罪過,一切財物悉入王家,薩遮尼犍子 亦復如是。
Lord! For example, the elders are very rich and wealthy, and suddenly they have sins, and all their belongings have entered the king's house, and the same is true for the Sachsni Bullock.
所有才辯悉為如來之所攝受。
All it was argued that it was taken by the Tathagata.
「譬如城邑聚落邊有大水,男女大小悉入 水戲,取水中蟹,截斷其足,置於陸地,以 無足故,不能還復入於大水。
"For example, there is a large water at the side of a settlement in a city. Men and women of all sizes enter the water play, take crabs from the water, cut off their feet, and place them on the land.
薩遮尼犍 子亦復如是。
The same is true for Sajani Bullock.
諸有才辯悉為如來之所 斷截,終不復敢重詣如來命敵論議。」
All talented argued that it was cut off by the Tathagata, and finally no longer dared to reiterate that the Tathagata ordered the enemy to discuss. "
爾 時,薩遮尼犍子忿怒熾盛,罵唾突目佉離 車言:
At that time, the Sajani bullock became angry and spit out his eyes.
「汝麁疏物!不審諦何為其鳴?
"You sparse things! What is it for not to examine the truth?
吾自與 沙門瞿曇論,何豫汝事?」
Myself and Shamen Qu Tan, what is the matter? "
薩遮尼犍子呵 罵突目佉已,復白佛言:
Sajani Bullock, scolded the eyes, and replied the Buddha's words:
「置彼凡輩鄙賤 之說,我今別有所問。」
Don't ask other people's contempt, I don't ask any questions today.
佛告薩遮尼犍子:
The Buddha told Sajani Bullock:
「恣汝所問,當隨問答。」
"Whatever you ask, you should follow along."
「云何?
"Yun He?
瞿曇!為弟子 說法,令離疑惑?」
Qu Tan! To speak for the disciple, make Li puzzled? "
佛告火種居士:
Buddha tells the fire lay layman:
「我為諸 弟子說諸所有色,若過去、若未來、若現在, 若內、若外,若麁、若細,若好、若醜,若遠、若近, 彼一切如實觀察非我、非異我、不相在;
"I speak of all forms for the disciples, if the past, if the future, if the present, if the inside, if the outside, if the outside, if the small, if the good, if the ugly, if the far, if the near, observe everything truthfully, Non-self, non-existence;
受、 想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
彼學必見跡不斷壞,堪 任成就,厭離知見,守甘露門,雖非一切 悉得究竟,且向涅槃。
His learning must see signs of continuous deterioration, worthy of accomplishment, disgusted with knowledge, and guarding the gate of Ganlu, although it is not everything to know the end, and to Nirvana.
如是弟子從我教 法,得離疑惑。」
If the disciples follow my teaching, they must be free from doubt. "
復問:
Repeat question:
「瞿曇!復云何教諸弟 子,於佛法得盡諸漏、無漏,心解脫、慧解脫, 現法自知作證:
"Qu Tan! Fuyun He taught all his disciples to have all the omissions, no omissions, liberation of the mind, liberation of wisdom, and self-knowledge of the method to testify:
『我生已盡,梵行已立,所作 已作,自知不受後有。』
"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
?」
? "
佛告火種居士:
Buddha tells the fire lay layman:
「正 以此法,諸所有色,若過去、若未來、若現在, 若內、若外,若麁、若細,若好、若醜,若遠、若近, 彼一切如實知非我、非異我、不相在;
"In this way, all colors, if the past, if the future, if the present, if the inside, if the outside, if the side, if the thin, if the good, if the ugly, if the far, if the near, everything is as it is, knows not me, Non-self, non-existence;
受、想、 行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
彼於爾時成就三種無 上——智無上、解脫無上、解脫知見無上。
At that time, he achieved three kinds of supremacy—the supremacy of wisdom, the supremacy of liberation, and the supremacy of liberating knowledge.
成 就三種無上已,於大師所恭敬、尊重、供養 如佛。
Achieve the three supreme qualities, respected, respected, and supported by the master like a Buddha.
世尊覺一切法,即以此法調伏弟 子,令得安隱、令得無畏、調伏寂靜、究竟 涅槃。
The Blessed One is aware of all dharma, that is, to tune the disciples in this way, to make peace, fearlessness, silence, and ultimate Nirvana.
世尊為涅槃故,為弟子說法。
The Blessed One is Nirvana, and he speaks for his disciples.
火種居 士!我諸弟子於此法中,得盡諸漏,得心 解脫,得慧解脫,於現法中自知作證:
Tinder layman! In this method, all my disciples have all the leakages, the heart is liberated, the wisdom is liberated, and they know and testify in the present method:
『我 生已盡,梵行已立,所作已作,自知不受後 有。』
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』
」
!!br0ken!!
薩遮尼犍子白佛言:
The words of the White Buddha of Sajani Bullock:
「瞿曇!猶如壯夫, 鋒刃亂下,猶可得免;
"Qu Tan! Just like a strong man, the blade is in chaos, you can avoid it;
瞿曇論手,難可得 脫。
Qu Tan's discussion on the hands is rare.
如盛毒蛇,猶可得避;
Like a viper, you can still avoid it;
曠澤猛火,猶 可得避;
Kuangze fierce fire, you can still avoid it;
兇惡醉象,亦可得免;
Vicious drunk elephants can also be avoided;
狂餓師子, 悉可得免;
Hungry teacher, you can avoid it;
沙門瞿曇論議手中,難可得 脫。
Shamen Qutan discusses in his hands, it is rare to get rid of it.
非我凡品,輕躁鄙夫,論具不備,以論議 故,來詣瞿曇。
Non-self-especial, light-hearted, contemptuous, unprepared in theory, and arrogant Qu Tan.
「沙門瞿曇!此毘舍離豐樂國 土,有遮波梨支提、漆菴羅樹支提、多子支 提、瞿曇在拘樓陀支提、婆羅受持支提、捨 重擔支提、力士寶冠支提。
"Samen Qutan! In this Vishali Fengle land, there are Zhapo Lizhi, Qiam Luoshuzhi, Duozizhi, Qutan in Kulouduo, Brahma receiving support and support, Lux treasure crown support.
世尊!當安樂於 此毘舍離國,諸天、魔、梵、沙門、婆羅門,及諸世 間,於世尊所,常得恭敬、奉事、供養,令此 諸天、魔、梵、沙門、婆羅門,長夜安樂。
Lord! When you are happy here in Vaishali, the heavens, demons, Brahma, Shamon, Brahman, and the world, in the place of the Blessed One, often receive respect, service, and support, so that the heavens, demons, Brahma, Shamon, and Brahmin, Long night and peace.
唯願止此, 明朝與諸大眾,受我薄食。」
I only wish to stop this, and the Ming Dynasty and the public will take my food. "
爾時,世尊默然 而許。
At that time, the Lord silently agreed.
時,薩遮尼犍子知佛世尊默然受 請已,歡喜隨喜,從座起去。
At that time, Sachsni, knowing that the Lord Buddha silently accepted the invitation, rejoiced, rejoiced, and got up from the seat.
爾時,薩遮尼 犍子於彼道中,語諸離車:
At that time, Sajani's bullock was in that way, and he left the car:
「我已請沙門 瞿曇及諸大眾,供設飯食,汝等人各辦一 釜食,送至我所。」
I have invited Shamen Qutan and the public to provide meals, and you and others will each prepare a pot of food and deliver it to our office.
諸離車各還其家,星夜供 辦,晨朝送至薩遮尼犍子所。
All the cars were returned to their homes, and they were provided by the starry night, and sent to the Sajani Deer House in the morning.
薩遮尼犍 子晨朝灑掃敷座,供辦淨水,遣使詣佛, 白言:
Sajani Gan Zichen sprinkled and cleaned the seat in the morning, provided water purification, sent envoys to Buddha, and said:
「時到。」
It's time.
爾時,世尊與諸大眾,著衣持鉢, 往薩遮尼犍子所,大眾前坐。
At that time, the Blessed One and the people, dressed in clothes and bowls, went to the Sajani Bullock House and sat in front of the people.
薩遮尼犍 子自手奉施清淨飲食,充足大眾。
Sajani Ganzi administers a clean diet, which is sufficient for the public.
食已,洗 鉢竟。
After eating, washing the bowl.
薩遮尼犍子知佛食竟,洗鉢已,取 一卑床於佛前坐。
Sachsini knows that the Buddha eats food, washes the bowl, and takes a humble bed to sit in front of the Buddha.
爾時,世尊為薩遮尼 犍子說隨喜偈言:
At that time, the Blessed One spoke for Sajani and the bullock said:
「於諸大會中, 奉火為其最;
"Of all the conventions, fire is the best;
闈陀經典中, 婆毘諦為最;
Among the Vedo Sutras, Babidi is the most;
人中王為最, 諸河海為最,
The king is the most among people, the rivers and seas are the most,
諸星月為最, 諸明日為最,
The stars and the moon are the most, the tomorrows are the most,
十方天人中, 等正覺為最。」
Among the ten heavenly people, enlightenment is the best. "
爾時,世尊為薩遮尼犍子種種說法,示、 教、照、喜已,還歸本處。
At that time, the Blessed One’s various sayings for the Sajanni bullock, showing, teaching, taking photos, and joys were returned to this place.
時,諸比丘於彼道中 眾共論議:
At that time, the bhikkhus discussed in this way:
「五百離車各為薩遮尼犍子 供辦飲食,彼諸離車於何得福?
"The five hundred lichee each provided food and drink for the Sachani bullocks. How can they get blessed when they leave the car?
薩遮尼犍 子於何得福?」
Where is the son of Sajani? "
爾時,諸比丘還自住處,舉 衣鉢,洗足已,至世尊所,頭面禮足,退坐 一面,白佛言:
At that time, the bhikkhus still lived in their own places, raised their mantles, washed their feet, and reached the place of the Blessed One, bowed their heads and bowed their feet, and sat back. The White Buddha said:
「世尊!我等向於路中自共 論議,五百離車為薩遮尼犍子供辦飲 食,供養世尊、諸大眾。
"Blessed One! I am waiting to discuss with myself in the road, five hundred limousines will provide food for Sajani Bullock, and provide for the Lord and the public.
彼諸離車於何得福?
How can he get blessed when he leaves the car?
薩遮尼犍子於何得福?」
How can Sachani Bullock be blessed? "
佛告諸比丘:
Buddha told monks:
「彼 諸離車供辦飲食,為薩遮尼犍子,於薩 遮尼犍子所因緣得福,薩遮尼犍子得 福佛功德。
"He left the car to provide food and drink for the Sachsni bullock, and the Sachsani bullock got blessed by fate, and the Sachsani bullock received blessings and merits.
彼諸離車得施有貪、恚、癡因緣果 報,薩遮尼犍子得施無貪、恚、癡因緣果報。」
Those who lied to the chariot had to give greed, trance, and ignorance to cause and retribute, and the Sachani bullock had to do not greed, trance, and ignorance to cause and result. "
彼多羅十問 差摩、焰、仙尼
Ten Questions of Petoroth Chamo, Hom, Sinni
阿 [少/兔] 羅、長者 西、毛端、薩遮
Ah [Shao/Rabbit] Luo, Elder Xi, Mao Duan, Sacha
雜阿含經卷第五
Miscellaneous Book 5
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

111 - SA 111 有流 with flow

SA 111 (一一一) 有流
SA 111 (one to one) with flow
雜阿含經卷第六
Zaagama Sutra 6
宋天竺三藏求那跋陀羅譯
Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀,晡時從禪覺,往詣 佛所,禮佛足,退坐一面,白佛言:
At that time, there was a waiter bhikkhu named Luotua. At that time, from Zen awakening, he went to the Buddha's place, worshipped the Buddha's feet, and sat back. The white Buddha said:
「如世尊 說有流。
"As the Lord said, there is flow.
云何名有流?
What is the name of the cloud?
云何名有流滅?」
Why is the cloud exiled? "
佛告 羅陀:
Buddha told Luotu:
「善哉所問!當為汝說。
"Shan Zai asked! Take it for you.
所謂有流者, 愚癡無聞凡夫於色集、色滅、色味、色患、色離 不如實知;
The so-called streamers, ignorant and ignorant ordinary people are not as true to their knowledge as they are in color collection, color extinction, color taste, color trouble, and color separation;
不如實知故,於色愛樂、讚歎、攝 受、染著。
If you don't know the truth as it is, you will love, admire, take photos, and get infected with sex.
緣愛樂色故取,緣取故有,緣有 故生,緣生故老、病、死、憂、悲、惱、苦增。
Because of love and sex, there is, because there is, because there is birth, because of birth, old age, sickness, death, worry, sorrow, worry, suffering increase.
如是純 大苦聚斯集起。
Such is the gathering of pure great suffering.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
是名 有流。
It’s a celebrity.
「多聞聖弟子於色集、色滅、色味、色患、 色離如實知;
"Many of the saint disciples know the truth about the collection of color, the disappearance of color, the taste of color, the suffering of color, and the separation of color;
如實知故,於彼色不起愛 樂、讚歎、攝受、染著;
If you know the truth and know the truth, you can't love, admire, indulge, or get tainted in Beise;
不愛樂、讚歎、攝受、染著故, 色愛則滅,愛滅則取滅,取滅則有滅,有滅則 生滅,生滅則老、病、死、憂、悲、苦、惱,如是純大 苦聚滅。
If you don’t love pleasure, admiration, ingestion, or being infected with it, lust will die, love will die, if you die, you will die, if you die, you will be born and die, if you die, you will be old, sick, dead, sorrow, sad, distressed , Such is the pure great suffering.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
是名如來所 說有流、有流滅。」
It is the name of the Tathagata saying that there is flow and there is flow. "
佛說此經已,羅陀比丘聞 佛所說,歡喜奉行。
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

112 - SA 112 斷知

SA 112 (一一二) 斷知
SA 112 (one one two)
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名羅陀,晡時從禪覺,往詣佛 所,禮佛足,退坐一面,白佛言:
At that time, there was a waiter monk named Luotuo. At that time, from Zen awakening, he went to the Buddha's place, worshipped the Buddha's feet, and sat back. The white Buddha said:
「世尊!如世 尊說色斷知,受、想、行、識斷知。
"Blessed One! Just like the Blessed One says that form knows, feel, think, act, and know know.
世尊!云何色 斷知,受、想、行、識斷知?」
Lord! What color is the cloud? Judging knowing, receiving, thinking, acting, and knowing to know? "
佛告羅陀:
Buddha told Luotu:
「善哉所問, 當為汝說。
"The kind you ask, let me speak for you.
於色憂、悲、苦、惱盡,離欲、滅、息、沒, 是名色斷知;
Worry, sorrow, suffering, exhaustion of desire, extinction, extinction, absence, is the judgment of name and form;
於受、想、行、識,憂、悲、惱、苦盡,離 欲、滅、息、沒,是名受、想、行、識斷知。」
To feel, think, act, know, worry, sorrow, annoy, suffering, quit desire, extinction, breath, and absent, is the name to feel, think, act, know and know. "
佛說此經 已,羅陀比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has been, and Rhodhya Bhikkhu listened to what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

113 - SA 113 斷色苦

SA 113 (一一三) 斷色苦
SA 113 (one one three)
如是我聞:
I heard this:
一時,佛住在摩拘羅山, 侍者比丘名曰羅陀。
For a while, the Buddha lived on Mount Makura, and the waiter was named Luo Tuo.
時,有眾多外道出家 詣尊者羅陀所,共相問訊已,退坐一面,問 尊者羅陀言:
At that time, there were many foreign monks and monks at the Venerable Luo Tuo Suo, who had all questioned each other, and sat back and asked Venerable Luo Tuo said:
「汝何故於沙門瞿曇所出家 修梵行?」
Why did you become a monk at the monk of Shamen Qutan?
尊者羅陀答言:
Venerable Luo Tuo replied:
「我為斷苦故,於 世尊所出家修梵行。」
For the sake of ending suffering, I became a monk and practiced Brahma at the Blessed One.
復問:
Repeat question:
「汝為斷何等 苦故,於沙門瞿曇所出家修梵行?」
What a tragic story for you to sever, and practice Brahma at the monk of Shamen Qutan?
羅陀答 言:
Luo Tuo replied:
「為斷色苦故,於世尊所出家修梵行, 斷受、想、行、識苦故,於世尊所出家修梵行。」
In order to break the physical and sufferings, practice the Brahma practice in the Blessed One's monk, cut off the experience, think, act, and understand the sufferings, and practice the Brahma practice in the Blessed One's monk.
時,諸外道出家聞尊者羅陀所說,心不喜, 從坐起,呵罵而去。
At that time, when Venerable Luo Tuo, a monk from the outside world, said that he was unhappy, he sat up and scolded away.
爾時,尊者羅陀知諸 外道出家去已,作是念:
At that time, Venerable Luo Tuo knew that all the foreign roads had gone to become a monk, and he said:
「我向如是說,將不 毀謗世尊耶?
"This is what I said, will not slander the Lord?
如說說耶?
Like to talk?
如法說、法次法說 耶?
Rufa, Facifa, yeah?
將不為他難問詰責墮負處耶?」
Wouldn't it be difficult for him to blame and blame? "
爾時,尊 者羅陀晡時從禪覺,往詣佛所,稽首佛足, 却住一面,以其上事具白佛言:
At that time, the Venerable Luo Tuozha enlightened from Zen, went to the Buddha's place, inspected the head of the Buddha's feet, but stayed on the same side, with the white Buddha saying:
「世尊! 我向所說,得無過耶?
"Holy Lord! What I told you, there is nothing wrong with it?
將不毀謗世尊耶?
Will not slander the Lord?
不為他人難問詰責墮負處耶?
Isn't it hard to ask and blame for others?
如說說耶?
Like to talk?
如法說、法次法說耶?」
Such as the law, the law and the law? "
佛告羅陀:
Buddha told Luotu:
「汝成實說, 不毀如來,如說說、如法說、法次法說。
"Rucheng tells the truth, not to destroy the Tathagata, such as talking, such as Dharma, and Dharma.
所以 者何?
So what?
羅陀!色苦,為斷彼苦故,出家修 梵行;
Luo Tuo! Literary suffering, in order to break away from the miserable past, monk and practice Brahma;
受、想、行、識苦,為斷彼苦故,出家修 梵行。」
To receive, think, act, and understand suffering, in order to break the sufferings of the other side, and to become a monk and practice Brahma. "
佛說此經已,羅陀比丘聞佛所說,歡 喜奉行。
The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

114 - SA 114 知苦

SA 114 (一一四) 知苦
SA 114 (one to four)
如是我聞:
I heard this:
一時,佛住摩拘羅山,侍者 比丘名曰羅陀。
For a while, the Buddha lived on Mount Makula, and the waiter was named Luo Tuo as the monk.
時,有眾多外道出家至尊 者羅陀所,共相問訊已,退坐一面,問羅陀 言:
At that time, there were many monks and monks in Luo Tuo Suo, who had all interrogated each other, and sat back and asked Luo Tuo:
「汝為何等故,於沙門瞿曇所出家修 梵行?」
Why did you wait and practiced the Brahma at the monk of Shamen Qutan?
羅陀答言:
Luo Tuo replied:
「我為知苦故,於世尊所 出家修梵行。」
For the sake of knowing my suffering, I became a monk and practiced Brahma in the Blessed One.
時,諸外道聞羅陀所說,心不 喜,從坐起,呵罵而去。
At that time, when the outsiders heard what Luo Tuo said, their hearts were unhappy, and they just sat up and scolded.
爾時,羅陀晡時從 禪覺,往詣佛所,稽首佛足,退坐一面。
At that time, Luo Tuozhu went from the Zen awakening to the Buddha's place, inspected the Buddha's feet, and sat back.
以 其上事具白佛言:
According to the above things, the White Buddha said:
「世尊!我向所說,得無毀 謗世尊耶?
"My Lord! I told you, there is no slander to the Lord?
將不令他難問詰責墮負處耶?
Wouldn't it make it difficult for him to ask the blame?
不如說說、非如法說、非法次法說耶?」
Why don't you talk about it, don't say it, or say it illegally? "
佛告 羅陀:
Buddha told Luotu:
「汝真實說,不毀如來,不令他人難問 詰責墮負處也,是如說說、如法說、法次法 說。
"You said truthfully, not to destroy the Tathagata, not to make it difficult for others to ask questions, or to blame. It is like saying, saying, and saying.
所以者何?
So what?
色是苦,為知彼苦故,於如 來所出家修梵行;
Lust is suffering, in order to understand the suffering of the other side, I will be a monk in the Tathagata to practice Brahma;
受、想、行、識是苦,為知彼 苦故,於如來所出家修梵行。」
Feeling, thinking, acting, and knowing are suffering. In order to know the other's suffering, I will become a monk and practice Brahma. "
佛說此經 已,羅陀比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has been, and Rhodhya Bhikkhu listened to what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

115 - SA 115 憂悲

SA 115 (一一五) 憂悲
SA 115 (one to five)
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀。
At that time, there was a waiter monk named Luo Tuo.
時,有眾多外道出家 至尊者羅陀所,共相問訊已,退坐一面,問 羅陀言:
At that time, there were a large number of monks and monks in Luo Tuo Suo, who had all questioned each other, and sat back and asked Luo Tuo said:
「汝為何等故,於沙門瞿曇所出 家修梵行?」
Why did you wait for that, and practiced Brahma as a monk at Shamen Qutan?
羅陀答言:
Luo Tuo replied:
「為於色憂、悲、惱、苦盡、 離欲、滅、寂、沒故,於如來所出家修梵行;
"For the sake of sorrow, sorrow, anxiety, exhaustion of suffering, renunciation, extinction, solitude, and no cause, I shall practice Brahma in the Tathagata;
為於受、想、行、識,憂、悲、惱、苦盡、離欲、滅、寂、沒 故,於如來所出家修梵行。」
In order to feel, think, act, know, worry, sorrow, worry, exhaustion of suffering, liberation, cessation, solitude, and no-cause, practice the Buddhist practice in the Tathagata. "
爾時,眾多外 道出家聞是已,心不喜,從坐起,呵罵而 去。
At that time, many foreign monks had heard of it, but they were not happy, and they went away from sitting up and cursing.
爾時,羅陀晡時從禪覺,往詣佛所, 稽首禮足,退坐一面。
At that time, Luo Tuozhu went to the Buddha's place from Zen awakening, bowed his head and sat down.
以其上事具白佛 言:
In terms of the above things, the White Buddha said:
「世尊!我得無謗世尊耶?
"Master! I must not slander the Lord?
不令他人來 難問詰責墮負處耶?
Don’t let others come. Is it hard to ask the blame?
不如說說、非如法 說、非法次法說耶?」
Why don't you talk about it, say it against the law, say it illegally? "
佛告羅陀:
Buddha told Luotu:
「汝真實說,不 謗如來,不令他人難問詰責墮負處也, 如說說、如法說、法次法說。
"You really say that you don't slander the Tathagata, and you will not make it difficult for others to question and criticize the place, such as talking, dharma, and dharma.
所以者何?
So what?
羅陀! 色憂、悲、惱、苦,為斷彼故,於如來所出家 修梵行。
Luo Tuo! Worry, sadness, anxiety, and suffering, in order to judge the other, be a monk in the Tathagata and practice Brahma.
受、想、行、識,憂、悲、惱、苦,為斷彼故,於 如來所出家修梵行。」
Feel, think, act, know, worry, sorrow, annoy, and suffer, in order to cut off the other, you will be a monk and practice Brahma. "
佛說此經已,羅陀比 丘聞佛所說,歡喜奉行。
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

116 - SA 116 我我所

SA 116 (一一六) 我我所
SA 116 (one six)
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀。
At that time, there was a waiter monk named Luo Tuo.
時,有眾多外道出家 至羅陀所,共相問訊已,退坐一面,問羅 陀言:
At that time, many foreign monks came to the Luo Tuo Institute, and they had all interrogated each other. They sat back and asked Luo Tuo's words:
「汝何故於沙門瞿曇所出家修梵 行?」
Why did you become a monk at the monk of Shamen Qutan?
羅陀答言:
Luo Tuo replied:
「於色見我、我所、我 慢 使繫著, 彼若盡、離欲、滅、寂、沒,於受、想、行、識,見我、我 所、我慢使繫著,彼若盡、離欲、滅、寂、沒故,於 世尊所出家修梵行。」
"Yose sees me, what I am, and my slowness is bound to it, if it is exhausted, liberation, cessation, loneliness, noness, in feeling, thinking, action, consciousness, see me, what I am, and my slowness is bound to it, if it is exhausted , Desire, Extinction, Silence, No reason, and practice Brahma in the Blessed One’s monk.”
諸外道出家聞是語, 心不喜,從坐起,呵罵而去。
Zhuwaidao monks heard the truth, not happy, from sitting up, cursing away.
羅陀比丘晡 時從禪覺,往詣佛所,稽首禮足,退坐一 面。
When Luotuo Bhikkhusaw enlightened from Zen, he went to the Buddha's place, paid homage to his head, and sat back.
以其上事具白佛言:
In terms of the above things, the White Buddha said:
「世尊!我之所說, 得無毀謗世尊耶?
"Holy Lord! What I said, there is no slander against the Lord?
不令他人難問詰責 墮負處耶?
Don’t make it difficult for others to question and criticize.
不如說說、不如法說、非法次 法說耶?」
Why don't you talk about it, why don't you say it, or say it illegally? "
佛告羅陀:
Buddha told Luotu:
「汝真實說,不謗如來, 不令他人難問詰責墮負處也,是如說說、 如法說、法次法說。
"You truthfully say that you should not slander the Tathagata, and that it will not make it difficult for others to question and blame. It is like saying, dharma, and dharma.
所以者何?
So what?
於色見我、我 所、我慢使繫著,彼若盡、離欲、滅、寂、沒故。
Yu Se sees me, what I am, and I am slowly bound, and if he is exhausted, liberated, extinguished, lonely, and without cause.
受、 想、行、識,見我、我所、我慢使繫著,彼若盡、離 欲、滅、寂、沒故,於如來所出家修梵行。」
Feeling, thinking, acting, and knowing, seeing me, what I have, and what I am slowly bound to, if it is exhausted, free from desire, extinguished, lonely, and without cause, become a monk in the Tathagata and practice Brahma. "
佛說 此經已,羅陀比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

117 - SA 117 有漏障閡 There is a leak

SA 117 (一一七) 有漏障閡
SA 117 (One Seven Seven) There is a leak
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀。
At that time, there was a waiter monk named Luo Tuo.
時,有眾多外道出家 至羅陀所,共相問訊已,退坐一面,問羅陀 言:
At that time, many foreign monks came to the Luotuo, and they had all interrogated each other. They retreated and asked Luotuo:
「汝何故於沙門瞿曇所出家修梵行?」
Why did you become a monk at the monk of Shamen Qutan?
羅 陀答言:
Luo Tuo replied:
「於色有漏,障閡、熱惱、憂悲,彼若盡、離 欲、滅、寂、沒。
"There are leaks, obstacles, irritation, sorrow, ecstasy, detachment, extinction, solitude, and absence.
受、想、行、識有漏,障閡、熱惱、憂悲, 彼若盡、離欲、滅、寂、沒故,於如來所出家修 梵行。」
Feeling, thinking, acting, and knowledge are missing, barriers, heat, sorrow, extinction, liberation, extinction, loneliness, no cause, and monk practice in the Tathagata. "
時,眾多外道出家聞是已,心不喜,從 坐起,呵罵而去。
At that time, many foreign monks had heard about it, and they were unhappy, and started to sit up and scolded.
爾時,羅陀晡時從禪覺,往 詣佛所,稽首佛足,退坐一面。
At that time, Luo Tuozhu from Zen enlightenment, went to the Buddha's place, inspected the Buddha's feet, and sat back.
以其上事具 白佛言:
Based on the above things, Bai Buddha said:
「世尊!我之所說,將無謗世尊耶?
"My Lord! What I said will not slander the Lord?
不令他人難問詰責墮負處耶?
Doesn't it make it difficult for others to ask the blame?
不如說說、 不如法說、非法次法說耶?」
Why don't you talk about it, why don't you say it, or illegally say it? "
佛告羅陀:
Buddha told Luotu:
「汝真 實說,不謗如來。
"You really don't slander the Tathagata.
所以者何?
So what?
色有漏,有障 閡、熱惱、憂悲,彼若盡、離欲、滅、寂、沒。
There are leaks, obstacles, sorrows, heat, sorrow, extinction, detachment, extinction, solitude, and absence.
受、想、行、 識有漏,障閡、熱惱、憂悲,彼若盡、離欲、滅、寂、 沒故,於如來所出家修梵行。」
Feeling, thinking, acting, and knowledge are missing, barriers, irritations, sorrows, extinction, liberation, extinction, loneliness, and no cause, go to the Tathagata to practice Brahma. "
佛說此經已, 羅陀比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

118 - SA 118 貪恚痴 Greedy

SA 118 (一一八) 貪恚痴
SA 118 (One Eighteen) Greedy
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀。
At that time, there was a waiter monk named Luo Tuo.
時,有外道出家至羅 陀所,共相問訊已,退坐一面,問羅陀言:
At that time, a foreigner came to the Luo Tuo sho, and they had all interrogated each other. They sat back and asked Luo Tuo's words:
「汝何故於沙門瞿曇所出家修梵行?」
"Why did you become a monk at the monk of Shamen Qutan?"
羅陀 答言:
Luo Tuo answered:
「於色貪、恚、癡,彼若盡、離欲、滅、寂、沒;
"In sex, greed, ecstasy, ignorance, extinction, liberation, extinction, solitude, and absence;
於 受、想、行、識,貪、恚、癡,彼若盡、離欲、滅、寂、沒,於如 來所出家修梵行。」
In feeling, thinking, behavior, consciousness, greed, transcendence, ignorance, extinction, liberation, extinction, loneliness, and emptiness, in the Tathagata monk and practice Brahma. "
諸外道聞是語已,心 不喜,從坐起,呵責而去。
Hearing the truth from the outside world, the heart is not happy, from sitting up, and leaving.
羅陀比丘晡時 從禪覺,往詣佛所,稽首佛足,退坐一面。
When Luo Tuo Bhikkhu was enlightened from Zen, he went to the Buddha's place, inspected the Buddha's feet, and sat back.
以其上事具白佛言:
In terms of the above things, the White Buddha said:
「世尊!我之所說,將 無謗世尊耶?
"My Lord! What I said will not slander the Lord?
不令他人難問詰責墮負 處耶?
Don’t make it difficult for others to question and criticize and degenerate.
不如說說、不如法說、非法次法說 耶?」
It’s better to talk about it, it’s better to say it, and it’s illegal to say it, yeah? "
佛告羅陀:
Buddha told Luotu:
「汝真實說,不謗如來,不令 他人難問詰責墮負處也,如說說、如法說、 法次法說。
"You truthfully say that you should not slander the Tathagata, and that it will not make it difficult for others to question and criticize the place, such as talking, dharma, and dharma.
所以者何?
So what?
於色貪、恚、癡,彼若 盡、離欲、滅、寂、沒;
Greed, ecstasy, ignorance in sex, extinction, liberation, extinction, loneliness, and absence;
於受、想、行、識,貪、恚、癡,彼若 盡、離欲、滅、寂、沒故,於如來所出家修梵行。」
In feeling, thinking, behavior, consciousness, greed, transcendence, ignorance, extinction, renunciation, extinction, loneliness, no cause, monk practice in Tathagata. "
佛說此經已,羅陀比丘聞佛所說,歡喜奉 行。
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

119 - SA 119 欲愛喜

SA 119 (一一九) 欲愛喜
SA 119 (One Nineteen)
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀。
At that time, there was a waiter monk named Luo Tuo.
時,有眾多外道出家 至羅陀所,共相問訊已,退坐一面,問羅陀 言:
At that time, many foreign monks came to the Luotuo, and they had all interrogated each other. They retreated and asked Luotuo:
「汝何故於沙門瞿曇所出家修梵行?」
Why did you become a monk at the monk of Shamen Qutan?
羅陀答言:
Luo Tuo replied:
「於色欲、愛、喜,彼若盡、離欲、滅、寂、 沒;
"In lust, love, joy, extinction, detachment, extinction, silence, and absence;
於受、想、行、識,欲、愛、喜,彼若盡、離欲、滅、寂、 沒故,於如來所出家修梵行。」
In feeling, thinking, acting, knowledge, desire, love, joy, extinction, cessation, cessation, loneliness, and no cause, you should be a monk and practice brahma. "
時,諸外道 聞是語已,心不喜,從坐起,呵罵而去。
At that time, the outsiders heard the truth, but were unhappy, and went away from sitting up and scolding.
羅 陀比丘晡時從禪覺,詣佛所,稽首佛足, 退坐一面。
When Luo Tuo Bhiqiu was enlightened from Zen, he called the Buddha's place, inspected the Buddha's feet, and sat back.
以其上說具白佛言:
In the words of the White Buddha:
「世尊!我之 所說,不謗如來耶?
"Master! What I said, don't you slander the Tathagata?
不令他人難問詰責 墮負處耶?
Don’t make it difficult for others to question and criticize.
不如說說、不如法說、非法次法 說耶?」
Why don't you talk about it, why don't you say it, or illegally say it? "
佛告羅陀:
Buddha told Luotu:
「汝真實說,不謗如來,不 令他人難問呵嘖墮負處也,如說說、如 法說、如法次法說。
"You really say that you don't slander the Tathagata, and you don't make it difficult for others to ask or fall into trouble, such as talking, dharma, or dharma.
所以者何?
So what?
於色欲、愛、喜, 彼若盡、離欲、滅、寂、沒;
For lust, love, joy, extinction, liberation, extinction, silence, and absence;
於受、想、行、識,欲、愛、喜,彼 若盡、離欲、滅、寂、沒故,於如來所出家修梵 行。」
In feeling, thinking, action, consciousness, desire, love, joy, if one is extinct, detached from desire, extinguished, lonely, and without cause, practice the Brahma in the Tathagata. "
佛說此經已,羅陀比丘聞佛所說,歡喜 奉行。
The Buddha said that this sutra was already there, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

120 - SA 120 魔 Magic

SA 120 (一二〇) 魔
SA 120 (One Twenty) Magic
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀。
At that time, there was a waiter monk named Luo Tuo.
爾時,世尊告羅陀 言:
At that time, the Blessed One told Luo Tuo:
「諸所有色,若過去、若未來、若現在,若內、 若外,若麁、若細,若好、若醜,若遠、若近,彼一 切當觀皆是魔所作;
"All the colors, if the past, if the future, if the present, if inside, if outside, if small, if small, if good, if ugly, if far, if near, all of them are viewed by the devil;
諸所有受、想、行、識,若過 去、若未來、若現在,若內、若外,若麁、若細,若 好、若醜,若遠、若近,彼一切當觀皆是魔所 作。」
All feelings, thoughts, behaviors, and consciousness, if the past, if the future, if the present, if inside, if outside, if yelling, if small, if good, if ugly, if far, if near, all of them should be viewed as demons Made. "
佛告羅陀:
Buddha told Luotu:
「色為常耶?
"Looking forever?
為無常耶?」
Is it impermanent? "
答曰:
Answer:
「無常。
"Impermanence.
世尊!」
Lord! "
復問:
Repeat question:
「若無常者,是苦耶?」
If the impermanent, is it suffering?
答曰:
Answer:
「是 苦。
"It's suffering.
世尊!」
Lord! "
「受、想、行、識亦復如是。」
The same is true for receiving, thinking, acting, and reeding.
復問:
Repeat question:
「羅陀!若 無常、苦者,是變易法,多聞聖弟子寧於中 見色是我、異我、相在不?」
"Luo Tuo! If the impermanence and the suffering, it is the law of change. If you hear more about it, the disciple of the saint would rather be in the middle to see that it is me, the different me, and the presence?
答曰:
Answer:
「不也,世尊!」
No, Lord!
佛 告羅陀:
Buddha told Luotu:
「若多聞聖弟子於此五受陰不見 是我、是我所故,於諸世間都無所取,無所 取故無所著,無所著故自覺涅槃:
"If you hear more about the saint’s disciples who don’t see in this five years of suffering, it’s me and my cause. There is nothing to take in the world.
『我 生已盡,梵行已立,所作已作,自知不受後 有。』
"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』
」
!!br0ken!!
佛說此經已,羅陀比丘聞佛所說,歡 喜奉行。
The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

121 - SA 121 死法 How to Die

SA 121 (一二一) 死法
SA 121 (One Two One) How to Die
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀。
At that time, there was a waiter monk named Luo Tuo.
爾時,世尊告羅陀比 丘言:
At that time, the Blessed One told Luo Tuobi Qiu said:
「諸所有色,若過去、若未來、若現在,若 內、若外,若麁、若細,若好、若醜,若遠、若近,彼一 切皆是死法;
"All colors, if the past, if the future, if the present, if inside, if outside, if small, if fine, if good, if ugly, if far, if near, all of them are death;
所有受、想、行、識,若過去、若未來、 若現在,若內、若外,若麁、若細,若好、若醜,若 遠、若近,彼一切皆是死法。」
All feelings, thoughts, actions, and consciousness, if the past, if the future, if the present, if the inside, if the outside, if yin, if small, if good, if ugly, if far, if near, everything is the law of death. "
佛告羅陀:
Buddha told Luotu:
「色為 常耶?
"Looks like that?
為無常耶?」
Is it impermanent? "
答曰:
Answer:
「無常。
"Impermanence.
世尊!」
Lord! "
復問:
Repeat question:
「若 無常者,是苦耶?」
If the impermanent, is it suffering?
答曰:
Answer:
「是苦。
"It's suffering.
世尊!」
Lord! "
「受、想、行、識, 為常、為無常耶?」
Feeling, thinking, behavior, and consciousness are constant and impermanent?
答曰:
Answer:
「無常。
"Impermanence.
世尊!」
Lord! "
復問:
Repeat question:
「若 無常者,是苦耶?」
If the impermanent, is it suffering?
答曰:
Answer:
「是苦。
"It's suffering.
世尊!」
Lord! "
復問:
Repeat question:
「若無 常、苦者,是變易法,多聞聖弟子寧於中見 是我、異我、相在不?」
If the impermanence, the suffering, it is the law of change. I hear more about the saint disciple who would rather see in the middle. Is it me, different me, and each other?
答曰:
Answer:
「不也,世尊!」
No, Lord!
佛告 羅陀:
Buddha told Luotu:
「若多聞聖弟子於此五受陰如實觀 察非我、非我所者,於諸世間都無所取, 無所取者無所著,無所著故自覺涅 槃:
"If you hear more about the saint’s disciples in this five yin observing truthfully and observing those who are not self and what is not self, there is nothing in the world, and those who take nothing have nothing to write, and those who have nothing to take have nothing to write.
『我生已盡,梵行已立,所作已作,自知不 受後有。』
"My life is over, Brahma has been established, what has been done has been done, and I know I cannot accept it. 』
」
!!br0ken!!
佛說此經已,羅陀比丘聞佛所 說,歡喜奉行。
The Buddha said that this sutra was already there, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

122 - SA 122 眾生 all beings

SA 122 (一二二) 眾生
SA 122 (one two two) all beings
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀,白佛言:
At that time, there was a waiter monk named Luo Tuo, and the White Buddha said:
「世尊!所謂眾 生者,云何名為眾生?」
Master! So-called beings, what is the name of beings?
佛告羅陀:
Buddha told Luotu:
「於色染著 纏綿,名曰眾生;
"Yose dyed with lingering, called beings;
於受、想、行、識染著纏綿,名 曰眾生。」
Feeling, thinking, acting, and consciousness are lingering, and they are called beings. "
佛告羅陀:
Buddha told Luotu:
「我說於色境界當散壞 消滅,於受、想、行、識境界當散壞消滅,斷除 愛欲,愛盡則苦盡,苦盡者我說作苦邊。
"I said that the state of physicality should be dissipated and annihilated, and the realm of feeling, thought, action, and consciousness should be dissipated and annihilated, cut off the desire for love, and if love is exhausted, suffering will be exhausted.
譬 如聚落中諸小男小女嬉戲,聚土作城郭 宅舍,心愛樂著,愛未盡、欲未盡、念未盡、渴 未盡,心常愛樂、守護,言:
For example, in the settlement, all the little boys and girls play around, gather the soil to make the city's house, love and enjoy, love, desire, desire, thirst, and always love and guard, saying:
『我城郭,我舍宅。』
"My city, my house. 』
若於彼土聚愛盡、欲盡、念盡、渴盡,則以手 撥足蹴,令其消散。
If you gather all love, desire, thoughts, and thirst in the other land, you can use your hands to touch your feet to dissipate them.
如是,羅陀!於色散 壞消滅愛盡,愛盡故苦盡,苦盡故我說作 苦邊。」
If so, Luo Tuo! Because of the dispersion, destruction destroys love, love is exhausted, suffering is exhausted, and suffering is exhausted, so I call it the side of suffering. "
佛說此經已,羅陀比丘聞佛所說,歡 喜奉行。
The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

123 - SA 123 愛喜貪 love, love, greed

SA 123 (一二三) 愛喜貪
SA 123 (one two three) love, love, greed
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀,往詣佛所,稽首禮 足,退坐一面,白佛言:
At that time, a waiter monk named Luo Tuo, went to the Buddha's place, paid homage to the head, and sat back. The White Buddha said:
「善哉!世尊!為我 略說法要,我聞法已,我當獨一靜處,專心 思惟,不放逸住:
"Goodness! Lord! Give me a brief explanation, I have heard the Dharma, I should be the only place to be quiet, concentrate on thinking, and don’t let go:
『所以族姓子剃除鬚髮,身 著染衣,正信非家,出家學道,增加精進,修 諸梵行,見法自知作證:
『So the clan’s surname has shaved hair and shaved hair, dressed in dyed clothes, is faithful to the family, has become a monk, learns Taoism, increased diligence, and practiced various Brahman practices.
「我生已盡,梵行已立, 所作已作,自知不受後有。」
My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there.
』」
』」
爾時,世尊告羅 陀曰:
At that time, the Blessed One told Luo Tuo:
「善哉!羅陀!能於佛前問如是義。
"Goodness! Luo Tuo! Can ask the Buddha the truth.
諦聽, 善思,當為汝說。
Listen carefully, think carefully, and speak for you.
羅陀!當知有身、有身集、有 身滅、有身滅道跡。
Luo Tuo! One should know that there is a body, a body set, a body extinction, and a body wandering path.
何等為有身?
What a body?
謂五受陰—— 色受陰,受、想、行、識受陰。
It is called the five receiving yin-appearance receiving yin, receiving, thinking, acting, consciousness receiving yin.
云何有身集?
Why does the cloud have body set?
謂當來 有愛,貪、喜俱,於彼彼愛樂,是名有身集。
It is said that there is love, greed, and joy. It is a collection of name and body.
云 何有身滅?
Why does the cloud die?
謂當有愛,喜、貪俱,彼彼愛樂無餘 斷、捨、吐、盡、離欲、寂、沒,是名有身盡。
It means that there should be love, joy, and greed. He loves pleasure without interruption, giving up, vomiting, exhausting, renunciation, loneliness, and absent.
云何有身 滅道跡?
Why does the cloud have a body?
謂八正道——正見、正志、正語、正業、正命、 正方便、正念、正定,是名有身滅道跡。
The Eightfold Path-Right View, Right Will, Right Words, Right Karma, Right Life, Right Convenience, Right Mind, Right Concentration, is the name of the body and the path.
有身當 知,有身集當斷,有身滅當證,有身滅道 跡當修。
There is a body to know, a body set to be broken, a body to die as a certificate, and a body shape to be repaired.
羅陀!若多聞聖弟子於有身若知、 若斷,有身集若知、若斷,有身滅若知、若證,有 身滅道跡若知、若修已,羅陀!名斷愛、離愛、轉 結,止慢無間等,究竟苦邊。」
Luo Tuo! If you hear more about the saint’s disciples in the body if you know and break, if you have the body if you know and break, if you have the body if you know, if you know, if you have the body, if you know, if you have practiced, Luotuo! The name breaks love, breaks love, turns around, stops slow, etc., what a bitter side. "
羅陀比丘聞佛 所說,歡喜奉行。
When the Buddha heard what the Buddha said, Luo Tuo Bhikkhu joyfully followed it.
從坐起,作禮而去。
Sit up and go away.
世尊 如是教授已,羅陀比丘獨一靜處,專精思 惟。
The Blessed One is like a professor, the Luotuo Bhikkhu is the only place in peace, specializing in thinking.
所以善男子剃除鬚髮,著染色衣,正信 非家,出家學道,增益精進,修諸梵行,見法 自知作證:
Therefore, the virtuous man shaves his beard and hair, wears dyed clothes, believes that he is not a family, he learns the way, gains diligence, practices all the Brahma, sees the Dharma and knows to testify:
「我生已盡,梵行已立,所作已作,自 知不受後有。」
My life is over, the Brahma has been established, I have done what I have done, and I know that I will not be there.
成阿羅漢,心善解脫。
Become an Arahant, be kind and free.
佛說此 經已,羅陀比丘聞佛所說,歡喜奉行。
The Buddha said that this was done, and Rhodhya Bhikkhu heard what the Buddha said, and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

124 - SA 124 魔 magic

SA 124 (一二四) 魔
SA 124 (one two four) magic
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀。
At that time, there was a waiter monk named Luo Tuo.
爾時,世尊告羅陀比 丘言:
At that time, the Blessed One told Luo Tuobi Qiu said:
「諸比丘!有色,若過去、若未來、若現在, 若內、若外,若麁、若細,若好、若醜,若遠、若近, 彼一切當觀皆是魔。
"Bhikkhus! Colored, if the past, if the future, if the present, if the inside, if the outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, everything should be viewed as a demon.
受、想、行、識,若過去、若 未來、若現在,若內、若外,若麁、若細,若好、若 醜,若遠、若近,彼一切當觀皆是魔。
Feeling, thinking, behavior, and consciousness, if the past, if the future, if the present, if inside, if outside, if in, if small, if good, if ugly, if far, if near, all of them should be viewed as demons.
羅陀! 於意云何?
Luo Tuo! Yu Yiyun He?
色為常耶?
Is it everlasting?
為無常耶?」
Is it impermanent? "
答曰:
Answer:
「無 常。
"Impermanence.
世尊!」
Lord! "
「若無常者,是苦耶?」
If the impermanent, is it suffering?
答曰:
Answer:
「是苦。
"It's suffering.
世尊!
Lord!
「若無常、苦者,是變易法,多聞聖弟子寧於中 見我不?」
If there is impermanence and the suffering, it is the law of change. If you hear more about it, the saint disciple would rather see me?
答曰:
Answer:
「不也,世尊!」
No, Lord!
「受、想、行、識亦復 如是。
"The same is true for receiving, thinking, acting, and reeding.
是故,羅陀!多聞聖弟子於色生厭,於 受、想、行、識生厭,厭故不樂,不樂故解脫,解 脫知見:
That's why, Luo Tuo! It is often heard that the saint’s disciples are bored in body, bored in feeling, thinking, acting, and knowing, disgusted and unhappy, unhappy because of unhappiness, liberation, liberation of knowledge:
『我生已盡,梵行已立,所作已作,自 知不受後有。』
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
」
!!br0ken!!
佛說此經已,羅陀比丘聞 佛所說,歡喜奉行。
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

125 - SA 125 魔所作

SA 125 (一二五) 魔所作
SA 125 (one two five)
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀。
At that time, there was a waiter monk named Luo Tuo.
爾時,世尊告羅陀比 丘言:
At that time, the Blessed One told Luo Tuobi Qiu said:
「諸所有色,若過去、若未來、若現在,若 內、若外,若麁、若細,若好、若醜,若遠、若近,彼 一切皆是魔所作。
"All the colors, if the past, if the future, if the present, if inside, if outside, if awkward, if small, if good, if ugly, if far, if near, everything is done by demons.
受、想、行、識亦復如是。」
The same is true for receiving, thinking, acting, and reeding. "
佛 告羅陀:
Buddha told Luotu:
「於意云何?
"Yu Yiyun?
色是常耶?
Color is Chang Ye?
為非常耶?」
Is it very? "
答曰:
Answer:
「無常。
"Impermanence.
世尊!」
Lord! "
復問:
Repeat question:
「若無常者,是苦耶?」
If the impermanent, is it suffering?
答 曰:
Answer:
「是苦。
"It's suffering.
世尊!」
Lord! "
復問:
Repeat question:
「受、想、行、識為是常耶?
"Feeling, thinking, acting, and knowing are common?
為 無常耶?」
For impermanence? "
答曰:
Answer:
「無常。
"Impermanence.
世尊!」
Lord! "
復問:
Repeat question:
「若無常者,是 苦耶?」
Impermanent, is it suffering?
答曰:
Answer:
「是苦。
"It's suffering.
世尊!」
Lord! "
佛告羅陀:
Buddha told Luotu:
「若無常、苦 者,是變易法,多聞聖弟子寧於中見我、異 我、相在不?」
If there is impermanence and suffering, it is the law of change. It is often said that holy disciples would rather see me, different me, and be in each other?
答曰:
Answer:
「不也,世尊!」
No, Lord!
「是故,羅陀!多聞 聖弟子於色生厭,厭故不樂,不樂故解 脫,解脫知見:
"That's why, Luo Tuo! Hear more that the saint disciple is bored in body, disgusted and unhappy, and liberated by unhappy, liberating knowledge:
『我生已盡,梵行已立,所作已 作,自知不受後有。』
"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」
!!br0ken!!
佛說此經已,羅陀比 丘聞佛所說,歡喜奉行。
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it.
第三經亦如是。
The same is true of the third sutra.
所異者,佛告羅陀:
The stranger, the Buddha told Luotu:
「多聞聖 弟子於此五受陰,陰陰觀察非我、非我 所。
"The disciples of Duowensheng receive yin for five years here, and observe the non-self and non-self in yin.
觀察已,於諸世間都無所取,不取故 不著,不著故自覺涅槃:
Observation is nothing in the world. If you don’t take it, you can’t realize it. If you don’t know it, you can consciously Nirvana:
『我生已盡,梵行已 立,所作已作,自知不受後有。』
"My life is over, Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」
!!br0ken!!
佛說此經 已,羅陀比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra has been, and Rhodhya Bhikkhu listened to what the Buddha said and joyfully followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

126 - SA 126 死法 how to die

SA 126 (一二六) 死法
SA 126 (one twenty six) how to die
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀。
At that time, there was a waiter monk named Luo Tuo.
爾時,世尊告羅陀言:
At that time, the Blessed One told Luo Tuo:
「諸所有色,若過去、若未來、若現在,若內、若外, 若麁、若細,若好、若醜,若遠、若近,當觀彼一 切皆是死法。
"All colors, if the past, if the future, if the present, if inside, if outside, if niche, if fine, if good, if ugly, if far, if near, see that everything is the law of death.
受、想、行、識亦復如是。」
The same is true for receiving, thinking, acting, and reeding. "
餘如前 說。
Yu Ruqian said.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

127 - SA 127 斷法 ruling

SA 127 (一二七) 斷法
SA 127 (one two seven) ruling
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀。
At that time, there was a waiter monk named Luo Tuo.
爾時,世尊告羅陀言:
At that time, the Blessed One told Luo Tuo:
「諸所有色,若過去、若未來、若現在,若內、若外, 若麁、若細,若好、若醜,若遠、若近,彼一切當 觀皆是斷法。
"All the colors, if the past, if the future, if the present, if inside, if outside, if niche, if fine, if good, if ugly, if far, if near, all of them are judgments.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
多聞 聖弟子如是觀者,於色生厭,於受、想、行、 識生厭,厭故不樂,不樂故解脫,解脫知 見,自知:
Hearing that the saint disciple is like a spectator, disgusted by body, disgusted by feeling, thinking, behavior, and knowledge, disgusted with unhappiness, unhappy because of unhappiness, free from unhappiness, free from knowledge and self-knowledge:
『我生已盡,梵行已立,所作已作,自 知不受後有。』
"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
」
!!br0ken!!
佛說此經已,羅陀比丘聞 佛所說,歡喜奉行。
The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it.
如是我觀察斷法,如是——觀察滅法,觀察棄 捨法,觀察無常法,觀察苦法,觀察空法,觀 察非我法,觀察無常、苦、空、非我法,觀察病 法,觀察癰法,觀察刺法,觀察殺法,觀察 殺根本法,觀察病、癰、刺、殺、殺根本法。
If it is I observe the judgment, if it is-observe the death of the law, observe the abandonment method, observe the impermanence, observe the suffering, observe the empty method, observe the non-self, observe the impermanence, suffering, emptiness, non-self, observe the disease, observe Carbuncle method, observe the method of stabbing, observe the method of killing, observe the basic method of killing, observe the basic method of disease, carbuncle, assassination, killing, and killing.
——如是 諸經,皆如上說。
——Such as all the sutras said above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

128 - SA 128 斷法 ruling

SA 128 (一二八) 斷法
SA 128 (one twenty eight) ruling
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀。
At that time, there was a waiter monk named Luo Tuo.
爾時,世尊告羅陀言:
At that time, the Blessed One told Luo Tuo:
「諸所有色,若過去、若未來、若現在,若內、若外, 若麁、若細,若好、若醜,若遠、若近,彼一切當 觀皆是斷法。
"All the colors, if the past, if the future, if the present, if inside, if outside, if niche, if fine, if good, if ugly, if far, if near, all of them are judgments.
觀察已,於色欲貪斷,色貪斷 已,我說心善解脫。
Observation has been, in lust and desire, lust and greed have been cut off, I say that the heart is kind and free.
受、想、行、識亦復如是。」
The same is true for receiving, thinking, acting, and reeding. "
佛 說此經已,羅陀比丘聞佛所說,歡喜奉行。
The Buddha said this sutra, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.
如是比十四經,亦如上說。
This is more than the Fourteen Classics, as mentioned above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

129 - SA 129 斷法 ruling

SA 129 (一二九) 斷法
SA 129 (one twenty nine) ruling
如是我聞:
I heard this:
一時,佛住摩拘羅山。
For a while, the Buddha lived on Mount Mokula.
時,有 侍者比丘名曰羅陀。
At that time, there was a waiter monk named Luo Tuo.
爾時,世尊告羅陀言:
At that time, the Blessed One told Luo Tuo:
「諸所有色,若過去、若未來、若現在,若內、若外, 若麤、若細,若好、若醜,若遠、若近,彼一切當 觀皆是斷法。
"All colors, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, all of them are judged.
觀察斷法已,於色欲貪斷, 我說心善解脫。
Observing the judgment, and lust and desire, I say that the heart is kind and free.
受、想、行、識亦復如是。」
The same is true for receiving, thinking, acting, and reeding. "
佛說 此經已,羅陀比丘聞佛所說,歡喜奉行。
The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

130 - SA 130 求大師 Seeking Master

SA 130 (一三〇) 求大師
SA 130 (130) Seeking Master
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「欲斷五受陰 者,當求大師。
"Anyone who wants to break the five yin receptions should seek a master.
何等為五?
What is five?
謂色受陰,受、想、行、 識受陰,欲斷此五受陰,當求大師。」
It means physical and yin-receiving, feeling, thinking, behavior, consciousness and yin-receiving. If you want to break these five yin-reception, you should ask a master. "
佛說此 經已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it.
如當斷,如是當知、當吐、當息、當捨,亦復如 是。
Such as breaking, such as knowing, vomiting, resting, and giving up, and so on.
如求大師,如是勝師者、順次師者、教 誡者、勝教誡者、順次教誡者、通者、廣通者、 圓通者、導者、廣導者、究竟導者、說者、廣說 者、順次說者、正者、伴者、真知識者、親者、 愍者、悲者、崇義者、安慰者、崇樂者、崇觸者、 崇安慰者、欲者、精進者、方便者、勤者、勇猛 者、固者、強者、堪能者、專者、心不退者、堅執 持者、常習者、不放逸者、和合者、思量者、憶 念者、覺者、知者、明者、慧者、受者、思惟者、梵 行者、念處者、正勤者、如意足者、根者、力者、 覺分者、道分者、止者、觀者、念身者、正憶念 者,亦復如是。
If you ask for a master, if you are a master, a teacher, a teacher, a teacher, a teacher, a teacher, a master, a master, a master, a guide, a guide, a master, a speaker , Speaker, Speaker, Righteous, Companion, True Knowledge, Relative, Suffering, Sad, Advocating, Comforting, Pleasure, Touching, Comforting, Desire, Diligence Those who are convenient, those who are diligent, those who are brave, those who are firm, those who are strong, those who are capable, those who specialize, those who are persistent, those who persist, those who are habitual, those who do not let go, those who are in harmony, those who think, those who remember, those who feel One, one who knows, one who knows, one who is wise, one who accepts, one who thinks, one who is brahman, one who is mindful, one who is diligent, one who wishful, the one who root, the one who is powerful, the one who is aware, the one who divides the way, the one who stops, the one who observes The same is true for those who think of the body, and those who are mindful.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

131 - SA 131 習於色 Get used to color

SA 131 (一三一) 習於色
SA 131 (one three one) Get used to color
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「若沙門、婆羅門 習於色者,隨魔自在,入於魔手,隨魔所 欲,為魔所縛,不脫魔繫。
"Salmon and Brahman who are accustomed to sex, follow the demons freely, enter the demons' hands, follow the demons' desires, are bound by the demons, and do not get out of the demons.
受、想、行、識亦復 如是。
The same is true for receiving, thinking, acting, and reeding.
若沙門、婆羅門不習色。
If Shamen and Brahmins do not learn sex.
如是沙門、婆 羅門不隨魔自在,不入魔手,不隨魔所 欲,解脫魔縛,解脫魔繫。」
For example, Shamen and Brahmans do not follow the demons at ease, do not enter the hands of the demons, and do not follow the demons' desires, free from the bondage of the demons, and free from the demons. "
佛說是經已,諸 比丘聞佛所說,歡喜奉行。
The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it.
如是,習近者、習著者、味者、決定著者、止者、 使者、往者、撰擇者、不捨者、不吐者,如是 等沙門、婆羅門隨魔自在,如上說。
If so, learners, learners, tasters, decision authors, stoppers, messengers, pastors, writers, reluctants, and do not vomit, such as Shamen and Brahmans follow the magic freely, as mentioned above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

132 - SA 132 不習近

SA 132 (一三二) 不習近
SA 132 (One Three Two)
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「若沙門、婆羅門 於色不習近者,不隨魔自在,不入魔手, 不隨魔所欲,非魔縛所縛,解脫魔繫;
"If Shamen and Brahmans are not accustomed to sex, they will not follow the demons at ease, do not get into the hands of the demons, do not follow the demons' desires, are not bound by the demons, and free from the demons;
不 習受、想、行、識亦復如是。」
The same goes for not accustomed to receiving, thinking, acting, and reeding. "
佛說此經已,諸比 丘聞佛所說,歡喜奉行。
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.
乃至吐色亦復如是。
Even spit color is the same.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

133 - SA 133 何所有故

SA 133 (一三三) 何所有故
SA 133 (One Three Three)
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令眾生無明所蓋, 愛繫 其 首,長道驅馳,生死輪迴,生死流轉, 不去本際?」
Make all beings ignorant, love is the head, the long road drives, the reincarnation of life and death, the circulation of life and death, do not go to the real world? "
諸比丘白佛言:
The words of the Bhikkhus:
「世尊是法根、法 眼、法依。
"The Blessed One is the root, the eye, and the idiom.
善哉!世尊!唯願哀愍,廣說其義,諸比 丘聞已,當受奉行。」
Good! Lord! I only wish to mourn and talk about its righteousness, and all monks have heard of it and should be practiced. "
佛告比丘:
Buddha told Bhikkhu:
「諦聽,善思,當 為汝說。
"Listen carefully, think well, say it for you.
諸比丘!色有故,色事起,色繫著,色見 我,令眾生無明所蓋,愛繫其首,長道驅馳, 生死輪迴,生死流轉。
Bhikkhus! There is a reason for color, color matters, color is related, color sees me, making all beings ignorant, love is the head, the long road drives, the cycle of life and death, the cycle of life and death.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
諸比丘!色為常耶?
Bhikkhus! Is it everlasting?
為非常耶?」
Is it very? "
答曰:
Answer:
「無常。
"Impermanence.
世尊!」
Lord! "
復問:
Repeat question:
「若無常者,是苦耶?」
If the impermanent, is it suffering?
答曰:
Answer:
「是苦。
"It's suffering.
世 尊!」
Lord! "
「如是,比丘!若無常者是苦,是苦有故,是 事起、繫著、見我,令眾生無明所蓋,愛繫其 頭,長道驅馳,生死輪迴,生死流轉。
"So, Bhikkhu! If impermanence is suffering, it is suffering and cause, it is things that arise, tie, and see me, so that all beings are covered by ignorance, love is tied to their heads, long roads drive, life and death cycle, life and death cycle.
受、想、行、 識亦復如是。
The same is true for receiving, thinking, acting, and reed.
是故,諸比丘!諸所有色,若過 去、若未來、若現在,若內、若外、若麤、若細,若好、 若醜,若遠、若近,彼一切非我、非異我、不相 在,是名正慧。
So, monks! All colors, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, all of them are not self, non-self, non-existent, It is Ming Zhenghui.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
「如是見、 聞、覺、識,求得隨憶、隨覺、隨觀,彼一切非我、 非異我、不相在,是名正慧。
"If you see, hear, perceive, and know, and seek to recollect, perceive, and observe, everything is non-self, non-self, and non-existent, it is Ming Zhenghui.
「若有見言有 我、有世間、有此世、常、恒、不變易法,彼一切 非我、非異我、不相在,是名正慧。
"If there is me, the world, this world, constant, perseverance, and unchanging laws, everything that is not self, non-self, and non-existent, it is Ming Zhenghui.
「若復有 見非此我、非此我所、非當來我、非當來我 所,彼一切非我、非異我、不相在,是名正慧。
"If there is no such thing as self, non-self, non-self, non-self, and non-self, all others are non-self, non-self, and non-existent, it is Ming Zhenghui.
「若多聞聖弟子於此六見處觀察非我、非 我所,如是觀者,於佛所狐疑斷,於法、於僧 狐疑斷。
"If Duo Wen Sheng disciples observe the non-self and non-self in these six views, as the observer, he doubts about the Buddha, and doubts about the Dharma and the monk.
是名,比丘!多聞聖弟子不復堪任 作身、口、意業,趣三惡道;
It's a name, Bhikkhu! Duo Wen Sheng disciple is no longer able to do the three evil ways of body, mouth, mind and karma;
正使放逸,聖弟子 決定向三菩提,七有天人往來,作苦邊。」
Just as letting go, the holy disciple decided to go to the San Bodhi, and the seven heavens and humans will be on the sidelines of suffering. "
佛 說此經已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

134 - SA 134 孤疑斷

SA 134 (一三四) 孤疑斷
SA 134 (one three four)
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘……如上說。
At that time, the Blessed One told the monks... as said above.
差別者:
The difference:
「多聞聖弟子於此六見處觀察非我、非我 所。
"Sacred disciples from Duowen are here to observe the non-self and non-self.
如是觀者,於苦狐疑斷,於習、滅、道 狐疑斷。
In this case, the viewer is suspicious of bitterness, and suspicious of Xi, Mie and Tao.
是名,比丘!多聞聖弟子不復堪任 作身、口、意業,趣三惡道……」如是廣說,乃至「作 苦邊」。
It's a name, Bhikkhu! Duo Wen Sheng disciple is no longer able to do body, mouth, mental karma, and the three evil ways..." As it is widely said, even "being a bitter side."
佛說此經已,諸比丘聞佛所說,歡喜 奉行。
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

135 - SA 135 孤疑斷

SA 135 (一三五) 孤疑斷
SA 135 (One Three Five)
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給 孤獨園。
For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.
爾時,世尊告諸比丘……。
At that time, the Blessed One told the monks....
廣說如上。
It is widely said above.
差 別者:
Differences:
「若多聞聖弟子於此六見處觀察非 我、非我所。
"If Duo Wen Sheng disciples observe the non-self and non-self in this six views.
如是觀者,於佛狐疑斷,於法、 僧、苦、集、滅、道狐疑斷……」如是廣說,乃至「作苦 邊。」
If you are a spectator, you will be suspicious of Buddha, suspicious of Dharma, Sangha, suffering, Ji, Nie, Tao..." As it is widely said, even "being the side of suffering."
佛說此經已,諸比丘聞佛所說,歡喜 奉行。
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

136 - SA 136 是事有故 is for a reason

SA 136 (一三六) 是事有故
SA 136 (one thirty six) is for a reason
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「於何所是事有 故,何所起,何所繫著,何所見我?
"Where are things and why, where do they start, where are they tied, where do you see me?
諸比丘!令 彼眾生無明所蓋,愛繫其首,長道驅馳,生 死輪迴,生死流轉,不知本際?」
Bhikkhus! So that all beings are covered by ignorance, love is the head, the long road drives, the reincarnation of life and death, the circulation of life and death, do not know the real world? "
諸比丘白佛:
Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依。
"The Blessed One is the root, the eye, and the idiom.
善哉!世尊!唯願哀 愍,廣說其義,諸比丘聞已,當受奉行。」
Good! Lord! I only wish to mourn and talk about its righteousness, and all monks have heard of it and should be practiced. "
佛告諸比丘:
Buddha told monks:
「諦聽,善思,當為汝說。
"Listen carefully, think well, say it for you.
諸比丘! 色有故,是色事起,於色繫著,於色見我,令 眾生無明所蓋,愛繫其首,長道驅馳,生死 輪迴,生死流轉。
Bhikkhus! There is a reason for color, it is the matter of color, which is related to color, and when color sees me, all beings are covered by ignorance, love is the head, the long road drives, the cycle of life and death, the cycle of life and death.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
諸比 丘!色是常耶?
Bhikkhus! Color is Chang Ye?
為非常耶?」
Is it very? "
答曰:
Answer:
「無常。
"Impermanence.
世尊!」
Lord! "
復 問:
Reply:
「若無常者,是苦耶?」
If the impermanent, is it suffering?
答曰:
Answer:
「是苦。
"It's suffering.
世尊!」
Lord! "
「如是, 比丘!若無常者是苦,是苦有故,是事起、繫著、 見我,令彼眾生無明所蓋,愛繫其首,長 道驅馳,生死輪迴,生死流轉。
"So, Bhikkhu! If impermanence is suffering, it is suffering and cause, it is things that arise, tie, and see me, so that all beings are covered by ignorance, love is the head, the long path drives, the cycle of life and death, the cycle of life and death.
受、想、行、識亦復 如是。
The same is true for receiving, thinking, acting, and reeding.
「是故,諸比丘!諸所有色,若過去、若未來、 若現在,若內、若外,若麤、若細,若好、若醜,若遠、 若近,彼一切非我、非異我、不相在。
"That's why, bhikkhus! All forms, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is neither self nor Different from me, not with each other.
如是觀 者,是名正慧。
The viewer is Ming Zhenghui.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
「如是見、 聞、覺、識,求得隨憶、隨覺,隨觀,彼一切非我、 非異我、不相在,是名正慧。
"If you see, hear, perceive, and know, seek to recollect, perceive, and observe, all of which are not-self, non-self, and non-existent, it is Ming Zhenghui.
「若有見言有 我、有此世、有他世、有常、有恒、不變易,彼 一切非我、非異我、不相在,是名正慧。
"If there is self, this world, other worlds, permanence, perseverance, and changelessness, everything that is not-self, non-different-self, and non-existent is Ming Zhenghui.
「若復 有見非此我、非此我所、非當來我、非當 來我所,彼一切非我、非異我、不相在,是名 正慧。
"If you see that it is not this self, this non-self, non-self, non-self, and non-self, everything is non-self, non-self, and non-existent, it is Ming Zhenghui.
「若多聞聖弟子於此六見處觀察非 我、非我所,如是觀者,於佛狐疑斷,於法、僧 狐疑斷。
"If Duo Wen Sheng disciples observe the non-self and non-self in these six views, as the observer, he is suspicious of the Buddha, and suspicious of the Dharma and the monk.
是名,比丘!不復堪任作身、口、意業, 趣三惡道;
It's a name, Bhikkhu! Can no longer be used to the three evil ways of body, mouth, mind and karma;
正使放逸,諸聖弟子皆悉決定 向於三菩提,七有天人往生,作苦後邊。」
Just as letting go, all the saints and disciples have all decided to go to the Three Bodhi, and seven days after the heavens and human beings will die, they will suffer after suffering. "
佛 說此經已,諸比丘聞佛所說,歡喜奉行。
The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

137 - SA 137 孤疑斷

SA 137 (一三七) 孤疑斷
SA 137 (one thirty seven)
第二經亦如是。
The same is true for the second sutra.
差別者,於苦、集、滅、道 狐疑斷。
Those who differ are suspicious about suffering, gathering, extinction, and Tao.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

138 - SA 138 孤疑斷

SA 138 (一三八) 孤疑斷
SA 138 (one thirty eight)
第三經亦如是。
The same is true of the third sutra.
差別者,於佛、法、僧狐 疑斷,於苦、集、滅、道狐疑斷。
Those who are different are suspicious about Buddhism, Dharma, and Sanghu, and suspicious about suffering, concentration, extinction, and Tao.
雜阿含經卷第六
Zaagama Sutra 6
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

139 - SA 139 憂悲惱苦

SA 139 (一三九) 憂悲惱苦
SA 139 (One Thirty Nine)
雜阿含經卷第七
The Seventh Book of Zaagham
宋天竺三藏求那跋陀羅譯
Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫,何所著?
What is it, what is it?
何所見我,若未起憂、悲、惱、 苦令起,已起憂、悲、惱、苦重令增廣?」
Why do you see me, if there is no worries, sorrow, annoyance, and suffering, I have already experienced sorrow, sorrow, annoyance, and suffering. "
諸比丘白 佛言:
Buddhist Words of Bhikkhus:
「世尊是法根、法眼、法依,唯願廣說,諸 比丘聞已,當受奉行。」
The Blessed One is the root, the eye, and the idiom. He only wishes to speak widely, and all monks have heard of it and should be practiced.
佛告諸比丘:
Buddha told monks:
「色有故, 色起,色繫、著故,於色見我,未起憂、悲、惱、苦 令起,已起憂、悲、惱、苦重令增廣。
"There is a reason for color, color rises, color system, and reason. Seeing me in color, there is no worry, sorrow, annoyance, suffering, but worry, sorrow, annoyance, and suffering increase.
受、想、行、識 亦復如是。
Want to know that line, same is the case.
諸比丘!於意云何?
Bhikkhus! Yu Yiyun He?
色為常耶?
Is it everlasting?
為 非常耶?」
For very? "
答曰:
Answer:
「無常。
"Impermanence.
世尊!」
Lord! "
復問:
Repeat question:
「若無常者,是 苦耶?」
Impermanent, is it suffering?
答曰:
Answer:
「是苦。
"It's suffering.
世尊!」
Lord! "
「如是,比丘!若無常者 是苦,是苦有故,是事起、繫、著、見我,若未起 憂、悲、惱、苦令起,已起憂、悲、惱、苦重令增廣。
"So, Bhikkhu! If impermanence is suffering, it is suffering with cause, it is something that arises, connects, feels, and sees me. If there is no worry, sorrow, annoyance, and suffering, sorrow, sorrow, annoyance, and suffering Order augmentation.
受、想、行、識亦復如是。
The same is true for receiving, thinking, acting, and reeding.
「是故,諸比丘!諸所有 色,若過去、若未來、若現在,若內、若外,若麤、 若細,若好、若醜,若遠、若近,彼一切非我、非 異我、不相在,是名正慧。
"That's why, monks! All forms, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is neither self nor It is Ming Zhenghui who is different from me and not related.
受、想、行、識亦復 如是。
The same is true for receiving, thinking, acting, and reeding.
「若復見、聞、覺、識,起、求、憶、隨覺、隨觀,彼 一切非我、非異我、不相在,是名正慧。
"If you see, hear, feel, and know again, awaken, seek, remember, awaken, and observe, everything that is not-self, non-self, and non-existent is Ming Zhenghui.
「若見 有我、有世間、有此世、有他世,常、恒、不變易, 彼一切非我、非異我、不相在,是名正慧。
"If you see that there is me, there is a world, there is this world, there are other worlds, constant, constant, and unchanging, everything is not self, non-self, and non-existent, it is Ming Zhenghui.
「若 復有見非此世我、非此世我所、非當來 我、非當來我所,彼一切非我、不異我、不相 在,是名正慧。
"If one sees that it is not me in this world, what is not in this world, what is not supposed to come to me, and what is not supposed to come to me, everything else is not me, not different from me, and not related, it is Ming Zhenghui.
「若多聞聖弟子於此六見處 觀察非我、非我所,如是觀者,於佛狐疑斷, 於法、僧狐疑斷。
"If Duo Wen Sheng disciples observe the non-self and the non-self in this place, as the observer, he is suspicious of the Buddha, suspicious of the Dharma and the monk.
是名,比丘!多聞聖弟子不 復堪任作身、口、意業,趣三惡道;
It's a name, Bhikkhu! Duo Wen Sheng disciple can no longer be used to the three evil ways of body, mouth, mind and karma;
正使放逸, 聖弟子決定向三菩提,七有天人往來,作苦 邊。」
Just as he was letting go, the holy disciple decided to go to Sanbodhi, the seven heavens and the people, to be the side of suffering. "
佛說此經已,諸比丘聞佛所說,歡喜 奉行。
The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

140 - SA 140 憂悲惱苦

SA 140 (一四〇、一四一) 憂悲惱苦
SA 140 (One Forty, One Forty One)
次經亦如是。
The same is true of the Apocrypha.
差別者,苦、集、滅、道狐 疑斷。
Those who differ are suffering, gathering, extinction, Taoism and doubt.
次經亦如是。
The same is true of the Apocrypha.
差別者,佛、法、僧、苦、集、滅、道狐疑 斷。
Those who are different are Buddha, Dharma, Sangha, Suffering, Concentration, Extinction, Dao Suspicious Judgment.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

141 - SA 141 憂悲惱苦

SA 141 (一四〇、一四一) 憂悲惱苦
SA 141 (One Forty, One Forty One)
次經亦如是。
The same is true of the Apocrypha.
差別者,苦、集、滅、道狐 疑斷。
Those who differ are suffering, gathering, extinction, Taoism and doubt.
次經亦如是。
The same is true of the Apocrypha.
差別者,佛、法、僧、苦、集、滅、道狐疑 斷。
Those who are different are Buddha, Dharma, Sangha, Suffering, Concentration, Extinction, Dao Suspicious Judgment.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

142 - SA 142 我我所

SA 142 (一四二) 我我所
SA 142 (one for two)
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
未起我、我所、我慢 繫著使起,已起我、我所、我慢繫著使重令增 廣?」
Have I, my office, and I slowly tied the order to increase? "
諸比丘白佛:
Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如 是廣說,乃至……。
"The Blessed One is the root, the eye, the idiom..." As it is widely said, even...
佛說此經已,諸比丘聞佛 所說,歡喜奉行。
The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

143 - SA 143 我我所

SA 143 (一四三、一四四) 我我所
SA 143 (One Four Three, One Four Four)
第二、第三經亦復如上。
Same goes for the second and third sutras.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

144 - SA 144 我我所

SA 144 (一四三、一四四) 我我所
SA 144 (One Four Three, One Four Four)
第二、第三經亦復如上。
Same goes for the second and third sutras.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

145 - SA 145 有漏障礙 There is a leakage barrier

SA 145 (一四五) 有漏障礙
SA 145 (One Four Five) There is a leakage barrier
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
若未起有漏、障礙、 燒然、憂、悲、惱、苦生,已起有漏、障礙、燒然、憂、悲、 惱、苦重令增廣?」
If there is no leakage, obstacle, burning, worry, sorrow, annoyance, suffering, there has been leakage, obstacle, burning, worry, sorrow, worry, suffering, and the weight of the increase? "
諸比丘白佛:
Bhikkhus and White Buddhas:
「世尊是法根、 法眼、法依……」如是廣說,次第如上三經。
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

146 - SA 146 三受 Three Acceptance

SA 146 (一四六) 三受
SA 146 (One Four Six) Three Acceptance
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
若三受形世間轉?」
What if the three subjective forms are transformed into the world? "
諸比丘白佛言:
The words of the Bhikkhus:
「世尊是法根、法眼、法依……」如是 廣說,次第如上三經。
"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said widely, the order is as the above three sutras.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

147 - SA 147 三苦 three bitter

SA 147 (一四七) 三苦
SA 147 (one forty seven) three bitter
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令三苦世間轉?」
Make Miku world turn? "
諸 比丘白佛:
Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣 說,次第如上三經。
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is the same as the three sutras above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

148 - SA 148 世八法

SA 148 (一四八) 世八法
SA 148 (one forty-eight)
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令世八法世間轉?」
Let the eight laws of the world transfer? "
諸比丘白佛言:
The words of the Bhikkhus:
「世尊是法根、法眼、法依……」如 是廣說,次第如上三經。
"The Blessed One is the root, the eye, the idiom..." As it is said widely, the order is as the three sutras above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

149 - SA 149 我勝 I win

SA 149 (一四九) 我勝
SA 149 (one forty-nine) I win
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令諸眾生作如 是見、如是說:
Make all sentient beings see and say like this:
『我勝、我等、我卑。』
"I win, I wait, I am humble. 』
?」
? "
諸比丘白佛 言:
The Bhikkhus and White Buddhas said:
「世尊是法根、法眼、法依……」如是廣說,次第 如上三經。
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

150 - SA 150 我勝 I win

SA 150 (一五〇) 我勝
SA 150 (150) I win
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令諸眾生作如是 見、如是說:
Make all sentient beings see and say:
『有勝我者、有等我者、有卑我 者。』
"There are those who overcome me, those who wait for me, and those who humble me. 』
?」
? "
諸比丘白佛言:
The words of the Bhikkhus:
「世尊是法根、法眼、法依……」 如是廣說,次第如上三經。
"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said broadly, the order is as the above three sutras.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

151 - SA 151 我勝 I win

SA 151 (一五一) 我勝
SA 151 (One Five One) I win
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令諸眾生作如是 見、如是說:
Make all sentient beings see and say:
『無勝我者、無等我者、無卑我者。』
"Those who have no victory over me, those who wait for me, those who have no humble me. 』
?」
? "
諸比丘白佛言:
The words of the Bhikkhus:
「世尊是法根、法眼、法依……」如 是廣說,次第如上三經。
"The Blessed One is the root, the eye, the idiom..." As it is said widely, the order is as the three sutras above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

152 - SA 152 有我 with me

SA 152 (一五二) 有我
SA 152 (one fifty-two) with me
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令諸眾生作如是 見、如是說:
Make all sentient beings see and say:
『有我、有此世、有他世,常、恒、不變 易法,如爾安住。』
"With me, this world, and other worlds, constant, persevering, and unchanging, just like you live in peace. 』
?」
? "
諸比丘白佛:
Bhikkhus and White Buddhas:
「世尊是法根、 法眼、法依……」如是廣說,次第如上三經。
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

153 - SA 153 不二 no two

SA 153 (一五三) 不二
SA 153 (one five three) no two
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令諸眾生作如是 見、如是說:
Make all sentient beings see and say:
『如是我、彼,一切不二、不異、不滅。』
"If it is me and that, everything is the same, the same, and the same. 』
?」
? "
諸比丘白佛:
Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是 廣說,次第如上三經。
"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said widely, the order is as the above three sutras.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

154 - SA 154 無施 No action

SA 154 (一五四) 無施
SA 154 (One Five Four) No action
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令諸眾生作如是 見、如是說:
Make all sentient beings see and say:
『無施、無會、無說,無善趣、惡趣業 報,無此世、他世,無母、無父、無眾生、無世 間阿羅漢正到正趣,若此世、他世見法自知 身作證具足住:
"No do, no knowing, no saying, no good interest, no evil karma, no this life, no other life, no mother, no father, no sentient beings, no world Arahant is going to the right way, if this life, other worlds see the law Self-knowledge is sufficient to testify:
「我生已盡,梵行已立,所作已 作,自知不受後有。」
My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there.
』?」
?
諸比丘白佛:
Bhikkhus and White Buddhas:
「世尊是法 根、法眼、法依……」如是廣說,次第如上三經。
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

155 - SA 155 無力 Weakness

SA 155 (一五五) 無力
SA 155 (One Five Five) Weakness
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令諸眾生作如是 見、如是說:
Make all sentient beings see and say:
『無力、無精進、無力精進、無士 夫方便、無士夫精勤、無士夫方便精勤、無 自作、無他作、無自他作;
"Weakness, lack of diligence, powerless diligence, lack of scholarship, convenience without scholarship, diligence without scholarship, convenience and diligence without scholarship, no self-made, no other work, no self-made work;
一切人、一切眾生、 一切神,無方便、無力、無勢、無精進、無堪能, 定分、相續、轉變,受苦樂六趣。』
All people, all sentient beings, and all gods are inconvenient, powerless, powerless, indifferent, incompetent, deciding points, continuity, transformation, suffering and happiness. 』
?」
? "
諸比丘白佛 言:
The Bhikkhus and White Buddhas said:
「世尊是法根、法眼、法依……」如是廣說,次第 如上三經。
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

156 - SA 156 死後斷壤 After death

SA 156 (一五六) 死後斷壤
SA 156 (Five Six) After death
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令諸眾生作如是 見、如是說:
Make all sentient beings see and say:
『諸眾生此世活,死後斷壞無所有, 四大和合士夫,身命終時,地歸地、水歸水、 火歸火、風歸風,根隨空轉,輿床第五,四 人持死人往塜間,乃至未燒可知燒然已, 骨白鴿色立,高慢者知施,黠慧者知受,若 說有者,彼一切虛誑妄說,若愚若智,死後他 世,俱斷壞無所有。』
"All sentient beings live in this world, they will be broken and have nothing after death, the four great harmony of the Shifu, at the end of their lives, the earth returns to the earth, the water returns to the water, the fire returns to the fire, the wind returns to the wind, the roots are idling, the fifth on the bed, the four If you hold the dead to the ridge, even if you haven’t burnt it, you will know that it’s burned. The white dove is standing, the slow and wise know how to do it, and the wise one knows how to receive it. Everything is broken and nothing is left. 』
?」
? "
諸比丘白佛:
Bhikkhus and White Buddhas:
「世尊是法 根、法眼、法依……」如是廣說,次第如上三經。
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

157 - SA 157 無因無緣 No reason, no destiny

SA 157 (一五七) 無因無緣
SA 157 (One Fifty Seven) No reason, no destiny
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令諸眾生作如是 見、如是說:
Make all sentient beings see and say:
『眾生煩惱,無因無緣。』
"All living beings are troubled, without cause or destiny. 』
?」
? "
諸比丘白 佛:
Bhikkhus White Buddha:
「世尊是法根、法眼、法依……」如是廣說,次第 如上三經。
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

158 - SA 158 無因無緣 No reason, no destiny

SA 158 (一五八) 無因無緣
SA 158 (One Fifty Eight) No reason, no destiny
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令諸眾生作如是 見、如是說:
Make all sentient beings see and say:
『眾生清淨,無因無緣。』
"All beings are pure, without cause or destiny. 』
?」
? "
諸比丘白 佛:
Bhikkhus White Buddha:
「世尊是法根、法眼、法依……」如是廣說,次第 如上三經。
"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.
Saṃyuktāgama 雜阿含經
Saṃyuktāgama

159 - SA 159 無因無緣

SA 159 (一五九) 無因無緣
SA 159 (One Fifty Nine)
如是我聞:
I heard this:
一時,佛住舍衛國祇樹給孤 獨園。
For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.
爾時,世尊告諸比丘:
At that time, the Blessed One told the monks:
「何所有故,何所 起?
"Why, where did it start?
何所繫著,何所見我?
Where is it tied, where do you see me?
令諸眾生作如是 見、如是說:
Make all sentient beings see and say:
『眾生無知無見,無因無緣。』
"All beings are ignorant and seeless, without cause and destiny. 』
?」
? "
時,諸比 丘白佛:
When the Bhikkhu